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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 82


(a) Why did Rav Huna think that his son Rabah should go and learn by Rav Chisda, and why did Rabah initially decline to accept his father's advice?

(b) What two pieces of advice did Rav Chisda give Rabah bar Rav Huna, that put him off from going to learn from him?

(c) What was Rav Huna's response to his son's reply?

(a) Rebbi Yochanan taught us earlier (on the previous Amud) that one should rather use a piece of rock to clean oneself than a piece of clay; and this is also a Machlokes between Rav Huna and Rav Chisda.
What will Rav Huna (and seemingly, Rebbi Yochanan) do with the Beraisa, which specifically advocates using the clay, and not the rock?

(b) Some Amaro'im consider the use of *grass* to clean oneself preferable to using a piece of rock.
How do we reconcile their opinion with the Beraisa, which seems to forbid the use of grass, when it writes 'ha'Mekanei'ach be'Davar she'ha'Or Sholetes Bo, Shinav ha'Tachtonos Noshros'?

(c) The Beraisa bears out the opinion which holds that the failure to relieve oneself results in a Ru'ach Zuhama.
What is a Ru'ach Zuhama?

(d) What is the other opinion as to what will happen to someone who does not relieve himself when the need arises?

(a) The Rabbanan say that someone who is constipated, should take his mind away.
Away from what?

(b) What did Rebbi Yirmiyah bar Aba see that Arab do when he was constipated?

(c) What are the two other options brought by the Gemara?

(d) What does the Beraisa advise one to do before entering a banqueting-hall to take one's place?

(a) What Shiur does Rebbi Yehudah give for carrying out a piece of clay on Shabbos?

(b) How does Rebbi Meir prove *his* opinion from the Pasuk in Yeshayah "ve'Lo Yimatzei bi'Mechitaso Cheres, *Lachtos Esh mi'Yakud*"?

(c) And how does Rebbi Yossi counter this from the continuation of the Pasuk "ve'Lachsof Mayim mi'Geve"?

(a) From our Mishnah it appears that the Shiur of Rebbi Yossi (who gives a specific measure) is larger than that of Rebbi Meir (who does *not*). How does this apparently clash with the implication of the Pasuk (quoted above in 4b&c)?

(b) How does the Gemara explain Rebbi Meir's opinion in our Mishnah to resolve this discrepancy?

(c) How does Rebbi Meir counter Rebbi Yossi's proof from the Pasuk - that even a piece of clay just large enough to draw water, is also Chashuv?

Hadran Alach, 'ha'Motzi Yayin'!

Perek Rebbi Akiva


(a) What does Rebbi Akiva learn from the Pasuk in Yeshayah "Tizrem Kemo Davah, Tzei Tomar Lo"?

(b) What do the Rabbanan, learning from the Pasuk in Devarim "Shaketz Teshaktzenu", seemingly say about this?

(c) What must a person do if the wall of his house, which divides between his house and Avodah Zarah, collapses?

(d) If the wall was jointly owned by himself and the Avodah Zarah, then the Mishnah in Avodah Zarah writes 'Nidun Mechtzah Al Mechtzah'.
What does this mean?

Answers to questions



(a) Rabbah, based on the stringent Lashon of the Pasuk "*Tizrem* Kemo Davah", explains that, in fact, the Rabbanan agree with Rebbi Akiva that Avodah Zarah is Metamei be'Masa.
Then what is their dispute?

(b) What is 'Even Mesama'?

(c) According to Rabah, how will Rebbi Akiva explain the Torah's comparison of Avodah Zarah to Sheretz?

(d) And according to the Rabbanan, why does the Torah need to compare Avodah Zarah to Tum'as Nidah? If it is for Tum'as Masa, it could just as well have compared it to Tum'as Neveilah?

8) When the Gemara says that the limb of a Nidah is not Metamei, does that mean that it is Tahor?


(a) How can Rav Chama bar Guri'ah query whether a piece of Avodah Zarah is Metamei? Why did he not know the answer from the Rabbanan of Rebbi Akiva?

(b) What exactly, is the Sha'aleh according to Rebbi Akiva?

(c) Rebbi Elazar learns the Rabbanan the way we originally understood them: namely, that the comparison to Sheretz teaches us that Avodah Zarah is not Metamei be'Masa. Whereas Rebbi Akiva learns Tum'as Masa (by Avodah Zarah) from Neveilah, and from the fact that the Torah compares Avodah Zarah to Nidah, and not to Neveilah, that Avodah Zarah is not Metamei le'Evarim (like the Rabbanan, according to Rabah).
In that case, what was Rav Chama bar Guriah's Sha'aleh? Why did he not know that a piece of Avodah Zarah is not Metamei - even according to Rebbi Akiva?

Answers to questions
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