Previous daf

1) Rava was concerned why Abaye received a Divine greeting every Erev *Shabbos*, whereas *he* received it only every Erev *Yom-Kipur*.
Was it because Abaye was on a higher level than he was?

2)

(a) Rav Berokah Chuza'a often frequented the market in Bei Lefet.
What did Eliyahu (who often visited him) reply when he asked him whether there was anyone currently in the market who was a 'Ben Olam ha'Ba'?

(b) Later, Eliyahu pointed out a man who wore black shoes (contrary to the Jewish custom of that time), and who did not wear Tzitzis, and informed him that *he* was a Ben Olam ha'Ba.
Why did he ...

1. ... wear black shoes and not wear Tzitzis?
2. ... not respond to Rav Berokah Chuza'a call, and then, when he asked him what he had done to deserve to be a Ben Olam ha'Ba, tell him to come back the next day?

(c) What was that man's profession?

(d) What did he do ...

1. ... that regularly that earned him such a great reward?
2. ... once when he saw that the Nochri owners of the prison had set their eyes on a Jewish girl who was betrothed?

(a) Later still, Eliyahu found two more people in the market of Bei Lefet who were B'nei Olam ha'Ba.
What was their profession?

(b) According to the first Lashon, they used to cheer up anyone who was despondent.
What did they do that was so meritorious, according to the second Lashon?

(a) According to the Tana Kama, one blows Shofar immediately for any one of five things: Shidafon, Yerakon, Arbeh and Chasil.
What is the fifth?

(b) If one blows aready for even the tiniest area of Shidafon and Yerakon, why does the Tana of our Mishnah then specify an oven-full?

(c) What is the minimum amount of locusts that must be seen in Eretz Yisrael in order to blow the Shofar?

(a) Wild animals are only considered a plague under certain circumstances. Where and when must they be seen before they can be termed a plague?

(b) How do we reconcile the statement in the Beraisa which considers a wild animal a plague only when it actually *chases* a human being (but not when it *stands still*), with the statement later in the same Beraisa, which only considers a wild animal not to be a plague when it runs away from humans (but not when it stands still)?

(c) If a wild animal kills two people, when is it considered a plague, and when is it not?

(d) But did we not say earlier that it is called a plague even if it only runs after someone (even if it does not succeed in killing him)?

7)

(a) What practical proof do we have that one blows the Shofar even for an army that is not at war with us?

(b) On what grounds did Yoshiyah ha'Melech try to prevent Par'oh Nechei from passing through Eretz Yisrael on his way to fight Sancheriv?

(c) What made him think that he would succeed?

(d) What was his mistake?

(a) What did Yoshiyahu mean when he told his servants to move him away "Ki *Hochleisi* Me'od" ("because I am very ill")?

(b) Why did Yirmiyahu ha'Navi bend down to listen to his final words?

(c) What were his final words?

(d) Which Pasuk did Yirmiyahu subsequently compose in his honor?

(a) Our Mishnah records that they fixed a fast because of an area of Shidafon the size of an ovenfull in Ashkelon. It is unclear whether this refers to an ovenfull of produce or an ovenfull of bread.
What is the difference between the two? Which is larger?

(b) How do we resolve this She'eilah?

(c) What unresolved She'eilah still remains?

11)

(a) The Tana Kama permits a Yachid to fast for a siege, a river overflows its banks, a ship sinking at sea and for someone who is being chased by Nochrim, by robbers or by an evil spirit.
What does Rebbi Yossi learn from the Pasuk in Bereishis "Vayehi ha'Adam le'Nefesh Chayah" (see Tosfos DH 'Rebbi Yossi')?

(b) What is the reason for Rebbi Yossi's ruling?

(c) Shimon ha'Teimani permits crying out because of pestilence on Shabbos.
What are the two possible interpretations of the continuation of the Mishnah 've'Lo Hodu Lo Chachamim'?

(d) What is Rebbi Akiva quoted in a Beraisa as saying (which resolves the previous She'eilah)?

(a) How do we interpret the Pasuk in Mal'achi "Havi'u es Kol ha'Ma'aser ... *Ad B'li Dai*"?

(b) What does Rebbi Yochanan learn from there?

(c) Why does this not apply to Bavel?

(d) What did the men of the Mishmar say to the men of the Ma'amad on a very rainy year?

(a) What did Rebbi Eliezer mean when he said that one may pray for the rain to stop from the moment a person can stand on 'Keren Ofel' and wet his *feet* in the water?

(b) How do we reconcile this Beraisa with the Beraisa which says that it is from the moment a person can stand on 'Keren Ofel' and wet his *hands* in the water?

(c) What did Rabah bar bar Chanah say about Keren Ofel?

Next daf