REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Avodah Zarah 46
AVODAH ZARAH 46 (26 Nisan) - has been dedicated by Mr. Avi Berger in memory
of his mother, Leah bas Michel Mordechai, in honor of her Yahrzeit.
(a) A Beraisa expert cited a Beraisa before Rav Sheishes that precludes
mountains that Nochrim worshipped from the Isur of Avodah-Zarah.
the Tana say about the Nochrim who did it?
(b) And what does the Tana rule in a case where the Nochrim worshipped seeds
or vegetables that were growing on the mountain?
(c) What prompted Rav Sheishes to establish the Beraisa like Rebbi Yossi
b'Rebbi Yehudah? What would the Rabbanan hold?
(d) How did he know that the Beraisa is not talking in a case when the seeds
were planted initially as an Asheirah?
(a) What is the Machlokes between the B'nei Rebbi Chiya and Rebbi Yochanan
concerning stones from a mountain that came loose?
(b) How does the one who permits them learn it from a mountain itself?
(c) On what grounds do we query the comparison of loose stones to the
(d) And we answer 'Beheimah Tochi'ah'.
From where do we know that a
worshipped animal is Mutar be'Hana'ah?
(a) What do we answer to the query 'Mah li'Beheimah she'Kein Ba'alas Chayim?
(b) What do we then learn from the 'Tzad ha'Shaveh' (of Har and Beheimah)?
(c) What Pircha do we ask on this 'Tzad ha'Shaveh? Why can we not learn
stones that came loose from the combination of mountain and animal?
(d) We finally learn the Din of loose stones from one of two combinations.
One of them is from a blemished animal and a regular mountain.
What is the
(a) The previous D'rashah goes according to the Rabbanan. From where will we
learn the Heter of stones that came loose according to Rebbi Yossi b'Rebbi
Yehudah, who considers even a tree that was planted for personal use
'T'fisas Yad Adam'?
(b) What is the source of the one who forbids the stones? How can he argue
with a 'Tzad ha'Shaveh'?
(c) Chizkiyah asked whether a propped-up egg would become Asur if a Nochri
prostrated himself before it.
Assuming that the Nochri did go ahead and
worship the stones, what is the basis of Chizkiyah's She'eilah? What would
the Din be if he had not worshipped it?
(d) How do we try to prove from here that it is the B'nei Rebbi Chiya who
permit the stones?
(a) We refute this proof however, by suggesting that B'nei Rebbi Chiya
really forbid stones that have been worshipped, and that Chizkiyah is
speaking in a case when a Yisrael propped-up the egg, but did not then
worship it. Before finally establishing the case however, we have a problem,
based on another Machlokes.
What is the Din regarding the Avodas-Kochavim
of a Yisrael? When does it become forbidden?
(b) What problem does this now leave us with? Why is our current suggestion
'mi'Mah Nafshach' difficult?
(a) We finally establish Chizkiyah's She'eilah according to the opinion that
requires an Avodah-Zarah of a Yisrael to be worshipped in order to become
Answers to questions
So what happened here?
(b) The She'eilah is based on a similar ruling of Rav Yehudah Amar Shmuel,
who forbids a brick that a Nochri worshipped under the same circumstances.
Why might the Halachah of the egg be different than that of the brick?
(c) Why do we not apply the principle 'Ein Adam Oser Davar she'Eino she'Lo'?
(d) What is the outcome of Chizkiyah's She'eilah is 'Teiku'?
(a) Rami bar Chama asks whether the stones hewn from a mountain that was
worshipped are forbidden to be used to build the Mizbe'ach.
do we have where something is permitted to a Hedyot, but forbidden to the
(b) Even assuming that, on principle, we would indeed compare Mechubar to
animals, why might the stones be eligible for the construction of the
(c) How does Rava resolve this She'eilah with a 'Kal va'Chomer' from Esnan
(d) From where do we know that Esnan Zonah is forbidden to be used for
Hashem, even if it is Mechubar?
(a) How does Rav Huna b'rei de'Rav Yehoshua Darshen the Pasuk "Eloheihem al
he'Harim" with regard to Mechubar for Hashem?
(b) How does he then reverse Rava's D'rashah to query Rava?
(c) What is Rav Huna b'rei de'Rav Yehoshua's source for permitting a
worshipped Mechubar article for Hashem?
(d) If, as Rav Huna b'rei de'Rav Yehoshua maintains, Mechubar is permitted
by Esnan Zonah, what problem will he have with the Pasuk in Ki Seitzei "Beis
Hashem" (written in connection with Esnan Zonah)?
(a) He resolves the problem with a Beraisa, where Rebbi Eliezer specifically
Darshens "Beis Hashem" to preclude a Parah Adumah from the prohibition of
How does he infer this from "Beis Hashem"?
(b) The Chachamim there include Riku'in in the Isur, based on the same
What does 'Riku'in' mean?
(c) What did Rava reply to Rav Huna b'rei de'Rav Yehoshua? On what principle
did he base his preference to Darshen le'Chumra?
(a) On what grounds did Rebbi Eliezer, in the Mishnah in Pesachim, rule
le'Chumra, obligating a Tamei Meis on his seventh day to be sprinkled with
the ashes of the Parah Adumah, even if Erev Pesach falls on Shabbos, in
order to be able to eat the Korban Pesach that night?
(b) What did Rebbi Akiva mean when he retorted 'O Chiluf'?
(c) What Kashya does Rav Papa ask on Rava from Rebbi Akiva?
(d) We answer that Rebbi Eliezer forgot what he taught Rebbi Akiva.
do we mean by that?
(a) Rebbi Eliezer did not take the hint however, and cited the Pasuk in Bo
"be'Mo'ado", to prove that one may Shecht the Korban Pesach on Shabbos.
what grounds did Rebbi Akiva still insist that even then, Haza'ah remains
(b) What did Rebbi Akiva finally say to Rebbi Eliezer, when the latter
became angry with him?
(c) Why did he not say that immediately?
(a) Rami bar Chama asked whether standing wheat that was worshipped is
eligible to make flour for the Menachos.
What does he hold with regard to
(b) Why might standing wheat nevertheless be eligible for Menachos?
(c) On what grounds do we reject the text 'ha'Mishtachaveh le'Chitin,
Kimchan Mahu li'Menachos'?
(a) The Tana Kama of the Beraisa permits babies of animals that are not
eligible to be brought as Korbanos.
What sort of animals is the Tana
(b) What does Rebbi Eliezer say?
(c) How does Mar Zutra b'rei de'Rav Nachman attempt to resolve the current
She'eilah from there? What does that case have to do with that of standing
(a) We refute Mar Zuta's interpretation however, on the basis of a statement
by Rav Nachman Amar Rabah bar Avuhah (or Rava Amar Rav Nachman), who
establishes the Beraisa by animals that became pregnant after being raped.
What will the Din then be in a case where they were already pregnant at the
time that they were raped? Why is that?
Answers to questions
(b) What is then the basis of the Machlokes between Rebbi Eliezer and the
(c) In the second Lashon, it is Mar Zutra b'rei de'Rav Nachman himself who
concludes 've'Itmar Alah, Amar Rav Nachman ... '.
How does he then connect
the She'eilah of the standing wheat with the Beraisa?
(d) On what grounds do we repudiate the proof? What makes flour made from
standing wheat, different than the babies of forbidden animals?