Mishnah 1
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1)

(a)The Mishnah briefly discusses the ten commands with which Hash-m created the world. What is the significance of the Pasuk "Bereishis Bara Elokim ... ", in this context?

(b)From which Pasuk in Tehilim do we know that 'Bereishis' is a command?

1)

(a)The Mishnah briefly discusses the ten commands with which Hash-m created the world. "Bereishis Bara Elokim ... " - is the exception, inasmuch as it is the only one of the ten that does not begin with the words "va'Yomer Hash-m".

(b)We know that 'Bereishis' is a command from the Pasuk in Tehilim - "bi'Devar Hash-m Shamayim Na'asu".

2)

(a)What does the Tana himself ask on the initial statement?

(b)And what does he answer?

(c)Taken literally, what does he mean when he refers to someone who destroys or upholds the world? How is that possible?

(d)Alternatively, what might he mean figuratively speaking?

2)

(a)The Tana himself asks - that seeing as Hash-m might just as well have created it with one command, why did He go to the trouble of creating it in ten (see Tos. Yom-Tov DH 'ba'Asarah ... ' & 'Nivra ha'Olam')?

(b)And he answers that - it is in order to punish the Resha'im who destroy the world that took 'so much effort' to build.

(c)Taken literally, when he refers to someone who destroys or upholds the world, he means - somebody who kills a fellow Jew (either physically or spiritually), or who saves him (respectively).

(d)Alternatively, figuratively speaking, the Tana means - someone who through his sins, causes the scale of guilt of the entire world to outweigh that of merit, and vice-versa.

Mishnah 2
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3)

(a)How many generations were there between ...

1. ... Adam and No'ach?

2. ... No'ach and Avraham?

(b)What do we learn from ...

1. ... the first fact?

2. ... the second fact?

(c)What can we learn from the fact that Hash-m tolerated the behavior of ...

1. ... the former for all that time?

2. ... the latter until Avraham took the reward of all of them?

(d)And what happens to the Rasha in the World to Come?

3)

(a)There were ten generations between ...

1. ... Adam and No'ach, and another ten between ...

2. ... No'ach and Avraham.

(b)We learn from ...

1. ... the first fact - the extent of Hash-m's Midah of 'Erech Apayim' (slow to anger [patience]), seeing as all ten generations progressively angered Hash-m.

2. ... the second fact - although all ten generations progressively angered Hash-m, along came Avraham and took the reward of all of them.

(c)We can learn from the fact that Hash-m tolerated the behavior of ...

1. ... the former for all that time that - despite the terrible suffering that the nations of the world cause us, when the time comes, Hash-m will punish them for what they did to us.

2. ... the latter until Avraham took the reward of all of them that - just as a Tzadik takes upon himself the yoke of Mitzvos that the Rasha throws off, so too, is he destined to receive not only his portion in Gan Eden, but also that which was originally designated for the Rasha, but which he forfeited due to his evil deeds.

(d)And as for the Rasha - he too, receives two portions in Gehinom, his own and that of the Tzadik, which he forfieted due to his good deeds.

Mishnah 3
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4)

(a)Of the ten Nisyonos (trials) that Avraham Avinu faced, which was ...

1. ... the first?

2. ... the last?

(b)If his second Nisayon was "Lech-l'cha me'Artz'cha" (having to leave his land at a moment's notice for an unknown destination), what were his third trial and fourth (which took place before and after he arrived in Egypt [resoectively])?

(c)The fifth Nisayon was the battle against the four kings. Which trial followed in quick succession?

(d)The seventh Nisayon took place when Avraham was ninety-nine, and the eighth follows in the Chumash immediately after that. What were they?

4)

(a)Of the ten Nisyonos (trials) that Avraham Avinu faced ...

1. ... the first was - the furnace of Ur Kasdim (with Nimrod).

2. ... the last was - the Akeidah of Yiztchak.

(b)His second Nisayon was "Lech-l'cha me'Artz'cha" (was having to leave his land at a moment's notice for an unknown destination), his third and fourth were - the famine that greeted him the moment he arrived in Eretz Yisrael, forcing him to go down to Egypt, and Par'oh abducting his wife, Sarah, the moment he arrived there.

(c)The fifth Nisayon was the battle against the four kings - followed immediately by the 'B'ris bein ha'Besarim' (where he was shown the subjugation that his descendents would suffer at the hands of the nations of the world).

(d)The seventh Nisayon - the B'ris Milah, took place when Avraham was ninety-nine, and the eighth, which follows in the Chumash immediately after that - was Sarah's (second) abduction, this time by Avimelech, King of the P'lishtim.

5)

(a)Besides the Akeidah, which is the only Nisayon (number nine) to occur in Parshas Vayeira?

(b)What do we learn from the fact that Avraham withstood all the above Nisyonos?

5)

(a)Besides the Akeidah, the only Nisayon to occur in Parshas Vayeira (number nine) was - the sending away of Yishmael.

(b)From the fact that Avraham withstood all the above Nisyonos (see Tos. Yom-Tov), we learn - the deep affection that he felt for Hash-m (see Tos. Yom-Tov).

Mishnah 4
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6)

(a)What were the ten miracles that our fathers experienced in Egypt?

(b)And how many miracles did they experience by the Yam-Suf (the Reed-Sea)?

(c)If the first of these was the actual splitting of the water, what were the second and third?

(d)The fourth miracle was the sea-bed turning into mud for the Egyptians, making it impossible for them to pursue Yisrael. What fifth and sixth miracles occurred with the same sea-bed?

6)

(a)The ten miracles that our fathers experienced in Egypt were - being spared suffering the same fate as the Egyptians during the Ten Plagues (see Tos. Yom-Tov).

(b)They also experienced - ten miracles by the Yam-Suf (the Reed-Sea).

(c)The first of these was the actual splitting of the water, the second and third - that the congealed water turned into a sort of covered arch for Yisrael to pass through and that the sea-bed turned completely dry.

(d)The fourth miracle was the sea-bed turning into mud for the Egyptians, making it impossible for them to pursue Yisrael, the fifth and the sixth - that the same sea-bed became paving stones (see Tos. Yom-Tov) and that it turned rock-hard for the Egyptians to crack their heads against.

7)

(a)What was ...

1. ... the seventh miracle, based on the Pasuk in Tehilim "le'Gozer Yam-Suf li'Gezarim"?

2. ... the eighth miracle, connected with the same walls?

(b)What was the point of this miracle? How did they manage to see each other?

(c)Based on the word...

1. ... "Nozlim" (in connection with the same walls), what was the ninth miracle?

2. ... "Ne'ermu (Mayim)" what was the tenth?

7)

(a)The ...

1. ... seventh miracle, based on the Pasuk in Tehilim "le'Gozer Yam-Suf li'Gezarim" was that - the congealed sea split into twelve separate tunnels, one for each tribe.

2. ... eighth miracle, connected with the same walls, was that - they turned into glass, so that each tribe could see the tribe on either side proceeding to the other side together with them.

(b)They were able to see each other - by means of the Pillar of Fire, which shone brightly.

(c)Based on the word...

1. ... "Nozlim" (in connection with the same walls), the ninth miracle was that - sweet water flowed from the walls for Yisrael to drink as they moved along.

2. ... "Ne'ermu (Mayim)" the tenth was that - once they had drunk their fill, the remaining water piled up into a wall, without reaching the ground and wetting their feet.

8)

(a)What is the acronym of the Ten Plagues that Hash-m brought on the Egyptians (see Tos. Yom-Tov) in Egypt?

(b)How many plagues did they suffer at the Yam-Suf?

(c)What is the source for this?

(d)Why is "Tivla'eino Aretz" (the earth swallowed them up) not included in the list, to make it eleven?

8)

(a)The acronym of the Ten Plagues that Hash-m brought on the Egyptians (see Tos. Yom-Tov) in Egypt is - 'D'tzach, Adash, be'Achav' (depicting 'Dam', Tzefarde'a, Kinim ... ' [see Tos. Yom-Tov DH 'Eser Makos']).

(b)At the Yam-Suf, they suffered - another ten (see Hagadah shel Pesach).

(c)The source for this is - the ten expressions of 'falling' mentioned in the Shirah ("Ramah ba'Yam", "Yarah ba'Yam", "Tub'u be'Yam-Suf" ... ).

(d)"Tivla'eino Aretz" (the earth swallowed them up) is not included in the list (to make it eleven) - because on the contrary, we learn from there that the Egyptians merited burial.

9)

(a)What does the Pasuk in Sh'lach-l'cha "va'Yenasu osi Zeh Eser Pe'amim ve'Lo Sham'u be'Koli" teach us?

(b)In which connection is this Pasuk written?

(c)What were the first two 'tests'? Where did they take place?

9)

(a)The Pasuk in Shelach-l'cha "va'Yenasu osi Zeh Eser Pe'amim ve'Lo Sham'u be'Koli" teaches us that - Yisrael tested Hash-m ten times in the desert ...

(b)... up to and including the episode of the Meraglim, in which connection this Pasuk is written.

(c)The first two 'tests' - one before the Sea split (when they complained about the lack of graves in Egypt), and one at Marah after they had crossed, when they complained that the water was bitter (see Tos. Yom-Tov).

10)

(a)The third test took place in Refidim, shortly after that. What did they complain about there?

(b)Tests four and five (which occurred earlier) concerned the Manna. What were they?

(c)Tests six and seven concerned the quails. What were they?

(d)If the eighth test was the Chet ha'Eigel (see Tos. Yom-Tov), what were the ninth and the tenth?

10)

(a)The third test took place in Refidim - where they complained about the lack of water.

(b)Tests four and five (which occurred earlier) concerned the Manna, one when - after being instructed not to collect Manna on Shabbos, some people nevertheless went out to collect it; the other - when, again contrary to specific instructions, they left over some of the Manna for the following day.

(c)Tests six and seven concerned the quails - one when they recalled the 'good old days in Egypt, when they had meat to eat', the other - in Parshas Beha'aloscha, when they complained a second time that they had no meat.

(d)The eighth test was the Chet ha'Eigel (see Tos. Yom-Tov), the ninth and the tenth - the Mis'onenim (Ibid.) and the Meraglim.

Mishnah 5
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11)

(a)According to the Tana Kama, how many ongoing miracles occurred in the Beis-Hamikdash?

(b)The first three are all connected with Basar Kodshim. What did the powerful smell of roasting meat never cause to happen?

(c)What never happened to the meat of Kodshim?

(d)What was never seen in the area of the Beis-Hamikdash where the Kodshim animals were slaughtered?

11)

(a)According to the Tana Kama - ten ongoing miracles occurred in the Beis-Hamikdash (see Tos. Yom-Tov).

(b)The first three are all connected with Basar Kodshim. In spite of the constant powerful smell of roasting meat - no pregnant woman ever lost her baby (see Tos. Yom-Tov).

(c)The meat of Kodshim - never went off (see Tos. Yom-Tov), and ...

(d)... no fly was ever seen in the area of the Beis-Hamikdash where the Kodshim animals were slaughtered (see Tos. Yom-Tov).

12)

(a)In spite of the intense pressure of the Avodah of the day, the Kohen Gadol never saw Keri (an emission) on Yom Kipur. Why particularly Keri?

(b)Which two miracles are based on the fact that the Mizbe'ach was placed in the Chatzer of the Beis-Hamikdash in the open?

(c)Besides the Omer (the barley-offering brought on the second day of Pesach), which other two Korbanos were never found to be Pasul?

(d)Why is the miracle confined to these three? Why would it not have been necessary with regard to other Korbanos?

12)

(a)In spite of the intense pressure of the Avodah of the day, the Kohen Gadol never saw Keri (an emission) on Yom Kipur (see Tos. Yom-Tov), specifically Keri - which comes from one's body and which would therefore have been more degrading for the Kohen Gadol.

(b)The two miracles based on the fact that the Mizbe'ach was placed in the Chatzer of the Beis-Hamikdsash in the open are that - a. the rain never extinguished the fire of the Ma'arachah, and b. the wind never interfered with the smoke of the Ma'arachah, which was meant to ascended in a straight column to the Heaven.

(c)Besides the Omer (the barley-offering brought on the second day of Pesach), the other two Korbanos that were never found to be Pasul were - the Sh'tei ha'Lechem (on Shavu'os) and the Lechem ha'Panim (that were placed on the Mizbe'ach every Shabbos) These are counted as one miracle (see Tos. Yom-Tov DH 've'Lo Kibu').

(d)The miracle is confined to these three (and not to other Korbanos) - because whereas other Korbanos could always be replaced, these three could not (since exactly the required amount had to be cut the night before the Omer was brought [see Tos. Yom-Tov], and the Sh'tei ha'Lechem and the Lechem ha'Panim could not be baked on Yom-Tov or Shabbos).

13)

(a)The last three miracles were connected with the huge crowds that sometimes gathered in the Beis-Hamikdash despite the limited space. The first of these was 'Omdin Tzefufim u'Mishtachavim Revachim'. What is the exact meaning of ...

1. ... 'Omdin Tzefufim'? Why does the Tana use the word 'Tzefufim'?

2. ... 'Mishtachavim Revachim'?

(b)In spite of the large amount of people that gathered in Yerushalayim for Yom-Tov ...

1. ... what calamity never happened?

2. ... about what did nobody ever complain?

13)

(a)The last three miracles were connected with the huge crowds that sometimes gathered in the Beis-Hamikdash, despite the limited space. The first of these was ...

1. ... 'Omdin Tzefufim' - when they stood in the Azarah, they were so squashed that they were lifted into the air (and the word 'Tzefufim' actually means 'floating').

2. ... 'Mishtachavim Revachim' - when they prostrated themselves on Yom Kipur, a space of four Amos separated between one and the other, so that nobody would be able to overhear his friend confessing his sins.

(b)In spite of the large amount of people that gathered in Yerushalayim (see Tos. Yom-Tov) for Yom-Tov ...

1. ... nobody was ever harmed by a snake or by a scorpion (see Tos. Yom-Tov).

2. ... nobody ever complained - of a shortage of space in Yerushalayim.

Mishnah 6
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14)

(a)How many things were created Erev Shabbos Bein-Hashemashos?

(b)What is the significance of Erev Shabbos Bein-Hashemashos?

(c)Two of the three 'mouths' created then were 'the mouth of the earth (which swallowed Korach) and the mouth of the well. What was the third?

(d)What might 'the mouth of the well' mean besides just the opening which supplied Yisrael with water throughout their wanderings in the Desert (see Tos. Yom-Tov)?

14)

(a)Ten things were created Erev Shabbos Bein-Hashemashos (see Tos. Yom-Tov DH 'Asarah Devarim') ...

(b)... dusk, which constitutes the period immediately prior to the end of the creation).

(c)Two of the three 'mouths' created then were 'the mouth of the earth (which swallowed Korach) and the mouth of Miriam's well. The third was - the mouth of Bil'am's ass (see Tos. Yom-Tov DH 'Nivre'u ... ' & DH 'u'Pi ha'Ason').

(d)Besides just the opening which supplied Yisrael with water throughout their wanderings in the Desert (see Tos. Yom-Tov), 'the mouth of the well' might refer - to the (same) Well which opened its mouth and sang Shirah to Hash-m (in Parshas Chukas [see also Tos. Yom-Tov DH 'Pi ha'Aretz').

15)

(a)What were the next two items, one of which remained in the sky, the other, which fell from it?

(b)Number six and seven are 'ha'Mateh ve'ha'Shamir'. Which staff is 'ha'Mateh' referring to? What was it made out of?

(c)What was the Shamir? How large was it?

(d)What was it used for?

(e)Why was this necessary?

15)

(a)The next two items are - the rainbow (which remained in the sky) and the Manna (which fell from it)

(b)Number six and seven are the 'Mateh the Shamir'. The Mateh' refers to - the staff with which Moshe performed so many miracles and which was made out of sapphire.

(c)The Shamir was - a kind of worm, the size of a barley ...

(d)... and it was used - to cut out the letters of the Choshen and the Eifod (which contained the names of the twelve tribes).

(e)This was necessary - since the Torah writes in connection with the Eifod "be'Milu'osam" (implying that the stones had to remain complete even after they had been cut).

16)

(a)And the last three items are the K'sav, the Michtav and the Luchos'. What was ...

1. ... the K'sav?

2. ... the Michtav (it is unclear why they are counted as two) What was unique about it?

(b)What were the Luchos made out of? What were their measurements?

16)

(a)And the last three items are the K'sav, the Michtav and the Luchos'. The ...

1. ... K'sav - was the shape of the letters engraved on the Luchos.

2. ... Michtav (it is unclear why they are counted as two [see Rashi Pesachim 54a DH 'K'sav' & 'Michtav') the actual letters in the Luchos. It was unique inasmuch as - the letters could actually be read normally from all four sides (see Also Tiferes Yisrael).

(b)The Luchos - which were made out of sapphire (but formed from the sun [see Tos. Yom-Tov]) each measured six Tefachim square by three Tefachim (but which fitted flush together, as if they were one cube of six Tefachim cubed, cut in half) were.

17)

(a)'Yesh Omrim' add three items to the list, two of them, the Mazikin (the demons, also known as Sheidim) and Moshe's grave. What is the third?

(b)Why do the Mazikin not have bodies?

(c)What is unique about ...

1. ... Moshe's grave?

2. ... the ram of Avraham Avinu?

(d)A third opinion adds the first pair of tongs. Why did it need to be created by Hash-m?

(e)On what grounds does the Gemara in Pesachim reject this opinion?

17)

(a)'Yesh Omrim' add three items to the list (see Tos. Yom-Tov), the Mazikin (the demons, also known as Sheidim), Moshe's grave - and the ram of Avraham Avinu.

(b)The Mazikin do not have bodies - because Hash-m did not manage (Kevayachol) to complete them before Shabbos entered.

(c)What is unique about ...

1. ... Moshe's grave is the fact that - nobody has ever been able to find it (even though the Torah describes its location).

2. ... the ram of Avraham Avinu is that - it was caught in the thicket beside the location of the Akeidah at the precise moment that the Akeidah took place, waiting for Avraham to sacrifice it instead of Yitzchak.

(d)A third opinion adds the first pair of tongs - which require tongs in order to manufacture them, and which must have therefore been created by Hash-m.

(e)The Gemara in Pesachim rejects this opinion however - on the grounds that it would have been possible to cast the first pair of tongs in a mold (see Tiferes Yisrael).

Mishnah 7
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18)

(a)The Mishnah lists seven things concerning a Golem. What is a Golem? Why is he called by that name?

(b)How does the Tana define the opposite of a Golem?

(c)The Chacham takes his cue from the Torah. What does he learn from ...

1. ... Elazar and Isamar, the sons of Aharon, when Moshe was angry with all three of them?

2. ... the Pasuk in Beha'aloscha (in connection with Hash-m's defense of Moshe, when Aharon and Miriam spoke Lashon ha'Ra about him) "Shim'u na Devarai"?

(d)Based on the Pasuk in Iyov "Kater li Ze'er va'Achaveka" ('Wait a moment and I will answer you'), how does a Chacham answer a question?

18)

(a)The Mishnah lists seven things concerning a Golem - someone who is incomplete, both in Midos and in Chochmah (like a vessel under construction, before it has been completed [see Tos. Yom-Tov DH 'Shiv'ah Devarim... ' & 'be'Chacham']).

(b)The Tana defines the opposite of a Golem as - a Chacham.

(c)The Chacham takes his cue from the Torah. He learns from ...

1. ... Elazar and Isamar, the sons of Aharon (who declined to reply to Moshe's accusations in the presence of their father that - one does not speak before someone who is wiser or older than oneself (see Tos. Yom-Tov DH 'Eino Medaber' & 'u've'Minyan').

2. ... the Pasuk in Beha'aloscha "Shim'u na Devarai" (in connection with Hash-m's defense of Moshe, when Aharon and Miriam spoke Lashon ha'Ra about him) - that one does not interrupt a person whilst he is speaking.

(d)Based on the Pasuk in Iyov "Kater li Ze'er va'Achaveka" ('Wait a moment and I will answer you'), a Chacham answers a question - in a deliberate and an unhurried manner (see Tos. Yom-Tov).

19)

(a)What does 'Sho'el ke'Inyan u'Meishiv ka'Halachah' mean?

(b)How do we learn this from the people who were Tamei Meis in Parshas Beha'aloscha?

(c)What did R. Chiya tell Rav not to do in this regard?

(d)And what do we learn from Hash-m, Who answered Moshe "I will be with you" and "When you take the people from Egypt, you will serve Hash-m on this mountain"? What had Moshe asked Him?

19)

(a)'Sho'el ke'Inyan u'Meishiv ka'Halachah' means that - in order to receive an answer that conforms to Halachah, a Talmid must make a point of asking to the point (directly connected with the topic that one is learning).

(b)We learn this from the people who were Tamei Meis in Parshas Beha'aloscha - who waited until Moshe began studying Hilchos Pesach with them before asking them about their own situation regarding it (see Tos. Yom-Tov).

(c)In similar vein, R. Chiya told Rav - not to ask Rebbi questions concerning a Masechta that he was not currently learning.

(d)And we learn from Hash-m, Who answered Moshe "I will be with you" and "When you take the people from Egypt, you will serve Hash-m on this mountain" that - one answers the questioner (in this case Moshe, who had asked Him a. about His own worthiness, and b. about taking Yisrael out of Egypt) in the same order that he poses his questions.

20)

(a)What does the Chacham learn from the men of Charan, who said to Ya'akov "Shalom, and behold Rachel his daughter is coming with the sheep"? What had Ya'akov asked them prior to that?

(b)What is the seventh and last item in the current list?

(c)We learn this from Moshe. What did Aharon reply when Moshe rebuked him for not eating the Korban Chatas of Rosh Chodesh whilst in a state of Aninus?

(d)What was Moshe's reaction to that?

(e)How does the Tana now define a Golem?

20)

(a)The Chacham learns from the men of Charan, who said to Ya'akov "Shalom, and behold Rachel his daughter is coming with the sheep" (after Ya'akov inquired about Lavan's well-being) that - one may not cite one's Rebbes over something that one did not hear from them (just as they left Lavan's daughter to give Ya'akov details about Lavan of which they were unaware [see Tos. Yom-Tov & Chidushei ha'G'ra]).

(b)The seventh and last item in the current list is that - one should always admit to the truth (even when one is able to get round it with plausible excuses (see Tiferes Yisrael).

(c)We learn this from Moshe, who rebuked Aharon for not eating the Korban Chatas of Rosh Chodesh whilst in a state of Aninus (because his two sons Nadav and Avihu had just died), and who replied that - the command to eat the Kodshim of that day (the day the Mishkan was consecrated) despite his Aninus, did not extend to the regular daily Korbanos, to which ...

(d)... Moshe readily admitted - that he had indeed learned that, but had forgotten it.

(e)The Tana now defines a Golem as - the exact opposite of a Chacham.

Mishnah 8
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21)

(a)How many punishments does the Mishnah list that come on the world for as many sins (or groups of sins)?

(b)If some people give Ma'asros and some do not, the result is a famine of draught. What does this mean? What are its ramifications?

(c)If the people unanimously decide not to give *Ma'asros*, then a famine of Mehumah and Batzores ensues, whereas for *Chalah*, it will be a famine of destruction (shel K'layah). What is the meaning of a 'famine of ...

1. ... Mehumah'?

2. ... K'layah'?

21)

(a)The Mishnah lists - seven punishments that come on the world for seven sins (or groups of sins).

(b)If some people give Ma'asros (see Tos. Yom-Tov) and some do not, the result is a famine of draught, which means - insufficient rain and a subsequent price-hike, in which case the wrich will have what to eat, but the poor) will not (see Tos. Yom-Tov).

(c)If the people unanimously decide not to give *Ma'asros*, then a famine of Mehumah and Batzores ensues, whereas for *Chalah*, it will be a famine of destruction (shel K'layah [see Tos. Yom-Tov]). A 'famine of ...

1. ... Mehumah' means that - enemies prevent one from harvesting the corn ...

2. ... K'layah' that - the heavens are like iron (there is no rain) and the earth, like copper (nothing grows).

22)

(a)Besides those who are Chayav Misah bi'Yedei Shamayim, who is subject to Dever (pestilence).

(b)The fifth punishment comes for 'Inuy ha'Din, Ivus ha'Din and for ha'Morim ba'Torah she'Lo ka'Halachah'. What is the definition of ...

1. ... 'Inuy ha'Din'?

2. ... 'Ivus ha'Din'?

3. ... 'Morim ba'Torah she'Lo ka'Halachah'?

(c)What is the (fifth) punishment for all this?

22)

(a)Besides those who are Chayav Misah bi'Yedei Shamayim (see Tos. Yom-Tov) - anyone who deals with the fruit of Shemitah (ignoring Kedushas Shevi'is [see Tos. Yom-Tov) is subject to Dever (pestilence).

(b)The fifth punishment comes for ...

1. ... 'Inuy ha'Din' - when Beis-Din know what the outcome of a Din Torah is likely to be, yet they fail to bring it to its conclusion.

2. ... 'Ivus ha'Din' - when they declare the guilty party, innocent, and the innocent party, guilty.

3. ... 'ha'Morim ba'Torah she'Lo ka'Halachah' - when they forbid what is permitted and permit what is forbidden.

(c)The (fifth) punishment for all this is - to fall by the sword of the enemy (see Tos. Yom-Tov).

Mishnah 9
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23)

(a)What is wild beasts a punishment for (besides Shevu'as Shav [a vain Shevu'ah])? What is 'Shevu'as Shav'?

(b)What constitutes Chilul Hash-m?

(c)What is the punishment for the three cardinal sins, idolatry, adultery (incorporating incest) and murder?

(d)Who else suffers the same punishment?

23)

(a)Besides Shevu'as Shav [a vain Shevu'ah], 'wild beasts' is a punishment - for Chilul Hash-m (see Tos. Yom-Tov).

(b)Chilul Hash-m constitutes - either sinning high-handedly, in public or sinning in a manner that others see and will take their cue from the sinner.

(c)The punishment for the three cardinal sins, idolatry, adultery (incorporating incest) and murder is - Galus (see Tos. Yom-Tov) ...

(d)... which is also the punishment - for not observing the Sh'mitah (sowing and plowing one's fields during the Sh'mitah year).

24)

(a)There is an increase in Dever every fourth, seventh and eighth (Motza'ei Sh'mitah) year (of the Sh'mitah cycle). Why every ...

1. ... fourth and seventh year?

2. ... eighth year?

(b)On what day each year does the same thing occur?

24)

(a)There is an increase in Dever every fourth, seventh and eighth (Motza'ei Sh'mitah) year (of the Sh'mitah cycle). On every ...

1. ... fourth and seventh year - because the people fail to give Ma'aser Ani in the third and sixth years, respectively.

2. ... eighth year - because of the fruit of Sh'mitah (see previous Mishnah [see also Tos. Yom-Tov]).

(b)The same thing occurs each year - on Motza'ei Succos (because the people fail to leave Matnos Aniyim [Leket, Shikchah, Pe'ah, Peret and Olelos]) see Tos. Yom-Tov.

Mishnah 10
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25)

(a)The Mishnah now discusses four categories of people, starting with someone who declares 'Sheli Sheli, ve'Shel'cha Shel'cha'. What does this mean?

(b)In which two ways does the Tana describe him?

(c)Why did the people of S'dom behave in this way?

(d)Seeing as the person under discussion means no harm, why does the Mishnah use such a harsh expression?

25)

(a)The Mishnah now discusses four categories of people, starting with someone who declares 'Sheli Sheli, ve'Shel'cha Shel'cha', which means - 'What's mine is mine and what's your's is your's. I won't give you anything and I hope that you won't need to give me!'

(b)The Tana describes someone who says 'Sheli Sheli, ve'Shel'cha Shel'cha' - either as 'Midah Beinonis' (average) or as 'Midas S'dom' (where the people would allow strangers to die of starvation rather than offer them food).

(c)The people of S'dom behaved in this way (even though they lacked nothing) - because they wanted to stop visitors from frequenting their town.

(d)In spite of the fact that the person under discussion means no harm, the Mishnah uses such a harsh expression - because such an attitude is only a short step away from Midas S'dom.

26)

(a)How does the Tana describe someone who says ...

1. ... 'Sheli Shel'cha, ve'Shel'cha Sheli'?

2. ... 'Sheli Shel'cha ve'Shel'cha Shel'cha'?

(b)What does the first of these statements mean? Why is he called an 'Am ha'Aretz'?

(c)What is wrong with this attitude?

(d)What is the fourth category of person? How does the Tana describe him?

26)

(a)The Tana describes someone who says ...

1. ... 'Sheli Shel'cha, ve'Shel'cha Sheli' as - an Am ha'Aretz.

2. ... 'Sheli Shel'cha ve'Shel'cha Shel'cha' - as a Chasid (see Tos. Yom-Tov).

(b)The first of these statements means that - he is willing to benefit others, and would like in return, to benefit from them (see Tos. Yom-Tov), and he is called an Am ha'Aretz - because his intention is to develop the world.

(c)This attitude is wrong however - because the Am ha'Aretz has forgotten the Pasuk in Mishlei "ve'Sonei Matanos Yichyeh" ('Someone who dislikes gifts will live long').

(d)The fourth category of person is one who says - 'Shel'cha Sheli ve'Sheli Sheli' - and the Tana describes him as a Rasha.

Mishnah 11
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27)

(a)How does the Tana describe a person who is ...

1. ... easy to anger but easy to appease?

2. ... difficult to anger but difficult to appease?

3. ... difficult to anger and easy to appease?

4. ... easy to anger and difficult to appease?

(b)How do others read the first two cases? What do they say?

(c)Which is the correct version?

27)

(a)Now the Mishnah discusses four categories with regard to Midos (i.e. attitudes). The Tana describes a person who is ...

1. ... easy to anger but easy to appease as - somebody whose gain is superseded by his loss (the loss is greater than the gain).

2. ... difficult to anger but difficult to appease as - somebody whose loss is superceded by his gain (the gain is greater than the loss).

3. ... difficult to anger and easy to appease as - a Chasid (see Tos. Yom-Tov).

4. ... easy to anger and difficult to appease as a Rasha (see Tos. Yom-Tov).

(b)With regard to the first two cases - there are those who invert the Tana's statements (who maintain that it is preferable to be quick to appease than quick to anger) ...

(c)... but the first version is the correct one.

Mishnah 12
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28)

(a)How does the Tana describe a Talmid who is ...

1. ... quick to understand but quick to forget?

2. ... slow to understand but slow to forget?

3. ... quick to understand and slow to forget?

4. ... slow to understand and quick to forget?

(b)What is the Halachaic difference between the first two Talmidim?

(c)Why does the Tana not use the term 'Chasid' and 'Rasha' in the last two cases like he did earlier?

28)

(a)The Tana describes a Talmid who is ...

1. ... quick to understand but quick to forget as - one whose gain is superseded by his loss.

2. ... slow to understand but slow to forget as - one whose loss is superseded by his gain.

3. ... quick to understand and slow to forget - as a Chacham.

4. ... slow to understand and quick to forget - as someone whose lot is a bad one.

(b)The Halachaic difference between the first two Talmidim is that - if there are sufficient funds to pay for one of them to learn, then one choose the second one.

(c)The Tana does not use the term 'Chasid' and 'Rasha' in the last two cases like he did earlier - because the basic ability to understand and to retain what one learns is based on Mazal, and not on choice (see Tos. Yom-Tov).

Mishnah 13
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29)

(a)How does the Tana describe a person who wants that ...

1. ... only he should give Tzedakah but nobody else?

2. ... only others should give but not him?

3. ... both he and others should give?

4. ... neither he nor they should give?

(b)What is the simple meaning of 'Eino Ra'ah be'shel Acheirim'?

(c)How else might we explain it?

29)

(a)The Tana describes a person who wants that ...

1. ... only he should give Tzedakah but nobody else as - someone who has a bad eye (is stingy) regarding others (see Tos. Yom-Tov).

2. ... only others should give but not him as - one who has a bad eye regarding himself (see Tos. Yom-Tov DH 'Eino Ra'ah be'shel Acheirim').

3. ... both he and others should give as - a Chasid.

4. ... neither he nor they should give as a - Rasha.

(b)The simple meaning of 'Eino Ra'ah be'shel Acheirim' is that - knowing that Tzedakah enriches, he does not want others to become wealthy.

(c)Alternatively - it might be referring to his relatives and those who are close to him, whose money he is trying to protect.

Mishnah 14
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30)

(a)What does the Mishnah now say about someone who ...

1. ... goes to the Beis-Hamidrash to listen to a Shi'ur but learns nothing and does not understand the Shi'ur?

2. ... learns Chumash and Mishnah (or Gemara) in his house?

3. ... goes to the Beis-Hamidrash and learns there?

4. ... neither goes to the Beis-Hamidrash nor learns at home?

30)

(a)The Mishnah now says that someone who ...

1. ... goes to the Beis-Hamedrash to listen to a Shi'ur but learns nothing and does not understand the Shi'ur (see also Tos. Yom-Tov) - will at least receive reward for the journey.

2. ... learns Chumash and Mishnah (or Gemara) in his house - will at least receive reward for learning.

3. ... goes to the Beis-Hamidrash and learns there - is a Chasid (see Tos. Yom-Tov).

4. ... neither goes to the Beis-Hamidrash nor learns at home - is a Rasha.

Mishnah 15
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31)

(a)How does the Tana describe a Talmid who ...

1. ... takes in everything that he hears (right or wrong)?

2. ... lets what he learn go in one ear and out the other?

3. ... lets out the wine, but absorbs the dregs?

4. ... lets out the flour-dust, but absorbs the flour?

(b)What do 'the dregs' mentioned in the third case correspond to?

(c)What is the basic difference between this Mishnah, which discusses *'ha'Yoshvim Lifnei Chachamim'* (see Tos. Yom-Tov) and the earlier Mishnah 'Four Midos pertaining to *the Talmidim'*?

31)

(a)The Tana describes a Talmid who ...

1. ... takes in everything that he hears (right or wrong) as - a sponge ('S'fog' [see Tos. Yom-Tov]).

2. ... lets what he learn go in one ear and out the other as - a funnel ('Mashpech').

3. ... lets out the wine, but absorbs the dregs as - a wine strainer ('Meshameres').

4. ... lets out the flour-dust, but absorbs the flour as - a fine sieve (Nafah [see Ra'av & Tos. Yom-Tov]).

(b)'The dregs' mentioned in the third case correspond to - information not to do with Torah that one picks up outside the Beis-Hamidrash.

(c)The basic difference between this Mishnah, which discusses *'ha'Yoshvim Lifnei Chachamim'* (Tos. Yom-Tov) and the earlier Mishnah 'Four Midos pertaining to *the Talmidim'* is that - whereas the earlier Mishnah is speaking about remembering (or forgetting) texts, this Mishnah is discussing the Talmidims' level of understanding.

Mishnah 16
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32)

(a)What distinction does the Mishnah draw between a love that is dependent on something and a love that is not?

(b)Some texts have the wording ' ... a love that is dependent on something that is Bateil and something that is not'. What does the Tana then mean to say?

(c)What example does the Tana give of a love that ...

1. ... depended on something specific?

2. ... did not?

(d)What was the infinite objective of David and Yonasan?

32)

(a)A love that is dependent on something specific, says the Mishnah - will terminate when the thing on which it depends terminates, whereas a love that is independent - will remain intact permanently.

(b)Some texts have the wording ' ... a love that is dependent on something that is Bateil and something that is not', in which case what the Tana means to say is that - love is as finite as the objective on which it depends, whereas a love that is not dependent on something finite, such as the love of Tzadikim and Talmidei-Chachamim is infinite.

(c)The example the Tana gives of a love that ...

1. ... dependent on something specific is - that of Amnon and Tamar (whom Amnon loved only for the pleasure of intimacy, and which dissipated, once he attained that ambition [see also Tos. Yom-Tov and Rishon le'Tziyon]).

2. ... did not is - that of David and Yonasan.

(d)The objective of David and Yonasan's love was - the fulfillment of the Divine decree (such as Hash-m's promise that David would reign over Yisrael).

Mishnah 17
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33)

(a)What distinction does the Mishnah draw between a dispute that is for the sake of Heaven and one that is not?

(b)Besides the simple meaning ... that the purpose of the dispute (to discover the truth) will be fulfilled, what else might 'Sofah Lehiskayem' mean?

(c)The example the Mishnah gives of a Machlokes ...

1. ... L'shem Shamayim is - that of Hillel and Shamai.

2. ... she'Lo L'shem Shamayim is - that of Korach and his congregation.

33)

(a)A dispute that is for the sake of Heaven, says the Mishnah - will attain its goals, whereas one that is not - will not.

(b)Besides the simple meaning (that the purpose of the dispute [to discover the truth] will be fulfilled), 'Sofah Lehiskayem ... ' might also mean that - the disputants will endure ... .

(c)The example the Mishnah gives of a Machlokes ...

1. ... L'shem Shamayim is - that of Hillel and Shamai.

2. ... she'Lo L'shem Shamayim is - that of Korach and his congregation (see Tos. Yom-Tov).

Mishnah 18
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34)

(a)What does the Mishnah say about someone who ...

1. ... brings merit on the community? Why is that?

2. ... causes the community to sin? Why is that?

(b)Whom does the Tana present as an example of ...

1. ... the former (based on the Pasuk in ve'Zos ha'Berachah "Tzidkas Hash-m Asah u'Mishpatav im Yisrael")?

2. ... the latter?

(c)What does the Pasuk in Melachim write about Yeravam?

(d)How do we extrapolate from there that the entire sin is placed at his door? What would the Pasuk otherwise have written?

34)

(a)The Mishnah says that someone who ...

1. ... brings merit on the community - will not cause others to sin (so that he will not languish in Gehinom whilst his disciples bask in Gan Eden [see Tos. Yom-Tov])

2. ... causes the community to sin - will not be given the opportunity to do Teshuvah (so that he will not bask in Gan Eden, whilst his disciples languish in Gehinom [see Tos. Yom-Tov]).

(b)The Tana presents as an example of ...

1. ... the former (based on the Pasuk in ve'Zos ha'Berachah "Tzidkas Hash-m Asah u'Mishpatav im Yisrael") as - Moshe Rabeinu.

2. ... the latter as - Yeravam ben N'vat, about whom ...

(c)... the Pasuk in Melachim writes - "on the sins of Yeravam that he sinned and that he caused Yisrael to sin".

(d)We extrapolate from there that the entire sin is placed at his door - since the Pasuk does not write simply "on the sins of Yeravam and Yisrael".

Mishnah 19
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35)

(a)Whose Talmid does the Tana present as someone who has 'a good eye and a lowly spirit'?

(b)Which third item belongs to this group?

(c)What do these three things mean?

(d)From where do we learn that Avraham Avinu had ...

1. ... an Ayin Tovah?

2. ... a Ru'ach Nemuchah?

3. ... a Nefesh Shefalah?

35)

(a)The Tana presents -a Talmid of Avraham as someone who possesses an Ayin Tovah, a Ru'ach Nemuchah ...

(b)... and a Nefesh Shefalah.

(c)'Ayin Tovah' means - (a good eye) to be satisfied with what one has, and to have no interest in accumulating wealth); 'Ru'ach Nemuchah'- (a lowly spirit) to be humble; and 'Nefesh Shefalah' - to abstain from worldly pleasures.

(d)We learn that Avraham Avinu had ...

1. ... an Ayin Tovah - from the Pasuk in Lech-l'cha, where he declined to take as much as a 'thread to a shoelace' from the King of S'dom.

2. ... a Ru'ach Nemuchah - from the Pasuk in Vayeira, where he referred to himself as dust and ashes.

3. ... a Nefesh Shefalah - from the Pasuk in Vayeira "Behold now I know that you are a beautiful woman (implying that until now he had not known, because he had never gazed at her beauty).

36)

(a)How does the Mishnah then describe a Talmid of Bil'am ha'Rasha?

(b)From where do we learn that Bil'am had ...

1. ... an Ayin Ra'ah?

2. ... a Ru'ach Gevohah?

3. ... a Nefesh Rechavah?

(c)What is the connection between the above and the Pasuk in Mishlei "Lehanchil Ohavai Yesh ve'Otzroseihem Amalei?

36)

(a)The Mishnah then describes a Talmid of Bil'am ha'Rasha as one who possesses - an Ayin Ra'ah, a Ru'ach Gevohah and a Nefesh Rechavah

(b)We learn that Bil'am had ...

1. ... an Ayin Ra'ah - from the Pasuk "Im Yiten li Balak M'lo Beiso Kesef ve'Zahav" (on which he had set his sights, even though he knew that Hash-m did not want him to go in the first place).

2. ... a Ru'ach Gevohah - from the fact that he referred to himself as "Yode'a Da'as Elyon" (one who knows the mind of the High (incorporating incest)G-d).

3. ... a Nefesh Rechavah - a. from the fact that he advised Balak to tempt Yisrael to commit adultery with the daughters of Mo'av (see Tos. Yom-Tov), and b. from the tradition that he had relations with his ass.

(c)We learn from the Pasuk in Mishlei "Lehanchil Ohavai Yesh ve'Otzroseihem Amalei" - that the Talmidim of Avraham benefit from their good deeds in this world (see Tos. Yom-Tov), and inherit the World to Come, since, based on a Pasuk in Yeshayah, "Ohavai" hints at Avraham Avinu.

37)

(a)Based on the Pasuk in Tehilim "ve'Atah Elokim Toridem li'Ve'er Shachas Anshei Damim u'Mirmah Lo Yechetzu Yemeihem ... ", what happens to the Talmidim of Bil'am?

(b)How does the title 'Ish Damim' fit Bi'lam?

37)

(a)Based on the Pasuk in Tehilim "ve'Atah Elokim Toridem li'Ve'er Shachas Anshei Damim u'Mirmah Lo Yechetzu Yemeihem ... ", the Talmidim of Bil'am - inherit Gehinom (see Tos. Yom-Tov), and descend to a deep pit.

(b)The title 'Ish Damim' fits Bil'am - because thanks to his above-mentioned plan, twenty-four thousand of Yisrael died (see also Tos. Yom-Tov. [Note, Chazal also say that the phrase "Lo Yechetzu Yemeihem" pertains to him, since he died at the age of thirty-three]).

Mishnah 20
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38)

(a)In what connection does Yehudah ben Teima cite a leopard, an eagle, a deer and a lion?

(b)How is a leopard conceived?

(c)How does that account for its boldness?

(d)What should one learn from the boldness of a leopard?

(e)And what practically speaking, do we learn from ...

1. ... an eagle?

2. ... a deer?

3. ... a lion (see Tiferes Yisrael)?

38)

(a)Yehudah ben Teima cites a leopard, an eagle, a deer and a lion - to teach us to be as bold as the first, as swift as the second, to run as fast as the third and to be strong like the fourth.

(b)A leopard is conceived - by means of a cross between a boar, which upon hearing the mating-call of the lioness, comes and rapes it (see Rashash) ...

(c)... and a Mamzer (an illegitimate baby) turns out to be bold (brazen), as is well-known.

(d)We therefore learn from it - that one should be bold (even brazen), when it comes to asking for an explanation on the Torah that one do not understand.

(e)And, practically speaking, we learn from ...

1. ... an eagle - to be alert and tireless when studying Torah (or, as others explain, to be quick to close our eyes to avoid seeing what we should not see).

2. ... a deer - to run to perform a Mitzvah.

3. ... a lion - to be strong (hearted) in controlling one's Yeitzer-ha'Ra (Tiferes Yisrael).

39)

(a)Why does the Tana add the word 'Panim' to Az and Boshes, when describing a person who is brazen/insolent and one who is reserved, respectively?

(b)What happens ultimately to ...

1. ... an insolent person?

2. ... a person who is reserved?

(c)What has this to do with the offspring of Avraham Avinu?

(d)How does this cause the Tana to add a prayer to rebuild Yerushalayim?

39)

(a)The Tana adds the word 'Panim' to Az and Boshes, when describing a person who is brazen/insolent and one who is reserved, respectively - because brazenness and shyness show on one's face.

(b)Ultimately a person who is ...

1. ... insolent - ends up in Gehinom, and one who is ...

2. ... reserved - in Gan Eden.

(c)The offspring of Avraham are described as possessing the latter ...

(d)... and the Tana therefore adds a prayer to rebuild Yerushalayim - as if to say that just as Hash-m graced us with this Midah, so may He grace us with the rebuilding of the Beis-Hamikdash (see also Chidushei Maharich, Tos. R. Akiva Eiger & and Hagahos ha'G'ra).

Mishnah 21
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40)

(a)According to Yehudah ben Teima, at what age does one begin to teach a child ...

1. ... Chumash?

2. ... Mishnah?

3. ... Talmud (Gemara)?

(b)What does he (See Tos. Yom-Tov) also learn from the Pasuk ...

1. ... in Kedoshim "Shalosh Shanim Yih'yeh lachem Areilim, u'va'Shanah ha'Revi'is Yih'yeh Kol Piryo Kodesh ... "?

2. ... in Beha'aloscha "Zos asher la'Levi'im, mi'ben ve'Chamesh ve'Esrim Shanah va'Ma'alah Yavo li'Tzeva ha'Avodah"?

(c)And we learn that a boy's obligation to perform Mitzvos begins at the age of thirteen from the Pasuk in Naso (in connection with the Korban Chatas) "Ish O Ishah ki Ya'asu mi'Kol Chatos ha'Adam". From where do we know that a boy of thirteen bears the title 'Ish'?

(d)And what do we learn from the nineteen times that the Torah writes "Adam" in Bereishis from "va'Yomer Elokim, Na'aseh Adam ... (Adam's creation)" until "va'Yiven Hash-m Elokim es ha'Tzeila" (the creation of Chavah [see Tos. Yom-Tov], bearing in mind that once it is needed for its own sake?

40)

(a)According to Yehudah ben Teima (see Tos. Yom-Tov), one begins to teaching a child ...

1. ... Chumash - at the age of five.

2. ... Mishnah - at the age of ten, and ...

3. ... Talmud (Gemara) - at the age of fifteen.

(b)He (See Tos. Yom-Tov) also learns from the Pasuk ...

1. ... in Kedoshim "Shalosh Shanim Yih'yeh lachem Areilim, u'va'Shanah ha'Revi'is Yih'yeh Kol Piryo Kodesh ... " that - a child should begin to learn Chumash at the age of five (though it is unclear why Chazal said five and not four).

2. ... in Beha'aloscha "Zos asher la'Levi'im, mi'ben ve'Chamesh ve'Esrim Shanah va'Ma'alah Yavo li'Tzeva ha'Avodah" (see Tos. Yom-Tov) that - a Talmid who does not make any progress in his learning after five years will not make any progress in the future. As a result, the Chachamim fixed five years for Chumash, five years for Mishnah and five years for Gemara.

(c)And we learn that a boy's obligation to perform Mitzvos begins at the age of thirteen from the Pasuk in Naso (in connection with the Korban Chatas) "Ish O Ishah ki Ya'asu mi'Kol Chatos ha'Adam". We know that a boy of thirteen bears the title 'Ish' - because the Pasuk writes in Vayishlach "va'Yikchu Sh'nei B'nei Ya'akov Shimon and Levi ... *Ish* Charbo, and Levi was thirteen at the time.

(d)And, bearing in mind that once it is needed for its own sake, we learn from the nineteen times that the Torah writes "Adam" in Bereishis from "va'Yomer Elokim, Na'aseh Adam ... (Adam's creation)" until "va'Yiven Hash-m Elokim es ha'Tzeila" (the creation of Chavah [see Tos. Yom-Tov]) - the principle 'Shemoneh-Esrei le'Chupah' (that eighteen is the age for a Bachur to get married).

41)

(a)Why is twenty the age that is appropriate to begin working for one's living?

(b)What else might 'ben Esrim li'Redof' mean?

(c)What is the source for the principle ...

1. ... 'ben Sheloshim le'Ko'ach'?

2. ... 'ben Arba'im le'Binah'?

3. ... 'ben Chamishim le'Eitzah'?

41)

(a)Twenty is the age that is appropriate to begin working for one's living - because by then one has had the opportunity to learn Torah (as we explained above), get married and have children.

(b)'ben Esrim li'Redof' might also mean that - from the age of twenty, one becomes punishable at the Hand of Hash-m, who from then on begins to pursues him (takes him to task [see also Tos. Yom-Tov]), since Beis-Din shel Ma'alah do not punish a person before the age of twenty..

(c)The source for the principle ...

1. ... 'ben Sheloshim le'Ko'ach' is - the Levi'im, who began erecting and dismantling the Mishkan in the desert at thirty, as well as loading the wagons whenever they traveled as well as carrying the Keilim on their shoulders.

2. ... 'ben Arba'im le'Binah' - is the Pasuk in ki Savo, where Moshe told the people that finally, after forty years, Hash-m had granted them 'a heart to know, eyes to see and ears to hear' (see Tos. Yom-Tov).

3. ... 'ben Chamishim le'Eitzah' - is the fact that the Levi'im would retire at fifty (as the Torah writes in Beha'aloscha), in order 'to serve their brothers' (to counsel them).

42)

(a)At what age does Ziknah set in?

(b)Then what is one called when one turns seventy? From whom do we learn this?

(c)And from where do we learn that to reach eighty is a sign of strength?

(d)What does the Tana mean when he says 'ben Tish'im la'Su'ach' (or la'Shu'ach)?

(e)And what does he finally say about a person who reaches the age of a hundred?

42)

(a)Ziknah sets in - at sixty (see also Tos. Yom-Tov).

(b)When one turns seventy that - is called 'Seivah', as the Pasuk in Divrei-Hayamim writes in connection with David Hamelech (who died on his seventieth birthday) "And David died 'be'Seivah Tovah' ".

(c)And we learn that to reach eighty is a sign of strength from the Pasuk in Tehilim - "ve'Im bi'Gevuros, Shemonim Shanah".

(d)When the Tana says 'ben Tish'im la'Su'ach' (or la'Shu'ach), he means that - that is when one's back doubles over, and one begins to walk bent (or that one is due to go down to the deep pit [the grave {see also Tos. Yom-Tov}]).

(e)And he finally says that a person who reaches the age of a hundred - is as if he had died and passed on to the next world.

Mishnah 22
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43)

(a)What does ben Bag Bag mean when he says ...

1. ... 'Hafoch bah ve'Hafoch bah'?

2. ... 'de'Kulah bah'?

3. ... 'u'vah Techezei'?

4. ... 've'Siv u'Velei bah'?

5. ... 'u'Minah Lo Tazu'a'?

(b)Why is that?

(c)When is one permitted to learn other Chochmos (such as Chochmas Yevanis)?

(d)What did R. Yehoshua reply when they asked him about teaching one's child Greek?

43)

(a)When ben Bag Bag (see Tos. Yom-Tov) says ...

1. ... 'Hafoch bah ve'Hafoch bah', he means that - one should delve into the Torah that one learns again and again.

2. ... 'de'Kulah bah' - because it contains everything that one needs to know.

3. ... 'u'vah Techezei' - study it (and nothing else) without a break (see Tos. Yom-Tov) ...

4. ... 've'Siv u'V'lei bah' - grow old over it.

5. ... 'u'Minah Lo Tazu'a' - and do not move from it

(b)... because there is no better Midah than it (see Tos. Yom-Tov).

(c)One is permitted to learn other Chochmos (such as Chochmas Yevanis) - in the bathroom.

(d)When they asked R. Yehoshua about teaching one's child Chochmas Yevanis, he replied that - (bearing in mind the Pasuk in Yehoshua "And you shall study it day and night"), one may do so at a time which is neither day nor night.

Mishnah 23
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44)

(a)What final statement does ben Hey Hey issue (in connection with the reward for Mitzvos)?

44)

(a)The final statement issued by ben Hey Hey is that - the reward for Mitzvos is commensurate with the effort and pain involved (see Tos. Yom-Tov & Hagahos ha'Gra).

Hadran alach 'ba'Asarah Mama'aros'

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