prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) According to Rav Bibi, the Tana's reason for prohibiting reading from lists is because one may come to erase some of the names or items from the list. What does Abaye say?
(b) Initially, we suggest that the two opinions will differ in a case where the lists are written on a high wall that is beyond reach. What difference will that make?
(c) But we reject this answer too, for two reasons; one of them, because why should Rav Bibi not concede that it is Asur because of Sh'tarei Hedyotos (like Abaye). What is the other? What did Rabah say about the decree not to read by the light of a lamp on Shabbos (that we discussed in the first Perek)?
(a) So we try to establish the Machlokes by writing that is written on a low wall. Why will Abaye then permit it?
(b) And on what grounds do we reject ...
1. ... this suggestion, too?
2. ... the suggestion that Rav Bibi and Abaye are arguing over a case where the list is carved on a tableau or a ledger and cannot be erased?
(c) On what grounds do we query this refutation?
(d) But we counter this query from a Beraisa. What distinction does the Tana draw between seating arrangements (who will sit nearer the top table and who, further away) and portions that are 'written' on the wall and that are written on a tableau or a ledger?
(e) Why must this be speaking about writing that is carved and not written?
(a) So how do we finally establish the Machlokes? To which of the previous answers do we revert (though not completely [see Tosfos DH 'le'Olam')?
(b) How will we now explain the Machlokes?
(c) How do we then reconcile Rav Bibi with Rabah, who forbids reading from an oil-lam on Shabbos even if it is two floors up?
(a) On what condition does ...
1. ... the Tana Kama of the Beraisa permit verbally counting one's guests and portions?
2. ... Rebbi Acha permit even counting from a written list?
(b) Where must the writing have been written?
(c) What does this go to prove?
(a) We establish the Machlokes in the following Beraisa like that of the Tana Kama and Rebbi Acha in the previous one. The Tana Kama forbids looking in a mirror on Shabbos. Why is that?
(b) How does Rebbi Meir qualify the Tana Kama's ruling?
(c) Why is Rebbi Meir lenient in the case of a mirror that is attached to the wall?
(a) To counter the Kashya that he will remember even if the mirror is not fixed to the wall, we establish the case like Rav Nachman Amar Rav Aba bar Avuhah. What is the case?
(b) What did Rav Nachman Amar Rav Aba bar Avuhah say about it?
(c) What is now the basis of the Machlokes between the Chachamim and Rebbi Meir? What does this have to do with Rabah (whom we just cited)?
(a) Why does the Beraisa forbid reading captions underneath pictures and statues?
(b) What do we learn from the Pasuk in Kedoshim "Al Tifnu el ha'Elilim"?
(a) What can we extrapolate from our Mishnah, which permits someone to draw lots with his family?
(b) And we ascribe this to a statement of Rav Yehudah. What did Rav Yehudah Amar Rav say about a group of people whose members are fussy with each other?
(c) What does Rav Yehudah mean when he says 'B'nei Chaburah ha'Makpidin Zeh al Zeh Ovrin (be'Yom-Tov) Mishum ...
1. ... Midah?
2. ... u'Mishum Mishkal?
3. ... u'Mishum Minyan?
4. ... u'Mishum Lovin u'Por'in?
5. ... u'ke'Divrei Hillel, Af Mishum Ribis'?
(a) We reconcile the above statement with the Tana's ruling permitting the same thing regarding one's own family (despite the Isur of Ribis, with another statement of Rav Yehudah. What does Rav Yehudah Amar Shmuel say about lending one's family money on interest? Why is that?
(b) On what basis does Rav permit the Isur Ribis?
(c) How do we amend the statement 'u'Vilevad she'Lo Yiskaven La'asos Manah Gedolah Keneged Ketanah'?
(d) And what does Rav Yehudah Amar Rav say partners, who are not close relatives, drawing lots?
(e) What is the problem with Kuvya?
(a) How does Rebbi Ya'akov the son of Shmuel's daughter, interpret the Mishnah 'Matilin Chalashin al ha'Kodshim Aval Lo al ha'Manos'?
(b) Based on the Pasuk in Hoshe'a "ve'Amech ki'Merivei Kohen", why might we have thought that this too, is permitted?
(a) And what does Rebbi Ya'akov the son of Shmuel's daughter say about somebody who causes another Jew to get punished on his account?
(b) We try to learn this from the Pasuk in Melachim, where Hash-m asked for a volunteer to entice Achav to go to war to Ramos Gilad, where he was destined to be killed. Whose spirit volunteered?
(c) We suggest the Pasuk there "Tzei va'Asei Kein" as Rebbi Yakov's source. What proof do we have from there?
(d) On what grounds do we refute this proof? If he was not being ejected from Hash-m's presence for succeeding in having Achav punished, why was he being ejected from Hash-m's presence?
(a) So we turn to the Pasuk in Chavakuk "Sh'sei Gam Ata ve'ha'Arel". Whom do we initially think is meant by "Atah" and "ve'ha'Arel" (respectively)?
(b) How does this then support Rebbi Yakov's ruling?
(c) On what initial grounds do we refute this proof too?
(d) Secondly, we conclude, Tzidkiyahu could not be blamed for being the cause of Nevuchadnetzar's disgrace, because of a statement of Rav Yehudah Amar Rav. What does Rav Yehudah Amar Rav say?
(a) We finally learn Rebbi Ya'akov B'rah de'Bas Shmuel's ruling from the Pasuk in Mishlei "Gam Anosh la'Tzadik Lo Tov" in conjunction with the Pasuk in Tehilim "... ve'Lo Yagurcha Ra". How do we learn it from there?
(b) How does Rabah bar Rav Huna explain the Pasuk in Yeshayah (in connection with Nevuchadnetzar) "Eich Nafalta mi'Shamayim ... Cholesh Al Goyim"?
(c) What do we learn from there (with regard to our Mishnah)?
(d) How does Rebbi Yochanan interpret the Pasuk in Yeshayah ...
1. ... "Kol Malchei Goyim Shachvu be'Chavod, Ish be'Veiso"?
2. ... there "Nachah, Shaktah Kol ha'Aretz, Pitzchu Rinah"?
(a) What does Rebbi Yitzchak Amar Rebbi Yochanan say about standing in Nevuchadnetzar's house?
(b) What is his reason for that?
(c) We already cited Rav Yehudah Amar Shmuel, that Nevuchadnetzar's Orlah stretched to a length of three hundred Amos, when he tried to force Tzidkiyahu to indulge in Mishkav Zachur. How is this hinted in the Pasuk "Shesei Gam Ata, ve'ha'Arel"?
(d) How else was he duly shamed Midah ke'Neged Midah for his revolting behavior?
(a) According to Rav Yehudah Amar Shmuel, what was the concern of the inhabitants of Gehinom, when they heard that Nevuchadnetzar was coming to join them?
(b) What did the Bas Kol tell Nevuchadnetzar?
(a) When Yeshayah eulogized Nevuchadnetzar with the words "Eich Shavas Noges, Shavsah Madheivah" - he meant that the King who used to say 'Medod ve'Havei' (count out silver and gold and bring it [the acronym of "Madheivah"]) had now gone to his final resting-place where he would not need any more money. What else might "Madheivah" be the acronym of?
(b) When did Nevuchadnetzar boast that Hash-m had given him supreme dominion over all the animals?
(c) How did he set about proving it?