REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafBerachos 38
'Shesisa' is a flour made from young roasted wheat-kernels, to which honey
is then added.
(a) Over which kind of Shesisa does one recite a 'Shehakol', and why? (see
Tosfos, d.h. 've'Ha Tenan').
According to the Tana Kama in the Beraisa, the text of the Berachah over
bread reads '*ha'Motzi* Lechem min ha'Aretz'. According to Rebbi Nechemyah,
it is *'Motzi'* etc..
(b) Why then, is one permitted to eat it on Shabbos, when the taking of
medicines is normally prohibited?
(c) Since we now know from the Mishnah in Shabbos that 'Shesisa' is
considered a food, why does Rav need to inform us that one recites a
Berachah over it?
(a) What do the Rabbanan learn from "ha'Motzi Lecha Mayim mi'Tzur
(b) And what does Rebbi Nechemyah learn from the Pasuk in Sh'mos "ha'Motzi
Eschem mi'Tachas Sivlos Mitzrayim"?
(c) How do the Rabbanan learn the latter Pasuk?
(d) According to all the Tena'im, what do we learn from the Pasuk in
Bamidbar "Keil Motzi'am mi'Mitzrayim"?
(a) Why was Rebbi Zeira disappointed with bar Rav Zevid?
Answers to questions
(b) How do we justify bar Rav Zevid?
Some Amora'im require 'Adamah' for cooked vegetables, others 'Shehakol'.
(a) What form of compromise does Rav Chisda make?
(b) According to Rav Chisda, which Berachah will one recite over cooked
cabbage, beets and pumpkin?
(c) And which Berachah will he require over garlic and leek?
(a) Why might even those who maintain that cooked vegetables require
'Adamah' agree with Rebbi Yossi that one is not Yotze on Pesach with cooked
(b) Is one Yotze with soaked Matzah, according to Rebbi Yossi?
(c) What does Rebbi Meir hold regarding cooked Matzah?
(a) For which two reasons was Rebbi Chiya bar Aba considered more reliable
than Rebbi Binyamin bar Yefes?
(b) What Sha'aleh was Rebbi Yochanan asked regarding a Turmus bean?
(c) How does his answer refute what Rebbi Binyamin bar Yefes quoted him as
(a) How did the Gemara attempt to prove the same thing from the fact that
Rebbi Yochanan recited a Berachah both before and after eating a salted
(b) How does the Gemara reject that proof?
(c) According to Rebbi Yochanan, why is one not Yotze one's obligation with
(a) Assuming that Rebbi Yochanan did not eat olive-pits, how could he
recite a Berachah Acharonah at all, after eating an olive, since it would
inevitably be less than a Kezayis?
(b) What is a 'Zayis Aguri', and why is it called by that name?