(a)Our Mishnah now discusses someone who arrives from a journey and has not yet 'shaken Lulav'. What must he do if he forgot to do so before ...
1. ... starting his meal?
2. ... Bein ha'Arbayim (the afternoon)?
(b)We have a problem with the Mishnah's first ruling however, from the Mishnah in Shabbos. What does the Tana there say about someone who began his meal before having Davened Minchah?
(c)Rav Safra establishes our Mishnah where there will be no time to take Lulav after the termination of the meal. What does Rava say? On what grounds does he dismiss the initial Kashya?
(d)How does Rava therefore re-phrase the Kashya in the form of a contradiction between the Reisha of our Mishnah and the Seifa (to which he gives the same answer as Rav Safra)?
1)
(a)Our Mishnah now discusses someone who arrives from a journey and has not yet 'shaken Lulav'. If he forgot to do so before ...
1. ... starting his meal - the Tana requires him to stop eating and shake Lulav.
2. ... Bein ha'Arbayim (the afternoon) - then he must shake it then.
(b)We have a problem with the Mishnah's first ruling however, from the Mishnah in Shabbos - which specifically rules that someone who began eating (or performing other occupations that are forbidden) before having Davened Minchah - is not obligated to interrupt his meal to Daven.
(c)Rav Safra establishes our Mishnah where there will be no time to take Lulav after the termination of the meal. According to Rava - this answer is superfluous, because even if one is not obligated to interrupt one's meal for Minchah, which is only mid'Rabanan, one does need to do so for Lulav, which is min ha'Torah.
(d)Rava therefore re-phrase the Kashya in the form of a contradiction between the Reisha of our Mishnah and the Seifa: First, the Tana requires a person to interrupt his meal to shake Lulav - then he obligates someone who did not take Lulav in the morning, to do so in the afternoon (implying that he does not need to interrupt his meal)!?
2)
(a)On what grounds does Rebbi Zeira reject Rava's version of the Kashya?
(b)Rebbi Zeira therefore reinstates the original version of the Kashya. How does he dispense with Rava's problem (differentiating between, Lulav d'Oraisa and Minchah d'Rabanan)?
(c)How does he prove this from the Mishnah itself?
(d)So how do we finally answer the original Kashya?
2)
(a)Rebbi Zeira reject Rava's version of the Kashya however. He argues that - perhaps the Tana first informs us that one is obligated to interrupt one's meal, and then goes on to say that someone who failed to do so, remains Chayav to do so in the afternoon.
(b)Rebbi Zeira therefore reinstates the original version of the Kashya. He dispenses with Rava's problem (that whereas Lulav is min ha'Torah, Minchah is mid'Rabanan,) - by establishing our Mishnah by the second day of Yom-Tov, in which case, Lulav is mid'Rabanan, too.
(c)And he proves this from the Mishnah itself, which speaks about someone arriving home from a journey, something which is forbidden on the first day of Yom-Tov.
(d)We answer the contradiction between the Reishah of our Mishnah and the Seifa (like Rav Safra answered the initial Kashya) - that the Reisha speaks when there will not be time to Daven Minchah after the meal, whereas the Seifa speaks when there will.
3)
(a)How did the way they used to recite Hallel in the times of the Mishnah differ from the way we recite it nowadays?
(b)How would the community respond?
(c)What does our Mishnah say about someone who is hearing Hallel from a slave, a woman or a child?
(d)Why does he deserve to be cursed?
3)
(a)In the times of the Mishnah - the Chazan used to recite Hallel on behalf of the entire community.
(b)The community would respond - with 'Halelukah' at the end of each paragraph.
(c)Our Mishnah rules that if a slave, a woman or a child is reading Hallel on someone's behalf - he must repeat Hallel after them, word for word.
(d)He deserves to be cursed - because it means that he never took the trouble to learn how to read. Note, that this obviously does not apply to a Tinok she'Nishba (one who was never taught the basics of Yiddishkeit, which unfortunately, is all too common nowadays).
4)
(a)Why does the Tana not curse someone who is hearing Hallel from a Gadol?
(b)And what does the Tana mean when he says that repeating Hallel is subject to Minhag? What does one repeat?
(c)What is the reason for this Minhag (prevalent today)?
(d)And what does the Tana ...
1. ... say about reciting a Berachah after Hallel?
2. ... intimate with regard to reciting a Berachah before Hallel?
4)
(a)The Tana does not curse someone who is hearing Hallel from a Gadol - because, as we explained, in the time of the Mishnah, it was the normal thing to do, and in no way indicated that the person concerned did not know how to read.
(b)When the Tana says that repeating Hallel is subject to Minhag, he is referring - to all the Pesukim from 'Odcha' and onwards.
(c)The reason that we do so is - because the majority of the latter part of Hallel is already repetitive.
(d)The Tana ...
1. ... also rules that reciting a Berachah after Hallel - is a matter of Minhag ...
2. ... intimating - that the Berachah before Hallel is obligatory.
5)
(a)What does the Beraisa say about a small son reciting Birchas ha'Mazon for his father, a slave for his master, and a woman for her husband?
(b)Under which circumstances can a son Bentch on behalf of his father? How young can he be?
(c)What is the significance of the word 'b'Emes Amru' with which the Tana opens his statement?
5)
(a)The Beraisa permits a small son to recite Birchas ha'Mazon for his father, a slave for his master, and a woman for her husband.
(b)A small son can Bentch for his father - provided he ate enough to be satisfied (a Shi'ur Birchas ha'Mazon d'Oraisa - even though his personal Chiyuv to Bentch is mid'Rabanan), and his father ate only a k'Zayis (according to Rebbi Meir) or a k'Beitzah (according to Rebbi Yehudah), a Shi'ur d'Rabanan (in which case the Chiyuv of both is only mi'de'Rabanan).
(c)'b'Emes Amru' used by the Tana of the Beraisa - means that it is an undisputed Halachah.
38b----------------------------------------38b
6)
(a)In Rava's time, everyone used to recite the whole Hallel together with the Chazan. However, to serve as a reminder of certain principles and Halachos, they introduced six irregularities when reciting it. What were they reminded of when the Chazan begins ...
1. ... 'Halelukah', and they repeated it after him?
2. ... 'Halelu Avdei Hashem', and they said 'Halelukah'?
3. ... 'Hodu la'Hashem Ki Tov ... ', and they repeated it after him?
(b)What did Rav Chanan bar Rava say about this?
6)
(a)In Rava's time, everyone used to recite the whole Hallel together with the Chazan. However, to serve as a reminder of certain principles and Halachos, they introduced six irregularities when reciting it. They were reminded, when the Chazan said ...
1. ... 'Halelukah', and the congregation repeated it after him - of the Mitzvah to respond 'Halelukah' after each paragraph.
2. ... 'Halelu Avdei Hashem', and they said 'Halelukah' - that the same Din applied to a grown-up who was reading Hallel for an individual.
3. ... 'Hodu la'Hashem Ki Tov ... ', and they repeated it after him - of the Minhag to repeat the opening phrase of each paragraph (and not to say 'Halelukah').
(b)Rav Chanan bar Rava too - said that it is a Mitzvah to answer the beginnings of the paragraphs.
7)
(a)Of which Halachah on our Mishnah were they reminded when they repeated after the Chazan ...
1. ... 'Ana Hash-m Hoshi'ah Na'?
2. ... 'Ana Hash-m Hatzlichah Na'?
(b)And which principle lies inherent in the Takanah to 'continue 'be'Shem Hashem', after the Chazan has said 'Baruch ha'Ba'?
(c)Are all of these proofs absolute proofs?
7)
(a)They were reminded when they repeated after the Chazan ...
1. ... 'Ana Hash-m Hoshi'a Na' - that if a child ... was reading Hallel on someone's behalf, he was obligated to repeat each word after the him.
2. ... 'Ana Hash-m Hatzlichah Na' - of the Minhag to repeat certain parts of Hallel.
(b)And the principle that lies inherent in the Takanah to 'continue 'be'Shem Hashem', after the Chazan has said 'Baruch ha'Ba' is - that 'Shome'a ke'Oneh' (one can be Yotze with the reading of someone else), even without answering 'Amen' (as we are about to learn).
(c)Although all of the proofs are sound - the sources are arbitrary, and could be switched.
8)
(a)What did Rebbi Chiya bar Aba reply (citing the Chachamim, the Sofrim [children's Rebbes], the leaders of the people and Darshanim), when they asked him whether 'Shome'a k'Oneh is effective even if the listener does not respond?
(b)What is seemingly strange about the Pasuk in Melachim, which describes how King Yoshiyahu read from the Sefer Torah that Chilkiyah ha'Kohen found?
(c)What does Rebbi Shimon ben Pazi Amar ...Bar Kapara therefore learn from there?
(d)How do we know that Yoshiyahu did not repeat what Shafan the Sofer read?
8)
(a)When they asked Rebbi Chiya bar Aba (citing the Chachamim, the Sofrim [children's Rebbes], the leaders of the people and Darshanim) whether 'Shome'a k'Oneh is effective even if the listener does not respond, he replied - 'Shama v'Lo Anah, Yatza!'
(b)What is seemingly strange about the Pasuk in Melachim, which describes how King Yoshiyahu read from the Sefer Torah that Chilkiyah ha'Kohen found - is the fact that it was not the King who read from the Sefer Torah, but Shafan the scribe.
(c)Rebbi Shimon ben Pazi Amar ...Bar Kapara therefore learns from there - the principle of 'Shome'a k'Oneh' (so it was as if King Yoshiyahu had actually read it himself).
(d)Yoshiyahu cannot have repeated what Shafan the Sofer read - because the Navi then praises him for his humility, after he heard the Torah's words (implying that he heard it, but did not actually read it).
9)
(a)What instructions did Rava give about reading "Baruch ha'Ba b'Shem Hash-m ... "?
(b)Concerning which other phrase did he give similar instructions?
(c)On what grounds did Rav Safra overrule both sets of instructions?
9)
(a)Rava warned against taking a breath between "Baruch ha'Ba" and "b'Shem Hash-m ... " - because then it will not be clear that the Name of Hash-m belongs with the first two words.
(b)He gave similar instructions - with regard to saying 'Yehei Shemei Rabah', and then taking a breath before continuing 'Mevorach'.
(c)Rav Safra overruled both sets of instructions - on the grounds that as long as one intends to complete the phrase, the breath in between makes no difference.
