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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Berachos 19

1) 'Whoever speaks evil about a deceased person, may as well speak about a stone'.

(a) What else could this statement mean, besides that the dead do not know what one says about them?

(b) In that case, how can we explain the incident in which someone spoke evil about Shmuel after his death, and a cane fell from the roof and pierced his brain?

(c) What happens generally to someone who speaks badly of a Talmid-Chacham after his death?

(d) What should one think about a Talmid-Chacham whom one saw sin at night, and when will this not apply?

(a) What do the following have in common?
1. Someone who takes washing one's hands for bread lightly;
2. Someone who speaks evil about a deceased Talmid-Chacham;
3. Someone who speaks to Hashem in a conceited manner.
(b) From where do we learn each one (The sources of 1. and 2. are deliberately exchanged)?
Akavya ben Mahalal'el said 'Dugma Hishkuhu!'
(c) What does this mean?

(d) What happens to someone who dies whilst the Niduy is still in effect?

(a) Why did Rebbi Elazar not add to the list of twenty-four sources for which he was searching, the Beraisa in which Shimon ben Shetach told Todos from Rome, that, had he not been Todos, he would have declared on him a Niduy, for what he did?

(b) What *did* he do that warranted a Niduy?

(c) What was Tanur shel Achnai, and what was the name of the Tana who was involved with it?

(d) What does the Gemara ask from Tanur shel Achnai, and what is the answer?

4) How is it, that Rebbi Yeshoshua ben Levi found twenty-four sources of Niduy li'Chevod ha'Rav in the Mishnah, whilst Rebbi Elazar could only find three?


(a) Under which circumstances is it permitted to carry out a dead person for burial, close to the time of Keriyas Shema?

(b) What does one do, if one has already begun to carry out a dead person who is *not important*, close to the time of Shema?

If one is in the process of eulogizing a dead person who is lying there, the people present leave the room one by one to recite the Shema.
(c) What will be the Din if the deceased is not lying in front of them during the Hesped, and what does the mourner do and say during that time?

(d) What did Abaye not like about the text?

6) Yisrael made a statement (quoted in Yeshayah) "Kim'at ki'Sedom Hayinu".
(a) What was the Navi's response?

(b) And what do we learn from there?

7) We learnt in our Mishnah that someone who is able to conclude the Shema before reaching the rows, should begin.
What will be the Din if one is able to complete one paragraph and even one Pasuk, should he do so?

Answers to questions



(a) What was the procedure of 'making the row' in the times of the Gemara?
According to the Tana Kama, those who could see the mourners faces were Patur from Keriy'as Shema, but not those who couldn't.
(b) What does Rebbi Yehudah hold in this regard?
(a) What does the Gemara learn from the Pasuk in Mishlei "Ein Chochmah, ve'Ein Eitzah ve'Ein Tevunah Neged Hashem"?

(b) Why then, is it permitted to accompany a mourner through a graveyard on the way to bury his dead? (The Din in the Beraisa must include Kohanim, since there is no Isur per se, to become Tamei Meis, other than by a Kohen.)

(c) Why did Chazal encourage even Kohanim (Rebbi Elazar b'Rebbi Tzadok, who gave the testimony, was a Kohen) to run to see even non-Jewish kings - and, if necessary, even to jump over graves?

(d) How do we reconcile this with "Ein Chochmah" etc.?

(a) In light of "Ein Chochmah" etc., what is the meaning of 'Gadol Kavod ha'Beriyos, she'Docheh es Lo Sa'aseh she'ba'Torah'?

(b) Why did they laugh at Rav bar Sheva for answering this Kashya by attributing the above concession to the La'av of "Lo Sasur"?

(c) Why were they wrong?

(a) When is it permitted to refrain from returning a lost article because of Kavod ha'Beriyos?

(b) How do we reconcile that with "Ein Chochmah" etc.?

(c) Why can this case not serve as a source to permit all La'avin d'Oraysa in face of Kavod ha'Beriyos?

12) The Torah writes (with regard to the prohibition of a Kohen making himself Tamei for a deceased relative) "Al Nefesh Meis Lo Yavo. le'Aviv u'le'Imo, le'Achiv ve'la'Achoso". We learn from "Aviv, Imo and Achiv" (which are all superfluous), that even a Kohen, and even a Kohen Gadol who is a Nazir is permitted to bury a Meis Mitzvah.
(a) What is a Meis Mitzvah?

(b) What do we learn from "ve'la'Achoso"?

(c) How do we reconcile this with "Ein Chochmah" etc.?

(d) Why can *this Pasuk* not serve as a source to permit all La'avin d'Oraysa in face of Kavod ha'Beriyos?

(e) But how about a Kohen or a Nazir burying a Meis Mitzvah? Is that also a passive transgression?

Answers to questions

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