REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Menachos 10
MENACHOS 10 (20 Tishrei) - Dedicated by Al, Sophia and Jared Ziegler (of Har
Nof, Jerusalem) in loving memory of Al's mother, Chaya bas Berel Dov
(a) What did Rebbi Yirmiyah ask Rebbi Zeira concerning the Pasuk "Al Bohen
Yado ha'Yemanis ve'al Bohen Raglo ha'Yemanis" (in connection with the
placing of the oil of the Metzora Ashir)? Why are the phrases seemingly
(b) One, Rebbi Zeira replied, comes to include the side of the thumb and the
On what basis does he Darshen like this? From which word does he
(c) What does he then Darshen from the other "al"?
(d) Having written by Metzora ...
- ... Ashir (also in connection with the placing of the oil) "al Dam ha'Asham", why does the Torah then write by Metzora Ani "al Mekom Dam ha'Asham"?
- ... Ani "al Mekom Dam ha'Asham", why does it then write by Metzora Ashir "al Dam ha'Asham"?
(a) The only remaining problem, says Rava, is why the Torah writes
(b) Rava therefore scraps the original D'rashah of "Kaf" (to invalidate
Kemitzas S'mol). He now Darshens "Yad", "Regel", "Ozen" and "S'malis" of a
What does he learn from the 'Gezeirah-Shavah' ...
(c) In which connection does he Darshen "Ozen" "Ozen"?
- ... "Yad" "Yad" (with regard to Kemitzah)?
- ... "Regel" "Regel" (with regard to Chalitzah)?
(a) How does Rav Shisha b'rei de'Rav Idi explain the second "S'malis" by
Metzora Ashir, according to Rava?
(b) But did we not say earlier that the second "S'malis" is a 'Miy'ut Achar
Miy'ut' which comes to include the right hand?
(c) We ask what Rava learns from the two additional "S'malis" written by
Metzora Ani, and we answer by citing Tana de'Bei Rebbi Yishmael.
Tana de'Bei Rebbi Yishmael say about 'Kol Parshah she'Ne'emrah ve'Nishnis'?
(d) What is the Chidush that prompted the Torah to write the Parshah of
(a) Rabah bar bar Chanah quoted Resh Lakish.
What did he say in connection
with the Torah's use of 'Etzba' and 'Kehunah'?
(b) Assuming the source for this statement to be the Pasuk in Metzora
"Ve'taval ha'Kohen es Etzba'o ha'Yemanis", what does this lead us to
(c) That is why we learn Haza'as ha'Dam by Chatas from there ("Ve'lakach
ha'Kohen mi'Dam ha'Chatas be'Etzba'o"). What problem does this create with
Kemitzah, where the Mishnah invalidates Kemitzah bi'Semol? What does the
Torah write in connection with Kemitzah?
(d) How does Rava therefore reinterpret Resh Lakish's principle?
(a) With regard to taking the Eivarim to the Kevesh, the Torah writes in
Vayikra "Ve'hikriv ha'Kohen es ha'Kol ha'Mizbechah". What does Abaye ask
from the Mishnah in Yoma? What does the Tana there say about carrying the
right hind-leg of the Tamid on to the Mizbe'ach that clashes with Resh
(b) How do we reconcile Resh Lakish with this Mishnah? What makes Holachah
different than other Avodos?
(c) The Kashya remains however, from Kabalas ha'Dam, which is certainly
indispensable. What does Rebbi Shimon say about Kabalah, which clashes
with Resh Lakish's principle?
(d) Indeed, we reply, the principle goes according to the Rabbanan, and not
according to Rebbi Shimon.
What does Rebbi Shimon say?
(a) What does Rebbi Shimon say in a Beraisa about the Torah's use of 'Yad'
(b) But did we not just explain that Rebbi Shimon requires both 'Etzba' and
(c) What does Rebbi Shimon then Darshen from 'Kehunah'?
(a) If Rebbi Shimon does not consider 'Kehunah' on its own to be crucial,
then (bearing in mind that the Torah only writes 'Kehunah' by Zerikah) why
does he remain silent when, in the Mishnah in Zevachim, the Chachamim
invalidate Zerikah bi'Semol?
Answers to questions
(b) Why do we not ask the same Kashya on Kemitzah, where the Torah writes
'Kehunah' ("ve'Kamatz ha'Kohen") but not 'Etzba', and we learned in our
Mishnah 'Kamatz bi'Semol, Pasul'? Why does Rebbi Shimon not dispute it?
(c) What does Rebbi Shimon say in the Beraisa about ...
- ... Kibeil bi'Semol?
- ... Zarak bi'Semol?
(a) Seeing as the Torah writes "ve'Kamatz ha'Kohen", why, according to the
Rabbanan, does Rava need "Yad" "Yad" from Metzora Ashir, to invalidate
We conclude that Rebbi Shimon needs "Yad" "Yad" to teach us that Kemitzah
bi'Semol is Pasul even by a Minchas Chotei.
(b) We ask why Rebbi Shimon (who does not require Kidush Kometz), needs
On what grounds can we ask on Rebbi Shimon even if he does
require Kidush Kometz?
(c) What is the problem? Why can Rebbi Shimon not learn from "Yad" "Yad"
that Kamatz bi'Semol is Pasul?
(d) We answer that Rebbi Shimon learns like Yehudah b'rei de'Rebbi Chiya,
who Darshens the Pasuk in Tzav (in connection with the Minchah) "Kodesh
Kodashim Hi, ka'Chatas ve'che'Asham".
What does he learn from ...
- ... "ka'Chatas"?
- ... "ve'che'Asham"?
Why might we have thought
otherwise, according to Rebbi Shimon?
Answers to questions