REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf MENACHOS 58
(a) What does the Pasuk "Korban Reishis" (in connection with the D'vash of Bikurim and the Se'or of the Sh'tei ha'Lechem) imply?
(b) Had the Torah written ...
1. ... the prohibition of Se'or, we would not have known that of D'vash, because the latter has a concession that the former does not. What is that?
2. ... the prohibition of D'vash, we would not have known that of Se'or, because the latter is 'Hutar mi'Chelalo in the Mikdash'. How do we initially explain this? What problem does it create on what we just said?
(c) Rav Amram answers 'Lo, Likarev Imahem'. What does he mean by that?
(a) What happened to ...
1. ... the young doves and pigeons that accompanied the Bikurim?
2. ... the wooden baskets in which the Bikurim were brought to the Beis-Hamikdash?
(b) How do we then differentiate between the Kivsei Atzeres (that accompanied the Sh'tei ha'Lechem) and the birds (that accompanied the Bikurim)?
(c) How does the Yerushalmi interpret the Mishnah in Bikurim that requires a Korban to be brought with the Bikurim?
(d) How do we reconcile this with our current contention that Bikurim does not come together with a Korban?
(a) Rami bar Chama asked Rav Chisda whether someone who brings the Basar of an Olas ha'Of on the Mizbe'ach, has transgressed the La'av 'Kol she'Mimenu le'Ishim ... '. Why might he ...
1. ... not have transgressed?
2. ... have transgressed?
(b) What did Rav Chisda reply?
(c) We conclude that this is actually a Machlokes Tana'im. Rebbi Eliezer says 'Kol she'Mimenu le'Ishim'. What does Rebbi Akiva say?
(d) According to Rav Chisda, the ramifications of their Machlokes are 'Basar Chatas' (as we just explained). What does Rava say?
(e) Why is the Asham Metzora not considered 'Kol she'Mimenu le'Ishim', just like the two Chevasim that are brought together with the Sh'tei ha'Lechem?
(a) Commenting on the Pasuk "Ki Chol Se'or ve'Chol D'vash Lo Saktiru Mimenu Isheh la'Hashem", the Beraisa, learns 'Miktzaso' from "*Chol* Se'or ". What does he learn from "Ki"?
(b) According to Abaye, 'Kulo' and 'Miktzaso' refer to a 'k'Zayis' and less than a 'k'Zayis' respectively. How does Rava interpret 'Kulo' and 'Miktzaso'?
(c) Abaye maintains that there is such a thing as a Kometz that contains less than two k'Zeisim. From where does he learn that Haktarah can consist of less than a k'Zayis?
(d) On what basis does Rava disagree with Abaye in this latter point?
Answers to questions58b--------------------58b
(a) How many sets of Malkos will someone who brings a mixture of Se'or and D'vash up on the Mizbe'ach receive, according to Rava?
(b) On what grounds does Abaye disagree with him?
(c) How many Malkos would he receive for bringing Se'or and D'vash on the Mizbe'ach, assuming that the Torah had omitted the words "Kol", and written "Ki Se'or u'D'vash Lo Saktiru Isheh la'Hashem"?
(a) What do we mean in the first Lashon, when we say that, in our case, although he does not receive two sets of Malkos, he does receive one?
(b) What does the second Lashon then say?
(c) Why is that?
(d) And we give as an example of a specific La'av, the La'av of Chasimah. What is the significance of the La'av of Chasimah?
Answers to questions