REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Sotah 4
(a) Rebbi Yishmael in a Beraisa gives the Shiur of S'tirah (the time that of
seclusion that renders the woman a Sotah) as 'K'dei Tum'ah, K'dei Bi'ah,
K'dei Ha'ara'ah, K'dei Hakafas Dekel'.
Why will 'K'dei Tum'ah' alone not
suffice. Why does Rebbi Yishmael need to add ...
(b) And having stated 'K'dei Bi'ah, K'dei Ha'ara'ah', why did he need to
then mention 'K'dei Tum'ah'?
- ... 'K'dei Bi'ah'?
- ... 'K'dei Ha'ara'ah?
(c) Seeing as Rebbi Yishmael anyway found it necessary to conclude 'K'dei
Hakafas Dekel', why did he then need to insert the other three descriptions?
(a) In the current Beraisa, Rebbi Eliezer gives the Shiur of S'tirah as
'K'dei Mezigas ha'Kos' (the time it takes to dilute a glass of wine),
whereas in another Beraisa, he gives it as 'Chazaras Dekel'.
How does ...
(b) what are the two possible interpretations of 'K'dei Chazaras ha'Dekel'?
- ... Abaye reconcile the fact that his opinion in the second Beraisa appears to coincide with the opinion of Rebbi Yishmael, whereas in the current Beraisa, he argues with him?
- ... the Sugya resolve the apparent contradiction in Rebbi Eliezer himself?
(a) Rebbi Yehoshua gives the Shiur as 'K'dei Lishtoso'.
How do we
reconcile this with his opinion in the second Beraisa - 'K'dei Mezigas
(b) Why can we not answer that the two are equivalent (like we answered
(c) ben Azai gives the Shiur as 'K'dei Litzlos Beitzah'.
How do we
reconcile this with his Shiur in the second Beraisa, which is 'K'dei
(a) Rebbi Akiva gives the Shiur as 'K'dei Legom'ah' (to gulp down the
partially-roasted egg of ben Azai). How will we reconcile this with his
opinion in the second Beraisa, where he says 'K'dei Litzlos Beitzah'?
(b) Why can we not answer that the two are equivalent (like we answered ben
(c) And how will we reconcile the Shiur of Rebbi Yehudah ben Beseirah, who
says in the first Beraisa 'K'dei Ligmo'a Shalosh Beitzim, whereas in the
second, he follows Rebbi Akiva's 'K'dei Litzlos Beitzah' with 'K'dei
(a) According to Rebbi Eliezer ben Yirmiyah, the Shiur S'tirah is the time
it takes to tie two ends of a thread that have come apart.
Answers to questions
Is he speaking
when the ends are close to each other or when they are far apart and must
also be brought together?
(b) According to Chanin ben Pinchas, the Shiur is the time it takes for a
woman to place her hand in her mouth and remove a splinter, and according to
P'limu, it is the time it takes for her to place her hand in a basket of
loaves of bread and take out a loaf.
What She'eilah does Rav Ashi ask with
regard to both cases?
(c) He also asks whether the basket is new or old, and whether the bread is
hot or cold. What difference does it make whether ...
(d) Which final two She'eilos does Rav Ashi pose regarding P'limu's example?
- ... the basket is new or old?
- ... whether the bread is hot or cold?
(a) Rebbi Yochanan explains that each of the above Tana'im presented a Shiur
S'tirah that they took from their personal experience.
Why is this
problematic with regard to ben Azai?
(b) Some say that he actually married, but divorced soon afterwards. Which
other two answers could we give to explain the source of ben Azai's
(c) From where do we know that Hashem sometimes reveals hidden things to
those who fear Him?
(a) How does Rav Avira, sometimes citing Rebbi Ami, sometimes Rebbi Asi,
explain the Pasuk in Mishlei "Ki be'Ad Ishah Zonah ad Kikar Lechem"?
(b) On what grounds does Rava object to this explanation?
(c) So how does *he* explain the Pasuk?
(d) What does Rebbi Zerika Amar Rebbi Elazar say about someone who treats
the Mitzvah of Netilas Yadayim with scorn?
(a) Rav Chiya bar Ashi Amar Rav requires raising one's hands after Netilas
What does he say about someone who washes Mayim Acharonim?
(b) Why after Mayim ...
(c) What does Rebbi Avahu say about someone who does not dry his hands
properly after Netilas Yadayim and who then goes on to eat with wet hands?
- ... Rishonim, should one hold one's hands upwards?
- ... Acharonim, should he hold them downwards?
(a) Based on the Pasuk in Mishlei "ve'Eishes Ish Nefesh Yekarah Titzod",
what does Rebbi Chiya bar Aba Amar Rebbi Yochanan say about someone who is
(b) Rava objects to Rebbi Yochanan's interpretation of the Pasuk, partially
because the word "Yekarah" has different connotations, and partially,
because "Titzod" implies the opposite.
How does he then explain the Pasuk?
(a) What does Rebbi Yochanan quoting Rebbi Shimon bar Yochai learn from the
'Gezeirah-Shavah' "To'avas Hashem Kol G'vah Leiv" (Mishlei) "ve'Lo Savi
So'eivah el Beisecha" (Va'eschanan)?
(b) What does Rebbi Yochanan himself learn from the Pasuk in Eikev "ve'Ram
Levavecha, ve'Shachachta es Hashem Elokecha"?
(c) Rebbi Chama bar Chanina learns from another 'Gezeirah-Shavah that
someone who is conceited is considered as if he had committed adultery with
all the Arayos.
Based on a play on words on the Pasuk in Yeshayah "Chidlu
Lachem min ha'Adam Asher Neshamah be'Apo ki *ba'Meh* Nechshav Hu", what does
Ula consider him as having done?
(a) Earlier, we quoted the Pasuk "To'avas Hashem Kol G'vah Leiv". How does
Rav explain the continuation of the Pasuk "Yad le'Yad Lo Yinakeh" (in
conjunction with the Pasuk in Lech-Lecha "Harimosi *Yadi* el Hashem Keil
Elyon Koneh Shamayim va'Aretz"?
Answers to questions
(b) de'Bei Rebbi Shiloh objects to Rav's D'rashah, on the grounds that the
Navi ought then to have written "Yadi Lo Yinakeh".
How does *he* therefore
explain the Pasuk?
(c) Rebbi Yochanan in turn, objects to de'Bei Rebbi Shilo's explanation, on
the grounds that the Navi should then have written "Yad *mi'Yad* (rather
than *le'Yad*) Lo Yinakeh".
So how does *he* explain it?