REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 97
(a) What does Rebbi Akiva learn from the Pasuk in Beha'aloscha (with regard
to the Lashon ha'Ra that Miriam and Aharon spoke about Moshe) "va'Yichar Af
Hashem *Bam* va'Yelach"?
(b) Why does Rebbi Yehudah ben Beseira again object to Rebbi Akiva's
(c) Then how does Rebbi Yehudah ben Beseira explain the Pasuk?
(d) How does the Beraisa interpret the Pasuk there "va'Yifen Aharon el
Miriam ve'Hinei Metzora'as" - like Rebbi Akiva?
(a) What was Hashem's reaction to Moshe's statement "ve'Hen Lo Ya'aminu Li"
(Shmos)? What did He say to Moshe?
(b) How does the Gemara prove from Moshe's hand that Hashem's measure of
goodness work's quicker than His measure of punishment?
(c) What does the Gemara describe as 'Nes Besoch Nes'?
(a) If the Machlokes between Rebbi Akiva in our Mishnah (regarding throwing
from one Reshus ha'Yachid to another - via a Reshus ha'Rabim) speaks when
he threw *below* ten Tefachim, then what is the basis of their Machlokes?
(b) What will then be the Din if he *threw* the article above ten Tefachim,
and why is that?
(c) What is the alternative way of learning their Machlokes, and what will
they then hold when he throws the article *below* ten Tefachim?
(a) How does Rav Hamnuna prove from the following Beraisa that Rebbi Akiva
and the Rabbanan argue about an article that is thrown *below* ten
Tefachim: 'me'Reshus ha'Yachid li'Reshus ha'Yachid, ve'Over bi'Reshus
ha'Rabim Atzmah, Rebbi Akiva Mechayev, ve'Rabbanan Potrim'?
(b) How do we know that the Beraisa is dealing with throwing, and not with
(c) What does Rebbi Elazar (the Amora) hold in this matter? Why, according
to him, does the Beraisa use the expression 'bi'Reshus ha'Rabim *Atzmah*'?
(d) Rav Chilkiyah bar Tuvi disagrees with Rebbi Elazar.
What does he
say with regard to 'within three Tefachim, above ten Tefachim and in
between three and ten Tefachim'?
(a) Under which circumstances, is it permitted to throw from one person's
domain to another's?
(b) When is one permitted to throw from one house in one's own domain to
another across the street, and when is it prohibited?
(c) Why is this?
(d) What does Shmuel hold in this case?
(a) Any bumps in the ground of the street are considered part of the
street, because of the principle of 'Levud'.
What is the source of
(b) What two objections does the Gemara raise against the original
contention that 'Levud' is based on the Sevara 'she'I Efshar li'Reshus
ha'Rabim she'Tilaket bi'Melaket u'Rehitni'?
(c) How do we know that a wall which reaches within three Tefachim of the
ground - which is also Kasher because of Levud - is not considered a proper
wall *only because* kid-goats cannot crawl underneath it?
(a) According to Rebbi, someone who throws from a Reshus ha'Rabim to
another Reshus ha'Rabim via a Reshus ha'Yachid, is Chayav.
Answers to questions
What sort of
Reshus ha'Yachid are we talking about, and what is Rebbi's reason?
(b) What do the Rabbanan hold in this case?
(c) Shmuel is quoted as saying that Rebbi is in fact, Mechayev not just one
Chatas, but two - one for Hotza'ah and one for Hachnasah.
What is the
problem with that in light of the Beraisa, where Rebbi comments on the
Pasuk in Vayakhel "Eleh ha'Devarim"?
(d) Rav Yosef avoids this problem by establishing Shmuel's statement on
Rebbi Yehudah, and not on Rebbi. What does Rebbi Yehudah say?
(a) How does the Gemara attempt to prove (via the Chachamim) that Rebbi
Yehudah must hold that one is Chayav *two* Chata'os - for Hotza'ah and
Ha'avarah (meaning Zerikah), and not just one?
(b) What will the Rabbanan then hold, and why?
(c) How does the Gemara refute this proof? How could the Rabbanan possibly
exempt the thrower completely from a Chatas, and why would Rebbi Yehudah
then only be Mechayev *one*?
(d) The Gemara however, tries to reject this from Shovet and Medakdek.
What is the Gemara proving from there?
(a) What does the Gemara finally conclude in Rebbi Yehudah? Is he Mechayev
for a Toldah if it is performed together with its Av or not?
(b) How is this proven from the Lashon (in the above-mentioned Beraisa)
'Rebbi Yehudah Mosif Af ha'Shovet ve'ha'Medakdek'?
(c) According to the Gemara's initial contention (that in the case of
someone who throws from a Reshus ha'Yachid to a Reshus ha'Rabim and where
the article also traversed four Amos in the Reshus ha'Rabim before
landing), Rebbi Yehudah is Mechayav *two* Chata'os.
How can the
transgressor be Chayav *two* Chata'os? Either he wanted the article to land
at the beginning of the four Amos (as it left the Reshus ha'Yachid), or he
wanted it to land at the end, but not both?
(a) Why is it seemingly obvious that someone who means to throw an object
*eight* Amos, but it lands after it has traveled *four*, is Chayav?
'ha'Zorek me'Reshus ha'Rabim li'Reshus ha'Rabim, u'Reshus ha'Yachid
be'Emtza, Arba Amos, Chayav' ...
(b) What will be the Din in the reverse case, and from where does the
Gemara prove it?
(c) On what grounds does the Gemara reject the original contention in a.?
(d) What does the Gemara do with the comparison to writing Shem mi'Shimon?
Which two Chidushim do we learn from
Answers to questions