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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Avodah Zarah 20


(a) We just cited Rebbi Yossi b'Rebbi Chanina's D'rashah from the Pasuk in Va'eschanan "Lo Sechanem". We also learn from the same Pasuk "Lo Siten Lahem Chein".
What does this mean?

(b) What irregularity exists in the word, that enables Rebbi Yossi b'Rebbi Chanina to Darshen the way he does? What ought the Torah to have written had it meant to teach us only the latter D'rashah?

(c) How does our Tana then read the word "Lo Sechanem"?

(d) The Torah could still have written "Lo Sechinem" (to incorporate these two explanations).
What third explanation do we learn from the fact that it writes "Lo Sechanem"?

(a) The Torah writes in Re'ei (in connection with Neveilah) "le'Ger Asher bi'She'arecha Titnenah ... O Machor le'Nochri".
What does "Ger" mean in this context?

(b) What does Rebbi Meir learn from the juxtaposition of "Titnenah" to ...

  1. ... "O Machor"?
  2. ... "va'Achalah" to "O Machor la'Nochri"?
(c) What ought the Torah to have written had it meant precisely what it wrote?
(a) What does Rebbi Yehudah say?

(b) How does he counter Rebbi Meir's argument? What ought the Torah to have written had it meant to include giving to a Nochri and selling to a Ger?

(c) What does Rebbi Meir counter that? Why does the Torah use the word "O"?

(d) Why does Rebbi Yehudah find this unnecessary?

(a) What did Raban Shimon ben Gamliel say about a beautiful woman that he once saw whilst standing on one of steps of the Har ha'Bayis?

(b) What did Rebbi Akiva do when he saw the wife of Turnusrufus? Why did he do that?

(a) What did Rav say about appraising the beauty of a Nochri woman?

(b) How do we reconcile this with the two above episodes?

(c) What should a person say upon seeing beautiful creatures?

(d) Based on the Pasuk in Ki Seitzei "Ve'nishmarta mi'Kol Davar Ra", what problem do we nevertheless have with the two above episodes?

(e) How do we answer the Kashya?

Answers to questions



(a) Chazal also forbid looking at the colored clothes of a woman.
What else did they forbid, based on the same Pasuk (even if one was covered with eyes like the Mal'ach ha'Ma'ves [see Iyun Ya'akov])?

(b) What does the Mal'ach ha'Ma'ves (who is full of eyes) do with a person who is on his deathbed? Where is he standing at that point?

(c) What happens when the dying man sees him?

(d) What triple effect does the Mal'ach ha'Ma'ves' poison have on a person?

(a) What does Rav Yehudah Amar Shmuel say about the colored clothes of a woman even when they are hanging on the wall (or on the washing-line)?

(b) Rava proves a ruling of Rav Papa from the Beraisa 've'Lo be'Bigdei Tzeva shel Ishah'.
What does he infer from there? What should the Tana otherwise have said?

(a) Rav Chisda also permits looking at new clothes that the owner has not worn before.
Which kind of clothes is one permitted to look at, even if she has?

(b) On what grounds do we refute Rav Chisda's proof from a tailor who fixes women's dresses (and who is bound to look at the article of clothing that he is repairing).
What makes a tailor different?

(c) We prove this from a statement of Rav Yehudah.
Under which circumstances does he permit positively assisting two animals to breed? What does that prove?

(a) What did the Mal'ach ha'Ma'ves tell Shmuel's father? Why does he not cut a person's throat like an animal?

(b) How do we reconcile this statement (implying that the Mal'ach ha'Ma'ves kills with his sword) with what we just learned (that it is the Mal'ach ha'Ma'ves poison that kills a person)?

(c) The Beraisa which attributes the putrid smell of a corpse to the drop of poison from the Mal'ach ha'Ma'ves' sword, supports a statement by Rebbi Chanina bar Kahana.
What does Rebbi Chanina bar Kahana say about someone who wants to prevent his dead relative's corpse from smelling?

(d) What does the Beraisa learn from the juxtaposition of the Pasuk "Ve'nishmarta mi'Kol Davar Ra" (that we quoted earlier)?

(a) Rebbi Pinchas ben Ya'ir in a Beraisa learns from here the chain of Midos that serves as the basis of the Seifer 'Mesilas Yesharim'. Torah, he says, leads to Zehirus, which in turn, leads to Zerizus.
What does 'Torah' mean?

(b) What is the difference between Zehirus and Zerizus?

(c) Zerizus leads to Neki'us ... Perishus ... Taharah.
If Neki'us means clean of sin, what is the meaning of ...

  1. ... Perishus?
  2. ... Taharah'?
(d) Taharah leads to Kedushah.
What are the next two Midos?
(a) What does Yir'as Chet lead to?

(b) Chasidus leads to Ru'ach ha'Kodesh.
What does Ru'ach ha'Kodesh lead to?

(c) What does Rebbi Pinchas ben Ya'ir learn from the Pasuk in Tehilim "Az Dibarta be'Chazon la'Chasidecha"?

(d) Rebbi Yehoshua ben Levi disagrees.
What does he learn from the Pasuk in Yeshayah "Ru'ach Hashem Elokim Alai, Ya'an Mashach Hashem Osi le'Basar Anavim"?

(a) Rebbi Yehudah permits selling to a Nochri a tree, Shachas (fodder or unripe crops) and standing corn, provided that he undertakes to cut it down.
What does Rebbi Meir say?

(b) Having presented the Machlokes in the case of ...

  1. ... a tree, why does the Tana find it necessary to repeat it in the case of standing corn? Why might we have thought that Rebbi Meir will concede to Rebbi Yehudah there?
  2. ... a tree and standing corn, why does he need to repeat it in the case of Shachas? Why might we have thought that Rebbi Yehudah will agree with Rebbi Meir there?
  3. ... Shachas, why does he need to repeat it in the case of the other two?
(c) We ask whether Rebbi Yehudah's leniency extends to selling the Nochri an animal on condition that he agrees to Shecht it.
Why might it not?

(d) We resolve the She'eilah from a Beraisa.
What does Rebbi Yehudah say there about selling a Nochri an animal on condition that he Shechts it?

Answers to questions

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