1)

(a)Rav Papa asked why it was that earlier generations were accustomed to witnessing more miracles than his own. What prompted him to ask this question?

(b)Why could the reason not have been due to the fact that the earlier generations were more learned than they were?

1)

(a)Rav Papa asked why it was that earlier generations were accustomed to witnessing more miracles than his own. What prompted him to ask this question was the fact that - when there was no rain, their lengthy T'filos drew no response, whereas all Rav Yehudah had to do was to remove one shoe (as a sign of pain) and it would begin to rain.

(b)The reason could not have been due to the fact that the earlier generations were more learned than they were - seeing as in days of Rav Yehudah, their learning was mainly restricted to Seider Nezikin, whereas in his times they would study all six Sedarim.

2)

(a)They also had problems with the Mishnah in Uktzin, which discusses a woman who pickles vegetables in a pot' (or 'Olives that are pickled) together with their leaves'. What does the Mishnah rule there?

(b)Why do the leaves (which generally serve as a handle for the vegetables) not transmit Tum'ah to the vegetables?

(c)What did Rav Yehudah comment when he arrived at that Mishnah?

(d)What did Rav Papa say about the Yeshivos of his generation?

2)

(a)They also had problems with the Mishnah in Uktzin which rules that if 'A woman pickles vegetables in a pot' (or 'Olives that are pickled) together with their leaves' - remain Tahor.

(b)The leaves (which generally serve as a handle for the vegetables) not transmit Tum'ah to the vegetables - because, one they are pickled together, they come loose and no longer serve their purpose as handles.

(c)When Rav Yehudah arrived at that Mishnah, he commented - that he saw there the tough Sugyos of Rav and Shmuel ...

(d)... whilst in Rav Papa's generation - there were thirteen Yeshivos that were studying Uktzin.

3)

(a)What did Abaye answer Rav Papa? Why was Rav Yehudah's generation more worthy of miracles than theirs?

(b)What example did Abaye give citing an incident that occurred with Rav Ada bar Ahavah?

(c)What was his mistake?

3)

(a)Abaye answered that Rav Yehudah's generation were more worthy of miracles than theirs - because they indulged in acts of Mesirus Nefesh (self-sacrifice).

(b)The example he gave involved Rav Ada bar Ahavah - who once tore off a red, flashy cloak from the back of a woman, because it was immodest, whom he took to be a Yisre'elis.

(c)His mistake was - that she was actually a Kutis (i.e. a Nochris).

4)

(a)How much did Beis-Din penalize him?

(b)Who was 'Masun'?

(c)Who said 'Masun Masun'?

(d)What was the significance of those words?

(e)What is the connection between this episode and the previous Sugya?

4)

(a)Beis-Din penalized him - to the tune of four hundred Zuz (that he had to pay for embarrassing her) ...

(b)The name of the Kutis was 'Masun'.

(c)Rav Ada bar Ahavah then declared ruefully 'Masun Masun' ...

(d)... which sounds like the Arama'ic word for 'two hundred plus two hundred' (Zuz - the amount he now had to pay her).

(e)The connection between this episode and the previous Sugya - in that there too, we referred to someone taking off his clothes in the street as an act of Kidush Hash-m.

5)

(a)What was Rav Gidal doing sitting by the gates leading to the location where the women used to Tovel?

(b)What did he reply when the Rabbanan asked him whether he was not afraid of the Yeitzer-ha'Ra?

5)

(a)Rav Gidal sat by the gates leading to the location where the women used to Tovel - in order to instruct them how to Tovel properly.

(b)When the Rabbanan asked him whether he was not afraid of the Yeitzer-ha'Ra, he replied - that he saw them as white geese.

6)

(a)Why did Rebbi Yochanan do the same thing?

(b)What did he answer when they asked him whether he was not afraid of 'Ayin ha'Ra'?

(c)One of the sources for this lies in the Pasuk in Vayechi (in connection with Ya'akov's B'rachah to Yosef) "Ben Poras Yosef, Ben Poras Alei Ayin". What did Rebbi Avahu Darshen from there?

(d)How did Rebbi Yossi b'Rebbi Chanina learn it from the Pasuk there (in connection with Ya'akov's B'rachah to Yosef's sons) "Veyidgu la'Rov be'Kerev ha'Aretz"?

(e)What logical reason do yet others give to explain why Yosef's descendents are not subject to Ayin ha'Ra?

6)

(a)Rebbi Yochanan did the same thing - only he did it in order that the women should see him as they came up from the water and bear children as good-looking as him.

(b)When they asked him whether he was not afraid of 'Ayin ha'Ra' - he replied that as a descendent of Yosef, he was not subject to the Ayin ha'Ra.

(c)One of the sources for this lies in the Pasuk in Vay'chi (in connection with Ya'akov's B'rachah to Yosef) "Ben Poras Yosef, Ben Poras Alei Ayin", which Rebbi Avahu Darshened as if it was written "Olei Ayin" (above the Ayin ha'Ra).

(d)Rebbi Yossi b'Rebbi Chanina learned it from the Pasuk there (in connection with Ya'akov's B'rachah to Yosef's sons) "Veyidgu la'Rov be'Kerev ha'Aretz"- which he explained to mean that 'they will increase like fish ... '.

(e)Yet others explain that Yosef's descendents are not subject to Ayin ha'Ra - because 'No eye will have control over the one who did not derive pleasure from what was not his!'

20b----------------------------------------20b

7)

(a)What does the Mishnah say about Nashim, Avadim and Ketanim, regarding ...

1. ... Keri'as Sh'ma and Tefilin?

2. ... Tefilah and Mezuzah?

(b)Which other Mitzvah does the Mishnah add to the latter list?

(c)Why are Ketanim Patur from Tefilin (even mi'de'Rabbanan)?

(d)Seeing as Tefilah is a time-related Mitzvah, why are women Chayav?

(e)The Gemara will discuss women vis-a-vis Birchas ha'Mazon shortly. Why are they Chayav Mezuzah?

7)

(a)The Mishnah rules that Nashim, Avadim and Ketanim are ...

1. ... Patur from Keri'as Sh'ma and Tefilin, but ...

2. ... Chayav Tefilah and Mezuzah.

(b)The Mishnah adds to the latter list - the Mitzvah of Birchas ha'Mazon.

(c)Ketanim are Patur from Tefilin (even mi'de'Rabbanan) - because they do not know how to be careful about no0t emitting a smell whilst wearing them.

(d)Even though Tefilah is a time-related Mitzvah, women are Chayav - because they too, need Divine mercy.

(e)The Gemara will discuss women vis-a-vis Birchas ha'Mazon shortly. They are Chayav Mezuzah - because it is a Mitzvas Asei she'Ein ha'Zeman Geramah'.

8)

(a)Why might we have otherwise thought that women are ...

1. ... Patur from Tefilah?

2. ... are Patur from Mezuzah?

(b)Based on the Pasuk in Beshalach (in connection with the Manna) "be'Seis Hash-m lachem ba'Erev Basar Le'echol ve'lechem ba'Boker Li'sbo'a", why might we have thought that women are Patur from Birchas ha'Mazon?

8)

(a)We might have otherwise thought that women are ...

1. ... Patur from Tefilah - because the Pasuk in Tehilim writes with regard to it "edrev va'Voker ve'Tzaharim ... ", conveying the impression that Tefilah is a time-bound Mitzvah.

2. ... are Patur from Mezuzah - because, in the second Parshah of the Sh'ma, it is compared to Talmud-Torah (from which we know they are Patur).

(b)Based on the Pasuk in Beshalach (in connection with the Manna) "be'Seis Hash-m lachem ba'Erev Basar Le'echol ve'lechem ba'Boker Li'sbo'a", we might have thought that women are Patur from Birchas ha'Mazon - since the Pasuk conveys the impression that eating (and consequently Birchas ha'Mazon) is time-bound.

9)

(a)What problem do we have with Rav Ada bar Ahavah, who says that women are Chayav to make Kidush on Shabbos min ha'Torah?

(b)Besides the fact that if Rav Ada bar Ahavah had meant 'mi'de'Rabbanan, why did he say min ha'Torah, what other objection does Rava raise to Abaye's answer that Rav Ada bar Ahavah really meant that they are Chayav mi'de'Rabbanan?

(c)How does Rava therefore answer the question by citing the Hekesh of "Zachor" to "Shamor"?

9)

(a)The problem with Rav Ada bar Ahavah, who says that women are Chayav to make Kidush on Shabbos min ha'Torah is - that seeing as Kidush is a time-bound Mitzvah, she ought to be Patur.

(b)Besides the fact that if Rav Ada bar Ahavah had meant 'mi'de'Rabbanan, why did he say min ha'Torah, Rava also objects to Abaye's answer that Rav Ada bar Ahavah really meant that they are Chayav mi'de'Rabbanan in that - why did the Rabbanan not also obligate women in all Mitzvos Asei she'ha'Zeman Geraman?

(c)Rava therefore answered the question by citing the Hekesh of "Zachor" to "Shamor" - inasmuch as whoever is Chayav the Mitzvos Lo Sa'aseh of "Shamor" is also Chayav the Mitzvas Asei of "Zachor".

10)

(a)What She'eilah did Ravina ask Rava concerning women and Birchas ha'Mazon?

(b)What are the ramifications of the She'eilah?

(c)Bearing in mind that Benching is not a time-bound Mitzvah, why might women nevertheless be Patur min ha'Torah?

(d)How do we resolve this with the fact that the daughters of Tz'lofchad did receive a portion in Eretz Yisrael?

10)

(a)Ravina asked Rava - whether women are Chayav Birchas ha'Mazon min ha'Torah or mi'de'Rabbanan.

(b)The ramifications of the She'eilah are - whether a woman can be Motzi a man (who is Chayav mi'd'Oraysa) or not.

(c)Even though Benching is not a time-bound Mitzvah, women might nevertheless be Patur min ha'Torah - since the Torah writes (in connection with Birchas ha'Mazon) "al ha'Aretz ha'Tovah asher Nasan Lach", and women did not receive a portion in Eretz Yisrael (See Tosfos).

(d)Granted, the daughters of Tz'lofchad did receive a portion in Eretz Yisrael - but that was their father's portion, not their own.

11)

(a)Rava tried to resolve the She'eilah from a Beraisa which discusses various people being Motzi others Birchas ha'Mazon. What does the Tana say about ...

1. ... a small son being Motzi his father?

2. ... an Eved being Motzi his master?

3. ... a woman being Motzi her husband?

(b)What does the Tana say about a man who needs his wife and children to be Motzi him with Birchas ha'Mazon?

(c)On what grounds does Ravina refute Rava's proof from the last case, that a woman must be Chayav min ha'Torah; otherwise how could she be Motzi her husband?

(d)How must all three cases therefore be speaking?

(e)What is the Shi'ur mi'de'Rabbanan according to ...

1. ... Rebbi Meir?

2. ... Rebbi Yehudah?

11)

(a)Rava tried to resolve the She'eilah from a Beraisa which discusses various people being Motzi others Birchas ha'Mazon. The Tana rules that ...

1. ... a son can be Motzi his father ...

2. ... an Eved, his master and

3. ... a woman, her husband.

(b)What does the Tana states however - that a man who needs his wife and children to be Motzi him with Birchas ha'Mazon (because he never learned how to Bench) deserves to be cursed.

(c)Ravina refutes Rava's proof from the last case, that a woman must be Chayav min ha'Torah; otherwise how could she be Motzi her husband - because how will he then explain the fact that a small son (who is certainly not Chayav to Bench min ha'Torah), be Motzi his father?

(d)All three cases must therefore be speaking - where the one who is being Motzi ate enough to be satisfied (which is the Shi'ur for benching min ha'Torah), whereas the one who is being Yotze ate only a Shi'ur de'Rabbanan ...

(e)The Shiur de'Rabbanan is ...

1. ... a k'Zayis according to Rebbi Meir.

2. ... a k'Beitzah, according to Rebbi Yehudah.

12)

(a)Rav Avira sometimes in the name of Rebbi Ami, sometimes in the name of Rebbi Asi, cited the angels. What problem did the angels have with the Pasuk in Eikev "asher Lo Yisa Panim ve'Lo Yikach Shochad"?

(b)How did Hash-m reconcile the two Pesukim?

(c)If Hash-m wrote in the Torah "Ve'achalta Ve'sava'ta u'Verachta", what did Yisrael undertake to do?

12)

(a)Rav Avira sometimes in the name of Rebbi Ami, sometimes in the name of Rebbi Asi, cited the angels. The problem the angels had with the Pasuk in Eikev "asher Lo Yisa Panim ve'Lo Yikach Shochad" (which teaches that Hash-m has no favorites) was - that the Pasuk in Naso "Yisa Hash-m Panav Eilecha" (suggesting that Hash-m favors Yisrael) clashes with it.

(b)Hash-m reconciled the two Pesukim - by pointing out that He only favors Yisrael because they favor Him (in that they go beyond the letter of the law).

(c)Yisrael undertook to say Birkas Hamazon not only when satiated, but even after eating as little as a k'Zayis and a k'Beitzah.

13)

(a)Why is a Ba'al Keri obligated to think the Sh'ma in his heart and not say it out loud?

(b)How about the B'rachos before and after the Sh'ma?

(c)Why is he not obligated to think them too?

13)

(a)A Ba'al Keri is obligated to think the Sh'ma in his heart and not say it out loud - following Takanas Ezra (the Takanah that Ezra initiated forbidding a Ba'al Keri to learn Torah before having Toveled).

(b)Regarding the B'rachos both before and after the Sh'ma however - he is Patur ...

(c)... since they are only mi'de'Rabbanan.

14)

(a)What does the Mishnah say about reciting the B'rachos over one's food?

(b)Why the difference?

(c)What does Rebbi Yehudah say?

14)

(a)The Mishnah - obligates a Ba'al Keri to think the B'rachos after eating (Birchas ha'Mazon), but not the B'rachos before ...

(b)... because whereas the former are d'Oraysa, the latter are only mi'de'Rabbanan.

(c)Rebbi Yehudah rules - that one recites a B'rachah both before and after (and his opinion will be discussed in the Gemara).

15)

(a)What does Ravina extrapolate from the fact that one is Yotzei the Sh'ma with Hirhur alone?

(b)In that case, what is the point of not reciting it loud (See Tosfos DH 'ke'de'Ashk'chan ... ')?

(c)What does Rav Chisda extrapolate from the fact that one does not recite the Sh'ma loud?

(d)How does Rebbi Elazar then explain the need to think it?

(e)How does Rav Ada bar Ahavah explain why it will not suffice simply to study another topic (See Hagahos ha'Bach)?

15)

(a)Ravina extrapolates from the fact that one is Yotzei the Sh'ma with Hirhur alone - that 'Hirhur ke'Dibur' (thinking is as effective as speaking).

(b)And the reason that one does not recite it loud is - in order to differentiate from Sinai (where the Aseres ha'Dibros were said out loud).

(c)Rav Chisda extrapolates from the fact that one does not recite the Sh'ma loud - that Hirhur La'v ke'Dibur' ...

(d)... and Rebbi Elazar explains that one nevertheless needs to think - in order that the Ba'al Keri should not sit idle whilst the community are reciting the Sh'ma.

(e)Rav Ada bar Ahavah explains that it will not suffice simply to study another topic (See Hagahos ha'Bach) - because it is essential that he busies himself with the same topic as the community.

16)

(a)We query this from the next Mishnah, which discusses someone who remembers that he is a Ba'al Keri in the middle of the Amidah. What should he do?

(b)What do we extrapolate from the fact that the Mishnah speaks specifically about a person who has already begun the Amidah?

(c)How do we initially answer the Kashya? Why were the Chachamim more stringent by the Sh'ma than by the Amidah?

(d)How do we query this answer from Birchas ha'Mazon in our Mishnah?

(e)What do we finally answer to explain the difference between the Sh'ma and Birchas ha'Mazon on the one hand and the Amidah on the other?

16)

(a)We query this from the next Mishnah, which discusses someone who remembers that he is a Ba'al Keri in the middle of the Amidah - who continues, but cuts the B'rachos short.

(b)From the fact that the Mishnah speaks specifically about a person who has already begun the Amidah, we extrapolate - that if has not yet begun the Amidah he should not do so.

(c)Initially, we answer that the Chachamim more stringent by the Sh'ma than by the Amidah - because unlike the former, the latter does not contain Malchus Shamayim.

(d)We query this answer from Birchas ha'Mazon in our Mishnah however - inasmuch as it too, does not contain Malchus Shamayim, yet one is Chayav to think it.

(e)To explain the difference between the Sh'ma and Birchas ha'Mazon on the one hand and the Amidah on the other, we finally answer - that whereas the former are d'Oraysa, the latter is only de'Rabbanan.

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