REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Bechoros 15
BECHOROS 12-15 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
(a) With reference to Pesulei ha'Mukdashin (whose Hekdesh preceded their
blemish), what does the Beraisa learn from ...
(b) Having precluded them from the Din of Bechor, why do we need a separate
source to preclude them from Matanos? Why can we not learn them from the
- ... "ha'Tz'vi"?
- ... "ve'ha'Ayal"?
- ... "*Ach* Kasher Ye'achel es ... "?
(c) Rav Papa asked Abaye whether we will also exempt Pesulei ha'Mukdashin
from the Din of Oso ve'es B'no (like Tz'vi and Ayal).
What did he answer?
(a) How did Rav Papa then query Abaye's answer, from 'Chelbo' (which we
just included from the word "Ach")?
(b) Why do we prefer to preclude Pesulei ha'Mukdashin from Bechor and
Matanos from the Hekesh to Tz'vi ve'Ayal, and to include them in the Isur of
Cheilev and of Oso ve'es B'no from "Ach", and not vice-versa?
(c) Rava disagrees with Abaye.
What does he learn from the Pasuk ...
- ... in Re'ei (in connection with a Bechor Ba'al Mum) "Rak es Damo Lo Sochel"?
- ... "Ach"?
(a) Why can we not understand the Pasuk "Rak es Damo ... " literally?
(b) Why does the Torah refer to Cheilev as 'Dam'? What we have thought had
it written "Rak es Chelbo Lo Sochel"?
(c) When would Cheilev then be subject to Kareis?
(a) What do we learn from "Damo"?
(b) How does Rava reconcile his explanation with the fact that the Tana
learns 'Chelbo' from "Ach", and not 'Oso ve'es B'no'?
(a) What does the Beraisa learn from the Pasuk in Re'ei (in connection with
Pesulei ha'Mukdashin) ...
Answers to questions
(b) What principle emerges from the last ruling?
- ... "Tizbach"?
- ... "Basar"?
- ... "Ve'achalta"?
(c) What does the second Lashon learn from ...
(d) What does this Lashon hold about redeeming Kodshim?
- ... "Tizbach Ve'achalta"?
- ... "Basar"?
(a) When our Mishnah forbids the babies (and the milk) from after the Pidyon
of the Pesulei ha'Mukdashin, why can it not be referring to those that were
both conceived and born after the redemption?
(b) Then what is the Tana referring to?
(c) What will the Din then be regarding the babies that were conceived and
born before the redemption?
(a) The Beraisa discusses the Pasuk in Vayikra "ve'Im Zevach Shelamim
Korbano, Im Zachar Im Nekeivah".
Why does the Tana consider "Zachar" and
(b) "Zachar", he says, comes to include the babies of a Kodshim animal.
What does he learn from ...
(c) There is a Machlokes what happens to the babies of Ba'alei Mumin that
are born before their mothers have been redeemed. Some say that are brought
on the Mizbe'ach.
- ... "Nekeivah"?
- ... "*Im* Zachar"?
- ... "*Im* Nekeivah"?
What do others say?
(a) According to Rav Huna, those that are born after their mothers have been
redeemed are placed in a room and left to starve.
Why can they not be ...
(b) What does Rebbi Yochanan say?
- ... brought on the Mizbe'ach?
- ... redeemed?
(c) How did the B'nei Eretz Yisrael in the name of Rebbi Chanina get round
the problem of their weak Kedushah, as we just explained according to Rav
(d) How do we amend their initial answer 'Samuch le'Pidyonan Matfisan
le'Shem Oso Zevach'? What is wrong with the original version?
(a) Seeing as the mother was redeemed, why did the Rabbanan see fit to
forbid the babies be'Hana'ah outright?
(b) Then why did they not likewise decree by Kadam Muman le'Hekdeishan?
(c) What makes it uncommon?
(d) And on what grounds did they permit even Kadam Hekdeishan le'Muman,
there where the babies were conceived and born after the mother's Pidyon?
(e) There are two other ways of interpretating 'Ta'ama Mai'.
One of them
is to explain why Rav Huna disagrees with the Takanah of Rebbi Yochanan.
What is the other?
(a) Ravina asked Rav Sheishes whether it is permitted to declare the babies
Hekdesh with a different Kedushah than that of the mother.
What did he
(b) How did Abaye learn this from "bi'She'arecha" "bi'She'arecha" from
(c) In a Beraisa that supports Rav Sheishes ruling, what does the Tana say
in a case of Kadam Muman le'Hekdeishan, about ...
(d) What does the Tana mean when he says 'Ein Lecha Bahem Ela Mitzvas Iluy
- ... someone who shears their wool or who works with them?
- ... Me'ilah for someone who uses them? When is there Me'ilah and when is there not?
(a) What happens to someone who shears or works with an animal whose Hekdesh
preceded its blemish?
(b) Which case has the same Din, even though it had a blemish before the
(c) The Tana issues the same ruling regarding Me'ilah in this case as it did
in the previous one.
Why is there no Me'ilah after the Pidyon?
(d) 'V'ladoseihen Kodesh'.
What does the Tana say about redeeming them?
(a) What distinction does the Tana draw between the Reisha and the Seifa
with regard to declaring the two animals Hekdesh? What does this prove?
Answers to questions
(b) We include 'Shochtan ba'Chutz' (which is Patur) from the K'lal in the
Reisha, and 'La'asuyei Chelbo' (which is Asur) from the K'lal in the Seifa.
(c) Why do we not include ...
- ... 'Shochto be'Chutz' to be Chayav in the Seifa?
- ... 'Chelbo' to be permitted in the Reisha?