ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 33
(a) 'Inuy ha'Din' means when the Beis-Din delay with issuing a ruling - in
spite of the fact that they have reached their decision; 'Ivus ha'Din' is
when they twist the Din deliberately (due to bribery or for other reasons);
'Kilkul ha'Din' means that they twist the Din to a lack of care and
(b) A Shevu'as Shav is an oath which is clearly a false one; e.g. that a
man is a woman; whereas a Shevu'as Sheker is one which is not so obvious,
and which is made with the express intention of tricking people into
believing what he has sworn.
(c) The punishment for communal murder is the destruction of the Beis
ha'Mikdash and the departure of the Shechinah from Yisrael.
(d) And the punishment for idolatry, adultery and for not keeping the laws
of Shemitah and Yovel, is Galus, and other nations coming to live in Eretz
(a) For the punishment of increased Tzaros, the young men dying and their
widows crying out in vain, Yisrael would have been guilty of unclean
(b) "Od Yado Netuyah" means that Hashem will punish even those who discuss
why a Kalah goes under the Chupah, in spite of the fact that everyone knows
why. (From now on, it appears, we are discussing *personal* sins, not
(c) We learn from the Pasuk ...
1. ... "Shuchah Amukah Pi Zarus, that one deepens Gehinom for individuals
who use unclean speech,
2. ... and from that of "Ze'om Hashem Yipol Sham" that not only those who
speak it will end up there, but also those who listen to them.
(a) 'ha'Memarek Atzmo la'Aveirah' refers to someone who actually stops from
his other activities to go and sin. (*He* incites his Yeitzer ha'Ra,
instead of his Yeitzer ha'Ra inciting *him*.)
(b) Someone who is guilty of this will find wounds and sores breaking out
all over his body.
(c) 'Hadrokun' (dropsy), comes either as a result of sin (which usually
refers to adultery), in which case, it appears in the form of the flesh
thickening; or as the result of starvation, when it causes the skin to
swell, with water filling the space between the flesh and the skin - giving
it a glassy appearance; or as the result of magic spell, in which case, it
causes the flesh to become thin and weak-looking.
(d) When Rava gave a Shiur, he was often detained for long periods, by his
Talmidim, and was unable to leave, even when he needed to relieve himself.
He could therefore not be blamed for contracting dropsy.
Jaundice is the result of Sin'as Chinam; poverty in Torah, of pride;
choking, of failing to give one's Ma'asros.
(a) Askara begins from the stomach and ends in the mouth ...
1. ... according to Rebbi Yehudah, because Lashon ha'Ra begins in the area
of the stomach (the kidneys which advise the heart what to do) and ends in
(b) We know that Misah bi'Yedei Shamayim is the punishment for ...
2. ... according to Rebbi Elazar b'Rebbi Yossi, because, after chewing the
un'Ma'asered crops in one's mouth, it goes down to the stomach.
3. ... according to Rebbi Shimon, for the same reason as Rebbi Yehudah.
1. ... Lashon ha'Ra, from the Pasuk in Tehilim "Meloshni Re'ehu ba'Seser,
Oso *Lo Atzmis*" - which is a Lashon of destruction.
2. ... Bitul Torah, from "Lema'an Yirbu Yemeichem" etc., which refers, not
only to Mezuzah, which is written in the previous Pasuk, but also to the
Pasuk before, which mentions Talmud-Torah.
1. Women contract Askara because they disturb their husbands when they are
learning Torah (in the same way as they are amply rewarded for assisting
their husbands in their Torah-study - Berachos 17a, so too, will they be
punished for disturbing them).
(d) When Rebbi Eliezer b'Rebbi Yossi in the earlier Beraisa, ascribed
Askara to Lashon ha'Ra, he meant *also* to Lashon ha'Ra - besides to eating
2.&3. Gentiles and children, too, will contract Askara for the same reason
4. ... Children who study Torah all day contract Askara, because when there
are no Tzadikim in that generation (for Hashem to remove, to atone for the generation), then he takes the 'Tinokos shel Beis Rabban'.
(a) Rebbi Yehudah was appointed by the Romans to be the Jews' chief
spokesman, for praising the Romans' achievements in setting up
market-places, and in building bridges and bath-houses.
(b) Rebbi Yossi was silent, and Rebbi Shimon objected, on the grounds that
their intentions were totally selfish - not to help the Jews to study Torah
(which seems to have been the gist of Rebbi Yehudah's praise - see Avodah
Zarah 2b): they set up market-places for their prostitutes, bath-houses for
their own beautification and bridges for the purpose of bringing in taxes.
(c) The Romans got to know about that meeting and what was said there,
through Yehudah ben Gerim, who told his disciples - or his parents - and
from them, word reached the Romans.
(d) The Romans decreed that Rebbi Yossi, who was silent, must go into
exile, and Rebbi Shimon, who spoke against them, must die.
(a) Initially, his wife would bring Rebbi Shimon and Rebbi Elazar their
food to the Beis ha'Medrash; until it occured to Rebbi Shimon that the
Romans might just torture his wife and force her to divulge where they were
hiding. So they moved to the cave.
(b) They survived for twelve years by means of a carab-tree and a
water-fountain that suddenly appeared - miraculously - at the entrance of
(c) Early in the morning, when they would begin to learn, they would remove
their clothes, and study Torah together until night-time, buried up to
their necks in the sand. In this way, their clothes were preserved.
(d) They discovered that the decree had been rescinded when Eliyahu
appeared at the entrance of the cave, and announced 'Who will inform bar
Yochai that the Emperor has died and the decree has been nullified'?
(a) Rebbi Shimon and his son had to return to the cave, because, unable to
grasp how there could be Jews not studying Torah (See Berachos 35b), they
began to burn up the places at which they looked. So Hashem ordered them
back to their cave.
(b) After they decided that they had suffered the equivalent of the
punishment of Gehinom (twelve months), a Heavenly voice concurred with them
and permitted them to leave.
(c) Rebbi Shimon told his son that the world would survive, even if they
were the only two people who would learn full-time.
(d) They were finally pacified when they saw that old man running on Erev
Shabbos at dusk, holding two myrtle twigs, one corresponding to "Zachor"
and one to "Shamor" - li'Chevod Shabbos (to smell, perhaps to make up the
hundred Berachos). It was when they realized the extent to which Yisrael
endeared the Mitzvos, that they minds were set at rest.
(a) When Rebbi Pinchas ben Yair (Rebbi Shimon's son-in-law), saw the cracks
in his father-in-law's skin, he cried in anguish.
(b) Rebbi Shimon replied that, on the contrary, it was wonderful that Rebbi
Pinchas saw him like that, because that is how he grew to attain a unique
level in Torah-knowledge.
(c) Before Rebbi Shimon fled to the cave, Rebbi Pinchas would provide him
with twenty-four answers to every Kashya that he asked; now, this was
reversed - it was he who gave Rebbi Pinchas twenty-four answers to every
question that Rebbi Pinchas asked *him*.
(a) Rebbi Shimon maintained that, since he had experienced a miracle, he
would emulate Ya'akov, who made a Tikun after he escaped unscathed from his
encounter with Eisav.
(b) Rav says that Ya'akov introduced coins to Shechem, Shmuel says that he
initiated market-places, whereas, according to Rebbi Yochanan, it was
(c) Chazal either learn this from the word *"va'Yichan* es Penei ha'Ir",
which they Darshen from a Lashon 'Chen' (meaning that he graced the town)
or from "*va'Yiken* es Chelkas ha'Sadeh", from a Lashon of 'Tikun'
(d) Ya'akov arrived in Shechem 'Shalem be'Gufo, Shalem be'Mamono, Shalem
be'Toraso' (the acronym of Shalem - *Sh*e'ero (his body) *L*imudo and
(a) Rebbi Shimon settled the problem of a field in which there was a Safek
grave, and which was causing the Kohanim, whose only alternative route to
the main shopping area was a long way round, a big problem. So he set about
clarifying which part of the field was Tamei and which part Tahor. Through
the testimony of an old man (who declared that Rebbi Yochanan ben Zakai had
sown Turmus- beans that were Terumah in a certain section of that field and
had cut them), he also scattered Turmus-bean seeds (it is not clear whether
or not, they were also Terumah) at that spot and declared it Tahor. Then he
scattered Turmus beans throughout the remainder of the field. A miracle
occured, and wherever there was a grave, the earth became soft, and
wherever there was not, it remained hard. He then marked all the soft spots
as graves, thereby enabling the Kohanim to cross the field without
(b) He told the old man who was protesting that he had declared graveyard
Tahor, since he had been part of the group that set out to clarify the
Safek - from the start, it was wrong of him to raise objections now, after
they had achieved their goal. And he told him that even prositutes tended
to make up each others' hair ('honor among thieves'), how much more so,
(c) He then looked at him intently, and he turned into a pile of bones.
When he saw Yehudah ben Gerim (who could not keep his mouth shut, and who
was therefore responsible for the Romans' discovery of what was said at the
orginal meeting and their subsequent decrees), he gave him the same