1)

(a)Rav quotes Rebbi Chiya that 'k'Zeisa Pischa, v'Halela Paka Igra'! What exactly, did he mean?

(b)How do we reconcile this with Rav's own statement (i.e. that the rooms and attics were not sanctified) - so how could they possibly eat the Pesach on the roof?

(c)How does Rav reconcile this with the Mishnah later 'Ein Maftirin Achar ha'Pesach Afikoman'?

1)

(a)'k'Zeisa Pischa, v'Halela Paka Igra' means that for just one k'Zayis of Pesach, Hallel was said with such exuberance that it seemed as if the roofs were splitting.

(b)We reconcile this with Rav's own statement (i.e. that the rooms and attics were not sanctified) - by establishing that they recited Hallel (on the roof) after they had eaten the Pesach (in the house).

(c)The Mishnah 'Ein Maftirin Achar ha'Pesach Afikoman', Rav explains, speaks specifically about moving from from one group to go and continue eating the Pesach by another; whereas we are speaking about reciting Hallel after having finished the Pesach.

2)

(a)Aba Shaul ascribes more sanctity to the attics above the Kodshei Kodashim than to the Kodshei Kodashim itself. How will Rav (who just said that the roofs and the attics were not sanctified) explain this statement? From where does he know to make this distinction?

(b)In which way are the attics above the Kodshei Kodashim more sanctified than the Kodshei Kodashim itself?

(c)How will Rav explain the Mishnah in Ma'aser Sheni, which rules that rooms that are built in the Azarah, but which open to the Har ha'Bayis, are Chol, and their roofs, Kodesh?

2)

(a)Aba Shaul ascribes more sanctity to the attics above the Kodshei Kodashim than to the Kodshei Kodashim itself - because the Heichal (and within) is different, says Rav. There, he agrees, the roofs were sanctified, and he learns this from the Pasuk in Divrei ha'Yamim "Vayiten David ... es Tavnis ha'Ulam ... va'Aliyosav ... ".

(b)The attics above the Kodshei Kodashim were more sanctified than the Kodshei Kodashim itself - inasmuch as it was only once in seven years that anyone entered them (for repairs), whereas the Kohen Gadol entered the Kodesh Kodshim once a year (on Yom Kipur).

(c)Rav explains the Mishnah in Ma'aser Sheni, which rules that rooms that are built in the Azarah, but which open to the Har ha'Bayis, are Chol, and their roofs, Kodesh - by roofs which are level with the floor of the Azarah.

3)

(a)In that case, the Seifa of the Mishnah 'Benuyos b'Chol, u'Pesuchos la'Kodesh, Tochon Kodesh v'Gagosehem Chol' must also be speaking when the roof is level with the Azarah. How will we reconcile this (i.e. Tochon Kodesh) with Rebbi Yochanan, who maintains that the tunnels (below ground level) were not sanctified?

(b)But did Rebbi Yehudah not say in a Beraisa that even the tunnels underneath the Heichal were not sanctified either?

(c)The Gemara asks on Rav (like we asked on his above from Aba Shaul - in 2a) from the Seifa of Rebbi Yehudah 've'Gago Kodesh'. Why can we not answer that the roofs of the Heichal, like the attics, are different?

(d)Even without Rebbi Yochanan, the Gemara retorts, we will have to reconcile the Seifa of Rebbi Yehudah with the Beraisa, which prohibits the eating of Kodshei Kodashim and the Shechitah of Kodshim Kalim on the roofs. How do we do this (and automatically, the Kashya on Rebbi Yochanan, too)?

3)

(a)Rebbi Yochanan, who maintains that the tunnels (below ground level) were not sanctified - speaks about tunnels that opened onto the Har ha'Bayis, whereas the Mishnah speaks about those that opened onto the Azarah (which were).

(b)When Rebbi Yehudah said in a Beraisa that even the tunnels underneath the Heichal were not sanctified either - he was referring to tunnels that opened on to Chol.

(c)To explain Rebbi Yehudah, who says 've'Gago Kodesh' (i.e. of the Heichal) - we cannot answer that the roofs of the Heichal, like the attics, are different - because by the attics we quoted a Pasuk, but there is no such Pasuk by the roofs.

(d)We reconcile the Seifa of Rebbi Yehudah ('ve'Gago Kodesh') with the Beraisa, which prohibits the eating of Kodshei Kodashim and the Shechitah of Kodshim Kalim on the roofs - by restricting the former to the small area above the gates known as 'Shushan ha'Birah' which housed the two special measuring vessels called the 'Amos'.

4)

(a)What purpose did the two 'Amos' that were placed in the room above the gates of the Heichal, serve?

(b)Why did they find it necessary to add to the Amah of Moshe?

(c)And why did they need two Amos, one half an Etzba more than Moshe's, the other, one Etzba more?

(d)We learnt in our Mishnah that the windows in the walls and the tops of the walls of the Azarah were also sanctified. The windows in the walls could well have the same level as the floor of the Azarah; but how is this possible by the tops of the walls?

4)

(a)The two Amos, which were slightly more than the regular Amah of Moshe (one by half an Etzba, and the other, by an additional half-Etzba more that the first), were used to measure the building work of Hekdesh when it was completed by the workers. Before they began, they measured the work to be done, using Moshe's Amah, and they measured the work when it was completed, using the special Amos, with the result that the workers were paid for less Amos than the total number of Amos that they had actually constructed.

(b)This was necessary to compensate any possible error which they may have made in measuring, which would have resulted in their receiving more than what they entitled to, in which case they would have been Mo'el b'Hekdesh.

(c)When they were working in silver and gold i.e. when overlaying the holy vessels (where their stood to lose more) - they used the smaller of the two 'Amos', and when they worked in regular materials, they used the larger one.

(d)The tops of the walls too, could well have corresponded to the level as the floor of the Azarah -in the case a low wall which Yirmeyahu referred to in Eichah as 'Cheil'.

5)

(a)Is one permitted to divide one Pesach into two groups, according to the Tana of our Mishnah?

(b)If two groups are eating in one room, each facing a different direction (which has the Din of a Mechitzah), may they share the same hot-water urn (used to dilute the wine)?

(c)If the two groups share a common waiter, what must he do, when, while chewing a piece of Korban Pesach, he gets up and walks across to the middle to dilute wine from the urn?

(d)What concession does a bride enjoy in a group who is eating the Pesach?

5)

(a)According to the Tana of our Mishnah - one is permitted to divide one Pesach into two groups.

(b)If two groups are eating in one room, each facing a different direction (which has the Din of a Mechitzah. According to the Rambam, they are obligated to do so - see Tosfos Yom-Tov), they may share the same hot-water urn.

(c)If the two groups share a common waiter, who, while chewing a piece of Korban Pesach, gets up and walks across to the middle to dilute wine from the urn - he is obligated to keep his mouth shut and turn his face until he returns to his group (so that they should not suspect him of eating the Pesach in two groups).

(d)A bride is permitted to turn round and face the opposite direction from the rest of her group because she is embarrassed when people stare at her - according to some, she is obligated to do so (see Tosfos Yom-Tov).

6)

(a)How does Rebbi Yehudah, the author of our Mishnah, explain the Pasuk in Bo ...

1. ... "Al ha'Batim Asher Yochlu Oso Bahem"?

2. ... "ba'Bayis Echad Ye'achel"?

(b)What problem does a waiter now face, if by mistake, he places a piece of Pesach in his mouth whilst he is roasting it in the oven?

(c)What would an astute waiter do if that happened?

(d)What would the other members of his group do if they were sufficiently sensitive to his predicament?

6)

(a)Rebbi Yehudah, the author of our Mishnah, explains the Pasuk in Bo ...

1. ... "Al ha'Batim Asher Yochlu Oso Bahem" - to imply that two people may eat one Pesach in two houses (i.e. rooms); to teach us that a Pesach may be divided into two groups and eaten in two houses.

2. ... "b'Vayis Echad Ye'achel" - to mean that a person may only eat the Pesach in one house i.e. he is not permitted to move from one house to another; because Rebbi Yehudah explains "Ye'achel" as if the Torah had written "Yochal" ('Yesh Eim li'Mesores').

(b)If by mistake, a waiter places a piece of Pesach in his mouth whilst he is roasting it in the oven -he is not permitted to get up and join his group, because it will appear as if he is eating his Pesach in two places.

(c)If he inadvertently did so, an astute waiter would eat his fill of Korban Pesach before rejoining his group.

(d)If the other members of his group were sufficiently sensitive to his predicament - they would join him by the stove to eat the Korban Pesach with him.

7)

(a)Rebbi Shimon disagrees with Rebbi Yehudah. How does he explain ...

1. ... "Al ha'Batim Asher Yochlu Oso Bahem"?

2. ... "ba'Bayis Echad Ye'achel"?

(b)Rebbi Shimon holds 'Yesh Eim l'Mikra', Rebbi Yehudah, Yesh Eim li'Mesores. What does this mean in our context?

7)

(a)Rebbi Shimon explains ...

1. ... "Al ha'Batim Asher Yochlu Oso Bahem" - to mean that each of the eaters may eat it (his portion) in two houses

2. ... "ba'Bayis Echad Ye'achel" - to mean that the Pesach may only be eaten in one group (because he learns 'Yesh Eim l'Mikra' - we go after the way it is traditionally read).

(b)As we explained, Rebbi Yehudah reads "Ye'achel", as it is written - 'Yochal' (without a Yud, as Rashi explains in many other places); whereas Rebbi Shimon reads it the way it is traditionally read - "Ye'achel".

86b----------------------------------------86b

8)

(a)If a group of people are sitting eating their Pesach and someone puts up a Mechitzah in the middle, according to Rebbi Yehudah, they may continue eating. Why is that?

(b)What will Rebbi Shimon hold?

(c)What will be their respective opinions if the dividing-wall between two groups were to fall down?

(d)All this is the opinion of Rav Kahana. What does Rav Ashi say?

8)

(a)If a group of people are sitting eating their Pesach and someone puts up a Mechitzah in the middle, Rav Kahana maintains that according to Rebbi Yehudah, they may continue eating - because it is no worse than any other case of a Pesach being eaten in two places (nor can this be considered to be a case of individuals eating their Pesach in two places, since none of the eaters saw an area that they did not see before the Mechitzah appeared.

(b)According to Rebbi Shimon, they must stop eating, since, in his opinion, a Pesach may not be eaten in two places.

(c)If the dividing-wall between two groups were to fall down - then, according to Rav Kahana, the Din will be the reverse: this will be a case of people eating their Pesach in two places - which, according to Rebbi Shimon, is in order, but according to Rebbi Yehudah, it is not.

(d)Rav Ashi is not certain that putting up a Mechitzah transforms one group into two, or that removing it turns it into two places. According to him, it may well make no difference whether a Mechitzah appeared between two groups or whether it was taken down, both Rebbi Yehudah and Rebbi Shimon will permit the participants to continue eating.

9)

(a)Why did Rav Huna bar Nasan ...

1. ... refer to himself as Rav?

2. ... not decline when Rav Nachman bar Yitzchak, his host, offered him a couch on which to recline?

3. ... accept the honor of Benching immediately when his host offered it to him?

4. ... pause in the middle of drinking the cup of Berachah?

5. ... not turn his face whilst drinking?

(b)The Tana Rebbi Yishmael b'Rebbi Yosi gave three reasons for drinking a cup of wine in one gulp: 1. because the cup was a small one, and 2. because the wine was sweet. What was his third reason?

(c)What is someone called if he drinks a regular cup of strong wine ...in

1. ... in one gulp?

2. ... in three gulps?

9)

(a)Rav Huna bar Nasan ...

1. ... referred to himself as Rav - because that is what they had called him since he was a little boy.

2. ... did not decline, when Rav Nachman bar Yitzchak, his host, offered him a couch on which to recline - because one does not refuse to comply with the instructions of the Balabos (unless, many say, he tells the guest to leave).

3. ... accepted the honor of Bensching immediately, when his host offered it to him - because, although in matters of Kavod, it is considered Derech eretz to refuse once or even twice, this does not apply to a person who is asked by a great man (and Rav Nachman bar Yitzchak was a great man).

4. ... paused in the middle of drinking the cup of Berachah - because when drinking (strong) wine, the Tana says that drinking it in two gulps is considered Derech Eretz.

5. ... did not turn his face whilst drinking - because the Tana of our Mishnah specifically states that it is only a bride who turns her face, implying that, as far as other people (Rashi says 'men') is concerned, this is considered excessive.

(b)The Tana Rebbi Yishmael b'Rebbi Yosi gave three reasons for drinking a cup of wine in one gulp: 1. because the cup was a small one; 2. because the wine was sweet - 3. because he was very fat and therefore had a larger capacity than other people.

(c)Someone who drinks a regular cup of strong wine ...

1. ... in one gulp - is called greedy.

2. ... in three gulps - conceited.

10)

(a)How many members of a group must be sitting at table (not necessarily on Seder-night) before the waiter is obligated to start serving them?

(b)Is he permitted to refuse to continue to serve the one or two who remain at the end of the meal?

(c)Under which two conditions do these Dinim apply?

(d)One is obligated to tip the waiter (see Tosfos). Is the last person obligated to pay more?

10)

(a)Three members of a group must be sitting at table before the waiter is obligated to start serving them.

(b)He is not permitted to refuse to continue serving the one or two who remain at the end of the meal - until even the last one has finished eating.

(c)These Dinim only apply if 1. the members of the group arrive at the Se'udah at the regular time (not too early), and that the last one does not sit excessively long after the others have left; and 2. in the previous Halachah, they informed the waiter that they tended to leave one at a time.

(d)One is obligated to tip the waiter, but the last person is not obligated to pay more.

Hadran Alach, 'Keitzad Tzolin'

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