REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 89
(a) We just learned that if a wart is found on one of five Pesach-skins they
cannot bring a Pesach Sheni, because, if they were each to bring one, then
they would be bringing Chulin to the Azarah.
Why can they not ...
1. ... each bring a lamb and stipulate that if he was Yotze with the first
Pesach, then this Pesach should be a Shelamim?
(b) How is it possible to circumvent this problem by bringing one Kohen with
2. ... do exactly the same thing, resolving the problem by bringing a Kohen
(c) In that case, on what grounds *do* we reject the suggestion to bring
five Pesachim and stipulate that for those who have already been Yotze, the
lamb will be a Shelamim?
(d) Why can they not make this stipulation, only instead of declaring the
other option to be a *Shelamim*, they declare it a *Mosar* Shelamim (which,
like the Pesach, is eaten for only one night)?
(a) The Gemara rejects the previous answer too, on the grounds that it would
be possible to take the trouble and find a Mosar ha'Pesach (of which there
must have been many), and make the same stipulation. The Gemara concludes
however that it is not possible to use one lamb for either a Pesach or a
Shelamim because of Semichah. What is the problem with Semichah?
How does the Gemara finally resolve the problem? Why is it not possible to
bring a lamb of Mosar ha'Pesach and to use it as either a Pesach or a
(b) Why can one not make Semichah anyway? So what if the Pesach does not
(c) What is the problem with this answer from a woman's Korban Shelamim?
(d) The Gemara tries to give two answers: 1. that whereas a Shelamim
requires *four* Matnos Dam (one on each corner), a Pesach requires only
*one*: 2. that whereas a Shelamim requires *Zerikah*, the Pesach requires
On what grounds does the Gemara dismiss both of these
(a) If someone tells his children that he is Shechting the Korban Pesach for
whichever of them reaches Yerushalayim first, what happens when the first
one reaches Yerushalayim?
(b) Why can the reason for this not be because of 'Yesh Bereirah'? What then
*is* the reason for it?
(c) What proof does the Beraisa bring for this from the story where the
girls came first?
(a) One may join a group for the Pesach up to the time it is Shechted. Until
when may one withdraw from it - according to the Tana Kama)?
Answers to questions
(b) What does Rebbi Shimon say?
(c) Their Machlokes is based on the Pasuk in Bo "ve'Im Yim'at ha'Bayis
How does each one explain it?
(d) What do they (even Rebbi Shimon) learn from the Pasuk (ibid.)
"be'Michsas Nefashos ... Tachosu"?
(a) If one member of the group invites a friend to eat with him, what may
the other members of the group say to him?
(b) According to which Tana does this Mishnah go (Rebbi Yehudah - on 86a, or
(a) Is there a proof from the Tana of our Mishnah (who permits the members
of the group to ask the member with the guest to take his portion and go) -
that they may also do the same with a member who has an unusually large
(b) Rebbi Yehudah (in the Mishnah on 86a) lauds the members of the group who
joined the waiter who inadvertently ate a k'Zayis by the oven, but does not
obligate them to do so. Is there a proof from there that, just as the
members of the group are permitted to retract from their original
undertaking (to eat with the waiter) due to the inconvenience of moving, so
too, can they retract if they are worried about receiving a smaller portion.
(c) How does the Gemara finally resolve the Sha'leh?
(d) The Beraisa concludes 've'Lo Od, Ela Afilu Chamishah she'Asu Siboles,
Resha'in Lomar Lo Tul Chelkecha, ve'Tzei'.
What does this mean? What is
(a) Alternatively, the Sha'leh concerns splitting up the Pesach (not
retracting because of someone's large appetite, which this Lashon takes for
granted is permitted - but) because of a Din in Hilchos Se'udah).
exactly is the Sha'leh?
(b) How does the Gemara resolve it?
(a) Rav Huna Brei de'Rav Yehoshua seems to have made a bad deal when he sat
down to share a meal with Rav Papa. who ate four times as much as he did.
What did Rav Papa argue when Rav Huna asked him from the Beraisa, which
permits the members of the group to send the member with the hearty appetite
away to eat on his own?
(b) What did Rav Papa do when Rav Huna asked him from the Beraisa of
'Siboles', which specifically speaks about the rest of the year?
(c) What is the significance of the statement 'Me'ah Papi, ve'Lo Chad
(a) Does the Chagigah need to be designated, like the Pesach?
(b) What is the status of the money which the owner receives from the
designees for their portion of Pesach?
(c) What happens to an Olah or a Shelamim, already designated for one
person, that is sold to another?
(d) Since the transaction is invalid, why does the money go to Nedavah?
(a) In the previous case, what does the Tana mean by 'Ma'os Kol Shehein
Answers to questions
(b) Rebbi Oshaya establishes the Mishnah of 'Esnan Chal Al ha'Mukdashin' by
someone who designates a prostitute on his Pesach - and according to Rebbi,
who holds 'Pesach Mamon Ba'lim Hu', (which will be discussed shortly). Abaye
would have explained the Mishnah according to Rebbi Yossi Hagelili.
does he mean by that? What does Rebbi Yossi Hagelili say?