REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf
Nedarim 26
|
NEDARIM 26 - dedicated anonymously in honor of Kollel Iyun Hadaf, and in
honor of those who study the Dafyomi around the world.
|
1)
(a) We just learned that, according to Rabah, when the Noder says 'Had I
known that my father was among them, I would have said 'Kulchem Asurim Chutz
me'Aba'! even Beis Hillel concede that 'Neder she'Hutar Miktzaso, Lo Hutar
Kulo', and that they argue with Beis Shamai when he said 'P'loni u'P'loni
Asurin ve'Aba Mutar'.
What does Rava say? In which case do Beis Shamai
argue with Beis Hillel?
(b) Seeing as Beis Shamai also hold 'Neder she'Hutar Miktzaso, Hutar Kulo',
on what basis do they argue?
(c) Although Beis Shamai follows the opinion of Rebbi Meir, the cases are
not exactly similar (and it may well even be that Rebbi Meir disagrees with
Beis Shamai).
What is the basic difference between the two cases?
(d) Beis Hillel hold like Rebbi Yossi.
What does Rebbi Yossi say?
2)
(a) The Tana in the Mishnah in 'Rebbi Eliezer', defining 'Neder she'Hutar
Miktzaso, Hutar Kulo' of Rebbi Akiva', differentiates between 'she'Eini
Neheneh le'Kulchem' ('Hutar ha'Rishon, Hutru Kulam') and 'she'Eini Neheneh
la'Zeh ve'la'Zeh' ('Hutar ha'Rishon, Hutru Kulam'). What does he say in
the latter case if it was 'Hutar ha'Acharon'?
(b) Assuming that we temporarily ignore the final case (of 'Hutar
ha'Acharon' - see Rosh, whose explanation we are adopting is this section),
what does Rav Papa mean when he says there is no problem with the Mishnah?
How will Rabah learn the Reisha and the Seifa?
(c) What problem does Rav Papa have with the Seifa of the Mishnah according
to Rava?
(d) Why can we not answer that 'la'Zeh ve'la'Zeh' of the Seifa refers to the
original Neder, but when he retracted he said 'Kulchem (in which case the
Tana will be teaching us that irrespective of what he first said, Rebbi
Akiva holds that even if he concludes with 'Kulchem', the Neder is void)?
Answers to questions
26b---------------------------------------26b
3)
(a) Rava retorts that, even according to Rabah, the Seifa de'Seifa requires
interpretation.
What is the problem with the Seifa de'Seifa?
(b) How does Rava therefore learn the entire Seifa differently, to
accommodate both the Reisha de'Seifa and the Seifa de'Seifa?
(c) What does the Mishnah in 'Rebbi Eliezer' say about the Seifa de'Seifa,
if the man in the middle turned out to be his father?
(d) How does this prove Rava's explanation to be correct?
4)
How does Rava's explanation dispense with Rav Papa's Kashya? Why is the
Mishnah now unconnected to the Machlokes between Beis Shamai and Rebbi Akiva
(see Rosh DH 've'Seifa')?
5)
(a) What does Rebbi Meir in the same Mishnah in 'Rebbi Eliezer' say about
someone who declares a Konem on onions because they are bad for the heart,
and they tell him that Kofri onions are good for the heart?
(b) How does Rav Ada bar Ahavah interpret Rebbi Meir's statement, to ask a
Kashya against Rava?
(c) He asks on Rava because it is Rava who brought Rebbi Meir into the
picture (by establishing Beis Shamai like him).
Why could he have asked an
even stronger Kashya on Rabah?
(d) Rava replies that Rebbi Meir is speaking when the Noder said 'Ilu Hayisi
Yodei'a ... Hayisi Omer, Batzeil P'loni u'P'loni Asurin, ve'Kofri Mutar'. We
could also have answered that, although Beis Shamai holds like Rebbi Meir,
Rebbi Meir does not hold like Beis Shamai.
Why is that?
Answers to questions
Next daf
|