REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Megilah 20
(a) On what grounds did they reject Rebbi Yehudah's own testimony that, as a
Katan, he once read the Megilah 'above' Rebbi Tarfon and the Rabbanan, who
did not protest (proving that the reading of a Katan is acceptable)?
(b) What additional reason did they have for rejecting Rebbi's (similar)
testimony (that he once read as a Katan in front of Rebbi Yehudah, who did
not protest either)?
(a) What is the earliest time that one may read the Megilah (Lechatchilah)?
What is the Din Bedieved, in the above cases, if one did Tovel before
sunrise? Is he Yotze or not?
(b) Tevilah too, should not be performed then.
What Tevilah are we talking
(c) Does the prohibition of Toveling by night extend to subsequent days, or
is it confined to the seventh night?
(d) Besides Haza'ah (which may also forbidden on the *night* of the third and
seventh days of Tum'as Meis), who else, should not Tovel before sunrise?
(a) What do we learn from the Pasuk in Esther "ve'ha'Yamim ha'Eileh Nizkarim
(b) Is this a Kashya on Rebbi Yehoshua ben Levi, who obligates the first
reading of the Megilah at night-time?
(c) From where do we learn that Milah must be performed by day?
(d) We know that Haza'ah must be performed by day, from the Pasuk "ve'Hizah
ha'Tahor al ha'Tamei *ba'Yom* ha'Shelishi ... ".
From where do we know that
the same applies to Tevilah on the seventh day?
(a) Having already said 've'Lo Tovlin', why does the Tana find it necessary
to insert a Shomeres Yom Keneged Yom in the Mishnah? Why might we have
thought that a Shomeres Yom Keneged Yom is different?
Answers to questions
(b) Why, in any event, would it not be possible for her to Tovel in the
daytime of the seventh day?
(c) Then when *would* she Tovel, according to the current contention?
(d) Why then, is she forbidden to do so? Why does she have to wait for the
morning before Toveling?
(a) We learned in our Mishnah that Bedieved, one is Yotze if one hears the
Megilah from Amud ha'Shachar.
Why is that?
(b) Initially, Rava learns this from the Pasuk in Bereishis "va'Yikra Elokim
How does he learn it from there?
(c) How do we refute his source from the continuation of the Pasuk?
(a) So Rebbi Zeira learns it from the Pasuk in Nechemyah.
What does the
Pasuk in Nechemyah say?
(b) Why do we need the support of a second Pasuk "ve'Hayu Lanu ha'Laylah
Mishmar ve'ha'Yom Melachah"?
(a) Until when in the day is one permitted to read the Megilah?
(b) What do we learn from the Pasuk in Vayeira "va'Yashkeim Avraham
(c) The time period for the Mitzvah of cutting the barley for the Omer (on
the second night of Pesach) is at night-time.
Until when may the Mitzvah
(a) Hallel too, like Megilah, is Kasher all day. Rav Yosef learns it from
"Zeh *ha'Yom* Asah Hashem".
From which Pasuk do others learn it?
(b) And the same applies to Lulav and Shofar.
From where do we learn ...
(c) And it applies also to the Korban Musaf and to Tefilas Musaf, to the
Viduy (confession) that the Tzibur and the Kohen Gadol (who sinned) make over
their (Chatas) bull and to the Viduy of the Kohen Gadol on Yom Kipur. We
learn that the Korban Musaf must be brought in the day from the Pasuk in Emor
"D'var Yom be'Yomo" and the Viduy on Yom Kipur from "ve'Chiper Ba'ado ... "
(and [a verbal] Kaparah must be performed by day).
- ... Lulav?
- ... Shofar?
From where do we know
(d) There are many other Mitzvos that are included in this list.
- ... Tefilas Musaf must be recited by day?
- ... the Viduy of the Tzibur that sinned and the Kohen Gadol must be said by day?
Mitzvah do we learn from the juxtaposition of the Pesukim in Ki Savo
"ve'Amarta Lifnei Hashem Elokecha Bi'arti ha'Kodesh min ha'Bayis" and
"*ha'Yom* ha'Zeh, Hashem Elokecha Metzav'cha"?
(a) With regard to Korbanos, we learn that Shechitah must be performed by day
from the Pasuk in Shoftim "be'Yom Zivcha'chem ... ", and all Avodos
(incorporating Melikah, Kemitzah, Haktarah and Hazayah) from the Pasuk in
Tzav "be'Yom Tzavoso es B'nei Yisrael" (see Tosfos DH 'li'Kemitzah').
The Derashah of "be'Yom Tzavoso es B'nei Yisrael" (in 9a.) incorporated most
of the Avodos.
can *Haktarah* only refer to the burning of the Kometz of the Minchah?
(b) We learn Tenufah (the waving) from the Pasuk in Emor (*be'Yom* Hanifchem
From where do we learn Hagashah (bringing the Kemitzah of the
Minchah to the south-western corner of the Mizbe'ach)?
(c) What do we learn from the juxtaposition of the two words "ve'Samach
(d) We learn that giving the Sotah to drink must be performed by day from the
'Gezeirah-Shavah' "ve'Asah Lah ha'Kohen es Kol ha'Torah ha'Zos" (Naso) and
"Al-pi ha'Torah Asher Yorucha" (Shoftim).
What is the latter Pasuk
referring to? From where do we know that Mishpat must be done by day?
According to Rashi's second explanation, why did the Tana
preclude from the list ...
Answers to questions
- ... Shechitah?
- ... Tenufah and Hagashah? Why do all three require independant Derashos?