REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafMegilah 3
MEGILAH 2-5 (Elul 27-Rosh Hashanah 5760) - have been dedicated by Dr. Jack
and Sarah Dimenstein of Zurich Switzerland. May they be blessed with a year
of health and prosperity, physical and spiritual!
(a) Rebbi Yirmiyah (or Rebbi Chiya bar Aba) says 'Menatzpach Tzofim Amrum'.
What does that mean?
(b) What is the problem with that statement from the Pasuk in Bechukosai
(c) Why would it be problematic even without the Pasuk in Bechukosai?
(d) To explain that it was not known which letters appeared in the middle of
the word and which at the end, until the Nevi'im came and taught which was
which, answers the second Kashya, but not the first. So how do we finally
establish Rebbi Yirmiyah's statement? What did he really mean to say?
(a) Rebbi Yirmiyah (or Rav Chiya bar Aba) also says that Unkelus ha'Ger
introduced the Targum on the Torah in the name of Rebbi Eliezer and Rebbi
Who introduced the Targum on Nevi'im, and in whose name?
(b) How did Yonasan ben Uziel react when a Heavenly voice asked who it was
who was revealing Hashem's secrets to mankind?
(c) Why did he not receive permission to reveal the Targum on Kesuvim?
(d) Why did Hashem not protest when Unkelus revealed the Targum on Chumash?
(a) How can we ascribe the Targum on Chumash to Unkelus (in the name of Rebbi
Eliezer and Rebbi Yehoshua), when we learn from a Pasuk that Ezra had
already said it?
(b) "va'Yikre'u be'Seifer Toras Elokim" in the Pasuk in Nechemyah ... refers
to the plain wording on the Pasuk, and "Mefurash" to Targum.
What is meant
(c) How does Targum Yonasan explain the Pasuk in Zecharyah, which refers to a
big Hesped that will be comparable to that of Hadadrimon (King of Syria) in
the valley of Megido (bearing in mind that no Hesped was ever made on
Hadadrimon in the valley of Megido)?
- ... "ve'Som Seichel"?
- ... "va'Yavinu be'Mikra"?
(a) (Still in connection with statements made by Rebbi Yirmiyah or Rebbi
Chiya bar Aba) Daniel relates how he saw the vision which the men who were
with him did not see.
Who were those men?
(b) In what way were they greater than Daniel?
(c) If they did not see the vision, why did they run and hide?
(d) If Daniel saw such visions, why was he too, not considered a prophet?
(a) From the above incident, we can understand why it is that a person is
sometimes afraid, even though there is nothing tangible that inspires fear.
Ideally, what should one do if one is overcome by an intangible fear?
(b) What does someone do if ...
(c) Earlier in the Sugya, we Darshened from "Medinah u'Medinah, ve'Ir va'Ir"
that a town that is either close or visible to a Mukaf also reads on the
- ... he is standing in a Tamei location?
- ... in addition, there is nowhere to jump to?
What does Rebbi Yossi b'Rebbi Chanina learn from "Mishpachah
(d) From where did Beis Rebbi learn that one must stop learning Torah in
order to come and hear the Megilah?
(a) When Yehoshua was in Yericho, he saw an angel standing in front of him.
For which two sins did the angel take him to task?
Answers to questions
(b) Considering that the angel may have been a demon, (and we know from a
statement of Rebbi Yehoshua ben Levi that one is not permitted to greet
someone at night-time, because he might be a demon), how was Yehoshua
justified in greeting him?
(c) When Yehoshua asked the angel which of the two sins was more severe, he
answered "Ata Ba'asi".
What did he mean by that? How did that answer the
(d) Ho do we explain the subsequent Pasuk in Yehoshua "va'Yalen Yehoshua
ba'Laylah ha'Hu be'Soch ha'Eimek"?
We derive from the above episode that Torah-study is more important than the
Avodah. In that case, how can we make a 'Kal va'Chomer' to the opposite
effect (that if one interrupts the Avodah to read the Megilah, one certainly
(a) On Chol ha'Mo'ed, the women may sing a dirge together ('Me'anos'), but
may not bang their hearts with their fists. Rebbi Yishmael is slightly more
What does he say?
(b) On Rosh Chodesh, Chanukah and Purim all of these are permitted.
remains forbidden even then?
(c) What does Rabah bar Rav Huna say about a Talmid-Chacham?
(d) We see from the fact that one laments a Talmid-Chacham (even if it means
missing the Megilah - see Tosfos DH 'Kol'), indicating that the Torah (even
of an individual) takes precedence over Purim.
How do we reconcile this
with what we learned earlier that an individual must stop learning Torah in
order to hear the Megilah?
(a) From what we have just learned, Rava extrapolates that reading the
Megilah takes precedence over both the Avodah and Torah-study.
If it is a
matter of Torah-study or attending the burial of a dead person, which takes
(b) The Torah writes in Naso (in connection with the prohibition of a Nazir
becoming Tamei Meis - even to bury his close relatives) "le'Aviv, u'le'Imo,
le'Achiv ve'la'Achoso". The Sifri learns from "le'Aviv" that he may (and
must) render himself Tamei to bury a Meis Mitzvah (a dead person who has no-
one to bury him), and from "u'le'Imo" that the same applies even if the Nazir
is a Kohen, too.
What do we subsequently learn from ...
(c) Having seen the tremendous importance of the Mitzvah of burying a Meis
Mitzvah, why might reading the Megilah nevertheless take precedence?
- ... "le'Achiv"?
- ... "ve'la'Achoso"?
(d) Rava concludes that ultimately, it is Meis Mitzvah that takes precedence.
What leads him to that conclusion?
(a) We learned earlier that any town (or village) that is close to a Mukaf or
visible from it also reads on the fifteenth. Visible but not close could mean
that it is on top of a mountain.
What would be the case of close but not
(b) What does Rebbi Yehoshua ben Levi learn from the Pasuk in Behar (by Batei
Arei Chomah) "ve'Ish Ki Yimkor Beis Moshav Ir Chomah"?
(c) What does Rebbi Yehoshua ben Levi say about a K'rach (a city - but
without a wall) that does not have 'Asarah Batlanim'? What is the
significance of 'Asarah Batlanim'?
(d) Why does Rebbi Yehoshua ben Levi need to tell us this, considering that
the Mishnah later specifically states that a town that does not have 'Asarah
Batlanim' is considered a village?
(a) Rebbi Yehoshua ben Levi also says that a city that was destroyed and
later re-inhabited has the Din of a city.
Answers to questions
Why can he not be referring to
one whose *walls* were destroyed and later re-built (regarding the Din of a
(b) Then what *does* he mean?