REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Nazir 51
NAZIR 51 - May the Zechus of dedicating this Daf bring a Refu'as ha'Nefesh
and Refu'as ha'Guf for Menachem Yitzchak ben Raila Kushner; may he merit to
see yet more grandchildren and great-grandchildren grow up in Eretz Yisrael
and live a life of Torah. Dedicated by his children.
(a) What does the Beraisa say about a corpse that was buried with clothes,
or in a wooden coffin or on a floor of bricks?
(b) Will this apply even if he is buried on a stone floor?
(c) What will be the Din if one collects four or five spoons-full of dust
from a corpse that was buried with clothes ... (and we can be certain that
there at least one spoonful of dust is from the corpse)?
(a) Which three components must the dust comprise before it has a Din of
(b) Rava asked from a Beraisa 'Rekev ha'Ba min ha'Basar Tahor', implying
that if it came from bones alone, it is 'Rekev'.
How does Ula interpret
(c) How do we know that the Tana does not simply mean to say that it is
Tahor until it also comprises bones and veins?
(d) Seeing as it is impossible for there to be flesh on the bones without
veins, why did Ula need to mention veins?
(a) What does Rav Shmuel bar Aba Amar Rebbi Yochanan say about dust that
comes from two corpses?
(b) How does Rava reconcile Rebbi Yochanan with the Beraisa cited by Rebbi
Nasan b'Rebbi Oshaya 'Rekev ha'Ba mi'Shtei Meisim, Tamei'? How does he
explain this Beraisa?
(c) Why does Rava find it necessary to say that the dust had been completely
eaten by moths?
(a) What does Rabah bar bar Chanah say about the hair of a Meis?
(b) The Mishnah in Ohalos states that every part of a Meis is Metamei except
(c) This speaks even mi'de'Rabbanan. Other parts of a Meis are Metamei
Which part of a Meis is a Safek whether it is Metamei min
ha'Torah or mi'de'Rabbanan?
(d) Under what circumstances are even the above three parts Metamei, too?
(a) Chizkiyah asks whether hair that was due to have been shaved is Metamei
or whether whatever is due to be shaved is as if it was shaved (and it
therefore males Galgalin).
Why can we not resolve Chizkiyah's She'eilah
from Rebbi Yochanan, who said earlier that hair that has been shorn makes
Galgalin, implying that if it has not been shorn, it does not?
(b) Rebbi Yirmiyah asks whether the Din of Rekev applies to the heel or not.
Why might it not? What makes the heel different than other parts of the
(c) How do we attempt to prove from Rebbi Nasan b'Rebbi Oshaya's Beraisa
'Rekev ha'Ba mi'Shtei Meisim, Tamei' (according to Rava's interpretation)
that Rekev does indeed apply to a heel?
(d) How do we establish the She'eilah to refute the proof? What is the
outcome of the She'eilah?
(a) Rebbi Yirmiyah asks whether a fetus makes Galgalin or not.
Answers to questions
What is the
S'vara to say that it ...
(b) Assuming that we take into account that the fetus is due to leave the
mother's body, semen inside her body, which has not yet formed, might still
be considered part of her.
- ... does not?
- ... does?
Why might it, on the other hand, make Galgalin?
(a) The excrement in the body of a corpse might not be considered an
intrinsic part of it (regarding Rekev, because, like the semen, it comes
from an external source.
Why, on the other hand, might it be considered
part of the body, even if semen is not?
(b) Rav Acha Brei de'Rav Ika asks whether the skin makes Galgalin, and Rav
Huna bar Manoach asks about the mucus and the phlegm.
Assuming all of the
above do make Galgalin, what would one have had to have done to the Meis for
Rekev to be applicable, so that it should not be prevented by ...
(c) Why must the heating with hot water from the springs of Teveryah have
preceded the smearing of the ointment?
- ... the excrement, the mucus and the phlegm?
- ... the skin and the hair?
(d) Is it possible to reconcile Rav Acha Brei de'Rav Ika with Chizkiyah, who
asked above whether hair that is due to be shaved makes Galgalin or not
(implying that hair that is not due to be shaved does not make Galgalin)?
(a) According to Abaye, Rekev does not apply to a corpse that was ground.
(b) We ask whether it will apply to a ground corpse that subsequently
Seeing that, at the time of rotting, the corpse comprised flesh,
bones and veins, why might Rekev not apply in such a case?
(a) Ula quotes a Beraisa that the Din of Rekev does not apply to a corpse
that is incomplete, and neither does the Din of Tefusah or that of Shechunas
What is the Din of ...
(b) Considering that, in the latter case, when all's said and done, the
three corpses indicate more graves in the vicinity, what difference will the
fact that one of the corpses is incomplete make?
- ... Tefusah?
- ... Shechunas Kevaros?
(c) When one Tana in the Mishnah in Iduyos tries to learn from a k'Zayis of
flesh that came from a Meis (and that is Metamei) that a k'Zayis of flesh
that came from a live person should be Metamei too, his opponent cited the
three cases of 'Rov', 'Rova' and 'M'lo Tarvad'.
What does the Tana mean by
(d) Why does he cite these three cases?
- ... 'Rov'?
- ... 'Rova'?
(a) How do we initially understand the Beraisa's distinction between a M'lo
Tarvad Rekev from a live person and a M'lo Tarvad Rekev from a dead one?
(b) This appears to clash with Ula's Beraisa (that the Din of Rekev does not
apply to a corpse that is incomplete).
How do we re-interpret the
distinction in order to reconcile the two Beraisos?
(a) What She'eilah does Rava ask about the limb of a live person that rotted
before he died?
Answers to questions
(b) How do we refute the proof from the previous Beraisa, which states
'Tomar *be'Chai*, she'Ein Lo ... M'lo Tarvad' (implying that, should he die,
the Din of Rekev will apply)?