REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafBeitzah 8
BEITZAH 6-10 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim, for the benefit of Klal Yisrael
(a) How do we explain the Tana of our Mishnah, who writes '*she*'Eifer Kirah
Muchan Hu', before having mentioned 'Eifer Kirah'? How do we amend the
(b) Why does Rav Yehudah Amar Rav restrict this Heter to ashes that were
burned *before* Yom-Tov?
(c) Is it possible for ashes that were burned *on* Yom-Tov to be permitted
to be used for 'Kisuy ha'Dam' on the same day?
(a) The Beraisa also permits using a large pile of earth that one took into
one's house to use for the garden.
What does Rav Yehudah add to that, by
permitting a box-full of earth that he placed in his house S'tam (See Tosfos
DH 've'Amar Rav Yehudah')?
(b) How does Mar Zutra in the name of Mar Zutra Rabah restrict this
(c) The Beraisa forbids the Shechitah of a Coy on Yom-Tov (because of the
problem of Kisuy ha'Dam).
What is ...
(d) What problem does the above concession of using earth for Kisuy ha'Dam
create vis-a-vis the Din of Shechting a Coy on Yom-Tov?
- ... a Coy?
- ... the Din, if one *did* Shecht it? Does one make Kisuy ha'Dam or not?
(a) We answer the above Kashya on the Din of Coy by establishing the Beraisa
when he has no such earth ready.
Answers to questions
How do we prove that?
(b) If there is nothing with which to cover the blood, then why does the
Beraisa talk about a Coy, when any bird or Chayah would be likewise
(c) From the Seifa however, which prohibits covering the blood even if one
*did* Shecht the Coy, it is clear that the Beraisa is speaking when earth
*is* available to cover the blood.
How does Rabah therefore, explain the
Tana, confining the concession of the ashes of an oven (and similarly that
of the box of ashes) to a Vaday and not to a Coy?
(a) On what grounds do we reject Rabah's contention that ashes are not
Halachically prepared for a Safek ...
(b) What objection do we initially raise to the contention that the
suspicion of grinding does not apply here, due to the fact that the Mitzvah
of Kisuy ha'Dam over-rides the La'av of Yom-Tov (which will apply to a Vaday
Chiyuv, but not to a Safek)?
- ... because one makes a hole?
- ... because one might come to grind the earth?
(c) So we counter this by suggesting that one could cover the blood with the
same action as one breaks up the earth.
Why will the Asei still not over-
ride the La'av?
(d) From which word in the Torah do we learn that Yom-Tov is an Asei as well
as a La'av?
(a) What does Rava say about using earth that one prepared ...
(b) How does Rava apply this Sevara to resolve our problem, regarding the
use of prepared earth to cover the blood of a Coy?
- ... for covering a baby's dirt, to fulfill the Mitzvah of Kisuy ha'Dam?
- ... for the Mitzvah of Kisuy ha'Dam, to cover a baby's dirt?
(c) What do the Neherbela'i say? What is the basis of the Machlokes between
Rava and the Neherbela'i?
(d) What will Rava therefore hold in his Machlokes with Rebbi Zeira, with
regard to using earth that one designated for a baby's dirt for the Kisuy
ha'Dam of a Coy?
(a) According to Rami Brei de'Rav Yeiva, one cannot use the prepared earth
for a Coy because of 'Hataras Chelbo'.
What does this mean?
(b) We attempt to answer the Kashya that, in that case, why is the
prohibition confined to Yom-Tov, by suggesting that during the year, people
will say that, it is not on account of the *Mitzvah* that he is covering the
blood, but in order to keep *his yard cincline*.
On what grounds do we
refute this suggestion?
(c) So how *do* we differentiate between Yom-Tov (where covering the blood
of Coy is forbidden) and during the year (where it is permitted)?
(a) Based on the latest explanation (that Kisuy ha'Dam on a Coy, even using
prepared earth, is forbidden on Yom-Tov, due to undue bother), which case
does Rebbi Zeira quoting a Beraisa, add to that of Coy?
(b) Why does Rav Yossi bar Yosina'ah need to add that if one is able to
cover all of the various bloods simultaneously, then it is permitted? Is
this not obvious?
(a) Why does Rabah forbid covering on Yom-Tov, the blood of a bird that was
Shechted on Erev Yom-Tov?
(b) May one separate Ma'asros on Yom-Tov?
(c) Then why does Rabah permit taking Chalah from a dough on Yom-Tov, that
one kneaded on Erev Yom-Tov?
(a) Shmuel's father forbids taking Chalah from a dough on Yom-Tov, that was
kneaded on Erev Yom-Tov.
Answers to questions
Why do we initially think that he disagrees with
his son Shmuel? What does Shmuel say?
(b) How do we reconcile Shmuel with his father?