ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 86
PESACHIM 86 - has been kindly dedicated by Reb Shimon Bernstein of Boro
(a) 'k'Zeisa Pischa, ve'Halela Paka Igra' means that for just one k'Zayis of
Pesach, Hallel was said with such exuberance that it seemed as if the roofs
(b) We reconcile this with Rav's own statement (i.e. that the rooms and
attics were not sanctified) - by establishing that they recited Hallel (on
the roof) after they had eaten the Pesach (in the house).
(c) The Mishnah 'Ein Maftirin Achar ha'Pesach Afikoman', Rav explains,
speaks specifically about moving from from one group to go and continue
eating the Pesach by another; whereas we are speaking about reciting Hallel
*after* having finished the Pesach.
(a) Aba Shaul ascribes more sanctity to the attics above the Kodshei Kodshim
than to the Kodshei Kodshim itself - because the Heichal (and within) is
different, says Rav. There, he agrees, the roofs *were* sanctified, and he
learns this from the Pasuk in Divrei Hayamim "Vayiten David ... es Tavnis
ha'Ulam ... *va'Aliyosav* ... ".
(b) The attics above the Kodshei Kodshim were more sanctified than the
Kodshei Kodshim itself - inasmuch as it was only once in seven years that
anyone entered them (for repairs), whereas the Kohen Gadol entered the
Kodesh Kodshim once a year (on Yom Kipur).
(c) Rav explains the Mishnah in Ma'ser Sheni, which rules that rooms that
are built in the Azarah, but which open to the Har ha'Bayis, are Chol, and
*their roofs, Kodesh* - by roofs which are level with the floor of the
(a) Rebbi Yochanan, who maintains that the tunnels (below ground level) were
*not* sanctified - speaks about tunnels that opened onto the Har ha'Bayis,
whereas the Mishnah speaks about those that opened onto the Azarah (which
(b) When Rebbi Yehudah said in a Beraisa that even the tunnels underneath
the Heichal were not sanctified either - he was referring to tunnels that
opened on to *Chol*.
(c) To explain Rebbi Yehudah, who says 've'Gago Kodesh' (i.e. of the
Heichal) - we cannot answer that the roofs of the Heichal, like the attics,
are different - because by the *attics*we quoted a Pasuk, but there is no
such Pasuk by the *roofs*.
(d) We reconcile the Seifa of Rebbi Yehudah ('ve'Gago Kodesh') with the
Beraisa, which prohibits the eating of Kodshei Kodshim and the Shechitah of
Kodshim Kalim on the roofs - by restricting the former to the small area
above the gates known as 'Shushan ha'Birah' which housed the two special
measuring vessels called the 'Amos'.
(a) The two Amos, which were slightly more than the regular Amah of Moshe
(one by half an Etzba, and the other, by an additional half-Etzba more that
the first), were used to measure the building work of Hekdesh when it was
completed by the workers. Before they began, they measured the work to be
done, using Moshe's Amah, and they measured the work when it was completed,
using the special Amos, with the result that the workers were paid for less
Amos than the total number of Amos that they had actually constructed.
(b) This was necessary to compensate any possible error which they may have
made in measuring, which would have resulted in their receiving *more* than
what they entitled to, in which case they would have been Mo'el be'Hekdesh.
(c) When they were working in silver and gold i.e. when overlaying the holy
vessels (where their stood to lose more) - they used the smaller of the two
'Amos', and when they worked in regular materials, they used the larger one.
(d) The tops of the walls too, could well have corresponded to the level as
the floor of the Azarah -in the case a low wall which Yirmiyah referred to
in Eichah as 'Cheil'.
(a) According to the Tana of our Mishnah - one is permitted to divide one
Pesach into two groups.
(b) If two groups are eating in one room, each facing a different direction
(which has the Din of a Mechitzah. According to the Rambam, they are
obligated to do so - see Tosfos Yom-Tov), they may share the same hot-water
(c) If the two groups share a common waiter, who, while chewing a piece of
Korban Pesach, gets up and walks across to the middle to dilute wine from
the urn - he is obligated to keep his mouth shut and turn his face until he
returns to his group (so that they should not suspect him of eating the
Pesach in two groups).
(d) A bride is permitted to turn round and face the opposite direction from
the rest of her group because she is embarrassed when people stare at her -
according to some, she is obligated to do so (see Tosfos Yom-Tov).
(a) Rebbi Yehudah, the author of our Mishnah, explains the Pasuk in Bo ...
1. ... "Al ha'Batim Asher *Yochlu* *Oso* *Bahem*" - to imply that two people
may eat one Pesach in two houses (i.e. rooms); to teach us that a Pesach may
be divided into two groups and eaten in two houses.
2. ... "be'Vayis Echad *Ye'achel*" - to mean that a person may only eat the
Pesach in one house i.e. he is not permitted to move from one house to
another; because Rebbi Yehudah explains "Ye'achel" as if the Torah had
written "Yochal" ('Yesh Eim li'Mesores').
(b) If by mistake, a waiter places a piece of Pesach in his mouth whilst he
is roasting it in the oven -he is not permitted to get up and join his
group, because it will appear as if he is eating his Pesach in two places.
(c) If he inadvertently did so, an astute waiter would eat his fill of
Korban Pesach before rejoining his group.
(d) If the other members of his group were sufficiently sensitive to his
predicament - they would join him by the stove to eat the Korban Pesach with
(a) Rebbi Shimon explains ...
1. ... "Al *ha'Batim* Asher *Yochlu* *Oso* Bahem" - to mean that each of the
eaters may eat it (his portion) in two houses
(b) As we explained, Rebbi Yehudah reads "Ye'achel", as it is written -
'Yochal' (without a Yud, as Rashi explains in many other places); whereas
Rebbi Shimon reads it the way it is traditionally read - "Ye'achel".
2. ... "ba'Bayis Echad *Ye'achel*" - to mean that the Pesach may only be
eaten in one group (because he learns 'Yesh Eim le'Mikra' - we go after the
way it is traditionally read).
(a) If a group of people are sitting eating their Pesach and someone puts up
a Mechitzah in the middle, Rav Kahana maintains that according to Rebbi
Yehudah, they may continue eating - because it is no worse than any other
case of a Pesach being eaten in two places (nor can this be considered to be
a case of incividuals eating their Pesach in two places, since none of the
eaters saw an area that they did not see before the Mechitzah appeared.
(b) According to Rebbi Shimon, they must stop eating, since, in his opinion,
a Pesach may not be eaten in two places.
(c) If the dividing-wall between two groups were to fall down - then,
according to Rav Kahana, the Din will be the reverse: this will be a case of
people eating their Pesach in two places - which, according to Rebbi Shimon,
is in order, but according to Rebbi Yehudah, it is not.
(d) Rav Ashi is not certain that putting up a Mechitzah transforms one group
into two, or that removing it turns it into two places. According to him, it
may well make no difference whether a Mechitzah appeared between two groups
or whether it was taken down, both Rebbi Yehudah and Rebbi Shimon will
permit the participants to contimue eating.
(a) Rav Huna bar Nasan ...
1. ... refered to himself as *Rav* - because that is what they had called
him since he was a little boy.
(b) Someone who drinks a regular cup of strong wine ...
2. ... did not decline, when Rav Nachman bar Yitzchak, his host, offered him
a couch on which to recline - because one does not refuse to comply with the
instructions of the Balabos (unless, many say, he tells the guest to leave).
3. ... accepted the honor of Bensching immediately, when his host offered it
to him - because, although in matters of Kavod, it is considered Derech
eretz to refuse once or even twice, this does not apply to a person who is
asked by a great man (and Rav Nachman bar Yitzchak was a great man).
4. ... paused in the middle of drinking the cup of Berachah - because when
drinking (strong) wine, the Tana says that drinking it in two gulps is
considered Derech Eretz.
5. ... did not turn his face whilst drinking - because the Tana of our
Mishnah specifically states that it is only a bride who turns her face,
implying that, as far as other people (Rashi says 'men') is concerned, this
is cocnsidered excessive.
- ... in one gulp - is called greedy.
- ... in three gulps - conceited.
(a) Three members of a group must be sitting at table before the waiter is
obligated to start serving them.
***** Hadran Alach, 'Keitzad Tzolin'! *****
(b) He is not permitted to refuse to continue serving the one or two who
remain at the end of the meal - until even the last one has finished eating.
(c) These Dinim only apply if 1. the members of the group arrive at the
Se'udah at the regular time (not too early), and that the last one does not
sit excessively long after the others have left; and 2. in the previous
Halachah, they informed the waiter that they tended to leave one at a time.
(d) One is obligated to tip the waiter, but the last person is not obligated
to pay more.