Avihu Aboud - How To Learn Gemara

http://www.howtolearngemara.
com/s/goal-of-this-site/ Go SEP DEC FEB

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28 Jul 2011 - 27 Jul 2012 2010 2011 2012 ▾ About this capture
How To Learn Gemara

About this site
Goal of the site
The goal of this site is to provide the sincere learner a set of clear instructions of what to do when he opens
up a Gemara. One must know what questions to ask in order to open up the page.Simply asking “what is the
reason for the law” is not going to achieve this. One must sensitize himself in order to be aware of the
subtleties of logic which the Gemara must also abide by. For those that go to shiurim on Gemara, one
should focus on coming out of the shiur with either one of two things:
1) Learning a new rule of how to learn which can now be applied to any other part of the Torah.
2) A new application of a rule that one essentially already new.
In my humble opinion simply remembering information is not “growing in learning”, rather the goal is to
grow in analytical skills which in turn will sensitize us to the infinite depth of the word of G-d. What I am
doing on this site can be done by everybody. It is just a matter of trying to be conscious of how either the
person giving the shiur or even the Rishonim and Achronim themselves generated the difficulties they had
and how they solved them.
Rav Dovid Leibowitz the nephew of the Chafetz Chaim is quoted in the sefer Tifereth Dovid published by
Feldheim that his goal was to transmit to his students the keys to learn and not chiddushei Torah.
In time ,once you have a structural approach, you just plug the Gemara into that structure that you
developed which will now get you deep in the Gemara more consistently and faster. By learning
methodically you will also be able to expand this structure to enable you to see more possibilities as to what
may be taking place in the Gemara and avoid being limited by your own intuition.
Prepared by Avihu Aboud.
I live in Yerushalyim and learn in Yeshivas Bircas Hatorah.
May this site be an elevation for the soul of my father, Shmuel ben Esther A”H.
Please email: gemaramethod@gmail.com with any questions or comments

http://www.howtolearngemara.com/s/gemara-glossary/ Go SEP DEC JAN 👤 ⍰❎
26 Sep 2011 - 16 Apr 2018 2010 2011 2016 ▾ About this capture
How To Learn Gemara

Gemara Glossary
The first step of learning a page of Gemara is to check if each move of the shakle vetarye is functioning
properly. Rabbi Green states that the Gemara is list of instructions that one must follow. This means that a
kushya in the Gemara is an instruction for you to ask a kushya and understand the premises that generated
the kushya. This is done for a terutz, proof , and all the other moves. In order to follow instructions properly,
it is crucial to know what the words mean in terms of their function and not simply their translation. The
introduction to the Mevo Hatalmud quotes Rabbi Yitzchak Kanpanton stating that it is crucial to know the
terminology of the Gemara.
The sources for this page are:
‫( מההרי נמרים לרבנו עמנואל הספרדי‬M.N.)

‫( מבוא התלמוד‬M.H.) Located in the back of Masechet Brochos.
‫( כללי הגמרא להרדב”ז‬K.H.L.)
‫( דרכ’ התלמוד לרבינו יצחק קנפנטון‬D.H.)
‫( חוות יאיר‬C.Y)
‫( כּללי הגמא למוהר”י קארו‬K.H.L.K.)
‫ אדרבּה איפּכא מסתברא‬Aderaba Ipcha Mistavra

See ‫מינה ובּה‬
‫ אי אמרת בּשׁלמא‬I’ amarta bishlama

This term is a response by the makshan to a terutz. The makshan (i.e. one asking the difficulty) states that
only one approach is susceptible to his kushya (i.e. difficulty) while an alternate approach would not have
been susceptible. (D.H.)
Instruction: Understand why one approach of the tartzan (i.e. one resolving the difficulty) is susceptible to the
kushya and why the other one isn’t.
‫ אי הכי‬I’ hachi
Ι. This term indicates that the terutz caused another kushya (i.e. difficulty) to be asked. The makshan is
asserting that the tartzan has two kushyas against him i.e. the first kushya remains in its place and the
second kushya wasa generated by the terutz. The agenda of the makshan according to this definition is to
nullify his colleague’s words similiar to a ‫ ומה נפשׁך‬.
Instruction : 1.Verify that the second kushya came only off the back of the terutz and didn’t exist beforehand.
2.Understand what is the kushya on the terutz.
3.Why did the tartzan hold that it was not a kushya on his terutz.
ΙΙ.See ‫ בּשׁלמא לדידי‬.

This term indicates that the terutz is susceptable to a kushya which the makshan’s sevara (i.e. logical theory)
is not susceptible to. The agenda of the makshan is to substatiate his sevara and to remove his colleague’s
sevara. The premise of the makshan cannot be absolutely compelling, because then it would not be a ‫בּשׁלמא‬
‫ לדידי‬which indicates that he may susceptible to a ‫ ולדידך מי ניחא‬.
Instruction: 1. Repeat the same as stated in Ι.
2.What is the sevara of the tartzan that the makshan wants to eradicte.
3. What is the sevara of the makshan that he wants to substantiate.
4.Verify that the sevara of the makshan is also susceptible to a difficulty albeit not as powerful as the one he
is asking on the tartzan.
‫להו‬http://www.howtolearngemara.com/s/gemara-glossary/
‫ איבּעיא‬I’bailehu Go SEP DEC JAN
This term indicates there was a question in the Yeshiva. Every question in the 02
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two potential ways of answering it which are equally compelling. If the one asking the question held f
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that 🐦one
26 Sep 2011 - 16 Apr 2018 ▾ About this capture
potential answer was more compelling then he should not have asked the question.
Instruction: When a question is asked verify that the potential answers are equally compelling.
‫ אימא הכי נמי‬Eima hachi nami

This language is used by the Makshan (i.e. the one asking the difficulty) as a difficulty on the terutz (i.e.
resolution) of ‫ מהו דתימא‬. The makshan is asking what is compelling about the Tanna’s statement that
removes the ‫( הוה אמינא‬i.e.initial assumption). How did the Tanna know that the ‫ הוה אמינא‬was either
incorrect or irrelevant over here.
‫ אכּתי קשיא‬Acati kushya

This term indicates that the terutz (i.e. resolution) was insufficient and the kushya (i.e. difficulty) remains in
place. (D.H.)
Instruction: Identify why the terutz was insufficient and verify that the kushya remains in place. Justify
the terutz in spite of the makshan’s claim of insufficiency. By justifying the terutz,you will be flushing out
the debate between the makshan and tartzan.
‫ אלא‬Ella
This term indicates that there was a retraction from the initial sevara (i.e. logical theory) in response to the
strength of the kushya ( i.e. difficulty) asked on it . (D.H.)
Instruction: Verify that what follows is a new approach and not modifying the original sevara (i.e. logical
theory). Understand the strength of the kushya that forced a retraction.
‫ אלא הונח אף אם נניח ונודה‬Ella hunach af im nani’ach venodeh

See ‫אם תמצא לומר‬
This language states that even if we accept your premise you still won’t be able to make your assertion.
‫ אלא ודאי‬Ella Vadai

This term indicates when one of the proponents is asserting that his sevara (i.e. logical theory) is absolutely
compelling. This is either because:
1)His is the winning sevara over other ones.(D.H.)
2) By default since there is no other alternative available. (D.H.)
Instruction: Understand what made the sevara compelling: Either this was the winning sevara or there was
no alternative available.
‫ אלא מאי‬Ella mai

1) Similar in usage to ‫אלא מאי אית לך למימר‬
2) This term is a response to a kushya ( i.e. difficulty) on an explanation of either a statement, Mishna of
subject matter. In this particular case the difficulty is originating in the statement itself. The response is that
since there is no alternative explanation, it is reasonable to assert this one.(D.H.)
Instruction:1) Understand what the difficulty is from the statement itself.
2)See if the explanation was able to reconcile the difficulty without having to say ‫ אלא מאי‬Verify that there
is no alternate explanation possible.
‫ אלא מאי אית לך למימר‬Ela ma it lecha lemeymar

This tern is used when one tries to substantiate his opinion by asking a difficulty on his colleague from an
alternate statement. His goal is to show that his explanation of that statement is compelling, and there is no
other acceptable explanation . Since you are compelled to accept his explanation by that statement then you
are compelled to accept it here too without any kushyas (i.e. difficulties). (D.H.)
Instruction: Verify the following: 1)The explanation of the alternate statement was indeed compelling.
2) Since it was compelling in the alternate statement, it should also be compelling in this one.
‫ אלמא‬Alma
See ‫שמע מינה‬
1.This term indicates that a derivation was made from a statement.
2.This term is similar to asking “why?”.
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Instruction: 1. Understand how the derivation was made and if it is compelling.
02 See if another more
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compelling derivation could have been made. f 🐦
‫ אם תמצא לומר‬Im timtza lomar

This term indicates a kushya (i.e. difficulty) on a statement that is based on a condition or premise that is
not compelling. The goal of the kushya (i.e. diffuculty) is to show that if you assert this premise then it will
result in a problematic situation.
Instruction: 1. Verify that the premise or condition is not compelling.
2. See if the premise or condition generates a problematic situation.
‫ אף על גב‬Af al gav
This term indicates that a case is being included in the law or the discussion. This inclusion is implying that
even though there was good reason to doubt that the case should be included nevertheless this is the law.
Instruction: 1. Verify that there was good reason to doubt that the case should be included.
2. Identify the factor in conclusion that caused the case to be included.
‫ אף על פּי‬Af al pee
See ‫אף על גב‬
‫ בּלאו הכי נמי‬Belav hachi nami

This language is used to challenge a speaker who includes a condition to his statement or to a subject matter
which is unnecessary i.e. incorrect. Analyze to see if according to the speaker the condition was stated
because it was ideal to include it or because it was necessary. (D.H.)
Instruction: Understand why the makshan holds that this condition is either not ideal or unnecessary.
‫ בּשׁלמא לדידי‬Bishlama ledidi

This term indicates when the makshan (i.e. the one asking the difficulty) fears the tartzan ( i.e. the one
resolving the difficult) will turn around and ask the same kushya against him i.e. ‫ ולדידך מי ניחא‬In this case
the makshan will preempt the tartzan and demonstrate that he is not vulnerable to his own kushya. (D.H.)
Instruction: Justify why the makshan thought he was susceptible to his own kushya.
‫ גופא‬Gufa
This term is used when the Gemara brings a Braitta or statement ‫( אגב גררא‬i.e. by the way) and then wants to
return to it afterwards and focus on it for one of the following:(H.O.)
1. The Gemara wants to say a chiddush (i.e. new idea ) in the Braitta or statement.
2. The Gemara wants to explain it.
3. The Gemara wants to ask a kushya (i.e. difficulty ) on it .
‫ דאי לא תימא הכי‬De’i lo teyma hachi

This term indicates that the matter is not internally compelling. The speaker will attempt to make it
compelling by analyzing it’s opposite. This is in line with the dictum that the truth can only be recognized
from the opposite.(D.H.)
Instruction: Understand why there was no proof from the matter internally and what was the proof from the
opposite.
‫ דאמרי תרוויהו‬De amray tarvay hu

This term indicates that these two Tannaim/Amoraim are always debating each other but in this matter they
are in agreement. (H.O.), (M.H.)
(Editor’s note: This may strengthen the assertion, meaning to say “that even these two who always argue,
agree in this case to the following..”)
‫ דיקא נמי דקתני‬Dayka nami dekatani

This term indicates that the speaker is bringing a proof for his statement from the matter itself i.e. internal to
the sugya. The proof could be either from the language or the context of the sugya. Whether a difficulty is
asked on the proof or the proof is not compelling does not nullify the statement itself. The statement would
need another proof to show that it is compelling.
Instruction: Verify the following:
1) The proof shows that the statement is compelling.
2)http://www.howtolearngemara.com/s/gemara-glossary/
The proof is either from the language or context. Go SEP DEC JAN
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3) The proof is not externally to the sugya. 02
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‫ הא גופא קשׁיא‬Ha gufa kushya
This term indicates that there is a kushya ( i.e. difficulty) internally between the beginning and end of the
statement itself. Usually this implies an internal contradiction.(D.H.)
Instruction: Understand what is the internal difficulty of the statement between the beginning and the end.
‫ האי מאי‬Hai mai

This term is used to ask a difficulty when two non comparable subjects are be equated. This is also asked in
a case where they are making a Kal Vechomer (i.e.Lesser to greater) analysis between two subjects that are
not comparable. ( D.H.)
Instruction: Understand why the two subjects are not comparable.
‫ הגע עצמך‬Hagah atzmecha

See ‫אם תמצא לומר‬
‫ היא הנותנת‬Hee Hanotenet

‫ היכי דמי‬Heychi damay

This term is used when a statement or a Mishna is completely enigmatic and cannot be explained with any
description or in any context. A difficulty will be asked on any possible explanation that will be suggested.
(D.H.)
Instruction: Understand why the statement or Mishna is enigmatic.
‫ הכי משׁכחת לה‬Heychi mashkashat la

This term is used when the subject matter is difficult to picture or the reality of it is so strange that the
person seems to be denying reality.(D.H.)
Instruction: Understand why does the subject matter contradict reality.
‫ הכי נמי מסתברא‬Hachi nami mistavra

This term indicates that the speaker is bringing a proof for his statement from another place i.e. external to
the sugya. The source could be either another statement , Mishna or Braitta. Whether a difficulty is asked
on the proof or the proof is not compelling does not nullify the statement itself. The statement would need
another proof to show that it is compelling. This term is not used with a proof that comes from a “Drush”
(i.e. exposition of a verse) which itself is the subject of a debate because if so then that debate of the
“Drush” should have been the one under discussion.
1) The proof shows that the statement is compelling.
2) The proof is from another place i.e. external to the sugya.
3) There is no proof from the sugya itself i.e. internally.
‫ ואומר‬Ve’ omer
See ‫ואי בעית אימא‬
‫ וכי תימא‬Ve chi teyma

This term is used by the speaker to assert there is no difficulty on him from the following matter.
‫ וכן‬Ve chen
Ι. This term indicates that the second case is a bigger chiddush (i.e. new idea) than the first case. This is
similar to a ‫לא זו אף זו‬.(K.H.L.K.)
ΙΙ . This term indicates that just as one can be lenient in one case , one can also be lenient in the other case .
The case that is the primary example can either be the first or the second case. (K.H.L.K.)
‫ ולדידך מי ניחא‬U’ledidicha mi nicha

This term is used when the one being attacked will turn around and ask the same kushya back on the
makshan.The source of the kushya is external to the sugya. The makshan will respond by stating that he is
not susceptible to the kushya i.e. ‫ בּשׁלמא לדידי‬. Sometimes this termGo is a response
SEP DECtoJAN the makshan 👤 who⍰
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preempted by saying ‫( בּשׁלמא לדידי‬D.H.). ❎
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Instruction: See why the makshan was in fact susceptible to the kushya .
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This is even in spite of thef 🐦
makshan saying ‫בּשׁלמא לדידי‬. Verify the source of the kushya is external to the sugya and not internal.
‫ וליטעמיך‬U’ leta’amech
Similar to ‫ ולדידך מי ניחא‬The difference is that the source of the kushya (i.e. difficulty) is in this sugya
while the term ‫ ולדידך מי ניחא‬indicates that the source of the kushya is from a different place i.e. external to
this sugya. (D.H.)
Instruction: See why the makshan was susceptible to the kushya. Verify that the source of the kushya is
internal to the sugya and not external.
‫ ואי בעית אימא‬Ve’ iba’ it eyma

This term is used when there is a weakness in the first terutz (i.e. resolution) and a second terutz is given.
One should not reason to say that only the second terutz should be given and not the first one. This is due to
the fact that the first one may still be the better terutz. (D.H.)
Instruction: Identify the weakness in the first terutz that the second one is coming to strengthen. Understand
why the first terutz was the better one.
‫ ומה נפשׁך‬U’ ma nafsheca

This term indicates that there is a kushya (i.e. difficulty) on all sides. (D.H.)
Instruction: Verify that there are kushyas (i.e. difficulties) on all sides.
‫ וקא משׁמע לן‬U’ kamashma lan

This term indicates that this is the true sevara (i.e. logical theory) and the depth of the Halacha (i.e. law)
whether referring to the Torah, Mishna or Talmud. (D.H.)
Instruction: Understand what perspective was rejected whether wrong facts or wrong conclusion and why
this one was accepted.
‫ ותיפּוק לה‬Ve tipuk la

This term is used to ask one of the following kushyas ( i.e. difficulties) (M.H.)
1. “Even though your reason is essentially correct,you should have still derived it from a more compelling
or self evident reason instead of the one that you chose”.
2. “Even though the two or three reasons you brought are all essentially true, it was sufficient to teach this
one .”
3. This term is used when the reasoning of a case is being refuted since it caused us to derive a wrong law.
‫ ותיפּוק לה‬will be used to assert another reason that will result in the correct law.
Instruction: Based on the particular Gemara identify which ‫ ותיפּוק לה‬is being asked.
‫ זאת אומרת‬Zot omeret

1.This term indicates that someone holds the opposite of this position. It is asserting that the following is
implied from this place and is a difficulty on the person who holds the opposite in another place.
2. The Gemara uses this tV Tipuk la
‫ חסורי מחסרא‬Chisurei michsara

This term is used when the explanation of a Mishna is asserting that the Mishna was missing text. ‫חסורי‬
‫ מחסרא‬indicates that that there was no allusion to this at all in actual text of the Mishna as opposed to a ‫הכי‬
‫ קאמר‬which is potentially in the words of the text albeit with some stress (D.H.).
‫ כּל שׁכּן שׁהוספת‬Kol sheken shehosafta

This term language indicates that the terutz resulted in one of the following:
1. An additional kushya (i.e. difficulty) on what was stated in the beginning.
2. Has caused a doubt on what was stated in the beginning.
1.There was an additional kushya or doubt on what was initially stated.
2. The kushya or doubt was generated by the terutz and did not exist prior to the terutz.
‫ זו‬http://www.howtolearngemara.com/s/gemara-glossary/
‫ לא זו אף‬Lo zoo af zoo Go SEP DEC JAN
In the instance that the Gemara asks a difficulty on superfluous cases listed a resolution that is
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given is “lo❎
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zoo af zoo” (i.e. not only this but even this) . This is acknowledging that there
02
is no chiddush (i.e. new fidea) 🐦
and that it is the style of the Gemara to do this. The Ramchal in Sefer Militza explains that this is done for
the sake of the build up to the bigger chiddush (i.e. new idea).The Tanna wants you to feel the effect of the
last case being ” Even This Case!!”. Rabbi Green says this is the point where the learning starts in terms of
understanding what is effect that the Tanna wants me to experience and what part of the Torah would not
have been passed down if you didn’t feel this effect. Also you must come to understand why here and not
other places do we need the “build up”
‫ לא שׁנו‬Lo shanu
This term is used when there is a qualification on a Mishna ,Braitta, Tosefta or a statement. It is asserting
that this qualification is the truth and it is impossible to say otherwise since sevara (i.e. logic) dictates that
this is so.(K.H.L.)
Instruction: 1.Explain what is the sevara that makes this qualification true.
2. Explain why it is impossible to say any other qualification.
‫ לעולם אימא לך‬Le’olam eima lecha

This term is used when the mukshe (i.e. one who was asked a kushya) returns to substantiate his original
sevara (i.e. logical theory) which had kushyas on it from either a statement or from a sevara ( i.e. logical
theory) by resolving the difficulties.
Instruction: 1.Verify if the kushyas were resolved.
2.Verify if the original sevara of the mukshe was reinstated.
‫ מאי ראית‬Mai ra’ita

1.This language is used to ask a difficulty on the terutz (i.e. resolution) given to a ‫ מאי שׁנא‬. The terutz
explains each case in a certain way to justify the distinction in the laws applied to each one. The makshan
asks “what did you see to define each case that way, rather say ‫( אימא איפּכא‬i.e. the opposite) or ‫( איפּוך אנא‬
i.e. I will say the opposite).
2.This term is used in response to a makshan who is asking a kushya ( i.e. difficulty) based on a premise that
is not compelling.
Instruction: Explain why the premise of the makshan is not compelling. Why did the makshan think his
premise was compelling?
‫ מאי שׁנא‬Mai shena

Ι. This term is used to ask a difficulty when there are two subjects that are equivalent or comparable that
should have the same law and the Tanna/Amora has applied different laws to them.
Instruction: 1. Understand why the two subjects were equivalent or comparable.
2. Why should this similarity generate the same law.
3. What factor caused a difference in the law.
4.What was the reason to allow this factor to cause a distinction and override the similarities of the cases.
5. Why was this distinction rejected the makshan. ( Editor’s note: This term is a difficulty according to D.H. ,
while according to M.N. it seems to be asking for information without rejecting the distinction.)
ΙΙ. This difficulty is also asked on two statements made by a Tanna/Amora that are inconsistent in the
language even though the language used accurately reflects the reality. The reason being that the
Tanna/Amora knows that his words are always under scrutiny to be teaching something. If in this case his
goal is not to teach anything besides being accurate, then he should have been less accurate .
E.g.-1) Sanhedrin 5a – Rabbi Chiya refers to Rabbi Rabba bar Chana as the son of his brother. Later Rabbi
Chiya refers to Rav as the son of his sister. The Gemara asks a difficulty on his inconsistency even though it
accurately reflects the truth. The Gemara would have preferred less accuracy which would prevent
confusion rather than more accuracy and mistakenly think there is something extra to learn.
‫ מאן תנא‬Man Tanna

This language is used when the Gemara knows that the “anonymous Mishna” is not according to Rabbi Meir
as opposed to the rest of other “anonymous Mishnas” which are according to the opinion of Rabbi Meir.
Instruction: What compelled the Gemara to understand that the Mishna is not according to Rabbi Meir.
‫מהא‬ Mee ha
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This term indicates a Braitta. (M.H.),(H.O.) 02
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‫ מהו דתימא‬Mahu Deteyma
Similar to ‫( סלקא דעתך אמינא‬D.H.)
Ι. This term states that if not for a certain statement, Mishna or Braitta then we would have this “Hava
Amina” (i.e. initial assumption). This indicates that in the conclusion this “Hava Amina” does not remain.
(H.O.),(D.H.)
Instruction: 1.Verify why you would have had this ‫( ( הוה אמינא‬i.e. initial assumption).
2.See if you can see from the sugya whether or not the sevara was essentially incorrect or correct but not
relevant over here.
ΙΙ. According to the Chida the difference between ‫ מהו דתימא‬and ‫ סלקא דעתך אמינא‬is the following:
1. ‫ מהו דתימא‬indicates that the sevara of the ‫ ( הוה אמינא‬i.e. initial assumption) is essentially correct but not
relevant to this discussion.
2. indicates that the sevara ‫ ( הוה אמינא‬i.e. initial assumption) is essentially incorrect and is never relevant.
The H.O. implies that both terms indicate that the sevara is essentially incorrect as a result of the chiddush
(i.e. new idea) that was taught.
ΙΙΙ. This language is used by the tartzan ( i.e. the one resolving the difficulty) to introduce his response to a
difficulty of ‫( פּשׁיטא‬i.e. this is obvious!!).The Tartzan will assert that if not for this statement ,you would
have had this ‫( הוה אמינא‬i.e. initial assumption). The goal of the Mishna or Braitta was to remove this ‫הוה‬
‫אמינא‬. (D.H.)
‫ מהכא‬Mee hacha
This term indicates a ‫( שׁמעתא‬i.e. an Amoraic halachic teaching).(M.H.).(H.O.)
‫ מינה ובּה‬Minah U’ bah

This term is used when the statement itself that was brought as a support, is used against him.
Instruction: Understand how the same statement was used as a support and as a proof against. Why did the
first speaker reject that it was a proof against? Why did the second speaker reject that it was a support?
‫מכּל מקום קשׁיא‬ Mikol makom kushya
‫ ממקום שׁבאת‬Mi Makom Shebata

‫ סלקא דעתך אמינא‬Salka da’atach amina

This term indicates what thought initially came to mind in the beginning of the analysis.. This is referred to
as an external sevara.(D.H.)
Instruction: Understand why this thought would initially occur to us and why it was rejected .
‫ פּשׁיטא‬Peshita
Ι.The term is used by the makshan to indicate that there is no chiddush in the Tanna’s statement i.e. “it is
obvious”!(D.H.)
ΙΙ. This term indicates that the subject matter is clear and no one is refuting it. The matter is almost like a
first premise that has no chiddush (i.e. new idea. In the case where there is an argument between Tannaim or
Amoraim, then the difficulty of “Peshita “ is not asked. (D.H.)
Instruction: Understand why the makshan understands that there is no chiddush.
ΙΙΙ. The Gemara will only ask a ‫ פּשׁיטא‬kushya from a Mishna or something similar which every body is in
agreement with.
Ιν. The Gemara will not ask a ‫ פּשׁיטא‬kushya from braitta since the Braittia was not known by every one.
ν The Gemara will ask a ‫ פּשׁיטא‬kushya from a Braitta in the event that the Braitta is well . (KHL.)
‫ קשׁיא‬Kashe
1. When the Gemara ends with ‫ קשׁיא‬it implies that matter is ‫ תלוי ועומד‬i.e. “still hanging” and not nullified by
the difficulty that was asked.Rather it is viewed that we didn’t yet findGo a SEP
solution.
DEC The
JANRitva in Baba Basra in
http://www.howtolearngemara.com/s/gemara-glossary/
the second perek states that one of the chachamim resolved every place that ended
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This term indicates that as of now there is no terutz until the Gemara will
02 in the end what(M.H.)
state
with ” ‫קשׁיא‬ “.
thef 🐦
Halacha is. (K.H.L.)
3. The term ‫ קשׁיא‬is used only in the case where an Amora was asserting the reasoning for a Tanna or any
matter and the Gemara asked a difficulty on his reasoning. The difficulty is not on the actual halacha of the
Tanna himself. (K.H.L.)
‫ רמיא‬Rami
This term is used when a kushya (i.e. difficulty) is asked by “throwing” one of the following against each
other: (H.O.)
1. Mishnas contradict each other.
2. Braittas contradict each other.
3. Verses contradict each other.
‫ רמינהו‬Raminhu
See ‫ רמיא‬Rami
‫ שׁמע מינה‬Shema mina

1.This term introduces a derivation from what has been stated.
2. This term indicates a difficulty on one of the following:

a. A statement by Amora.(H.O.)
b. A question that was left unanswered in another place. The makshan asserts that they should have answered
the question from here. (H.O.)
3. When stated two times i.e. ‫ שׁמע מינה כך וכך שׁמע מינה‬it indicates that this is the conclusion.
Instruction: 1. Understand how the derivation was made and whether it is compelling.
2a. Understand what is the difficulty and why did the Amora think he was not susceptible to the kushya (i.e.
difficulty).
2b. How does this answer the question. Why did they not think to answer the question from here.
3.Verify that this is the conclusion and is not debated anymore.
‫ תיפּוק לה‬Tipuk la
See ‫ותיפּוק לה‬
‫ תיקו‬Teku
1.This term inidicates that the Talmud has doubt about what the halacha is and they are unable to paskin.
2.If the matter is Mamonot (i.e. money matters) then they will be lenient. If the matter is Isur then they will
be stringent.(H.O.),(M.H.)
‫ תניא כּוותיה דפּלוני‬Tanya kevateh deploni

1.This term indicates that the Braitta is supporting the opinion of one of the proponents while also
disproving the other one. (H.O.)
2.This term indicates that the halacha is according to his opinion. (H.O.)
3.Whenever the Gemara is able to bring a Braitta as either a support or contradiction for an Amora and
refuses to do so indicates that the Braitta is not reliable. (K.H.L.K.)
http://www.howtolearngemara.com/s/rashi-glossary/ Go SEP DEC AUG 👤 ⍰❎
26 Sep 2011 - 12 Sep 2018 2010 2011 2013 ▾ About this capture
How To Learn Gemara

Glossary of Rashi terminology
The sources for this page are:
‫( מההרי נמרים לרבנו עמנואל הספרדי‬M.N.)

‫( כללים ברשי ממבוא התלמוד‬M.H.) Located in the back of Masechet Brochos.
‫( כללי הגמרא להרדב”ז‬K.H.L.)
‫( דרכ’ התלמוד לרבינו יצחק קנפנטון‬D.H.)
‫( חוות יאיר‬C.Y)
‫ אומר בּניחותא‬Omer benichusa

This term is used by Rashi to resolve a difficulty by asserting that the language of the Gemara is not a
kushya but rather it is a proof for what was previously written.
Instruction: 1. Identify the the difficulty if the term is understood as a kushia.
2.Explain how term the term functions as a proof.
‫ אי בּעית אימא‬I’ ba it eima

Ι. This language is used when there is weakness and a point of stress in the first terutz (i.e. resolution) and a
second terutz is given to address the weakness. The second terutz was only given because the first terutz was
not sufficient yet the first was still essentially better that the second one.
Instruction : 1. Identify the weakness in the first terutz and how the second terutz supports it .
2. Identify why the first terutz is essentially better than the second terutz albeit it has weakness.
ΙΙ. It is possible that the second terutz is better and the first terutz is given with the reasoning that two
terutzim ( i.e. resolutions) are better than one.
Instruction: Understand why the second terutz is better than the first one.
‫ אי נמי‬I’ nami
See ‫אי בּעית אימא‬
‫ אינו כּך וכּך‬Eyno kach ve kach

This term is used to refer to the perush (i.e. commentary) that Rashi is guarding from. Rashi will explain why
this commentary is not acceptable. (M.N.)
Instruction: 1. Explain what was the weakness of the commentary that Rashi rejected.
2. Explain what was the strength of the other commentary. (Editors note:By doing this analysis, one will
reveal the debate between Rashi and the other commentary.
3. Explain what was the strength of Rashi’s understanding
‫ אכּתי‬Acati
This is a language of a kushya (i.e.difficulty). This indicates that either the terutz (i.e. resolution) was not
sufficient or that the kushya still remains.
Instruction: Verify why compelled Rashi to assert that either the terutz was not sufficient or that the kushya
remains.
‫ אלמא‬Alma
Ι. This term indicates that the diyuk (i.e. inference) or sevara (i.e. logical theory) is not absolutely
compelling and can be refuted. Rashi is asserting that in spite of this it is an acceptable sevara. (M.H.),
(M.N.)
Instruction: 1. Identify why the diyuk or sevara is not absolutely compelling.
http://www.howtolearngemara.com/s/rashi-glossary/ Go SEP DEC AUG
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2. How would one refute the diyuk or sevara. 18
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Why is the diyuk or sevara acceptable. f 🐦
ΙΙ. This language means ” You see it from here”. (M.H.),(K.H.L.).
Instruction: Understand how the conclusion was made from here.
‫ אם תמצא לומר‬Im timtza lomar

This language is used when he bases his assertion on a condition or premise which is not evident and then
asks ” if this is the premise, then what will you say in such and such case?! Rather you are compelled to say
the following…
Instruction: 1 Explain why the original assertion was not self- evident.
2.Identify why that premise was not able to answer the particular questions.
3.Identify why the second premise is able to handle the difficulties .
‫ בּגמרא מוקי לה‬Ba Gemara mu’ ki la

When Rashi uses this term to explain a Mishna , it indicates that Rashi holds that it is the Halacha. (C.Y.)
Instruction: What compelled Rashi to assert that this opinion is the halacha.
‫ בּגמרא מפרשׁ‬Ba Gemara mefaresh

Ι. This language is used when Rashi explains a statement in the Mishna or Braitta according to the
conclusion of the sugya while momentarily putting to the side the doubts or kushyas ( i.e. difficulties)
regarding the statement. (D.H.),(K.H.L.)
Instruction: Identify what are the doubts regarding the statement that Rashi is presently explaining according
to the conclusion of the sugya.
ΙΙ. This language is used when there are different sevarot (i.e. logical theories) among the Amoraim i.e. one
gives this reason and the other gives another reason. There are times that in spite that there are different
sevarot, Rashi will not say anything. (K.H.L.)
Instruction: Identify the different sevarot among the Amoraim.
‫ בּגמרא מפרש טעמא‬Ba Gemara mefaresh ta’amah

1.This term indicates the words of the Tanna are enigmatic in their reasoning and require investigation.
Rashi will not give a lengthy explanation of the Mishna since the Gemara itself will explain it and there is
no need for it at this point. Rashi is informing you that you are unable to understand the reasoning from
here and it is unnecessary to explain enigmatic matters whose reasoning cannot be perceived. (K.H.L.))
Instruction: 1. Verify that the words of the Mishna are enigmatic and that you are unable to perceive their
reasoning from here.
2. Verify that the Gemara will explain the Mishna.
‫ בּגמרא פּליג‬Ba Gemara palig

This term indicates that there is an obvious and publicized kushya (i.e. difficulty) that one cannot refrain
from dealing with. (K.H.L.
Instruction: Explain why the kushya is obvious and publicized and why one cannot refrain from dealing with
it.
‫ בּגמרא פּריך‬Ba Gemara parich

See ‫בּגמרא מפרשׁ‬
‫ בּלאו הכי נמי‬Be lav hachi nami

This term indicates that the condition that the speaker added was not correct i.e. was not necessary .
Instruction: 1. Analyze whether the condition was causing a better situation or whether it was necessary for
the law.
2. In the event that you conclude that it was necessary then understand why Rashi rejected it .
‫ בּמה דברים אמורים‬Ba me devarim amurim

This term indicates a limitation on the subject to prevent you from judging it according to what was
previously discussed. (M.N.)
Instruction: 1. Understand what is the limitation that Rashi is imposing
Go on the DEC
subject.
http://www.howtolearngemara.com/s/rashi-glossary/
2.Explain why would you have assumed that the case would have been judged18
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according to what was ❎
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previously discussed ? f 🐦
3. Explain what compelled Rashi to limit the case.
‫ בּתמיא בּתמיה‬Bit miyah

Ι. This language is used to insure that we read the move as a kushya (i.e. difficulty). (K.H.L.), (M.H.)
Instruction: 1.Verify that the move could have been read other than a kushya (i.e. difficulty).
2. Explain what compelled Rashi to read it as a difficulty.
ΙΙ. This indicates that the kushya (i.e. difficulty) is a powerful one. Rashi is guarding from the kushya being
removed with a ‫פּירכא‬:
a. to prevent giving a terutz :”Even though he is an Amora, he has the status of a Tanna and can argue.
b. to prevent giving a terutz : You cannot simply force an Amora to subjugate his opinion to another Amora
.
E.g. The kushya is based on a axioms that cannot be denied. (K.H.L.), (M.H.)
Instruction: 1.What compelled Rashi to define it as a powerful kushya .
2.What is the practical difference whether or not it is a powerful kushya.
ΙΙΙ. This indicates that the kushya is not so powerful i.e opposite of ΙΙ. In this case it is possible to remove
the kushya by asserting one of the following:
1. ‫ תנא הוא ופּליג‬i.e. Since he is a Tanna, he can argue the point.
2. ‫ גברא אגברא קר רמית‬If the kushya is from one Amora to another Amora ,the Amora being attacked does
not have to subjugate his sevara (i.e. logical theory) to a colleague who is on the same level as him. (K.H.L.),
(M.H.)
Instruction: Explain what is weakness in the kushya that allows the Tanna/Amora to deny it i.e. why isn’t the
kushya axiomatic?
Ιν. This term indicates that this is the start of the kushya of the Gemara .Rashi is asserting that what was
stated before was not part of the kushya. (K.H.L.), (M.H.)
Instruction:1.Explain why you would have thought that the kushya started earlier.
2.What compelled Rashi to assert that the kushya only starts at this point and not before.
‫ דאי לא תימא הכי‬De ee loteyma hachi

This term indicates that Rashi is speaking about a something which is not compelling from itself. Rashi will
try to prove it from its opposite or from its contradiction . This is according to the idea of “ ‫אין האמת ניכר‬
‫ “ אלא מתוך היפכו או סותרו‬i.e the truth can only be recognized from its opposite. (M.N.)
Instruction: 1. Identify why Rashi is not compelling.
2 . Identify what was learned from the opposite
‫ דהא‬De ha
This term is used when Rashi is notifying us what is the reasoning for his explanation in order to guard from
an alternate reasoning that you would have assumed. Rashi is coming to reject that alternate reasoning since
it is ‫( דוחק‬i.e. forced). (M.H.)
Instruction: 1. Identify what was the alternate reasoning that you would have assumed.
2.Explain why did Rashi reject the alternate reasoning .
3. Explain why is Rashi’s reasoning more compelling
‫ הלכּך‬Hilkach
1. i.e. ‫( הא לך‬i.e . This is to you) This term is used to assert that “One should learn out from here the
following…..”. (M.H.) , (K.H.L.)
Instruction: Explain why and how the subsequent teachings were generated from this place.
2.This term indicates Rashi’s goal and practical results of his explanation. (M.N.)
Instruction: Explain how Rashi’s explanation compels the following practical results which he is asserting.
‫ השׁתא משׁמע‬Hashta mashma

Ι.This term indicates that it is at this point that the Tanna is implying to us the following information.
(K.H.L.)
Instruction: Verify that it is only at this point that the Tanna is implying to us the information and
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not before.
ΙΙ. This term is indicating the following is being implied and that it will be upheld and not nullified in the
end. (K.H.L.)
‫ואם תאמר‬, ‫ וא”ת‬V”im tomar

Whenever Rashi uses this or any other language that indicates a kushya it is an indication that he perceives
an external kushya. When Rashi speaks out the kushya and gives a terutz , the terutz will also resolve the
external kushya.
Instruction: Explain what the external kushya was and how it was resolved.
‫ ואף על גב‬Ve af al gav

This term indicates that there is a kushya ( i.e. difficulty) coming from a statement , Mishna or Braitta. Rashi
is asserting that even though there is a difficulty we are able to resolve it. (M.H.), (M.N.)
Instruction: 1. Identify the difficulty from the statement, Mishna or Braitta.
2. See if the difficulty is on the simple understanding of the Gemara or according to Rashi’s explanation of
the Gemara.
3. Identify the terutz.
‫ ואף על פּי כן‬Ve af al pi chen

See ‫ואף על גב‬
‫ ובּגמרא פּריך כּך וכּך‬Uba Gemara parich kach vekach

Rashi is informing you that it is a result of his explanation that caused the Gemara to ask a difficulty later
on. (K.H.L.)
Instruction: Understand the connection between Rashi’s explanation and the difficulty that the Gemara
asked.
‫ ולפי זה‬U’ le fi ze
This language is used when Rashi is excluding an alternate explanation since it would not be able to
generate the law or result which was stated in the text.. (M.H.), (M.N.)
Instruction: 1. Identify what was the alternate explanation that Rashi is coming to exclude.
2.If you cannot locate the other commentary that is asserting the alternate explanation, then you must
generate it on your own.
3.Why is the alternate explanation unable to generate the law or result, according t o Rashi?
4. How would the alternate explanation refute Rashi’s rejection?
‫ ולפיכך‬U’ le fi chach
See ‫( ולפי זה‬M.H.), (M.N.)
See .1 ‫הלכּך‬
‫ ומשׁני כּך וכּך‬U’meshane kach ve kach

Ι. This language is used when Rashi explains a statement in the Mishna or Braitta according to the
conclusion of the sugya while momentarily putting to the side a powerful kushya (i.e. difficulty) on the
Mishna that will be addressed in the Gemara.
Instruction: 1.Verify that the kushya that Rashi is alluding to in the Mishna is a powerful one.
2. Verify that the Gemara will address the kushya.
‫ ופּריך‬U’ parich
Ι.See ‫ופּרכינן‬
ΙΙ. Rashi is asserting that according to his understanding , the Gemara was justified in asking a
difficulty.Rashi is justifying what compelled his explanation. This is in opposition to either Tosafot’s
explanation or an external sevara which have a difficulty justifying the Gemara.
Instruction :1. Explain how the Gemara’s kushya compelled Rashi’s explanation.
2. Explain how the Gemara’s kushya is a difficulty on Tosafot’s explanation.
ΙΙΙ. This term indicates that when the Gemara asks a kushya (i.e. difficulty)
Go SEPit is a difficulty on Rashi’s
http://www.howtolearngemara.com/s/rashi-glossary/ DEC
explanation (i.e. opposite of ΙΙ.) Rashi is asserting that even though it is a difficulty
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,he will
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the following terutz.
18 f 🐦
Instruction: 1.Explain what is the difficulty on Rashi’s explanation.
2. Explain how his terutz removes the difficulty.
ΙΙΙ.The singular conjugation as opposed to the plural ‫ ופּרכינן‬, indicates that it is the first makshan.
Instruction: 1.Identify what part of the Gemara compels Rashi to assert that it is the first makshan asking the
diffuculty.
‫ ופּרכינן‬U’ parchinan
This term indicates that the difficulty that was asked was not a powerful one and can be denied.(M.H.),
(K.H.L)
Rashi’s assertion is a response to the continuation of the sugya.(K.H.L.)
The plural conjugation as opposed to the singular of ‫ ופּריך‬indicates that it is the Gemara asking the
difficulty and not the first makshan.(M.H.)
Instruction: 1. Explain why the difficulty is not powerful and why it can be refuted.
2. Identify what part of the continuation of the sugya compelled Rashi to define this as a weak difficulty.
3.Identify what part of the Gemara indicates that it is not the first makshan (i.e. one asking the difficulty)
asking the difficulty.
‫ ומקשׁין‬U’makshinan
This term indicates that the difficulty is a powerful one and cannot be denied. (M.H.), (K.H.L.)
Instruction: 1. Explaing why the difficulty is powerful and cannot be denied.
‫ טעמא מפרשׁ בּגמרא‬Ta’ ama mefaresh baGemara

This term indicates that the reasoning is unnecessary in order to understand the Mishna or what
subsequently follows it. Rather the reasoning will be given in its rightful place. When it is not possible to
understand ,Rashi will then explain the Mishna itself.(K.H.L.)
Instruction: 1.Verify that there is a level of understanding without knowing the reasoning of the Mishna.
2.When Rashi does explain the Mishna verify that without the explanation you would not be able to
understand the Mishna or what follows.
‫ לקמיה‬Le ka me
This term indicates what is coming up is coming up soon in the Gemara.(K.H.L.)
Instruction: Verify that the information is close by in the Gemara.
‫ לקמן‬Le ka man
This term indicates that what is coming up is much further on in the Gemara.(K.H.L.)
Instruction: Verify that the information is much further on in the Gemara.
‫ לקמן מפרשׁ‬Le ka man mefaresh

This language is used when Rashi explains a statement in the beginning of the teaching or the sugya of the
Gemara according to the Gemara’s conclusion while momentarily putting to the side the doubts or kushyas
( i.e. difficulties) regarding the statement. (D.H.),(K.H.L.)
Instruction: Identify what are the doubts regarding the statement that Rashi is presently explaining according
to the conclusion of the sugya.
‫ לקמן פּריך‬Le ka man parich

See ‫לקמן מפרשׁ‬
‫ לפיכך‬Lefikach
See .1 ‫הלכּך‬
‫ מיהו‬Mee hu
See ‫בּמה דברים אמורים‬
‫ משׁמע‬Mashma
See ‫ אלמא‬Alma Ι.
‫דתימא‬ ‫ מהו‬Mahu de tayma
This term is used when Rashi brings up a subject matter that appears to be self evident at the
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of
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the analysis i.e. there is no reason to state it. This term introduces the Hava
18 (i.e. initial assumption)
Amina f 🐦
that would have occurred to you based on your own understanding. The chiddush (i.e. new idea) is the
rejection of the external sevara (i.e. logical theory) you would have generated on your own. (M.H.),(M.N.)
‫ מפרשׁ בּגמרא‬Mefaresh Ba Gemara

This term indicates that it is the Baal Gemara who is explaining the matter and not the Baal Ukimpta (i.e. one
who asserted the qualification). Rashi is notifying us since he senses that it would be a kushya (i.e.
difficulty) if it was the Baal Ukimpta who was explaining the matter. (M.H.)
Instruction: 1.Explain what would be the difficulty if it was the Baal Ukimpta who was explaining the
matter.
2. Explain how the difficulty is averted by asserting that it is the Baal Gemara that is explaining the matter.
‫ סלקא דעתך אמינא‬Salka dai tach amina

See ‫מהו דתימא‬
‫ על כּרחך‬Al kor cha cha

This language is used when Rashi asserts that you cannot escape from accepting the following and it is
impossible to do without it . (M.H.) ,(K.H.L.).
Instruction: 1. Explain why it is absolutely compelling .
2. Explain why is it impossible to do without it.
‫ קא סלקא דעתך‬Ka salka daitach

Ι. This language is used to indicate that a premise that the makshan (i.e. one who is asking the difficulty)
believes is true and bases his kushya on is actually false according to the conclusion. (M.N.)
ΙΙ. This language would not be used if there is a possibility that the premise is true even though the
tartzan rejected the premise of the makshan according to his own understanding . (M.N.)
ΙΙΙ. In the event that you would have the following kushya on a makshan: ” Why would the makshan ask
this kushya? Did he not see that the kushya has no substance? How could he not foresee the terutz? Rashi
uses this term to inform us of the premise that occured to the makshan and upon which he built his kushya
on assuming that it was true. (M.N.)
Ιν. This language is used when Rashi wants to give a ‫( פּרושׁ דחוק‬i.e. forced explanation) which at this point
would occur to us because the language seems to imply this. This explanation will be removed and nullified
later on in the sugya. (K.H.L.)
ν. This language is used to indicate that the words of the Tanna in the Mishna can be understood in a
particular way while the Gemara will explain the Tanna differently.
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1 Dec 2011 - 27 Jul 2012 2010 2011 2012 ▾ About this capture
How To Learn Gemara

Analysis of the order of the statements
The general rule taught to us by Rabbi Green is that you bring the strongest statements first ,whether they are
memras, kushyas, rayas, questions, answers and proofs.
Ι. Order of Kushyas (i.e. difficulties)
1. When a ‫( קושׁיא‬i.e. difficulty) is asked , the Gemara is implying that until now the the Gemara was unable
to ask the ‫( קושׁיא‬i.e. difficulty).
Instruction: See if the ‫( קושׁיא‬i.e. difficulty) could have been asked earlier on the page.
2.When there is a string of ‫( קושׁיות‬i.e. difficulties) , the Gemara should ask the stronger ‫( קושׁיא‬i.e.
difficulty) before the weaker one.
Instruction: See if the stronger ‫( קושׁיא‬i.e. difficulty) was asked first.
3.The Gemara should ask a ‫( קושׁיא‬i.e. difficulty) from a stronger source before a ‫( קושׁיא‬i.e. difficulty) from
a weaker source.
E.g. A ‫( קושׁיא‬i.e. difficulty) from a Mishna should be asked before a ‫( קושׁיא‬i.e. difficulty) from a Braitta.
ΙΙ. Order of Terutzim (i.e. resolution of difficulties)
1.When the Gemara gives a ‫( תרוץ‬i.e. resolution of difficulty) the Gemara is implying that until now this
‫( תרוץ‬i.e. resolution of difficulty) would not have worked.
Instruction: See if this ‫( תרוץ‬i.e. resolution of difficulty) could have solved an earlier ‫( קושׁיא‬i.e. difficulty).
2.The Gemara should attempt to resolve the ‫( קושׁיא‬i.e. difficulty) with the stronger ‫( תרוץ‬i.e. resolution of
difficulty) before using a weaker ‫( תרוץ‬i.e. resolution of difficulty).
Instruction: See if the Gemara used the strongest ‫( תרוץ‬i.e. resolution of difficulty) first.
ΙΙΙ. Order of Rayas (i.e. proofs)

1. A stronger proof should be given before a weaker one.
Instruction: See if the Gemara brought the strongest proof first.
http://www.howtolearngemara.com/s/indentify-how-the-statement-achieved-it Go NOV DEC JAN
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How To Learn Gemara

Indentify how the statement achieved its goal
Ι. Shayla- Question
1. Were there two equally compelling ways of understanding the matter that justified a question to be
asked? Can you justify why the one asking the question was unable to force one of the two ways in order to
answer his own question?
2. Ba
ΙΙ. Teshuva-Answer
1. Does the answer address the question?
2. Does the answer fully answer the question or was it incomplete?
3. Does the answer provide more information than was needed?
ΙΙΙ. Stira- Disproof

1. Does the stira disprove the statement?
2. Does the stira completely or partially disprove the statement?
3. Was it a strong stira?
Ιν. Raya-Proof
1. Does the raya prove the point?
2. Does the raya completely prove the point or only partially?
3. How strong was the raya ?
ν. Kushya-Difficulty
1.Does the kushya clearly indicate that there is a difficulty in the statement under attack?
2. Was the kushya on the whole statement or only on part of it?
3. How strong was the kushya?
νΙ. Terutz-Resolution
1. Does the terutz resolve the kushya?
2. Does the terutz partially of completely resolve the difficulty?
3. How strong was the terutz?
4. How justifiable is the terutz?
5. Is the terutz so obvious that the kushya “never gets off the ground”?
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How To Learn Gemara

Terutz i.e Resolution of difficulty
A terutz resolves a kushya ( i.e. difficulty) that was asked on a statement. I will list the different types of
terutzim and their subcategories. When you learn you should try to identify which type of terutz was used.
1. ‫ אוקימתא‬Qualification: The terutz will impose a type of limitation on the statement in order to resolve the
kushya (i.e. difficulty).
2. ‫ לשׁון‬Language: The terutz will assert that the term has a different definition in order to resolve the
kushya.
3. ‫ סברא‬Logical theory: The terutz will give a logical theory to resolve the kushya with a new understanding
that will remove the difficulty.
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How To Learn Gemara

‫ אוקימטא‬i.e. Qualification
An ‫ אוקימטא‬i.e. qualification will resolve a kushya (i.e.difficulty) by qualifying the statement in a way that
removes the difficulty asked. The kushya was asked based on a general understanding of the statement. The
terutz (i.e. resolution) will assert that the statement was made regarding a specific case and is now not
subject to the kushya (i.e. difficulty)
There are three types of ‫( אוקימטא‬qualification):
Ι.Qualification on the subject of the statement.

The subject usually refers to the case a statement is talking about.
A difficulty is asked assuming that the statement was made regarding a general situation and the ‫ אוקימטא‬will
explain that the statement was referring to a specific situation.
E.g. Berachos 24b. ” Those who say their prayers out loud are lacking faith. Rav Huna states that this is only
taught referring to those who are able to focus their hearts while being silent.” The subject in this statement
is “All who say their prayers out loud”. The statement implies that they are “all” lacking faith.The ‫אוקימטא‬
changes the subject from general to specifically those who are able to focus silently. Based on this ‫אוקימטא‬
those that are unable to focus silently are able to say their prayers out loud.
ΙΙ.Qualification on the predicate of the statement.

The predicate usually refers to what you want to assert or deny about the subject of the statement.Usually the
law in a statement is the “predicate” that you are asserting on the case. In the above example the law of “are
lacking faith” is the predicate that is being asserted on the case of “All who say their prayers out loud”.
ΙΙΙ. Qualification of the authorship of the statement.

This ‫ אוקימטא‬will assert that the author of the statement is a specific Tanna/Amora .The kushya was asked
assuming that the statement was according to everybody and the ‫( אוקימטא‬qualification) clarifies that it is
only according to a specific Tanna/Amora. When the Gemara uses this ‫( אוקימטא‬qualification) to qualify a
statement , the case or law are not changed. The only change is the identity of who made the statement.
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‫ לשׁון‬i.e. Language
This terutz will resolve the kushya (i.e. difficulty) by adjusting the definition of a word. The kushya is based
on the term having one definition and the terutz asserts that the term has a different definition. This can be
done by using a term that is one of the following:
Ι. Unique term.
A term that has only one definition .
E.g. Names; Avraham, Moshe,and Jerusalem.
Terms that refer to origin; Hebrew and Egyptian.
Numbers; One, two, etc.
ΙΙ. Synonym.
When many terms have the same meaning.
E.g. Bread and loaf.
ΙΙΙ. Homonym.
1. Absolute Homonym.
A term that has two meanings that are completely unrelated to each other.The kushya was asked based on
one definition and the terutz asserts that it is referring to the other definition.
E.g. The term means both ‫“ סף‬bowl” and “door sill” which are unrelated.
2. Universal Homonym.
A term that refers to many subjects equally. They are all members of the same species.
E.g. The term “Man”. Reuven ,Shimon, and Levi are all called men because they are individuals of the
species of Man.
3.Figurative Homonym.
A term that has a primary definition and a secondary definition that are similar.
The primary definition is the one that is more frequently used. The secondary definition is the one that is
occasionally used. The kushya was asked based on the primary definition and the terutz is that the term is
referring to the secondary definition.
E.g. Fire; the primary definition refers to a substance that is burning. The secondary definition refers to a
person who is quick and restless i.e. “He has a fiery nature”.
4.Duplicated Homonym
A term which has multiple meanings that are all frequently used. Neither definition is secondary to the other.
E.g.The term ‫ גדר‬means a “fence” and also a “definition”.
5. Known Homonym
A term that even though the definition can be applied to many things , it is associated more strongly with
one thing.
E.g. The term “‫“גבּור‬. Although this term can be applied to any one that fits the definition of a ‫גבּור‬, the term
is usually associated with Shimshon.
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How To Learn Gemara

‫ סברא‬i.e. Logical theory
A ‫( סברא‬i.e. logical theory) resolves a kushya (i.e. difficulty) by giving a theory that explains why the cases
are either similar or different to each other.
According to this terutz the following will not be done:
I. Ukimpta . No new factors will be added to the case .
ΙI. Language . The words will be understood according to their primary understanding.
A ‫ סברא‬will give an explanation based on factors that already exist in the cases. In the “hava amina” ‫הוה‬
‫( אמינא‬i.e. initial assumption ) you assumed that these factors were irrelevant. The chiddush (i.e. new idea) is
that these factors are relevant to either make the cases the same or make them different.
http://www.howtolearngemara.com/s/why-precision-is-fundamental-to-learnin Go SEP DEC FEB
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How To Learn Gemara

Why precision is fundamental to learning Gemara
Rabbi Shimon Green
Senior Rosh Yeshiva
Yeshivas Bircas Hatorah
Old City,Yerushalayim
www.bircas.com
Prepared by Avihu Aboud.
This write up is based on my current understanding of what was said in shiur.
In learning, whenever you read any statement that is open to diyukim (i.e.inferences), you must first
read the statement literally without modifying the case. After wards one must read the statement
according to both of the following approaches:
1. Only: The goal of the statement is to assert that only this case has the law and to exclude other
cases.
2. Even: The goal of the statement is to assert that even this case has the law in addition to other
known cases. The goal of this statement is to include this case into an existing category of cases
which already have the law applied to them.
Rabbi Green asserts that when one is learning , he should always read every statement literally ( i.e.
don’t modify the case) according to both of these ways to see both possibilities of what the Tanna
could have been stating.
Whenever you don’t read in one of these two ways but rather “Lav Davka”( i.e.not precise) meaning
that you modify the case by not reading literally, you are destroying the science of learning. When
you read the case in a “lav davka” manner , meaning to say you automatically modify the case at will
and avoid reading literally , this implies that there is no rigor and as a result all is hefker(i.e. no
accountability). This is anarchy and it is no way to have a Torah. We don’t realize that when you say
“lav davka” you are taking a serious position. You have a great responsibility since you are
weakening your own tradition. Sometimes the read is actuality “lav davka”, but then you have to ask
why? We must be able to make a science out of this since we must have “Devar Hashem”(i.e.the word
of G-d). It is critical for us to know what Hashem said.
If our analysis of language is based on the fact that:
A) the speaker or wise man uses language consciously.
B) we can understand language on the basis that it was being used intentionally.
When we say lav davka what are we to do now?
http://www.howtolearngemara.com/s/why-precision-is-fundamental-to-learnin Go SEP DEC FEB 👤 ⍰❎
When do we read and when don’t we read?
Is it a rule or isn’t it a rule?
Does it mean something or doesn’t it mean something?
Once you “lav davka” here, who is it to say it is not lav davka somewhere else? Who is now the
arbitrator ? Where is the gold standard? How are we going to know what is happening?
When we do read “lav davka” we then go into the realm of pedagogy. E.g.the Mishna will be easily
committed to memory.
The read should be based on an exact reading of the text with the understanding that every word was
specifically chosen. If we don’t read with this approach then how do we learn the Torah? If the words
don’t mean what they say then how are we supposed to know what G-D is saying? How are we
supposed to get the tradition down?
This time we ask a kushia(i.e.difficulty) and this time we don’t!? Is it sloppy ie. hit or miss!?
Sometimes they mean what they say and sometimes they don’t!? Sometimes black is black and
sometimes it is not so white? How are we supposed to know what the Torah is? How are we going to
know what the halacha is? Are the Tefillin black or just not white?
In order to understand a legitimate “lav davka” we must understand that language has value for a
different agenda. You may be thinking that every agenda is about how many cases exist and if they are
similar. The case may in fact not be adding anything legally but rather pedagogically for the sake of
memory. Once this is seen clearly then you are showing that the “lav davka” is in fact “davka”(
i.e.precise) over here for a specific agenda other than the agenda of legality. The “lav davka” was not
sloppy but rather surgical. It is just that the venue you assumed was governing all the components of
the text was in fact not. The particular component we are discussing was not in the venue you
assumed was controlling therefore it didn’t fit according to you. For a different venue,field of
discussion, and endeavor it is “davka”. Ina legal context it is “lav davka” but pedagogically he chose
the language to achieve a different agenda. The Tanna assumes that when the student comes to the
conclusion he will understand that the goal of the word was to “carry the tune”.
Except for places where language is obviously not meaning what it says , the primary position ie. the
strongest rhetorical position is to read the “davka” context. You always are going to lose a point when
you “lav davka” in any field.
Question asked as to why is “lav davka” the position taken by the tartzan( i.e. one offering the
resolution) and never the makshan(i.e. one asking the difficulty)? Except for places where the
language obviously was not meant to mean what it says, the first position ie. the stronger rhetorical
position is the language in the “davka” sense and its “davka” context. You are always going to lose a
point for saying “lav davka” in any field. Lav davka doesn’t mean it is false, but you are going to lose
a point in the argument especially if someone else is reading it differently.
All our communication is based on the norm of how people communicate and how the mind sees
things. If someone can justify the language in all fields and you can’t then they are doing better. This is
due to the fact that wise people choose their words.
Even uneducated people speak “davka” even if you don’t realize it. It is not a matter of education but
rather you just have to listen to their language. Intelligence does this, since a person is thinking there is
a reason why they are saying the words say. There is something in the brain telling them to say these
particular words. Most normal people are saying things for a reason.
Example: A guy asks “Is anything broken? The other respondsGo Not SEP
Yet. This
DEC implies that he
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expecting something . There is a difference between “No” and “Not Yet”. This could also be
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understood in a different context ie. not that he is actually expecting2010
02 to break but rather
something f 🐦
28 Jul 2011 - 27 Jul 2012 2011 2012 ▾ About this capture
that he has history of things breaking on him. His words are a result of him being traumatized and not
a result of specific circumstances.
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02 Dec 2011 - 11 Jun 2013 2010 2011 2013 ▾ About this capture
How To Learn Gemara

‫ שׁאלה‬Shayla i.e. Question
There are two categories of “Questions”:
Ι. ‫ שׁאלה‬Shayla: Asking to supply missing information.

ΙΙ. ‫ בּעיא‬Baye: Asking to decide between various ways of understanding a topic or law.
I. ‫ שׁאלה‬Asking to supply missing information.

1.The one asking doesn’t know anything regarding the topic or its laws. He is simply asking what is the
topic or law. This type of question is not found in the Gemara.
2.The one asking is missing facts regarding the case. This may be one of the following:
a. Whether or not the statement was ever made.
b.Regarding specific details of the case. E.g. time and place.
II. ‫ בּעיא‬Asking to decide between various ways of understanding a topic or law.

1. The one asking has enough knowledge to support more than one way of understanding the topic or the
law regarding the topic. A question is asked only if all the options are equally compelling in the eyes of the
one asking the question. If one way was more compelling then there is no question.
2. If the various ways of understanding are obvious , then there is no reason to speak them out. The Gemara
would simply ask the question and we will derive what the various possibilities are.
3. If the various ways of understanding were not obvious then the Gemara will speak them. If the Gemara
speaks them out then you must figure out why they were not obvious. What doubt would you have had
about these opti0ns that forced the Gemara to list them? Or perhaps these are obvious and the goal of the
Gemara is to limit the options to only these and not others which you thought were also compelling.
http://www.howtolearngemara.com/s/language-of-the-gemara-2/ Go NOV DEC JUL
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How To Learn Gemara

The relationship of a statement to the rest of the page
1. Is the statement consistent with the subject matter of the other statements or did it change ?
Are all the statements referring to the same general topic?
E.g. Is the statement dealing with muktzeh when the others were dealing with the melocho o f destruction.
2.Is the statement in agreement with the premises of the other statements ?
3. Are the kushyas (i.e. difficulties) consistent in their line of reasoning or do they seem to contradict each
other?
4. Is the Gemara making the same type of ‫( דיוק‬i.e.inference) in each statement ? Did the Gemara
suddenly make a different ‫( דיוק‬i.e.inference) which results in a chiddush (i.e.new idea) that appears
unsubstantiated?
E.g. Kiddushin 17b Chizkiya makes a diyuk (i.e. inference) off the verse regarding ” yorshim” (i.e.
inheritors) when the Gemara has up till now been inferring ”son and daughter” .
5. Is the choice of words consistent with the other statements ? Does each statement use different terms to
refer to the same subject matter?
E.g. Shabbos 146a; Rashi explains that the case of the Mishna is dealing with a knife or sword while in the
Gemara he explains that the case of the Mishna is dealing with an ax or a sword.
6. Is the definition of the words consistent with the other statements ( i.e. same word – different meaning)?
Does the same word have the same definition throughout the sugya?
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How To Learn Gemara

Identify the goal of a statement
Identify the goal of every statement in the Gemara. Choose one of the following: Memra, Shayla, Teshuva,
Stira, Raya, Kushya, and Terutz.
1. Memra- statement
a-1) Sometimes a statement will be expressed in the form of a rhetorical question. The goal is to employ the
art of rhetoric in order to effectively communicate the information. In this case if the speaker simply asserted
the statement the listener would instinctively shut him out . Saying it in a question answer format causes the
listener to be open to the possibility and prevents an immediate “shutdown”. One needs to check what was it
about this statement that warranted to be stated as a rhetorical question.
2. ‫שׁאלה‬- Shayla i.e Question
3. Teshuva- Answer
4. Stira- Disproof
d-1) There are two types of disproofs:
a) Regarding a statement: By showing that the statement contradicts accepted information.
b) Regarding a proof: By showing that there is a logical possibility to explain the “proof” in a way that it is
no longer a proof.
5.Raya- Proof
6. Kushya- Difficulty
7. Terutz- Resolution of difficulty

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How To Learn Gemara

Method of analysis of the parts of a statement
Always check the language for the following:
Ι. Superfluous language i.e. wordiness.
ΙΙ.Repetition of the same concept.
ΙΙΙ. Inconsistency in language.
Ιν. Is there a chiddush being stated ? (i..e new idea.)
ν. Change in language or change in law.
Ι.Superfluous language i.e. wordiness:

1. Does the speaker appear to be using extra words? Is he being wordy? . Go through each word of the
statement and see if it was absolutely necessary. You must literally count each and every word. See if you
could have expressed the essential point using less words. If the Tanna used five words, see if you could
express the same point in four words.
2. See if each part of the word is extra ? Was it absolutely necessary to add a prefix or a suffix? Was there a
need for the vav (i.e. and) or the heh (i.e. the)?
ΙΙ. Repetition of the same concept.
1.Check to see if the speaker is restating the same concept in a different way. Is he stating different cases
with the same underlying principle? According to the simple understanding was it sufficient to state one case
in order to teach the principle.
ΙΙΙ. Consistency in language.

1. Is the statement consistent in the choice of words.
E.g. Does the beginning of the statement refer to a jug while the end of the statement switches to a barrel.
2. Is the definition of the word consistent throughout the statement? Does the always word mean the same
thing within the statement?
3. Does the entire statement consistently refer to the same subject ? (e.g. same person, object,or action)
4. Is the statement grammatically consistent ?

E.g. Past, present, future, plural, singular, masculine,feminine infinitive, etc.
5. Is the language of the statement consistent with the way we would usually express ourselves? Is the
speaker speaking strangely?
6.Is the speaker consistent regarding time, place and the context of the discussion.
7. Is the order of the cases consistent? When the speaker explains the cases that he listed does he refer to
them in the order that they were presented.
( Editor’s note: You as the learner can add to this list of different types of things to look for. If you can
generate more types of consistencies please email me.)
Ιν. Is there a chiddush (i.e. new idea) being stated.

1.Check to see if the subject matter is a new concept being discussed.
E.g. The Mishna is introducing to us the concept of muktzeh for the first time.
2.http://www.howtolearngemara.com/s/method-of-analysis-of-the-parts-of-a-sta
Check to see if there is a chiddush in the statement about the subject Go matter.
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E.g. The Mishna is stating a new idea regarding the subject of muktzeh. 02
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2010 2011 2013
3. Every word or part of the word i.e. prefix ,suffix or grammatical form should be teaching a ▾
26 Sep 2011 - 11 Jun 2013 About this capture
chiddush (i.e.
new idea) that was not known before.
ν. Change in subject matter, language or law.

1.Whenever there is a change in subject matter in a statement , identify what caused the change. Look at the
different subjects that are listed and see if there is an “order” that is determining their presentation.
E.g. Is the order of the subject matter based on importance, chances of actually happening, severity of
punishment etc…
2.Whenever there is a change in language ( see above) identify what caused the change.
3. Whenever there is a change in law between two subjects identify what caused the change.

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com/s/goal-of-this-site/ Go SEP DEC FEB

How To Learn Gemara

Prepared by Avihu Aboud.

I live in Yerushalyim and learn in Yeshivas Bircas Hatorah.

Please email: gemaramethod@gmail.com with any questions or comments

How To Learn Gemara

The sources for this page are:

‫( מההרי נמרים לרבנו עמנואל הספרדי‬M.N.)

‫ אדרבּה איפּכא מסתברא‬Aderaba Ipcha Mistavra

‫ אי אמרת בּשׁלמא‬I’ amarta bishlama

ΙΙ.See ‫ בּשׁלמא לדידי‬.

‫ אימא הכי נמי‬Eima hachi nami

‫ אכּתי קשיא‬Acati kushya

‫ אלא הונח אף אם נניח ונודה‬Ella hunach af im nani’ach venodeh

‫ אלא ודאי‬Ella Vadai

‫ אלא מאי‬Ella mai

‫ אלא מאי אית לך למימר‬Ela ma it lecha lemeymar

‫ אם תמצא לומר‬Im timtza lomar

‫ בּלאו הכי נמי‬Belav hachi nami

‫ בּשׁלמא לדידי‬Bishlama ledidi

‫ דאי לא תימא הכי‬De’i lo teyma hachi

‫ דאמרי תרוויהו‬De amray tarvay hu

‫ דיקא נמי דקתני‬Dayka nami dekatani

‫ האי מאי‬Hai mai

‫ הגע עצמך‬Hagah atzmecha

‫ היא הנותנת‬Hee Hanotenet

‫ היכי דמי‬Heychi damay

‫ הכי משׁכחת לה‬Heychi mashkashat la

‫ הכי נמי מסתברא‬Hachi nami mistavra

‫ וכי תימא‬Ve chi teyma

‫ ולדידך מי ניחא‬U’ledidicha mi nicha

‫ ואי בעית אימא‬Ve’ iba’ it eyma

‫ ומה נפשׁך‬U’ ma nafsheca

‫ וקא משׁמע לן‬U’ kamashma lan

‫ ותיפּוק לה‬Ve tipuk la

‫ זאת אומרת‬Zot omeret

‫ חסורי מחסרא‬Chisurei michsara

‫ כּל שׁכּן שׁהוספת‬Kol sheken shehosafta

‫ לעולם אימא לך‬Le’olam eima lecha

‫ מאי ראית‬Mai ra’ita

‫ מאי שׁנא‬Mai shena

‫ מאן תנא‬Man Tanna

‫ מינה ובּה‬Minah U’ bah

‫מכּל מקום קשׁיא‬ Mikol makom kushya

‫ ממקום שׁבאת‬Mi Makom Shebata

‫ סלקא דעתך אמינא‬Salka da’atach amina

‫ שׁמע מינה‬Shema mina

2. This term indicates a difficulty on one of the following:

‫ תניא כּוותיה דפּלוני‬Tanya kevateh deploni

How To Learn Gemara

‫( מההרי נמרים לרבנו עמנואל הספרדי‬M.N.)

‫ אומר בּניחותא‬Omer benichusa

‫ אי בּעית אימא‬I’ ba it eima

‫ אינו כּך וכּך‬Eyno kach ve kach

‫ אם תמצא לומר‬Im timtza lomar

‫ בּגמרא מוקי לה‬Ba Gemara mu’ ki la

‫ בּגמרא מפרשׁ‬Ba Gemara mefaresh

‫ בּגמרא מפרש טעמא‬Ba Gemara mefaresh ta’amah

‫ בּגמרא פּליג‬Ba Gemara palig

‫ בּגמרא פּריך‬Ba Gemara parich

‫ בּלאו הכי נמי‬Be lav hachi nami

‫ בּמה דברים אמורים‬Ba me devarim amurim