REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafBerachos 9
The Mishnah describes how Rabbanan Gamliel's sons asked him about reciting
the Shema after midnight.
(a) But didn't they know their father's opinion on this matter? What was
(b) What did he answer?
(c) And what did he mean when he added 've'Lo Zu bi'Levad Amru',
considering that he personally did not mention midnight?
(a) Why does our Mishnah not include 'Achilas Pesachim' together with
'Hekter Chalavim ve'Eivarim' (considering that we have learnt in a Beraysa
that the Pesach, like the recital of the Shema, can be eaten until
Rebbi Elazar learns that the Korban Pesach must be eaten by midnight (min
ha'Torah - since Rebbi Akiva agrees that mi'de'Rabbanan this is so) from a
Gezeirah Shavah "ba'Layla ha'Zeh" "ba'Layla ha'Zeh".
(b) How does Rebbi Akiva explain "Chipazon" and "ba'Layla" mentioned in the
Pasuk in connection with the eating of the Korban Pesach?
(c) And what does he do with "(ba'Layla) ha'Zeh"?
(a) Where is the Gezeira Shavah derived from?
(b) From where does he learn to confine the eating of the Korban Pesach to
*one* night only?
(c) Why does Rebbi Akiva not want to learn this from "Lo Sosiru Mimenu Ad
(a) How does Rebbi Eliezer (who holds like Rebbi Elazar ben Azarya) explain
the three phrases "Sham Tizbach es ha'Pesach *ba'Erev*, *ke'Vo ha'Shemesh*,
*Mo'ed Tzeis'cha mi'Mitzrayim*?
Answers to questions
(b) In which point does Rebbi Yehoshua, who holds like Rebbi Akiva, argue
(c) What do we see from the following Pesukim?
"Hotzi'acha Hashem Elokecha mi'Mitzrayim Layla".
"mi'Mochoras ha'Pesach Yatz'u Benei Yisrael be'Yad Ramah".
(d) What then, is the basis of the Machlokes between Rebbi Elazar ben
Azarya and Rebbi Akiva?
(a) "Daber Na be'Oznei ha'Am ve'Yish'alu mi'Mitzrayim" etc.
"Na" usually means 'now'. What does it mean in *this* context, and what is
the parable that illustrates it?
(b) What are the two connotations of "va'Yash'ilum"?
(c) Why might Yisrael not want the Egyptians' money?
(d) What are the two explanations of "va'Yenatzlu es Mitzrayim"?
(a) What is the meaning of "Ehekeh Asher Ehekeh", what was Moshe's
objection to using that expression, and what did Hashem reply?
According to the Tana Kama, one may recite Keri'as Shema in the morning
from the moment that one can distinguish between white and the dark blue
shade of the sky shortly before nightfall.
(b) Why did Eliyahu use the double expression "Aneini Hashem Aneini"?
(c) What is the connection between that and the Pasuk "ve'Ata Hasibosa es
(a) What does Rebbi Eliezer hold?
(b) What is the final time of saying the Shema, according to the Tana Kama?
(c) What does Rebbi Yehoshua hold in this regard, and what is his reason?
(a) Why can we not take 'between dark-blue and white' literally?
Various other opinions of the earliest time to say the Shema are quoted in
the Beraisa. Rav Huna rules like Acheirim.
(b) What then, does it mean?
(c) What does Acheirim say?
Abaye rules like Acheirim regarding Tefilin, but like the Vasikin regarding
(a) Who were the Vasikin, and when did they used to recite the Shema?
(b) What is the relevance of the Pasuk "Yira'ucha Im Shemesh, ve'Lifnei
Yarei'ach Dor Dorim"?
(c) What can someone who is 'Somech Ge'ulah to Tefilah' once expect, and
what is he called if he does this regularly?
(d) What happened to Rebbi Zeira (in spite of the fact that he was Somech
Ge'ulah to Tefilah), and why?
(e) Why should one run to see non-Jewish kings?
(a) How is it possible to be Somech Ge'ulah to Tefilah, considering that
one is obligated to say 'Hashem Sefasai Tiftach' before the Amidah?
The Gemara could have answered that we only say "Hashem Sefasai" etc. at
(b) How does the Gemara prove this from Ma'ariv?
(c) Why can we not explain that it is only said at Ma'ariv?
(a) Why did Chazal decide to insert 'Hashem Sefasai Tiftach' at the
beginning of the Amidah, when it would have been equally appropriate to
insert it at the end?
(b) How can we say that David ha'Melech said "Hashem Sefasai' etc. after
*eighteen* paragraphs, when it appears at the end of the *nineteenth*
(c) When is the first time that "Hallelukah" is mentioned in Tehilim, and
how does this prove the previous answer?
(d) How does the Gemara also prove it from the fact that the opening word
of the first chapter is "Ashrei"?