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WorksheetsRosh Hashana 28b.1
Total questions: 17
Worksheet time: 10mins
One who was passing by a Shul and hear Shofer blowing
Is always יוצא
Is never יוצא
Is יוצא if he had intent
Is not יוצא if he had in mind not to have intent
The questioner assumed that intent means, that:
One had intent to hear
One had intent to be יוצא the מצוה
One had intent that it was not a donkey sound
One had intent that it was a Shofar sound
According to the answer of the Gemara, "intent" means, that:
One had intent to hear
One had intent to be יוצא the מצוה
One had intent that it was not a donkey sound
One had intent that it is a Shofar sound
The questioner assumed, that the ברייתא stating that the blower had intent "intent" means, that:
One had intent to hear
One had intent to be יוצא the מצוה
One had intent to blow it as a musical instrument
One had intent that it is a Shofar sound
The questioner assumed, the ברייתא stating that the blower "did not have intent intent" means, that:
One did not have intent to hear
One didn't have intent to be יוצא the מצוה
One had intent to blow it as a musical instrument
One had intent to blow bark like sounds
According to the answer of the Gemara, the ברייתא stating that the blower had intent "intent" means, that:
One had intent to hear
One had intent to be יוצא the מצוה
One had intent to blow it as a musical instrument
One had intent to blow bark like sounds
According to the answer of the Gemara, the ברייתא stating that the blower "did not have intent intent" means, that:
One did not have intent to hear
One didn't have intent to be יוצא the מצוה
One had intent to blow it as a musical instrument
One had intent to blow bark like sounds
אביי assumes that according to רבא, one who sleeps in a סוכה on the eighth day:
Should get lashes, because one transgresses בל תוסיף even without doing so for a מצוה
Should not get lashes, because one doesn't have in mind to do it for a מצוה
Should get lashes, because one transgresses בל תוסיף when doing if for a מצוה
Should not get lashes, even when doing it for a מצוה, because it is after the time for the מצוה of סוכות
רבא reasons, one who sleeps in a סוכה on the eighth day:
Should get lashes, because one transgresses בל תוסיף even without doing so for a מצוה
Should not get lashes, because one doesn't have in mind to do it for a מצוה
Should get lashes, because one transgresses בל תוסיף when doing if for a מצוה
Should not get lashes, even when doing it for a מצוה, because it is after the time for the מצוה of סוכות
Rashi brings three examples where one transgresses בַל תּוֹסִיף. All three examples, have the same number to be considered בַל תּוֹסִיף, what is it?
8
4
5
6
7
בַל תּוֹסִיף is
5 corners on the ציצית garment
5 ציצית (tassels) on the ציצית garment
Wearing two ציצית garments
Putting on a טלית גדול a second time during the day
בַל תּוֹסִיף is
5 compartments in תפלין
putting on תפלין more than once a day
putting on extra large תפלין
Putting on two pairs of תפלין (רש"י and רבינו תם) on the same time
בַל תּוֹסִיף is
adding a fifth species for the לולב
shaking the לולב at night for a second time
shaking לולב and אתרוג on שמיני עצרת
adding a third הדס to the הדסים on the לולב
A כהן adding an extra blessing to ברכת כהנים:
is consideredבַל תּוֹסִיף only if it is in the middle of a ברכה of ברכת כהנים
is not consideredבַל תּוֹסִיף
is consideredבַל תּוֹסִיף if he has not finished all three ברכות of ברכת כהנים
is consideredבַל תּוֹסִיף even if he has finished all three ברכות of ברכת כהנים
The reason why adding a ברכה at the end of ברכת כהנים is considered is considered בַל תּוֹסִיף, is because:
One is obligated to do ברכת כהנים, if he encounters another congregation
One may repeat ברכת כהנים, if in the same congregation
One can give ברכת כהנים even when he encounters another individual
One should always look for opportunities to bless others
Originally, the Gemara assumed that the reason why adding a ברכה at the end of ברכת כהנים is considered is considered בַל תּוֹסִיף, is because:
One is obligated to do ברכת כהנים, if he encounters another congregation
One didn't conclude that last section of ושמו את שמי על בני ישראל ואני אברכם
One has finished one ברכה, but not all three
One has not finished the ברכה yet
The second time of asking the question, the Gemara assumed that the reason why adding a ברכה at the end of ברכת כהנים is considered is considered בַל תּוֹסִיף, is because:
One is obligated to do ברכת כהנים, if he encounters another congregation
One didn't conclude that last section of ושמו את שמי על בני ישראל ואני אברכם
One has finished one ברכה, but not all three
One has not finished the ברכה yet
