REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Sanhedrin 52
(a) Our Mishnah describes Miysas Sereifah.
Where would they place ...
(b) Why did they need two cloths? Why would one of them not suffice?
- ... the person who was to be 'burned'? Why did they do that?
- ... the hard cloth that they wound round the sentenced man's neck?
(c) After forcing his mouth open, how did they 'burn' him?
(d) What exactly caused the condemned man's death?
(a) According to Rebbi Yehudah, they forced his mouth open using a pair of
Why does he object to the Tana Kama's method?
(b) According to Rebbi Elazar b'Rebbi Tzadok, burning had to be performed in
the literal sense.
How does he attempt to prove this from an actual case
that took place with a Bas Kohen who had committed adultery? How did
Beis-Din put her to death?
(c) On what grounds do the Chachamim refute his proof?
(a) We learn the method of burning from a 'Gezeirah-Shavah' "Sereifah"
"Sereifah" from Adas Korach.
How do we learn it from there?
(b) Rebbi Elazar learns the same 'Gezeirah-Shavah', but from a different
(c) The first opinion uses Korach as its source, based on the Pasuk "ve'es
Machtos ha'Chata'im ha'Eileh *be'Nafshosam*".
How does Rebbi Elazar
intercept the word "be'Nafshosam"?
(d) He bases this on Resh Lakish's interpretation of the Pasuk in Tehilim
"be'Chanfei La'agei Ma'og Charak Alav Shimeimo".
What caused the Angel of
Gehinom to sharpen his teeth, following the episode with Korach, according
to Resh Lakish?
(a) Rebbi Elazar's source is the Pasuk in Shemini "va'Yamusu Lifnei
Hashem", which he interprets to mean that they died the same sort of death
as Miysas Beis-Din.
How does the first opinion explain the Pasuk? How did
(b) All this is based on a statement of Aba Yossi ben Dustai.
How does Aba
Yossi describe Nadav and Avihu's death?
(c) How does the first opinion explain the Pasuk "va'Tochal Osam" (implying
that part of them remained intact, like Rebbi Elazar)?
(d) We query the above 'Gezeirah-Shavah' however, as there is a third case
where the word "Sereifah" is used, but where the burning is meant literally,
and from which we might learn the Din of Sereifah.
What is it?
(a) We nevertheless prefer to learn from the Adas Korach or from the B'nei
Aharon, because they have in common with the punishment of Sereifah 'Adam,
Chotei, Neshamah, Pigul', which Parim ha'Nisrafin do not.
(b) We try to counter this by citing 'Machshir, le'Doros', which Parim
ha'Nisrafin share in common with the punishment of Sereifah, but which the
above two do not. 'Machshir' means that they, like the Sereifah of our
Sugya, are a Mitzvah.
What does 'le'Doros' mean?
(c) In any event, seeing as Parim ha'Nisrafin has certain plus-factors that
the other two do not, why do we not learn from it that Sereifah must be
(a) We explain that the opinion which learns Sereifah from Adas Korach,
declines to learn it from Nadav and Avihu, because their bodies were
So why not learn from them that this is the way
Sereifah should be performed?
(b) How can a side Pasuk, which is written in a different context, negate a
(c) Now that we have the S'vara (Pasuk) of Rav Nachman, why do we still need
the 'Gezeirah-Shavah' of "Sereifah" "Sereifah"? Why can we not learn from
*it* that burning entails the inside, as we explained?
(d) How would we fulfill the requirement of "ve'Ahavta le'Re'acha Kamocha"
even if Sereifah was taken literally?
(a) What did Nadav once say to Avihu as they were walking behind Moshe and
Answers to questions
(b) What did Hashem answer them?
(c) What adage did Rav Papa quote in this connection?
(a) If an Am ha'Aretz initially perceives a Talmid-Chacham as a golden
water-jug, how does he perceive him once the Talmid-Chacham ...
(b) What are the hidden ramifications of this final distinction?
- ... has talked to him?
- ... has benefited from him?
(c) What does this have to do with the previous Sugya?
(a) What did Rav Chama bar Tuvya do with Imr'sa bas Tali ha'Kohen when she
(b) Besides having erred in Rav Masna, who establishes our Mishnah by a
strip of lead, he was guilty of another error based on a Beraisa.
does the Beraisa learn from the Pasuk in Shoftim "u'Va'sa el ha'Kohanim
ve'el ha'Shofet Asher Yih'yeh ba'Yamim ha'Heim"?
(c) To dispense with the first error, why can we not answer that Rav Chama
did not hold like Rebbi Elazar b'Rebbi Tzadok?
(a) What did Rebbi Elazar b'Rebbi Tzadok in the Beraisa remember having seen
when he was a child riding on his father's shoulders?
(b) What did the Chachamim reply to that?
(c) How do we reconcile this with our Mishnah, where they ascribed his
testimony to a Beis-Din of Tzedokim?
(d) How do we know that the episode in our Mishnah occurred after the one in
(a) According to the Tana Kama, how was Miysas Sayaf carried out?
(b) Rebbi Yehudah considers this a disgusting death.
What does he
(c) The Chachamim considered that no less disgusting.
What did Rebbi
Yehudah answer to that?
(d) And how do the Chachamim counter that?
(e) How do they prove their point from a Beraisa? Which Minhag does the
Beraisa cite that would be forbidden because of "u've'Chukoseihem Lo
Seleichu" were it not for a Pasuk that supports it?
(a) The Mishnah in 'ha'Nisrafin' lists a murderer and the inhabitants of Ir
ha'Nidachas as those who receive Sayaf.
How do we know that the Anshei Ir
ha'Nidachas receive Sayaf?
(b) The Torah writes in Mishpatim (in connection with someone who killed an
Eved) "Nakom Yinakem".
How do we know that this refers to death by the
(c) We reject the suggestion that Sayaf is performed by piercing the
condemned man in the stomach or in his throat, on the basis of the Pasuk
What does this prove?
(d) How do we know that Sayaf does not constitute making him a Gistera? What
is a Gistera?
(a) From where do we initially learn that someone who kills a fellow Yisrael
receives Sayaf (seeing as the above-mentioned Pasuk pertains to an Eved)?
(b) What does the Beraisa Darshen from the Pasuk in Shoftim (by Eglah
Arufah) "ve'Atah Te'va'er ha'Dam ha'Naki mi'Kirbecha"?
(c) In view of the above Kal-va'Chomer, why is this D'rashah necessary?
(d) Now that we need the D'rashah, how do we know that Sayaf is not
performed with a hatchet from the back of the neck (like an Eglah Arufah)?
(a) How is Miysas Chenek performed?
Answers to questions
(b) What do we learn from the Pasuk in Kedoshim ...
(c) Rebbi Yashiyah ascribes this latter ruling to the fact that for lack of
a clear directive, one may only give him the most lenient death.
- ... "*ve'Ish* Asher Yin'af ... "?
- ... "Asher Yin'af es Eishes *Ish*"?
- ... "Asher Yin'af es Eishes *Re'eihu*"?
- ... "Mos Yumas"?
Rebbi Yonasan say?
(d) Rebbi Explains Rebbi Yonasan's opinion. From where does he extrapolate
that S'tam Miysah bi'Yedei Adam means Chenek?
(e) How does Rebbi know that Miysah she'Ein Bah Roshem pertains to Chenek
and not Sereifah, which also leaves no wound?