46b----------------------------------------46b
8)
(a) What does the Beraisa learn from the fact that the Pasuk in Ki Seitzei writes "Chet Mishpat Maves ve'Humas ve'Saliso Oso ... " (and not just "Chet Mishpat Maves ve'Saliso Oso ... ")?
(b) Why do Beis-Din wait until shortly before Sheki'ah before concluding the Din of the accused?
(c) What was the procedure with regard to hanging him and taking him down?
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9)
(a) Given that we already learn from one of the extra Leshonos that the beam on which the condemned man is hanged also requires burial, what does the Tana learn from the extra words "Ki Kavor"?
(b) What does Rebbi Yossi add to this D'rashah?
(c) What parable does Rebbi Meir give to explain why the body must be taken down immediately?
(d) What does that have to do with our case?
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10)
(a) When, according to Rebbi Meir, Hash-m says 'Kalani me'Roshi ... ', on what grounds does Rava refute Abaye's suggestion, that He means to say 'Kal Lis' ('I do not feel light in My head ... ' meaning that He feels heavy])?
(b) According to Rava, Hash-m means 'Kil Li Alma'. What does this mean?
(c) In fact, Rebbi Meir bases his statement on the Pasuk "Ki Kilelas Elokim Taluy". How do we know that the word is not needed for itself (to teach us that someone who curses Hash-m must be hanged)?
(d) In that case, from where do we learn that a Mekalel (and whatever we learn from it) must be hanged? Perhaps the Pasuk is needed solely for the current D'rashah?
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11)
(a) From where does Rebbi Yochanan in the name of Rebbi Shimon ben Yochai learn that whoever leaves his dead unburied until the morning, transgresses the La'v of "Lo Salin"?
(b) And what does Rebbi Yochanan learn from there in the second Lashon?
(c) What did Rav Acha bar Ya'akov comment, when in reply to Shavur Malka (King of Persia)'s request for the source of burial, Rav Chama remained silent?
(d) Why did Rav Chama in fact, not cite as a source ...
1. ... "Kavor"?
2. ... "Tikberenu"?
3. ... the fact that one buries Tzadikim?
4. ... the fact that Hash-m buried Moshe, or that Achiyah ha'Shiloni prophesied that Aviyah ben Yeravam would merit burial for negating the border-guards that his father had placed?
5. ... the fact that Yirmiyah prophesied that the Resha'im would not merit burial?
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12)
(a) We ask whether the purpose of burial is to avoid the disgrace of bodies lying in the open rotting and splitting open (see also Tosfos DH 'Kevurah'), or to attain atonement by being placed deep inside the earth. What is the basis of the She'eilah?
(b) What are its ramifications?
(c) On what grounds do we refute the attempt to resolve the She'eilah from ...
1. ... Tzadikim, who surely do not require a Kaparah?
2. ... the Resha'im of Yirmiyah's prophesy, which we cited earlier (who would certainly require a Kaparah)?
(d) We also ask whether a Hesped is in honor of the Meis or of the relatives. Besides a case where the Meis, or the family, specifically asked not to be eulogized, what other ramifications does this She'eilah have?
(e) Why is there no proof from the fact that ...
1. ... the b'nei Cheis delayed burying Sarah until Avraham returned from the Akeidah to eulogize her, that Hesped must be Kavod ha'Meis?
2. ... Yisrael eulogised Aviyah bar Yeravam (whose entire family were total Resha'im), that Hesped must be Kavod ha'Meis
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13)
(a) According to what we just explained, if Hesped is Kavod ha'Chayim, why did they not also eulogize the Resha'im in the time of Yirmiyahu, to give pleasure to the Tzadikim?
(b) Yirmiyah told Tzidkiyah that he would die in peace ... and that they would eulogize him 'Hoy Adon'. What do we try and prove from there?
(c) On what grounds do we refute this proof? What might the Navi have meant to tell Tzidkiyah?
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Index to Review Questions and Answers for Maseches Sanhedrin
