REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Megilah 22
MEGILAH 21-24 (3rd-6th days of Sukos 5760) - sponsored by Harav Ari Bergmann
of Lawrence, N.Y., out of love for Torah and those who study it.
(a) What did Rava reply when he was asked the above She'eilah (concerning the
Aliyos on Rosh Chodesh) by Ula bar Rav?
(b) How were the Anshei Ma'amados faced with the same problem?
(c) According to Rav, they solved the problem by employing 'Doleg'; according
to Shmuel, 'Posek'.
What is the meaning of ...
(d) Why does ...
- ... 'Doleg'?
- ... 'Posek'?
- ... Rav not agree with the concept of Posek?
- ... Shmuel not agree with the concept of Doleg?
(a) How does Shmuel reconcile his opinion with Rebbi Chanina, who was
reluctant to permit Rebbi Chanina the Rebbe to break up Pesukim except for
his young disciples, who were unable to learn whole Pesukim?
(b) With regard to the Anshei Ma'amados, the Tana Kama of the Beraisa in
Ta'anis permits the second Aliyah in a Parshah of five, to Lein one Pasuk
into the next Parshah.
What does Yesh Omrim (Rebbi Nasan) say?
(c) According to Rav, why does Rebbi Nasan not permit 'Doleg' in this case?
(d) Why is there no Kashya also on Shmuel ('Let Rebbi Nasan permit 'Posek')?
(a) In which case is the Tana Kama of Yesh Omrim more lenient, in the case of
reading less than three Pesukim at the beginning of the Parshah or in that of
stopping less than three Pesukim from the end?
Rav Yosef rules like Rav (that on Rosh Chodesh as well as the men of the
Ma'amados, are Doleg).
(b) Based on that and on the fact that Yesh Omrim disagrees with him in that
case, what is the problem with Rebbi Tanchum Amar Rebbi Yehoshua ben Levi,
who after ruling like the Yesh Omrim, goes on to say that just as it is
forbidden to read less than three Pesukim at the beginning of the Parshah so
to, is it forbidden to stop less than three Pesukim from the end?
(c) What is the answer? Why might Yesh Omrim nevertheless have had good
reason to be more *lenient* with regard to stopping less than three Pesukim
*from the end*.
(d) In that case, why are Chachamim more lenient with regard to stopping less
than three Pesukim *from the beginning*?
Which Aliyah is Doleg?
(a) Considering that we do not Daven Musaf on a Ta'anis Tzibur, why do we
think that four people may nevertheless be called up?
(b) Why is there no proof (that one calls up *three* people) from the fact
that when our Mishnah lists the occasions on which four are called up, it
only lists Rosh Chodesh and Chol ha'Mo'ed (implying that on a Ta'anis Tzibur
one calls up only three)?
(c) How do we try to resolve our She'eilah from the fact that when Rav
arrived in Bavel on a Ta'anis Tzibur, he was called up and although he
recited a Berachah before reading, he did not recite one afterwards?
(d) On what do we base the suggestion that Rav was called up in place of a
(a) On what grounds do we then contend that, even if Rav Huna was called up
in place of a Kohen, this was not possible in the case of Rav?
Answers to questions
(b) How do we finally accept the previous suggestion (that Rav was called in
place of a Kohen) as the final answer, in spite of the fact that Rav paid
deference to Shmuel.
(c) How do we try to prove that Rav must have been called up in place of a
Kohen (and not for Sh'lishi, as we first presumed).
(d) On what grounds do we refute this proof? How was it possible for Rav to
have been called for Sh'lishi (or Revi'i) in spite of the objection that he
should not have then recited a Berachah beforehand either?
(a) Based on a Beraisa, we finally rule that on a Ta'anis Tzibur, only three
people are called up.
What is the reason for this ruling?
(b) On Rosh Chodesh we call up four people.
Why is there no Bitul Melachah
then? Since when is work forbidden on Rosh Chodesh?
(c) Why is Rosh Chodesh a semi-Yom-Tov specifically for women?
(d) What proof do we have from the Haftarah of 'Machar Chodesh' that Rosh
Chodesh is not considered a day of work?
(a) How does Rav Ashi try to prove from 'Zeh ha'K'lal, Kol Yom she'Yesh Bo
Musaf ve'Eino Yom-Tov Korin Arba'ah' in our Mishnah, that the Tana of our
Mishnah disagrees with the above-mentioned Beraisa (with regard to calling up
three people on a Ta'anis Tzibur)?
(b) We reject Rav Ashi's contention (that, according to the Tana of our
Mishnah, one calls up *four* people on Tish'ah-be'Av), on the grounds that
this concurs neither with the Tana Kama nor with Rebbi Yossi of another
Beraisa. According to Rebbi Yossi, on Tish'ah-be'Av one always calls up three
people, and the third one is the Maftir.
What does the Tana Kama say?
(c) If 'Zeh ha'Kl'al ... ' does not come to include a Ta'anis Tzibur (like
Rav Ashi maintains), then what *does* it come to include? Why is it mentioned
(a) Which principle governs the number of Aliyos on each of the days
mentioned in our Mishnah?
(b) So why do we call up ...
- ... four people on Rosh Chodesh and on Chol ha'Mo'ed?
- ... five on Yom-Tov?
- ... six on Yom Kipur?
- ... seven on Shabbos?
(a) When Rav arrived in Bavel, everyone else prostrated themselves (for
Tachanun), but Rav did not. The initial reason we give (for Rav not
prostrating himself) is based on a Pasuk in Behar.
What does the Pasuk say?
(b) How come that the other people *did* prostrate themselves? Why did Rav
not move across to another part of the Shul?
(c) Alternatively, the entire floor may have comprised stone. Nevertheless,
the other people tended to bow down (perhaps in the way that we do) and it
was only Rav who had the Minhag to prostrate himself (which is forbidden on a
In that case, why did Rav not change his Minhag and bow down
like everybody else?
(d) Finally, we establish the case even by an earth floor, and Rav did not
prostrate himself because of a statement of Rebbi Elazar.
What did Rebbi
(a) What do we learn from the Pasuk in Melachim ...
Abaye and Rava were certainly important people.
(b) We learn from Ya'akov's words to Yosef that Hishtachavayah means to
prostrate oneself flat on the ground.
- ... "va'Tikod Bas-Sheva Apayim Aretz"?
- ... "mi'Ch'ro'a al Birkav"?
What did Ya'akov say to him?
(c) What happened when Levi demonstrated Kidah in front of Rebbi?
(d) How do we reconcile this with Rebbi Elazar, who attributed Levi's
lameness to the fact that he accused Hashem of not helping Yisrael in their
hour of need?
What did they used to do to
avoid falling on their faces in public?
Answers to questions