(a)How should one's hands be placed when one Davens?
(b)What does 'Rava Shadi Gelimei' mean, and when did he do that?
(c)When would Rav Kahana take off his coat for Davening, and when would he put it on?
1)
(a)One should clasp one's hands together when Davening (right over left) - like a servant would do out of fear, in front of his master.
(b)Rava would take off his coat for Davening - in order not to look important when standing before Hash-m.
(c)Rav Kahana would do the same in time of trouble - but wewhn things were normal, he would make a point of wearing it.
2)
(a)What did Rava accuse Rav Hamnuna of doing (when he Davened long)?
(b)What was Rav Hamnuna's opinion in this matter?
(c)What did Rebbi Yirmiyah do that caused Rebbi Zeira to exclaim "Meisir Ozno mi'Shemo'a Torah, Gam Tefilaso To'eivah" (Mishlei)?
2)
(a)When Rav Hamnuna Davened long - Rava accused him of forsaking Torah (which he referred to as 'life in the World to Come'), in order to busy himself with life in this world (health, peace and sustenance - things for which one normally prays).
(b)But Rav Hamnuna was of the opinion - that 'there's a time to Daven and a time to learn'.
(c)Rebbi Yirmiyah was sitting in front of Rebbi Zeira, and they were learning together. When the time for Tefilah arrived - Rebbi Yirmiyah hurried to get up and Daven. That is when Rebbi Zeira exclaimed "Meisir Ozno mi'Shemo'a Torah, Gam Tefilaso To'eivah"!
3)
(a)Some say that Din begins when the Dayanim put on their Taleisim, and others, when the litigants present their arguments. Do this necessarily constitute a difference of opinion?
(b)The Dayanim wear Talisos whilst judging for two reasons: One reason is, out of fear of the Shechinah, who is always present when the judges sit (as David wrote in Tehilim "Elokim Nitzav ba'Adas Keil"). What is the other?
(c)How does the Gemara explain the Pasuk in Sh'mos "va'Ya'amod ha'Am Al Moshe Min Boker Ad Arev"?
(d)The Gemara quotes that Pasuk after telling us how Rav Chisda and Raba bar Rav Huna had sat and judged all day, and were feeling weak ('Chalish Libaihu'). What is the connection?
3)
(a)Some say that Din begins when the Dayanim put on their Taleisim, and others, when the litigants present their arguments. This does not necessarily constitute a difference of opinion - because the former ruling speaks when by the first cases of the day; the latter, when the Dayanim have already judged other cases, and consequently, are already wearing their Talisos.
(b)The Dayanim wear Talisos whilst judging for two reasons: One reason is, out of fear of the Shechinah, who is always present when the judges sit (as David wrote in Tehilim "Elokim Nitzav ba'Adas Keil") - the other reason is, so that their faces should be covered in a way that they will not be tempted to glance from one side to the other - and lose their concentration.
(c)It is not feasible to explain the Pasuk "va'Ya'amod ha'Am Al Moshe Min Boker Ad Arev" literally (to mean that the people stood in front of Moshe from morning till evening), but rather that - a judge who judges with absolute integrity, is considered as if he had become a partner with Hash-m in the Creation of the world, by which the Torah also writes "And it was evening, and it was morning".
(d)The Gemara quotes that Pasuk after telling us how Rav Chisda and Raba bar Rav Huna had sat and judged all day, and were feeling weak - because they wer feeling despondent at not having studied Torah all day. That is when Rav Chiya bar Rav mi'Difti told them this Derashah (as a consolation - presumably, he could have also have reminded them of the Gemara in Berachos 6a, which specifically refers to judging as Torah-learning). Rashi however, explains it like this: - It appears that they were trying to emulate Moshe's example of judging all day - for which they now felt weak from hunger. So Rav Chiya bar Rav mi'Difti pointed out to them that even Moshe did not really do spend all day judging, and that, according to the above Derashah, one receives tremendous reward for judging accurately, even if it is just for a part of the day.
4)
(a)Until when should the Beis-Din sit in session?
(b)The first hour of the day was the time that the 'Ludim' eat. Who were the Ludim, and why did they eat so early?
(c)The second hour was the time that the robbers ate, and the third hour, wealthy heirs. In view of the statement of Rav Papa (who says that the fourth hour is the general meal-time for everyone), how do we amend the Beraisa's dual statements that the fourth hour was the workers' meal-time, and the fifth hour the time that everybody else ate?
(d)Who would eat in the sixth hour?
4)
(a)Beis-Din should sit in session - up until the time of the Talmid-Chacham's meal-time (the sixth hour).
(b)The first hour of the day was the meal-time of the 'Ludim' - a cannibal tribe, who had voracious appetites, which is why they tended to eat during the first hour of the day.
(c)The second hour was the time that the robbers ate, and the third hour, wealthy heirs. In view of the statement of Rav Papa (who says that the fourth hour is the general meal-time for everyone) - we simply switch the Beraisa's dual statements (that the fourth hour was the workers' meal-time, and the fifth hour the time that everybody else ate) to read that the fourth hour was the time that everybody (most people) ate, whereas the fifth hour was the meal-time for workers.
(d)The sixth hour was the time - that Talmidei-Chachamim eat.
5)
(a)What does the Gemara say about someone who eats after that time, and when will that not apply?
5)
(a)The Gemara says that - someone who eats after the sixth hour is like throwing a stone into a flask, which either means that it is harmful, or that it is useless. This will not apply to someone who ate something earlier.
6)
(a)In the outer room of the bath-house, where people stood clothed, one was permitted to recite the Shema and Daven, and it was certainly permitted to greet someone there. One could even don one's Tefilin initially, needless to say, it was not necessary to remove them, if they were already being worn. What purpose did the outer room of the bath-house serve?
(b)The inner-room of the bath-house was for the actual bathing and showering. What was the Din regarding the above?
(c)What purpose did the middle-chamber serve?
(d)What was the Din there regarding ...
1. ... greeting?
2. ... reciting the Shema and Davenning?
3. ... wearing Tefilin?
6)
(a)In the outer room of the bath-house, where people stood clothed, one was permitted to recite the Shema and Daven, and it was certainly permitted to greet someone there. One could even don one's Tefilin initially, needless to say, it was not necessary to remove them, if they were already being worn. The outer-room of the bath-house was - where people completed their dressing, and where they then would stay for a while to regain their strength after the rigors of bathing.
(b)The inner-room of the bath-house was for the actual bathing and showering. Therefore - it was forbidden to recite the Shema, to Daven, and even to greet someone in the formal manner (using the Name 'Shalom'). One was also obligated to remove one's Tefilin, and one was certainly not permitted to put them on there.
(c)The middle room was where one began to get dressed. People stood around in various stages of dress, before proceeding to the outer-room to finish dressing.
(d)One was ..,
1. ... permitted to greet someone formally there;
2. ... forbidden to recite the Shema and Daven;
3. ... permitted to remain with one's Tefilin, but not to put them on there initially.
7)
(a)The Gemara tries to reconcile Rav Ada bar Ahavah, who says that it is permitted to Daven in a bath-house, with the above Beraisa, by establishing his statement when there is nobody there. On what grounds do we reject this suggestion?
(b)How do we finally reconcile Rav Ada bar Ahavah with the Beraisa?
(c)How does that tally with Ravina's (unresolved) Sha'aleh whether 'Zimun' (designation) helps by a 'bathroom' (to render it forbidden) - Why might a 'bathroom' be different than a bath-house in this regard?
7)
(a)The Gemara tries to reconcile Rav Ada bar Ahavah, who says that it is permitted to Daven in a bath-house, with the above Beraisa, by establishing his statement when there is nobody there. We reject this answer however - in light of a ruling of Rebbi Yossi b'Rebbi Chanina, that the Dinim of a bath-house apply even when there is nobody there (and of a bathroom even when there is no Tzo'ah there).
(b)We finally reconcile Rav Ada bar Ahavah with the Beraisa - by establishing the Beraisa by a bath-house that has been used (in which it is forbidden to Daven), and Rav Ada bar Ahavah by one which was designated but not yet used, where Davening is permitted.
(c)Ravina was uncertain whether one is permitted to Daven in a 'bathroom' which was designated, but as yet unused, because a 'bathroom' is particularly disgusting, and it is therefore possible that it is permitted to Daven in a designated bath-house, but not in a designated 'bathroom'.
10b----------------------------------------10b
8)
(a)Why is it forbidden to use the standard form of greeting in a bath-house?
(b)Will this also apply to using titles of Hash-m such as 'Ne'eman'? Why the difference?
8)
(a)It is forbidden to greet formally ('Shalom Aleichem') in a bath-house, because Shalom is one of the names of Hash-m.
(b)This prohibition will not apply to names of Hash-m such as 'Ne'eman' - because whereas Shalom is an intrinsic Name of Hash-m, as the Pasuk writes (in Shoftim) "Va'yikra Lo Hash-m Shalom", Ne'eman is no more than a description of Hash-m (like we find in Devarim - "ha'Keil ha'Ne'man").
9)
(a)What is the Pasuk in Sh'mos referring to when it writes "La'da'as Ki Ani Hash-m Mekadishchem"?
(b)What do we learn from there?
(c)How would one inform the child's mother?
(d)How do we reconcile this with the statement of Rav Chama b'Rebbi Chanina, who says that it is not necessary to inform someone of the gift that one gave him? What is the source of Rav Chama's statement?
9)
(a)"la'Da'as Ki Ani Hash-m Mekadishchem" - refers to the great gift that Hash-m gave to Yisrael which is called 'Shabbos'.
(b)We learn from this Pasuk - that someone who gives his friend a gift he should inform him (and if it is to a child, he should inform the child's mother). This is to encourage the recipient to accept it, if he knows who is giving it to him, and to promote friendship and love among fellow Jews, if he does not.
(c)One would inform the child's mother - by smearing some oil on the child paint his eye. This was stopped however, when began accusing the donor of witchcraft, so they began smearing some of the food on the child's face instead.
(d)Rav Chama b'Rebbi Chanina, who says that it is not necessary to inform someone of the gift that one gave him - is referring to Moshe, who, the Torah records explicitly, was unaware that his face shone from the precious gift of the 'Karnei Hod'. But that is only by a gift which the recipient is bound to discover. Otherwise, Rav Chama b'Rebbi Chanina - will agree with Rav Chama bar Guri'ah Amar Rav that one should inform the recipient.
10)
(a)To whom did Rav Chisda say he would give the two pairs of Matanos (of Zero'a, Lechayayim ve'Keivah) that he had received?
(b)How could Rav Chisda give his Matanos to non-Kohanim?
(c)Rava bar Machsaya told him the Din that we just learned (in 9b). What else did he tell him in Rav's name?
10)
(a)Rav Chisda said that he would give the two pairs of Matanos (of Zero'a, Lechayayim ve'Keivah) that he had received - to anyone who would tell him something in the name of Rav that he had never heard before.
(b)Rav Chisda could give his Matanos to non-Kohanim - because the Matanos are permitted to non-Kohanim.
(c)Rava bar Machsayah told him the Din that we just learned (in 9b). And when he saw how much Rav's words meant to him, He also quoted Rav - who said that a coat is valuable to the one who always wears it (hinting at Rav Chisda, to whom the words of Rav were so precious because he was his Talmid).
11)
(a)What, according to the same Rava bar Machsaya, caused the exile down to Egypt?
(b)What important lesson should every parent take from here?
(c)Why did Lot ask to be allowed to run to Tzo'ar? What does this have to with the word "Imalta Na Shamah"?
(d)What can we learn from this?
11)
(a)According to Rava bar Machsayah - it was Ya'akov Avinu favoring of Yosef and giving him the special shirt that sparked off the jealousy of the brothers, which, in turn caused them to sell him to Egypt.
(b)Every parent should learn from here - not to favor one child over and above the others.
(c)Lot asked to be allowed to run to Tzo'ar - because it had fewer sins, and could perhaps be spared from destruction. The word "Na" is the numerical value of 51, which hints to the one year that Tzo'ar was younger than the other four cities of Sedom.
(d)We can learn from here the advantage of living in a city which has only recently been built, because it will have fewer sins than its older contemporaries.
