REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 102
(a) How does the Reisha of the Mishnah, which reads 'ha'Zorek, ve'Nizkar
me'Achar she'Yatzesah mi'Yado, Kaltah Acher, ... Patur' - clash with the
Seifa: 'Zeh ha'K'lal, Kol Chayvei Chata'os, Einan Chayavin ad she'Tehei
Techilasan ve'Sofan Shegagah'?
(b) The Gemara initially believes that the Reisha of the Mishnah is
speaking in *one* case, and that it does not require amending. To resolve
the above discrepancy, it establishes the Seifa by 'Lachsa u'Misna'.
What does this mean, and how does it answer the Kashya?
(c) The Gemara rejects this solution because of 'Ogdo be'Yado' and
establishes the Seifa of the Mishnah when he throws them in order to cause
What is 'Ogdo be'Yado'?
(d) How does the contention that he throws it in order to make a wound,
dispense with the problem of Ogdo be'Yado?
(e) How does the Gemara finally reject the answer of 'Lachsa u'Misna', even
if his intention is to wound someone?
(a) Rava finally answers 'Tarti Katani'.
What does he mean? How does
that answer the question?
(b) Rav Ashi answers 'Chasuri Mechsera' ...
What does *he* mean, and
how does that answer the question?
(c) Why does the Mishnah need to establish the case of Chiyuv when he later
(d) Why then, does the Tana find it necessary to mention 've'Nizkar' at
(a) Rava initially tries to answer our Kashya by saying that the Seifa is
referring, not to throwing, but to carrying.
How does this solve our
(b) What is wrong with that contention?
(a) If someone carries two Amos be'Shogeg, two Amos be'Meizid (i.e. he
remembers that it is Shabbos), and then two Amos be'Shogeg, Rabah holds
that, even according to Rabban Gamliel, he will be Patur from a Korban.
What does Rabban Gamliel say, and why is he Patur even according to him?
(b) Why must we be speaking about carrying and not throwing?
(c) Rava holds that he is Chayav even according to the Rabbanan (of Rabban
How does Rava explain the case, and why is he Chayav even
according to the Rabbanan?
(a) How can Rava rule, that if someone throws an object into the mouth of
a dog or a furnace, he is Chayav, when we have learnt in our Mishnah that
he is Patur?
Answers to questions
(b) If someone walks into the street eating, Rebbi Meir and the Rabbanan
agree that he is Chayav for carrying on Shabbos.
What does the Gemara
prove from there?
(a) What is the Shiur for Binyan, Mesates, Makeh ba'Patish and Kode'ach?
(b) What is Mesates?
(c) How does Rashi here, describe Makeh ba'Patish?
(d) Rabban Shimon ben Gamliel adds, that a worker who bangs his hammer on
the anvil whilst working, is also Chayav because of Makeh ba'Patish.
What is his Chidush?
(a) How does the Gemara initially explain the function of a Binyan Kol
Shehu, and where was it performed in the process of constructing the
(b) Abaye objects to this on the grounds that the needles would rust if
placed in the ground.
How does *he* explain the Shiur of Kol Shehu, and
where was it performed in the construction of the Mishkan?
(c) Rav Acha bar Ya'akov objects to Abaye's explanation on the grounds that
'Ein Aniyus be'Makom Ashirus'.
What does this mean?
(d) So how does Rav Acha bar Ya'akov finally explain the small Shiur of Kol
Shehu, and where was it performed in the Mishkan?
(a) Shmuel says that ha'Metzaded es ha'Even, Chayav'.
(b) The Tana Kama in a Beraisa says that someone who places the stone is
Patur, and that only the person who cements it in place is Chayav; whereas
Rebbi Yossi adds that the one who just puts the top stone in place is
How do we reconcile these two statements, as well as that of
(a) Rav holds that Mesates, someone who makes a hole in a chicken-coop, or
a wedge in the handle of a spade, is Chayav because of Boneh.
the purpose of the hole in the chicken-coop?
(b) What does Shmuel hold in all of these cases?
(c) Why do they need to argue in all three cases?
(d) How will Shmuel explain our Mishnah, which writes 've'ha'Mesates,
ve'ha'Makeh ba'Patish' ... Chayav?
(a) What is the Kashya on Shmuel from the statement in out Mishnah:
'ha'Kode'ach Kol she'Hu Chayav'?
(b) Why is this not a Kashya on Rav?
(c) What does the Gemara answer?
(a) Our Mishnah writes 'Zeh ha'Klal: Kol she'Hu Melachah, u'Melachto
Miskayemes be'Shabbos, Chayav'.
Answers to questions
What does 'Zeh ha'Klal' (which always
comes to include something that is not evident from the Mishnah itself),
come to include?
(b) Rabban Shimon ben Gamliel adds 'Makeh be'Kurnas al ha'Sadan'.
does that mean?
(c) The Gemara at first thought that the Chiyuv is for training one's hand
to strike the right spot with the correct force.
What problem does the
Gemara have with that?
(d) What is the source for 'Makeh be'Kurnas al ha'Sadan', and what is its