REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Sotah 29
SOTAH 26,27,29,30 - These Dafim have been dedicated by Mrs. Estanne Abraham-Fauer in
honor of the first Yahrzeit (18 Teves 5761) of her father, Reb Mordechai ben Eliezer
Zvi (Weiner). May the merit of supporting and advancing the study of the Talmud be
(a) What does Rebbi Akiva learn from the Pasuk in Emor "u'Vas Kohen Ki Sih'yeh le'Ish
Zar"? What does "Ki Sih'yeh" mean according to him?
(b) Rebbi Akiva ultimately learns the Isur of a Sotah to her husband, the Bo'el, to a
Kohen and the Isur to eat Terumah from four Pesukim.
(a) Rebbi Yishmael does not Darshan the 'Vav' in "Ve'nitma'ah", so he only has the
three Pesukim of "Nitma'ah".
What does he learn from them?
(b) In fact, he learns Kehunah from a 'Kal va'Chomer'.
On what basis does he learn
Terumah from a Pasuk and Kehunah from a 'Kal va'Chomer', rather than Kehunah from a
Pasuk, in which case, the Sotah would be permitted to eat Terumah?
(c) Rebbi Akiva on the other hand, requires four Pesukim. The reason that the Torah
needs four Pesukim, and will not suffice with three plus the 'Kal va'Chomer' (like
Rebbi Yishmael) may be because he disagrees with Rebbi Yishmael's S'vara (that the
third D'rashah must be similar to Ba'al and Bo'el).
What other principle might we
rely on to answer this Kashya?
(a) What can we extrapolate from the Pasuk in Tzav ...
(b) What does Rav Gidal Amar Rav learn from this apparent contradiction?
- ... "ve'ha'Basar Asher Yiga be'Chol Tamei Lo Ye'achel"?
- ... "ve'ha'Basar Kol Tahor Yochal Basar"?
(c) In view of ...
- ... Rav Gidal's D'rashah, why do we need to learn the Din of Da'as Lisha'el from Sotah?
- ... the source of Sotah, why do we need Rav Gidal's D'rashah?
(a) What is the problem with Raban Yochanan ben Zakai in our Mishnah, who holds that
everyone agrees with the concept of a Shelishi le'Tum'ah at least in Terumah;
however, since he could not find a Pasuk for it, a generation would arise who would
declare it Tahor?
(b) Rav Yehudah Amar Rav cites a 'Kal va'Chomer' from a T'vul Yom.
va'Chomer'? What is a T'vul-Yom?
(c) Why do we not apply the principle of 'Dayo' (to restrict the Sheini to being
itself Pasul to eat Terumah, like the T'vul-Yom to which it is being compared, but
not to make it a Shelishi)?
(a) On what grounds do we refute ...
Answers to questions
(b) Why can food not become an Av ha'Tum'ah?
- ... the 'Kal va'Chomer'? In what way is a T'vul-Yom different?
- ... the suggestion that we are speaking about a T'vul-Yom of a Sheretz, who is only a Sheini, and who nevertheless, invalidates Terumah?
(a) How can we bring a support for the 'Mah Matzinu' from a T'vul-Yom of a Sheretz,
from earthenware vessels (which cannot become an Av ha'Tum'ah), seeing as they are
different, inasmuch as they are not permitted by Chulin (like a T'vul-Yom of a
(b) On what grounds do we refute the suggestion to learn a loaf which is a Sheini
from an earthenware vessel, which cannot become an Av ha'Tum'ah, and yet it can
invalidate Terumah? In what way are earthenware vessels different?
(c) So from where does Raban Yochanan ben Zakai ultimately learn that a Sheini can
make a Shelishi in Terumah?
(a) Rashi changes the current text of the 'Mah ha'Tzad' (from she'Mutarin be'Chulin
u'Poslin bi'Terumah') to 'she'Temei'in u'Poslin bi'Terumah'.
How does he initially
attempt to explain the current text with regard to K'lei Cheres?
(b) One of the reasons that he refutes this explanation is because the implications
from a Sugya in Chagigah are that it protects Terumah, too.
What is his second
reason for refuting it?
(c) What is Rashi's main objection to the current text 'she'Mutarin be'Chulin'?
(a) What do we learn from the Pasuk in Emor (written with regard to a T'vul Yom)
"U'va ha'Shemesh *Ve'taher*"?
(b) The later generation, that would declare a Sh'lishi le'Tum'ah Tahor, according to
Raban Yochanan ben Zakai, would reject the 'Tzad ha'Shaveh' because of the Pircha of
'Tzad Chamur' (which *he* does not consider a Pircha).
What is 'Tzad Chamur'?
(a) What does Rebbi Yossi learn from the Pasuk in Tzav "ve'ha'Basar Asher Yiga
*be'Chol Tamei*, Lo Ye'achel"?
(b) How does he then go on to learn from a 'Kal va'Chomer' from Mechusar Kipurim,
that a Revi'i ba'Kodesh is Pasul?
(c) How might we apply here the principle of 'Dayo Lavo Min ha'Din Liheyos
(d) Why do we not apply it?
(a) Rebbi Yochanan queries Rebbi Yossi from the opinion of the Rabbanan in a Beraisa,
who say that food of Kodesh or Terumah that touched a T'vul-Yom is Pasul, yet it does
not make a Revi'i ba'Kodesh. Rebbi Meir considers a T'vul-Yom a Sheini with regard to
Kodesh (like with regard to Terumah).
What does this mean practically?
(b) What does Aba Shaul say?
(a) Rav Papa suggests that Rebbi Yossi holds like Aba Shaul.
Answers to questions
Why did he mention Aba
Shaul and not Rebbi Meir?
(b) We answer that if Rebbi Yossi held like Aba Shaul, he would learn a Revi'i
ba'Kodesh from food that touched a T'vul-Yom (rather than from a Mechusar Kipurim).
How would he have done that?
(c) On what grounds do we refute the Kashya that we cannot learn from a T'vul-Yom,
since it is an Av ha'Tum'ah (like we asked above)?