REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 103
(a) What is the Shiur for plowing and all related Melachos?
(b) What purpose can a Kol Shehu of plowed land serve?
(c) Why is it then, than when it comes to carrying out seeds, the Shiur is
(a) What is the difference between Menachesh, Mekarsem and Mezared?
(b) What are the two possible Shiurim for ...
(c) What are the four possible Shiurim for someone who detaches Ulshin
(possibly andives) or soft canes from the ground?
- ... cutting wood ?
- ... cutting grass?
(d) Why is one not *always* Chayav for improving the looks of the field
(a) Is there any difference whether one writes with the right hand or the
left, the same letter or different ones, with ink, dyes or paint, or in
which language or script one writes?
(b) 'Amar Rebbi Yossi, Lo Chiyvu Sh'tei Osiyos Ela Mishum Roshem'.
is Rebbi Yossi adding?
(c) What is his reason?
(d) Rebbi Yehudah adds: 'Matzinu Shem Gadol mi'Shem Katan'.
(a) Does the Chiyuv for writing with one's left hand apply in all cases?
(b) Rav Ya'akov b'Rah de'Bas Shmuel establishes our Mishnah like Rebbi
How does that explain why one is Chayav for writing with the
(a) What is a 'Bayis Echad be'Nafah'?
Answers to questions
(b) Is one Chayav for weaving 'Bayis Echad be'Nafah'?
(c) How do we learn this from the word "(me')Achas"?
(a) Rebbi Yehudah learns in this Beraisa that one is Chayav even for
writing 'Sas or Teis', where he writes the same letter twice.
How is he
speaking? What is the Chidush?
(b) How do we reconcile this with Rebbi Yehudah himself, who says in our
Mishnah that two *different* letters are required before one will be
(c) What are the two ramifications of *two* in the marking for which Rebbi
Yossi holds that one is Chayav?
(a) To explain the Machlokes between Rebbi Shimon and the Rabbanan, the
Gemara suggests that they are arguing over the 'Alef, Alef' in "A'azreka"
(in Yeshayah) - see Tosfos DH 'Alef, Alef'').
What will their
Machlokes then be?
(b) The Gemara retracts from this explanation because of the Beraisa
'ha'Kode'ach Kol Shehu, ha'Megarer Kol Shehu, ha'Me'abed Kol Shehu,
ha'Megarer bi'Cheli, Tzurah Kol Shehu'.
What does Rebbi hold there,
that forces the Gemara to retract?
(c) The Gemara therefore concludes that Rebbi Shimon is not Mechayev until
he has written the entire word.
How do we reconcile that with his own
statement in another Beraisa, where he learns from "me'Achas" that the
entire word is *not* required in order to be Chayav?
(d) Rebbi Yossi holds like the Tana Kama of Rebbi Shimon - regarding 'Shem
From where does he (and they) learn it?
(a) What is the problem in saying that one is Chayav for 'Shem mi'Shimon'?
(b) The Gemara resolves this by establishing Rebbi Yehudah (the author of
Shem mi'Shimon in our Mishnah) like Rebbi Yehudah ben Beseira. What
does Rebbi Yehudah ben Beseira say?
(c) On what grounds does the Gemara query this answer? How does it
currently understand 'Menatzpech Tzofim Amrum'?
(d) How does the Gemara finally understand 'Menatzpach Tzofim Amrum', in
light of the Pasuk in Bechukosai "Eleh ha'Devarim"? How does this answer
the previous Kashya?
(a) The Chachamim of Rebbi Yehudah ben Beseira invalidate even a final
'Mem' written as an ordinary one, or vice-versa. They also invalidate an
'Alef' written as an 'Ayin' or vice-versa, or a 'Beis' written as a 'Kaf'
Answers to questions
Which two categories of error do these constitute?
(b) What does 'Kefufin Peshutin, Peshutin Kefufin' mean? Which letters does
(c) If one writes the ordinary text in the format of the Shirah or
vice-versa, the Sefer-Torah is Pasul.
Which other two Pesulim does the
Beraisa include in the list?