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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 10


(a) Among the children of Yefes (No'ach's son), were Gomer, Madai, Yavan and Tiras.
Which nation was founded by ...
  1. ... Gomer?
  2. ... Madai?
  3. ... Yavan?
(b) What does the Gemara say about Savta and Savtecha?

(c) If Rechovos is known as 'Peras of Meishan', what is Kelach known as?

(a) Who built Ninveh, Rechovos Ir and Kelach, and on what occasion?

(b) It is at first unclear whether it is Ninveh that is referred to as the big city, or Resen.
How do we resolve this doubt?

(a) Why were the giants Achiman, Sheshai and Talmai called by those respective names?

(b) They were all sons of Anak.
How else does the Gemara explain the Pasuk "Yelidei ha'Anak" (Shelach-Lecha)?

(a) According to Rebbi Yehoshua ben Levi quoting Rebbi, into whose hands will Rome ultimately fall?

(b) Rebbi learns this from the Pasuk in Yirmiyah where, with reference to Rome, the Navi writes "Im Lo Yischavu Tze'irei *ha'Tzon*". This conforms with the horned ram (the second Empire of which Nevuchadnetzar dreamt). What problem did Rabah bar Ula have with this Derashah (also from the dream)?

(c) How does this Kashya demonstrate that the questioner did not know how to learn T'nach? How is it easily answered?

(a) Why is it a Kal va'Chomer that Rome will fall into the hands of Persia?

(b) Rav maintains quite the opposite. In his opinion, it will be Persia that will fall to the Romans.
What problem did his Talmidim have with that?

(c) His first answer was that that was the will of Hashem.
What was the second?

(d) Based on a Pasuk in Michah, what statement did Rav make with regard to the kingdom of Rome, which supports his previous statement?

(a) The Lishkas Farhedrin was the only room in the Beis Hamikdash which had a Mezuzah at the entrance.
What reason do the Chachamim give to explain this?

(b) Rebbi Yehudah counters that by pointing out that there were many other living-rooms in the Beis-Hamikdash.
Who would stay in those rooms?

(c) According to him then, why did the Lishkas Farhedrin have a Mezuzah, and those other rooms, not?

(d) How does Rebbi Yehudah explain the Pasuk in Amos "Vehikeisi Beis ha'Choref Al Beis ha'Kayitz" - implying that even a winter or a summer-house is also called a house?

Answers to questions



(a) The Chachamim exempt a Sukah on Sukos from a Mezuzah.
What does Rebbi Yehudah say about a Sukah with regard to Eruv, Mezuzah and Ma'aser?

(b) What are the ramifications of ...

  1. ... Eruv in this regard? Which kind of Eruv are we speaking about?
  2. ... Ma'aser?
(c) We attempt to reconcile Rebbi Yehudah, who obligates a Sukah to be fixed with a Mezuzah, with his own opinion by Lishkas Farhedrin, where he claims that strictly speaking, it is Patur from Mezuzah, by explaining that the obligation is only mi'de'Rabbanan.
Why is this not feasible?
(a) Abaye explains that during the period that one lives in a summer or winter house, even Rebbi Yehudah will agree that one is obligated to fix a Mezuzah (and this applies equally to the seven of Hafrashah of the Kohen Gadol. Their Machlokes is during the rest of the year (which the Rabbanan decree because of the seven days and Rebbi Yehudah does not - and the Lishkas Farhedrin required a Mezuzah for the reason that we cited above - in 6c.).
How does Rava repudiate this?

(b) Rava therefore learns the opposite: that during the rest of the year everyone agrees that one is Patur from Mezuzah on a summer or a winter house.
Why then, does Rebbi Yehudah obligate fixing a Mezuzah on a Sukah even during the rest of the year?

(c) What do the Rabbanan hold regarding Sukah?

(d) By Lishkas Farhedrin, he maintains, they argue about a Dirah Ba'al Korchah.
What exactly, is their Machlokes?

(a) According to Rebbi Yehudah, why did the Chachamim obligate fixing a Mezuzah on Lishkas Farhedrin (during the seven days that the Kohen Gadol lived there) - even though, it was really Patur?

(b) Why does the Tana of the Beraisa obligate fixing a Mezuzah on Sha'ar Nikanor (Sha'ar ha'Mayim - according to the Gra) of all the eastern gates?

(c) Why did the Gemara initially think that the author of that Beraisa cannot be Rebbi Yehudah?

(d) How do we reconcile the Beraisa with Rebbi Yehudah's opinion?

Answers to questions
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