B R E A K T H R O U G H                                                                                                                                                                                                                                                                                                                                                              T O                                                                                                                                                                                                                                                                                                   F I R S T     L E V E L S                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  2 By the same author 
Breakthrough to Learning Gemora  Breakthrough to Dynamic Correction  Breakthrough to Screening Personalities  Breakthrough to Understanding Gemora  Breakthrough to Thinking for Yourself  
An Educational Project of 
                                                                           FRAMEWORK                       מסגרת       outside the              חוץ        FRAMEWORK               למסגרת                                                                                                    
FRAMEWORK P.O.B 43127 Har Nof Jerusalem ISRAEL 
Framework   U.S. Office     477  E.81st  Street Kansas City MO 64131 Tel. 816-444-7178 
Editorial Board Rabbi Menachem Rubin Rabbi Baruch Weiner Rabbi Nosson Fabien Yitzchok Mickler Dov Regensburg   3 The `Breakthrough' Series:      Book 4 

B R E A K T H R O U G H 

T O    T H E 

F I R S T     L E V E L S 

A Gemora-study  resource manual for rebbeim and talmidim 

Zvi Zobin 

Jerusalem, Israel 5752   4 

                   COPYRIGHT NOTICE                                                                               Limited permission is granted to copy                  any part of this book for reviews                       or for educational purposes                              in small quantities,                                                                            Individuals or Institutions who wish to              copy extensive parts of the book or who             wish to copy parts on a regular basis are              requested to apply for registration as                         Registered Users.                                                                              Registration will entitle Users to make             unlimited copies of Worksheets, to recieve                updates resulting from continued                 development of techniques and to recieve             ASCII files of the text so that they can             design or adapt Worksheets to their own                particular requirements, during the                        period of registration.                 

(c) 1992 Zvi Zobin Ponim Meirot 17 / 1 Kiryat Mattersdorf P.O.B. 6597 Jerusalem, Israel 02 - 373 340 
  1  .N:1  .H: The First Levels                                 Approbations  .H:  .H:  .H:  .F:  .F:  .F:  .F:...$$$...  .R:F 
  Rabbi N. Ordman        הרב נ. ארדמאן     Principal of Yeshivah " Etz Chaim " ראש ישיבת "עץ חיים, לאנדאן     יום א' כ"א שבט תשנ"ב                             3. HELENSLEA AVENUE, LONDON, NW11 8NE Tel. 01-455-2013 
 אל כבוד ידידי ותלמידי היקר חו"ב ועסקן בהרבצת תורה מוהר"ר צבי זובין שליט"א
Rabbi Zvi Zobin, ,שליט"א a former student of our Yeshiva, is well known to me as a genuine יראת שמים and בעל מידות טובות who is an outstanding pedagogue and  .מרביץ תורה
The sefer is designed to show the student how he can relate to the גמרא and organise his understanding of a .סוגיא Certainly, a person will enjoy learning גמרא and make the most progress when he "lives in it", appreciating the reality of its arguments. 
While I am not familiar with modern methods of teaching  ,גמראanything which enhances the understanding of תורה and leads to clarity in basic פשט is to be praised and will open the avenues to more advanced learning. 
 וחזקה על חבר שאינו מוציא מתחת ידו דבר שאינו מתוקן
With warmest personal good wishes 
 ברגשי ברכה והצלחה
 הרב נ. ארדמאן לונדון
  2 
  YESHIVAT KETER TORAH     ישיבת קתר חורה   Rabbi Raphael Lapin, Dean         הרב רפאל לפין, ראש ישיבה        
 טו' שבט תשנ"ב לפ"ק פה עיה"ק ירושלים תובב"א

Rav Zvi Zobin שליט"א presented before me his work "Breakthrough to the First Levels" designed to assist in the mastering of texural analysis and to aid teachers in effectively giving it over. 
It is textural analysis which is the  sine qua non  of conceptual analysis (commonly known as "pshat", the basis of true לימוד התורה) and yet so neglected in to-days' gemmorah education curriculum. 
Rav Zobin, ,שליט"א who is himself a recognized authority and consultant in gemorrah education, does not really require my ,הסכמה however, I would like to express how impressed I was with his work both in terms of methodology and comprehensiveness. I am certain that it will make a significant contribution to to-days Torah world. 
 יזכהו העליון להמשיך בעבודתו להעמיד תלמידים על דרך הפשט להגדיל תורה ולהאדירה
 רפאל אלי' לפין

  3  .H: The First Levels                                 Introduction  .H:  .H:  .H:  .F:  .F:  .F:  .F:...$$$...  .R:F INTRODUCTION 

This work is directed to the most basic level of Gemora - understanding and appreciating the actual words of the Tannaim and Amoraim. By virtue of being the most basic level, it is also the most critical. If a person wishes to interpret part of a map, he must first grasp the layout of the entire map. 
 After arriving in America,   Rav Ya'akov Kaminetzky זצ"ל's first  post was at the Torah VoDass Yeshiva, Brooklyn, New York. People  attending  his shiurim were disappointed by  their apparent  low  level.  They seemed to comprise little  more  than discussion of  basic  peshot.  "Is this the famous Rabbi Kaminetsky whose  fame  reached us even when he was still in Europe?" people asked.     One  day,  Rav Kaminetzky delivered an amazing shiur in which  he culled chidushim from all over Shass and Poskim.     "Ah!"   people thought,  "This is what we have  been  waiting  for!"  After the Shiur,  Rav Kaminetzky apologised to his talmidim.  "I  am sorry that I could not give my usual shiur,  but last night I  went to  a chassunah and I did not get home until late and I was  not able  to prepare for the it.  Tomorrow I hope that I will be  able to give shiur as usual."  (Story confirmed by his son,  Rav  Nosson Kaminetsky .שליט"א) 
Newcomers to Rav Nochum Perzovitz זצ"ל's world-famous shiur in the Mir Yeshiva in Jerusalem were often surprised by their apparent simplicity. 
 I once asked Rav Zvi Kushalevsky    שליט"א(Rosh Yeshiva, Haichal  HaTorah,   Jerusalem)   if  he had any  particular  דרך  in  his  teaching.  He replied that he insisted that his talmidim  should  know  the  basic  pshot  of the  Gemora  and  main  Commentaries  absolutely clearly. 
  4 There are two aspects to attaining clarity at the basic level. Firstly, you must appreciate the reality and force of each stage of the argument. Secondly, you must understand the flow of the sugya and how each stage follows logically from the previous stage. Then, after you have worked out the complete flow of the text, you must be able to retain the construction of the sugya in your mind as an entire unit. 
For the first aspect, I have given examples of common terms, showing how these terms would be used in everday argument. You should try to isolate other standard terms and think of your own examples showing how they are incorporated into a discussion. 
For the second aspect, I have given selections of two methods for graphically displaying an entire sugya. One method is known as a  structured walkthrough , which shows the spatial relationship between parts of the sugya. The other is known as a  flowchart , which shows the effect of each part of the sugya on the other. 
Devising a method for retaining the entirety of a sugya in your mind is an intensely personal matter. What can be clear to one person can be completely baffling to another. You must work out which method which is most suitable for you. Some people are fascinated by flowcharts. Other people are dismayed by them. Some people write a synopsis of the sugya, others make flash-cards with an outline of the sugya or a just a sequence of key words. Others like a simple classified chart. Some people like to build- up collections of information and store them on filecards. 
Once the basics of the sugya are clear and they are impressed upon the mind, learning through meforshim becomes stimulating and enjoyable.

   5 HOW TO USE THE BOOK

This book is designed to be used as a reference book. When you encounter one of the standard terms, look at the everyday example given in the third part. Then find an example from a Gemora in the fourth part. See how the term is used in the Gemora; note it's role in the progression of the Gemora's discussion. 
The first part of the book comprises a discussion of the basic level of making a  lainess , distinguishing between the literal translation of the text and its idiomatic meaning. 
The second part of the book comprises a discussion of the primary stages of understanding Gemora. Included are guidelines to standard formats of charts. The  making  of notes and charts are an invaluable aid to attaining clarity and to maintaining an alert attitude to learning. As a famous Rosh Yeshiva said, 
 Let your pen (קנה) be your friend       קנה לך חבר    
The third part comprises a dictionary of standard words and phrases, illustrated by examples in everyday conversation. They will help you to relate to the discussions of the Gemra as real- life arguments in which you can become involved and participate. 
The fourth part comprises a selection of small sugyas for you to practise on. 
I have deliberately kept the everyday examples of the second and third parts in a standard format, even though it might make reading through the whole part in one session both boring and confusing. Using a standard format helps you to compare and contrast similar terms, so that you can define clearly the  power of each term. 
  6 As with all "mechanical" help to learning Gemora, whether they are books, tapes or computer programs, this book cannot replace the rebbi-talmid relationship which is the basis of the Oral Law. These accessories can often provide valuable supplements, but the role of the rebbi goes beyond the simple transfer of information. 
    When Rabbi Boruch Ber Leibowitz first returned to his home town   of  Slutsk  after learning by Rabbi Chaim in Brisk,  some  of  his   neighbours  tried to convince him that the long and arduous return   journey to Brisk was a waste of time.    "We have a Bais haMedrash here, stocked with the finest seforim."   they argued,  "You do not need to go back to Rabbi Chaim.  You can   get all the s'voras you need from the seforim here."     Rabbi Boruch Ber was not convinced, but still,  their arguments   hit home.  When he returned to Brisk, he asked Reb Chaim where lay   the fallacy of their reasoning.     Reb Chaim replied that to an extent they were correct,   "If you   think  of a s'vorah and then see it in a Ketzos,  you know that it   is  good.  What they do not realise is that you can have a s'vorah   and not see it in a sefer - then you need the rebbi to  tell if it   is correct or incorrect - to guide you and train you."  (Heard from Rabbi Rafoel Lopin שליט"א) 
("עיין ספר רוח חיים על אבות  פרק ו   ד"ה  "הלומד מחבירו) 
  7  .R:C When you first begin to look into the text, keep in   בתחלת עיונך תשים במחשבתך כי כל  mind that each one of those in the discussion, both     אחד מהמדברים אחד השואל ואחד   the one who is asking and the one who is answering,   המשיב שהם בעלי שכל ושכל דבריהם  are all intelligent people who weigh each word with              ...... בחכמה ובתבונה wisdom and understanding. 

First, happily read aloud the entire text two or three  בראשית תקרא בשמחת לבב פעמים או times. Then, read the text more intensively and try to    שלשה הלשון בקול רם ואחר כך   grasp it's plain meaning. Then read it through again    חוזר לעייןהלשון ההיא היטב וקח  and try to see the implications of what has been       בידך הבנת הלשון ההוא בפשוטו     written. The first level is called  simple   meaning    ותחזור לעיין שנית המובן מכלל   and the second level is called  insight.  Experts in     הלשון ההוא והדברים ההם והנה   the science of logic call the simple meaning the       הראשון נקרא פשט והשני נקרא       introduction  and the insight they refer to as the       דיוק דמתניתן ובעלי מלאכת      consequence . ההגיון קראו לפשט הקדמה ולדיוק                                            תולדת

The straightforward way is to first to understand as     והדרך הישר הוא שתעיין כל מה   much as you can by yourself. Then see whether or not    שתוכל להבין מהגמ' ואחר כך תבא  the way you understand it agrees with the way it is     אליו וראה גם ראה אם מה שהבנת   explained by the Commentator                 הוא מסכים עם מה שמפרש אם לא               

When you first start to look into the text, firstly,      בתחלת עיונך יש לך לעבור כל    go over the entire topic to understand what the        הסוגיא ולדעת כוונתה ולהקיף       general idea is all about. Then go over it again and      אותה דרך כלל ואחר כך תחזור    look into every detail to see how it fits into the     לעיין כל פרט ופרט ממנה ולראות    general picture. Then, when you understand the overall   מהו הקשר שמקשר אותה ותשא הכלל  plan, go over the text again and see if you agree with   העולה על ראשך ואחר כך חזור פעם all of it.                            שנית על הלשון וראה אם מה                           שבשכלך מסכים עמו
( דרכי הגמרא (התלמוד לרבינו יצחק ב"ר יעקב קנפנטון זצ"ל   פרק א'
 .R:F  .H: The First Levels                                     Contents  .H:  .H:  .F:  .F:  .F:...$$$...   8  .R:F  CONTENTS 
Approbations. . . . . . . . . . . . . . . . . . . . . . . . . Introduction. . . . . . . . . . . . . . . . . . . . . . . . . 3 How to use the book . . . . . . . . . . . . . . . . . . . . . 4 
Part 1    The basic levels of reading the Gemora. . . . . . . 7 
The first steps . . . . . . . . . . . . . . . . . . 8 Unpacking the text . . . . . . . . . . . . . . . .  9 Building up a vocabulary . . . . . . . . . . . . . 13 
Part 2    The first stages of understanding the Gemora. . . .15 
Let us have a Conversation. . . . . . . . . . . . .16 Clearing the fog. . . . . . . . . . . . . . . . . .17 The First Stage . . . . . . . . . . . . . . . . . .18 The Second Stage  . . . . . . . . . . . . . . . . .19 The Third Stage . . . . . . . . . . . . . . . . . .22 Making a Summary  . . . . . . . . . . . . . . . . .25 A Classified Chart  . . . . . . . . . . . . . . . .26 A Structured Walkthrough  . . . . . . . . . . . . .28 A Flowchart . . . . . . . . . . . . . . . . . . . .30 Flowchart of the sugya . . . . . . . . . . . . . . 31 Flashcards . . . . . . . . . . . . . . . . . . . . 32 Index cards. . . . . . . . . . . . . . . . . . . . 33 Notebooks  . . . . . . . . . . . . . . . . . . . . 34 Choosing a method. . . . . . . . . . . . . . . . . 35 The classic method . . . . . . . . . . . . . . . . 36 
Part 3    Standard Words and Phrases                         37 
38 רומיא  . . . . . . . . . . . . . . . . . . . . . . . . . . רמי . . .  . . . . . . . . . . . . . . . . . . . . . . . .38 ורמינהי . . . . . . . . . . . . . .  . . . . . . . . . . .38 ורמינהו . . . . . . . . . .  . . . . . . . . . . . . . . .38 תיובתא. . . . . . .  . . . . . . . . . . . . . . . . . . .39 איתיביה . .  . . . . . . . . . . . . . . . . . . . . . . .39 מיתיבי  . . . . . . . . . . . . . . . . . . .  . . . . . .39 אתקפתא. . . . . . . . . . . . . . . .  . . . . . . . . . .40 בעיא  . . . . . . . . . . . .  . . . . . . . . . . . . . .41 אבעיא להו . . . . . . . . . . . . . . . . . .  . . . . . .41 בעו מיניה . . . . . . . . . . . . . . . .  . . . . . . . .41 בעא מיניה . . . . . . . . . . . .  . . . . . . . . . . . .41 בשלמה.........אלא . . . .  . . . . . . . . . . . . . . . .42 בשלמה לדידי.........אלא לדידך........ . . . . .  . . . . .43 אילימא..........הא.......אלא לאו. . . .  . . . . . . . . .44 לא שנו אלא.......אבל...........  . . . . . . . . . . . . .45 לימא כתנאי. . . . . . .  . . . . . . . . . . . . . . . . .46 מאי לאו בהא קמיפלגי . . . . . . . . . . . . . .  . . . . .47 לא מבעי קאמר. . . . . . . . . . . . . .  . . . . . . . . .48 הכא במאי עסקינן...אילימא...אלא (לאו)....לא...לעולם. . . ..49 ניפלוג ולישנא בדידי . . . . . . . . . . . . . . . . .. . .50 תסתיים. . . . . . . . . . . . . . . . . . . . . .. . . . .51 מנלן. . . . . . . . . . . . . . . . . . . . .. . . . . . .52 הכי השתה . . . . . . . . . . . . . . .. . . . . .  . . . .52 ולטעמיך  . . . . . . . . . . . . . . . . . . . . . . . .  53 קא פסיק ותני  . . . . . . . . . . . . . . . . . . . . .. .54 אמאי לא . . . . . . . . . . . . . . . . . . . . . . . .. .54 לא שנא............ולא שנא.... . . . . . . . . . . . . .. .55
 9 The Thirteen Rules by which the Torah is expounded           56 
56 1.  קל וחומר...אינו דין...איכא למיפרך...יוכיח . . . . .  . 1.  לא ראי זה כראי זה ולא ראי זה כראי זה...הצד השוה שבהן .57 2.  גזרה שוה. . . . . . . . . . . . . . . . . . . . . .. .58 2.  היקש. . . . . . . . . . . . . . . . . . . . . . .  . .58 3.  בנין אב . . . . . . . . . . . . . . . . . . . . . .. .58 3.  מה מצינו. . . . . . . . . . . . . . . . . . . . . .. .58 4.  כלל ופרט. . . . . . . . . . . . . . . . . . . . . .. .59 5.  פרט  וכלל . . . . . . . . . . . . . . . . . . . . .. .59 6.  כלל ופרט וכלל . . . . . . . . . . . . . . . . . .  . .60 רבוי ומיעוט . . . . . . . . . . . . . . . . . . . .. .61 מיעוט  ורבוי. . . . . . . . . . . . . . . . . . . .. .61 רבוי ומיעוט ורבוי . . . . . . . . . . . . . . . . .. .62 7.  כלל שהוא צריך לפרט  ופרט שהוא צריך לכלל . . . . . .. .63 8.  כל דבר שהיה בכלל ויצא מן הכלל ללמד לא ללמד על עצמו יצא אלא ללמד על הכלל כלו יצא. . . . . . . . .63 9.  כל דבר שהיה בכלל ויצא לטעון טעון אחר שהוא כענינו יצא להקל ולא להחמיר. . . . . . . . . . . . . .63 10. כל דבר שהיה בכלל ויצא לטעון טעון אחר שלא כענינו יצא להקל ולהחמיר. . . .64 11. כל דבר שהיה בכלל ויצא לדון בדבר החדש אי אתה יכול להחזירו לכללועד שיחזירנו הכתוב לכללו בפירוש. . . . .64 12. דבר הלמד מענינו   ודבר הלומד מסופו. . . . . . . . .  .65 13. שני כתובים המכחישים זה את זה עד שיבוא הכתוב השלישי ויכריע ביניהם. . . .65Failure . . . . . . . . . . . . . . . . . . . . . . . . . . .66 
Part 4   Sample Sugyos  . . . . . . . . . . . . . . . . . . .67 
68 סוכה כט:  . . . . . . . . . . . . . . . . .  . . . . . . . . סוכה ל.   . . . . . . . . . . . . . . . . .  . . . . . . . .72 סוכה לא:  . . . . . . . . . . . . . . . . .  . . . . . . . .76 סוכה לא.  . . . . . . . . . . . . . . . . .  . . . . . . . .80 סוכה לא:  . . . . . . . . . . . . . . . . .  . . . . . . . .84 ב"ב ב:    . . . . . . . . . . . . . . . . .  . . . . . . . .88 ב"ב ב:    . . . . . . . . . . . . . . . . .  . . . . . . . .92 סוכה לג.  . . . . . . . . . . . . . . . . .  . . . . . . . .96 קידושין ג:  . . . . . . . . . . . . . . . .  . . . . . . . .100 סוכה לב.  . . . . . . . . . . . . . . . . .  . . . . . . . .104 סוכה לג:  . . . . . . . . . . . . . . . . .  . . . . . . . .108 סוכה לד.  . . . . . . . . . . . . . . . . .  . . . . . . . .112 כתובות ב: . . . . . . . . . . . . . . . . .  . . . . . . . .116 סוכה לה.  . . . . . . . . . . . . . . . . .  . . . . . . . .120
Dictionary. . . . .. . . . . . . . . . . . . . . . . . . . .122 
Part 5   Some general guidelines from  127 . .  ספר הליכות עולם 
Appendix - The importance of knowing history  . . . . . . . 131 
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . 133 
  10  .H: The First Levels           Part 1          Reading the Gemora  .H:  .H:  .F:  .F:  .F:...$$$... 

Part   1 

T H E   B A S I C   L E V E L S   O F 

R E A D I N G   T H E 

G E M O R A 
  11 THE FIRST STEPS 

Step 1   See what the general topic of the sugya is 

                      The Mishna                    סוכה כט:                                                                          A stolen and a dry lulav are       לולב הגזול והיבש פסול         invalid (for use on Succos as one of the four species)         

Step 2   Read through the text 3 or 4 times. 

 קא פסיקגמ'  ותני לא שנא ביו"ט ראשון ולא שנא ביום טוב שני בשלמא  יבש  הדר בעינן  וליכא אלא  גזול  בשלמא יום טוב רשאון דכתיב לכם משלכם     אלא  ביום טוב שני אמאי לא  א"ר יוחנן משום רבי שמעון בן יוחי משום  דהוה  ליה   מצוה  הבאה  בעבירה

Step 4   Look for the KEY WORDS 

 קא פסיקגמ'  ותני  לא שנא  ביו"ט ראשון  ולא שנא  ביום טוב שני  בשלמא   יבש  הדר בעינן   וליכא  אלא   גזול   בשלמא  יום טוב רשאון דכתיב לכם משלכם      אלא   ביום טוב שני  אמאי  לא   א"ר יוחנן משום רבי שמעון בן יוחי משום   דהוה  ליה   מצוה  הבאה  בעבירה

  12 Step 5   Divide the text into phrases 

 קא פסיקגמ'  ולא שנא ביום  לא שנא ביו"ט ראשון   ותני     וליכא     הדר בעינן     בשלמא   יבש    טוב שני  דכתיב   בשלמא  יום טוב רשאון   גזול   אלא    אמאי   ביום טוב שני     אלא    משלכם    לכם   א"ר יוחנן משום רבי שמעון בן יוחי  לא    מצוה  הבאה  בעבירה  משום   דהוה  ליה 

Step 6   Understand each phrase (Unpack the text) 
   קא פסיק ותניגמ'  לא שנא ביו"ט ראשון ולא שנא ביום טוב שני בשלמא   יבש הדר בעינן וליכא  אלא  גזול בשלמא  יום טוב רשאון דכתיב לכם משלכם אלא  ביום טוב שני אמאי לא   א"ר יוחנן משום רבי שמעון בן יוחי משום   דהוה  ליה מצוה  הבאה  בעבירה
  13 UNPACKING THE TEXT 
You will not be able to understand the Gemora simply by reading through the Gemora as if it is a textbook. We must understand the Mishna and Gemora in the way the Tannaim and Amoraim want us to understand it. So, the Gemora must first be  unpacked  to reconstitute the Oral Law and then we study that reconstituted Oral Law. This means that we must read the text according to the idiomatic meaning. On the other hand, we need to know the literal meaning of the words as well. 
Firstly,  because it is easier to remember idiomatic meanings if we know the literal meaning. 
Secondly, because sometimes the words are used literally. 
Therefore we need to know both the literal and the idiomatic meanings of the text. 
For example, 
 נפקא מינה means idiomatically - The difference is ....... a   הנפק   is a document issued by  בית דין  פוק חזו  means idiomatically - Go and see for yourself! 
If you do not know the literal meanings of these three examples, then you will have to remember them as isolated items. However, if you know that the word פוק is Aramaic for "Go out", then you will be able to see how the idiomatic meanings are derived from the literal meanings. 
 נפקא מינה  means literally - "Goes out from it" = "The difference between them" 
a    הנפק   is a document which goes out of  בית דין
  פוק חזו   means literally - "Go out!  Look!" = "Go and see for yourself!"   14            Literal meaning              גמרא   Idiomatic meaning     surely (a word to denote certainty)  קא     The Mishna decides,                        decide                               פסיק                          and                                  ... ו    and we learn:                            learn                                תני                           Aramaic equivalent of - שני learn                                 the ש of the Hebrew word is changed                               to ת in Aramaic                                                    no/not                               לא     There is no          difference whether    difference                           שנא                           in/regarding                         ... ב  it is the first day  of Yom Tov            good day                             יו"ט                         יו"ט  is  shortened form of   יום טוב                                                    first                                ראשון                        and                                  ... ו   And there is no      difference whether   no                                   לא      it is the second     day of Yom Tov       difference                           שנא                                               in/regarding                         ... ב                                             day                                  יום                                               good                                 טוב                                               second                               שני                           granted/agreed                       בשלמא  Granted, that that   is the halocho        dry                                  יבש    regarding when the                                                lulav is dry          beauty                               הדר    Because it needs to  be beautiful          we need                              בעינן                        = בעי require                                                      and                                  ... ו  and it is not        (because it is dry)   there isn't                          ליכא                         but                                  אלא    But regarding when   it is stolen          stolen   = גזל   steal               גזול                         granted/agreed                       בשלמא  Granted, that        that is the halacha   day                                  יום    on the first day     of Yom-tov            good                                 טוב                           15             Literal meaning              גמרא   Idiomatic meaning     first                                ראשון                         that                                 ... ד   because it is        written  "yours"     it is written                        כתיב                                              to you                               לכם                           from                                 ... מ     it has to            belong to you.     of                                   ... ש                                             yours                                לכם                           but                                  אלא    But on the second    day of Yom-tov        regarding                            ... ב                                             day                                  יום                                               good                                 טוב                                               second                               שני                           why                                  אמאי    why should it not    be alright?          no/not                               לא                            Said                                 אמר     Rebbi Yochanan       said in              Rebbi                                רבי     the name of          Rebbi Shimon         Yochanan                             יוחנן   ben Yochai                                in the name of                       משום                                              Rebbi                                רבי                                               Shimon                               שמעון                                             the son of                           בן                                                Yochai                               יוחי                          Because                              משום    Because it is                             it is                                דהוה                                              to him                               ליה                           a mitzva                             מצוה    a mitzva which       comes through        which comes                          הבאה    a sin                                     through                              ... ב                                             a sin                                עבירה                       
 16 After we have worked out the idiomatic meaning of the text, we must now put it all together to understand the basic meaning of the sugya 
 We learnt in the Mishna 
 ל ו ל ב   ה ג ז ו ל   ו ה י ב ש   פ ס ו ל
A stolen and a dry lulav are unsuitable 
 So, regarding the unsuitability of these lulavim, 
 ק א   פ ס י ק    ו ת נ י
The Mishna decides, and we learn 
 Since the Mishna does not stipulate any particular day   we must assume that 
 ל א    ש נ א
There is no difference whether 
 ב י ו " ט    ר א ש ו ן
it is the first day of Yom Tov  when it is a mitzva of the Torah 
 ו ל א   ש נ א   ב י ו ם    ט ו ב   ש נ י
And there is no difference whether it is the second day of Yom Tov  when it is a mitzva of the Rabbonim 

 Regarding this fact that the Mishna applies the halacha to both   days 
 ב ש ל מ א    י ב ש
Granted,  that this should be the halacha regarding when the lulav is dry because...  
 ה ד ר    ב ע י נ ן
it needs to be beautiful  both on the day when the mitzva is from the Torah    and on the days when it is a mitzva of the Rabbonim  
 ו ל י כ א
and it is not  beautiful because it is dry 
 So I can understand why it is not suitable on both days  
 א ל א    ג ז ו ל
But regarding when it is stolen 
( remembering that a thief does not attain ownership of the object   he steals simply by his stealing it) 
  17  ב ש ל מ א
Granted,  that its   unsuitability is the halacha  
 י ו ם  ט ו ב  ר א ש ו ן
on the first day of Yom-tov 
 because then the mitzva is from the Torah  
 ד כ ת י ב    ל כ ם
because in the Torah it is written "yours"  and from this we learn that  
 מ ש ל כ ם
it has to belong to you  and the stolen lulav does not belong to the thief  
 א ל א    ב י ו ם    ט ו ב    ש נ י
But on the second day of Yom-tov,  when the mitzva is from the Rabbonim  
!? א מ א י    ל א 
why should it not  be alright  ? ! 

 א " ר   י ו ח נ ן   מ ש ו ם   ר ב י   ש מ ע ו ן   ב ן   י ו ח י
Rabbi Yochanan said in the name of Rabbi Shimon ben Yochai 
 מ ש ו ם   ד ה ו ה   ל י ה   מ צ ו ה   ה ב א ה   ב ע ב י ר ה
Because it will then be a mitzva which came through the person doing a sin. 

Note how the words of the text act as as a skeleton around which the intended meaning of the sugya is built up. 
When you go to a shiur, listen to how the Maggid Shiur translates words and phrases idiomatically. 
When you write the translations of words down in your notebook, try to write down both the literal translations and the idiomatic translations. 
  18 BUILDING UP A VOCABULARY 
You can build-up your vocabulary by writing down all new words in a special notebook. 
This will then become your own, personal dictionary in which you translate words as your rebbeim have explained them. 
Include prefixes, because many prefixes have several possible meanings. 

 .R:C  א                                יdry ...............    יבש      but................ אלא  day ...............    יום      why................ אמאי 
 ב                                לno  ...............    לא       by day............. ביום yours ............    לכם       we need........... בעינן granted........... בשלמא  מbecause........... ג                   משום in the name of....    משום      stolen............. גזול from yours.......    משלכם      introducing Gemora.. גמ'.
 ד                                פdecide ...........    פסיק      as it is written.. דכתיב 
 ה                                קsurely .............    קא      beauty............. הדר  
 ו                                רfirst............    ראשון.     and there isn't.. וליכא  permission ......    רשאון      and we have........ ותני learnt in the            ש            Mishna difference ........ שנא second ............ ט                    שני good................ טוב  Prefixes  because.... ב.regarding.. ב.on......... ב.that....... ד.and........ ו.from....... מ.of......... ש.
  19  .H: The First Levels        Part 2       Understanding the Gemora  .H:  .H:  .H:  .F:  .F:  .F:  .F:...$$$... 
Part   2 

The Basic Stages of 
Understanding the 
Gemora 

  20  .R:F L E T   U S   H A V E   A   C O N V E R S A T I O N  
Basically, the Gemora is made up of many conversations between Tannaim and between Amoraim, so let us spend a few moments thinking about the nature of a conversation. 
If you tell me something and I respond to what you said, we are having a conversation. I might say something back to you, I might give a smile of agreement or a frown and grunt of disagreement and you might then respond back to me, or continue with what you were saying. If I do not respond at all, we are not conversing - you are narrating and I am only listening. 
There is only one reason why you should want to tell me something. That is because you think that I do not already know what you want to tell me. (Of course, here we are discussing purely intellectual discussions like those of the Gemora!)  This means that every statement you make must contain information that you think I do not now know. 
For example, you might want to tell me a fact that you think I do not know. So, the new information will be that fact. Or you might want to tell me that I am making a mistake. So, the new information will be that what I think is correct is really incorrect. Or you might want to reassure me that something I am not sure about is really correct. So, the new information will be to tell me that the element of doubt I have is not justified. 
My response to your statement will be the result of my reaction to the new information. Similarly, your reply to my response will depend upon how justified you think it is. 
We can therefore break down a conversation into stages of discussion. 
The first stage is the basic statement you made. The second stage is my response to your statement. The third stage is your reply to my response. 
If discussion of that statement continues, the conversation can comprise further levels - four, five, etc. as the discussion ranges back and forth between us. 
Intensive analysis of conversation is the topic of Book 5 in the  Breakthrough Series - Breakthrough To Thinking For Yourself  which is based on the RAMCHAL's sefer .דרך תבונות Now, we are concerned with the basic stages of analysis and organizing information into a clearly-understandable sequence. 
Let me now introduce the two heroes of this book, Reuven and Shimon. They are both long-time friends and talmidim in the same Yeshiva. Reuven is forever looking for an excuse to go swimming. Shimon feels that it is his life's duty to restrain Reuven's impulses. Being both highly trained in the eclectic intellectual rigours of Gemora, Shimon knows that sentimental, subjective appeals are pointless. They will be subjected to Reuven's razor- sharp analysis and unceremoniously ripped to shreds. He can hope for success only if he uses indisputable authorities coupled with  21 cast-iron, irrefutable logic. 
In the Yeshiva are two major authorities, the Rosh Yeshiva and the Mashgiach. Both are great Torah Sages whose views are honored and respected by all, including each other. Neither one would like to contradict the other, but they do have their own opinions, though the Mashgiach would be the first to insist that the Rosh Yeshiva is the ultimate authority - what the Rosh Yeshiva says goes! 
Of course, when considering these discussions, our own views of the virtues of swimming are irrelevant. We are here only to consider the merits of the arguments. Reuven feels they should print waterproof Gemoras so that he can learn while snorkling. Shimon believes everything has its time and place - but he feels that there's not much time or place for swimming!  Let us see who puts up the better argument! 
  22 C L E A R I N G   T H E   F O G   
Before we enter the fray of the arguments, we should spend a few moments considering the tools we are going to use - words and sentences. 
In order to understand what a person is really saying, we must - understand what he is really saying! That might sound obvious - but, like many obvious facts, it is often overlooked. Let us look into this matter a bit deeper. 
To understand what a person is saying we must :-     First  - hear what he is saying             Second - understand what he is saying     The first requirement is quite simple - we must determine exactly what he said. 
The second requirement is more demanding. 
We must first determine what he is talking about. Then we must determine what he is saying about it 
The first part of the statement is called the  subject  of the statement. 
The second part of the statement is called the  predicate  of the statement. 
Accurate analysis requires clear and careful thinking. 
You must listen to  exactly  what is being said. 
For example, the Mishna says, 
    "A stolen and a dry lulav are posul"     
The Mishna is telling us about a stolen and a dry lulav, so, 
    The  subject  of the sentence is a stolen and a dry lulav     
The Mishna is telling that this type of lulav is posul, so 
    The  predicate  of the sentence is that it is posul     
      The  predicate  is what the sentence is telling                                                                               us about the  subject.                    
  23 If the Mishna would have said, "A man may not use a stolen or dry lulav." 
the subject   would be - a man and the predicate would be - that he may not use a stolen or dry lulav 
At first glance, there seems to be no difference between the two texts - both ban use of a stolen and dry lulav. But closer analysis will show you that there is a major difference between the two. 
The subject of the second text is - a man. 
Therefore, it does not apply to a woman or child. 
Therefore, we could deduce from the second text that a woman or child may use a stolen or dry lulav. 
But the subject of the real text of the Mishna is - a stolen or dry lulav. 
The Mishna says that it is posul, without limitation as to who wants to use it. 
Therefore, we deduce from the Mishna that such a lulav is not suitable for anybody. 
Therefore, no-one may use such a lulav. 
 .R:F     Clear thinking requires precise definitions.      .R:F 
  24 F I R S T   S T A G E   
 .R:F  STATEMENT        Reuven says, "You may go swimming."      .R:F 

Subject          Reuven is telling us what YOU may do 
Reuven says, "YOU may go swimming." 
So, YOU are the subject 

Topic         Reuven is talking about GOING SWIMMING 

Predicate          Reuven is telling us about you, 
Reuven says, "You MAY GO SWIMMING." 
So, the predicate is        may go swimming 

Inference     Reuven must be assuming that we think that you MAY NOT go swimming 

New information   Reuven is informing us that you MAY go swimming 

But the statement omits information, much of which we must know before we may act on it! 

Scope                      When is swimming permitted? Where is swimming permitted? What type of swimming is permitted? 
The fact that Reuven did not mention any limitations implies that there are NO limitations. 

Authority                          Who is Reuven? How reliable is he? What is the basis for his statement? What is his authority to make such a statement? 

The Real Message                 Reuven is telling us:- 
You may go swimming, wherever you like, whenever you like and however you like. 
  25 F I R S T   S T A G E    

                      The Mishna                    סוכה כט:                                                                          A stolen and a dry lulav are       לולב הגזול והיבש פסול         invalid (for use on Succos as one of the four species)         

 STATEMENT  -   The Mishna says," A stolen and a dry lulav are invalid."    
Subject      The Mishna is telling us about a stolen and a dry lulav 
   A STOLEN AND A DRY LULAV are invalid."   
Topic        Factors which make a lulav invalid for use on Succos 

Predicate    The Mishna is telling us that such a lulav is invalid 
   A stolen and a dry lulav ARE INVALID."   
Inference    The Mishna is assuming that we thought that you MAY use a stolen or a dry lulav on Succos 

  26 New information    The Mishna is telling us that you may NOT use a stolen or a dry lulav on Succos 
Scope              The Mishna does not specify anyone, so it applies to everyone - 
 No-one may use a stolen or dry lulav  
The Mishna does not specify any time within Succos, so it applies to all Succos - 
 Such a lulav is always invalid  

Authority          The Mishna does not say whose opinion it is, so its authority is that of a  stam  (nameless) Mishna 

The Real Message   The Mishna is telling us:- 
a stolen lulav and a dry lulav are unfit for use by anyone, throughout the whole of Succos. 
  27 S E C O N D   S T A G E  
   Our reaction to the Statement    
Following this statement, we can: 
1.  Ask more details  -   When can we go swimming? 
e.g.                   היכי דמי - הכי במאי עסקינן                 
2.  Agree with it     -   Okay! I'm going. 

3.  Disagree with it  -   You cannot be correct!  e.g.                       מיתיבי - מתקיף ליה                     
4.  Doubt its correctness -  How can that be correct?  e.g.                        רמינהו - אמאי לא                      

We can agree with it by: 
i.  Our acting according to the statement ii. Bring a proof to it 
We can disagree with it by: 
i. Agreeing that it is basically correct, but showing that it does not apply now 
e.g.                    That was true when there were lifeguards.   Now, there aren't any! 
ii.   Showing that the statement is wrong 
  28 We can show that a statement is wrong by: 
a. Showing that it contradicts a superiour authority 
e.g.            The Rosh Yeshiva said that we cannot go swimming!  
b. Proving that it is not logical 

We can doubt its correctness, because: 
a.  It contradicts a statement of equal authority - 
e.g.      But Shimon said that I cannot go swimming  
b.  The statement itself is not clear 
The statement itself might not be clear because: 
i.    It is ambiguous - can be read in different ways resulting in different meanings ii.   One part of the statement contradicts a different part of the statement iii.  The statement does not seem to be completely logical iv.   It is too obvious 
  29 S E C O N D   S T A G E   
 .R:F    The Gemora's reaction to the Mishna    
Following this Mishna, the Gemora  makes a  דיוק

 קא פסיקגמ'  ותני לא שנא ביו"ט ראשון ולא שנא ביום טוב שני
 קא פסיק ותני The Mishna does not differentiate between the first day of Yom Tov ( when the mitzva is from the Torah ) and the second day of Yom Tov  when the Mitzva is Rabbinical . 
Therefore, we should assume that the halacha of the Mishna applies to both days. 
Therefore we should assume that the Mishna really means to say that a stolen and a dry lulav are not suitable for the first and second days of Succos 
Regarding this ,דיוק the Gemora:       4.  Doubts its correctness 
 בשלמא  יבש  הדר בעינן  וליכא אלא  גזול  בשלמא יום טוב רשאון דכתיב לכם משלכם     אלא  ביום טוב שני אמאי לא

  30  בשלמא I can understand why a  dry  lulav is unfit, because the   lulav  must be beautiful,  and a dried-out lulav  is not  beautiful.  
אלא But  the Mishna's opinion regarding a  stolen  lulav does not   seem to be reasonable!  
בשלמא I can understand why a stolen lulav is unfit for use on the first day,  because on the first day, the obligation is from the   Torah  and the Torah says that it must be yours  - not stolen . 
אלא But on the second day,  when the obligation is only   Rabbinical ,   אמאי לא what is wrong with using a stolen lulav?  

The Gemora doubts its correctness, because: 
b.  According to your דיוק the Mishna itself is not clear 

The  דיוק  itself is not clear because: 
iii. It does not seem logical 
 Why should a stolen lulav not be suitable   on the second day, when the obligation is    Rabbinical?  
  31 T H I R D   S T A G E   
    Reuven's response     
1.  Supply more details 2.  Counter the disagreements 3.  Prove correctness of his original statement 

If we disagreed with it by agreeing that it is basically correct, but showing that it does not apply now 
Reuven can explain that, despite the difference, it does apply now. 

If we disagreed with it by showing that the statement is wrong by a.  Showing that it contradicts a superior authority 
Then Reuven can either show that the superior authority is referring to a different circumstance 
or   show that he has an equal or even higher authority behind him. 

If we disagreed with it by b.  Proving that it is not logical 
Then Reuven can explain himself to show that his statement is logical or that there is a flaw in the argument against him. 
  32 If we we doubted its correctness, because a. it contradicts a statement of equal authority 
Then Reuven can show us that either his statement is backed by a superior authority or the other statement is referring to a different circumstance 
If we we doubted its correctness, because b.  The statement itself does not seem to be clear because 
i.   It is ambiguous - can be read in different ways resulting in different meanings, or ii.  one part of the statement contradicts a different part of the statement, iii. or it does not make sense at all iv.  or it is too obvious 
Then Reuven can explain his statement 
Or, Reuven can respond by disproving Shimon's proof or by showing that Shimon's logic is not correct 
By pushing off Shimon's attack, Reuven does not thereby PROVE that he is correct, because he MIGHT be wrong for a different reason. 
  33 T H I R D   S T A G E   
    The Gemora's response     
1.  Supply more details 

We doubted the דיוק 's correctness, because 
b.  The Mishna itself would not then seem to be clear because 
iii. it would not be logical. 
So Rabbi Yochnan quotes Rabbi Shimon ben Yochai, who supplies new information:- 
 .R:F  א"ר יוחנן משום רבי שמעון בן יוחי משום  דהוה  ליה   מצוה  הבאה  בעבירה
 .R:F We assumed that the fitness of a lulav depended only upon whether or not it satsfied the requirements of the Torah regarding the actual lulav and it ownership. Since the requirement of ownership only applies to the first day, logically, a stolen lulav should be permitted on the second day. 
However, Rabbi Shimon ben Yochai tells us there is another requirement which applies to the performance of all mitzvos. 
  34 A stolen lulav is unfit for use on the second day because performing the mitzva with a stolen lulav is performing a mitzva through doing a sin. 
If the lulav would not have been stolen, the thief could not have used it! 
   And a mitzva which is performed through an avaira             is not counted as being a mitzva!            
Therefore, if a person tries to perform the mitzva of lulav with a stolen lulav any time during Succos, his actions will not be regarded as a mitzva and he must still fulfil his obligation with a suitable lulav. 

  35 M A K I N G   A   S U M M A R Y   
There are five basic ways to make a concise summary: 
1. Classified chart 2. Structured Walkthrough 3. Flowchart 4. Flashcard 5. Notebook 
Look at the examples in the following pages. 
You might find one almost unintelligable, whereas another might be very clear. 
Show them to you friend and see how he reacts to them. 
He might react completely differently to you. 
This not a question of one person being right and the other being wrong. 
People are different. 
People think in different ways. 
If you do not like any of these diagrams, try to devise your own way to summarize the information on these previous three pages. 
Most benefit is gained from  making  the summary. 
It forces you to organize information and clarify each part. 
After you have made your summary, you can use it to refresh your memory. 
But do not be surprised if your friend cannot understand it at all. 
  36 C L A S S I F I E D  C H A R T  

When you compile a Classified Chart, you first must classify the information into groups of  similar  items. 
When similar items are grouped together, you can see the differences between them. 
For example, we can group together all the stages, as follows: 
  STAGE       1           2          3         NAME     Statement   Reaction   Response    
Then we can classify the reactions according to the degree of agreement with the statement, as follows: 
      FOR          AGAINST        NOT SURE         NEUTRAL           Agree with   Disagree with    Doubt its     Ask more details        it             it         correctness                        
Likewise, we can continue to catagorize the various reactions and then continue with the responses. 
  37 Now, let us chart the times when we can go swimming, according to what people say is the opinion of the Rosh Yeshiva and the Mashgiach. 
The Rosh Yeshiva is reported to have said that we can only go swimming during Vacation. 
The Mashgiach is reported to have said that we can also go during lunch-break. 

 .R:C 
‑                             ‑ ‑                                                 Time of day                       ‑ ‑                              ‑ ‑                                  Seder          Lunch-break         Vacation      ‑ ‑‑ ‑                                                                                   ‑ ‑               Rosh Yeshiva    Swimming is       Swimming is        Swimming is    ‑ ‑                  says          Forbidden         Forbidden          Permitted     ‑ ‑                                                                                   ‑ ‑  Authority  ‑ ‑                                                                                   ‑ ‑               Mashgiach       Swimming is       Swimming is        Swimming is    ‑ ‑                 says           Forbidden         Permitted          Permitted     ‑ ‑                                                                                   ‑ ‑‑ 
  38  .R:F Classified Charts of the Sugya we learnt above 
         Torah Requirements            מ ש ל כ ם          ה ד ר        שלך אבל לא גזל        לח        כשר            גזל            יבש       פסול    

    Type of Obligation         Mitzva of the Torah      יו"ט  ראשון            Day       Mitzva of the Rabbonim   יו"ט   שני             

           State of Lulav                  גזל            יבש              posul          posul       יו"ט  ראשון               Day        why posul ?       posul       יו"ט   שני              

 .R:F   39 Do you like these Charts? 
Do you find that they make the topic clearer? 
When I first made them, I enjoyed making them and making them helped me to organize my understanding of the relationships between the various halachos. 
Now that some time has elapsed since I last looked at them, I find that, at first sight, they are confusing. But when I study them for a while, I can remember the subject much better than I could from just trying to remember it purely from memory. 

A chart is a tool to help you. You will be able to make some topics clearer with one type of chart and some topics clearer with other types of charts. 
You might prefer one type of chart and your friend might prefer a different type. 
It's not a question of being right or wrong. 
It is a question of what is more useful to you to help you learn, understand and remember. 
  40  S T R U C T U R E D    W A L K T H R O U G H  
A structured walkthrough is like a guided tour of the argument. Each part is mapped out so that you can see the relationship of one part to the other. 
For example, we can map out the three stages like this: 
 .R:F  1 - Statement STAGES  2 - Reaction  3 - Response 

Then, we can map out the reactions, like this: 
 For REACTIONS  Against  Not Sure  Neutral 

Then, we can combine them, like this: 
 1 - Statement         For STAGES  2 - Reaction  Against  3 - Response          Not Sure  Neutral 
Likewise, you can continue to map out the various reactions in greater detail and then continue with the responses. Have a look at the chart opposite. See if you agree with it and then try to make one more to your liking. 
  41 Let us now take a look at the following conversation. 
Reuven:  The Rosh Yeshiva said that I can go swimming during   lunch-break today.  
Shimon:  But he just told us that we may go swimming only during   vacation!  
Reuven:  Right, but I showed him a letter I got from the doctor   which says that I need the exercise.   .R:C 
1                       2                           3                        4                                                             Reuven                  Shimon  > therefore, by implication         Reuven                                                                                                                  V                                                         Rosh Yeshiva            Rosh Yeshiva                Rosh Yeshiva             Rosh Yeshiva         says                    says                        says                     says                                                                       Lunch-break              Vacation                   Lunch-break              Lunch-break                                                                        Swimming               Swimming                     Swimming          without      with          is                     is                          not             a note      a note      Permitted              Permitted                    Permitted        swimming    swimming                                       IS NOT        IS       permitted   permitted      42  .R:F Structured Walkthrough of the Sugya we learnt above  .R:C 1       קא פסיק ותני לא שנא ביו"ט ראשון   ולא שנא ביום טוב שני                                  3                     2                                     אלא                                   בשלמא                                                                        גזול                                    יבש                                                5          4                                      הדר בעינןוליכא                                    אלא                  בשלמא                              ביום טוב שני           יום טוב ראשון                          אמאי לא              דכתיב "לכם"                 משלכם   
7                                                     6                            א"ר יוחנן        משום דהוה ליה      מצוה הבאה בעבירה                       משום רבי שמעון בן יוחי   . R:F If you do not like this chart, do not be surprised - some people like it and some don't. Try to make your own! 
  43 F L O W C H A R T  
A flowchart is the most complex of the three types, but it tells more about the argument than the others. First, divide the text into units of discussion, e.g. by marking the text with pencil- marks, as in  The First Steps (page 8).  
The size if each unit depends on its meaning. Sometimes, a single word is a unit. Sometimes, several lines of text is just one unit. After you have divided up the text into units, you should try to decide what each unit does. Does it just say a statement? Does it ask a question? Does it solve a problem?  What does it do? 
Once you have decided what each unit does, you should try to see to what the unit refers. Sometimes, the units just go in a straight sequence, each relating to the previous. Sometimes, a unit might refer back to a phrase mentioned way back in the discussion. In a long, complicated sugya, a question might go back to something said several pages before. 
After you have worked what each part of the sugya is doing, you can start to draw your flowchart. In the flowchart, each unit is enclosed in a separate box and the boxes are linked together by lines to show how they relate to each other. 
You can give each type of unit a distinctive type of box and you can give each type of relationship a distinctive type of line or arrow. The more the different types of boxes and lines you use, the more information you put into the diagram. But, on the other hand, the more variations you include, the harder it is to make the diagram and the more confusing it can look. 
I have found that I can make flowcharts of most sugyas using only the following catagories. 

  44  .R:F A regular phrase is enclosed in      a single-line box, like this........               

A special phrase, such as a key word or a quote from a Mishna, is enclosed in a double-line box,    like this...........................               

Phrases which follow each other in simple sequence are connected              by a single line, like this........                             

If one phrase disagrees with, or attacks, another phrase, then the line is tipped with an arrow directed at the attacked phrase,          like this .........................        >                  

If one phrase disagrees with the relevance of another phrase (though agreeing with the truth of the phrase itself) then the arrow attacks the line which indicates that the phrase IS relevant, like this ....                                                      ^                      
  45  .R:F Let us consider the following argument: 
 .R:C Shimon says,    "We can go swimming." "But the Rosh Yeshiva said swimming is forbidden!" 
Reuven replies, "The Rosh Yeshiva was referring to swimming during seder, but I was talking about going during lunch-break" 
Reuven               Shimon   We can go swimming   <    But the Rosh Yeshiva            ^           said swimming is forbidden!                        Reuven             The Rosh Yeshiva was talking                about going swimming during seder,   <   but I was talking about going            during lunch-break"               
 .R:F Note that Shimon's attack is directly on Reuven's statement - Shimon says that Reuven is wrong! 
But Reuven agrees to what Shimon said. 
His defense is not to say that Shimon's statement is wrong - only that it is misapplied now. 
So, Reuven's defence is to attack the relevance of Shimon's quotation to his first statement. 
  46 Flowchart of the Sugya we learnt above  .R:F                                                        Phrases........  גזול        Path of       >                           discussion                                                                          Key words ....... אלא        Attack/                 
                         Disagreememnt                                       ? קא פסיק ותני< לא שנא ביו"ט ראשון   | ( attack )    ולא שנא ביום טוב שני                |                 |                             | >                           |                                                            |                                 |         בשלמאיבשהדר בעינןוליכא  |                                 |             |            |                                                                        |                     |    אלאגזולבשלמאיום טוב ראשוןדכתיב "לכם"משלכם  |                     |     |    |                                              |                    אלאביום טוב שניאמאי לא   
                ^| ת  ( ‑refutation of attack‑ ) 
|                                                   |                     א"ר יוחנן          משום רבי שמעון בן יוחי< משום דהוה ליה    מצוה הבאה בעבירה      
          47  . R:F F L A S H C A R D S 
Flashcards are useful summaries of the sugya which you can carry around with you for quick revision of the sugya. You can also index them and build-up files of sugyas for easy access and future reference. 
 Flashcard  for the Sugya we learnt above 
 .R:F   Page             כט:  58       לולב הגוזל        פרק שלישי      סוכה                                                                                                                                 לולב הגוזל והיבש   משנה                                                                                                                                                       Topic  Types of lulav which cannot be used                                                                                                                                                                                    - דיוק   גמרא p'sul of גוזל ויבש applies to first and second day                                                                                    יבש        is not - הדר so invalidates for both days                                                                                                גזול        is not - לכם so invalidates for first day                                                                                                                        BUT why should it invalidate for second day?                                                                                                                                                                Answer -                        ר' יוחנן משום רבי שמעון בן יוחי                                                                                                                     מצוה הבאה בעבירה -                   48  . R:F I N D E X   C A R D S 
Index cards are similar to flash cards but they are made for specific topics and then kept in file boxes in alphabetical order so that when you want to look up a specific topic, you can find the card on that topic easily. 
For example you can make up files on halachos, key words, lomdos, quotations, etc..  .R:F 

   Halachos                                          הלכות לולב             Topic          Requirements                                              Details                    גמרה            רמב"ם           שו"ע          Must not be dry          בבלי סוכה כט:                                  Must not be stolen       בבלי סוכה כט:                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  
  49   Key words                                          בשלמה. . . . .אלא                   Explanation                            Example                   Differentiation of the Halacha into          בבלי    סוכה כט:              two parts, one part of which seems   reasonable, but the other part                                   קא פסיק   of which does not seem reasonable   ותני לא שנא ביו"ט ראשון ולא שנא ביום                                       טוב שני בשלמא  יבש  הדר בעינן  וליכא                                       אלא  גזול  בשלמא יום טוב רשאון דכתיב                                       לכם משלכם     אלא  ביום טוב שני אמאי                                       לא                                                                                                                                                                                            

  Mussar                                                 מצוה הבאה בעבירה                Explanation                           Example                    It is wrong to do a mitzva if it              בבלי    סוכה כט:             entails doing an avaira.             If he does try to do it, he has the                              קא פסיק   the avairah and he does NOT get the ותני לא שנא ביו"ט ראשון ולא שנא ביום   mitzva.                             טוב שני בשלמא  יבש  הדר בעינן  וליכא                                       אלא  גזול  בשלמא יום טוב רשאון דכתיב                                       לכם משלכם     אלא  ביום טוב שני אמאי                                       לא  א"ר יוחנן משום רבי שמעון בן יוחי                                       משום  דהוה  ליה   מצוה  הבאה  בעבירה                                                                                50  . R:F N O T E B O O K S 
Notebooks are an efficient way to store summaries of entire Mesechtos so that they are always available for quick revisions. 
Number each page of the notebook according to the pages of the Gemora. 
Then, after you have learnt a passage of Gemora, write a short summary on the corresponding page of your notebook. 
When composing the summary, try to imagine that you are teaching someone the main points of that part of the Gemora. 
Formulating the clearest and most concise way to express the sugya will often force you to attain even greater clarity of the Gemora. 
A frequent complaint is that after having learnt a Mesechta (or even just part of a mesechto) it is hard to find time to revise the Gemora in its entirety, in the original format. So, there can be a tendancy to forget what has been learnt. 
This is both wasteful and disenheartening. 
A collection of notebooks will help you keep mesechtos you have learnt in the past continually fresh in your mind. 
  51  .R:C    לולב הגוזל      פרק שלישי         סוכה   ל   58  הישן תחת המטה   פרק שני      סוכה                                                      3. Could have rebuked & didn't                                                             4. Collected & צדקה  didn't give it out                                                                                                                                                 Because of 4 things בע"ב lose money                                                      1. Don't pay workers on time                                                               2. Don't pay workers at all                                                                3. Push their responsibilities onto others                                                 4. Pride                                                                                   and pride is the worst                                                                                                                                                                            פרק שלישי  לולב הגוזל                                                                                                                                                     MISHNA: Lulav                                                                              1. Stolen & dry                                                                            2. Ashaira &             עיר הנידחת                                                        3. Head cut off                                                                            4. Leaves detached and tied back on   פסול                                                 5. Leaves splayed out -                כשר                                                    Rabbi Yehuda - bind them together                                                       6. Tzinai Har Barzel -                 כשר                                                 7. Has 3 tefochim for shaking -        כשר                                                                                                                                            GEMORA:  לולב Stolen and dry - פסול always                                                 Dry -פסול  both days - not              הדר                                                Stolen -פסול  first day - Torah -    משלכם                                                               second day -דרבננן  Why ?פסול                                                Answer:   א"ר יוחנן משום רבי שמעון בן יוחי                                                   משום דהוה ליה מצוה הבאה בעבירה                                                                                                         Question: Why obvious that dry is פסול on                                                  second day (דרבננן) but stolen might be ok?                                                Answer: Tos. רבננן - בעינן were not    גוזר                                                that we need                          משלכם                                                                                               52  . R:F C H O O S I N G   A   M E T H O D 
As we have mentioned several times before, choosing a method of diagraming is a very personal matter which depends on your personality, mood, type of sugya, etc. 
No type of diagram is intrinsically better than the other. 
But usually, some are more useful than others for certain jobs. 

1. Classified chart 
Classified charts are very useful for organizing sugyas in which there are many permutations of a few basic variables - such as the opinions of several Rabbonim regarding one situation, or the halacha of what to do regarding one mitzva in several situations 

2. Structured Walkthrough 
Structured Walkthroughs are particularly useful for seeing the overall picture of a complicated Sugya. 
With practice, you will be able to chart a Walkthrough while you are actually learning a sugya. 
3. Flowchart 
Flowcharts are valuable tools to help you actually work through a long, complicated sugya, perhaps in which the question is not finally clarified until the end of a long introduction. 
If you find that you cannot see your way through a sugya, or if you find that you are stuck on a point and cannot see how to get past it, go back to the beginning of the sugya and try to make either a Structured Walkthrough or a Flowchart.   53 4. Flashcard/Index cards 
Flashcard/Index cards are nice to carry around with you so that you can revise at odd moments. 
They also form a valuable quick-access archives of information if they are filed away in good order. 

5. Notebook 
Notebooks are excellant for continual revision of previously- learnt mesechtos and individual perakim. 

 .R:F                                                  Apart from the long-term benefits           of  these methods,  you will gain           clarity and deeper  understanding           of   the  sugya  just  from   the           discipline   of  organizing   and           clarifying  the sugya in order to           write  it  down as  succintly  as                       possible.                                                                
 .R:F   54 T H E   C L A S S I C   M E T H O D 
After discussing all these sophisticated methods for organizing, clarifying and helping to remember the Gemora, we should not forget the most primary method - saying the Gemora by heart! 

 Say  the  Gemora out aloud.  After  you have learnt a passage  of  Gemora, close the Gemora and try to say it by heart.  Aloud,  say  the  discussion of the Gemora over and over until you can  repeat  the entire sugya clearly.  You should do  this  whenever you have  finished  learning  a Sugya.     This was the  way  the  Talmidei  Chachomim always learnt in the past.  
Rabbi A. Y. Epstien  שליט"א(Mashgiach, Yeshiva Torah Ore, Jerusalem) 

The first time you try to repeat the Gemora, you will probably find that you cannot remember large parts of it. 
Try to remember and if, after a few minutes of thinking, you cannot remember, look back into the Gemora to refresh your memory. 
Eventually, you will be able to repeat the entire sugya, then the whole perek, and eventually, the whole mesechta! 
Learning like this, with a chaverusa, makes it enjoyable. While you try to say the Gemora, he checks you from his Gemora. Then you check him as he tries to remember it. 
This also introduces an element of friendly competition and ensures that you do not inadvertantly omit part of the Gemora because you partner will be checking you from his open Gemora. 
  55 While you are trying to repeat the Gemora, you will probably find that you cannot see the connection between certain parts (even though it seemed clear when you learnt it originally). One of the most important benefits of saying the Gemora by heart is that it helps to isolate points which you really do not understand 100% clearly. 
If the sugya is complicated, you can use one of the previously- described techniques for clarifying is and organizing it in such a way that it will be easier for you to remember. But you should then return to your efforts to memorize the sugya. 
Rather than trying to learn an entire large sugya, it is easier to break it down into small  bites  and then to go back and combine them together. 

 .PR   56  .H: The First Levels        Part 3      Standard Words and Phrases  .H:...  .H:  .H:  .F:  .F:  .F:...  .F:...$$$... 

P A R T   2 

STANDARD WORDS 

AND 

PHRASES 

  57 An important stage in learning through a sugya is recognizing the standard words and phrases of the Gemora. 
These standard words and phrases serve as signposts, indicating the way the discussion is going to develop. 
The exact meanings of standard words and phrases has been the topic of many classic seforim, including some by Rishonom and early Acharonim. However, a valuable accessory to learning how to to learn is for you to make your own dictionary of them. 
As you learn through the Gemora, look out for words or phrases which appear time after time which tell you how the discussion is proceeding or going to proceed. 
For example, the Gemora might say 
...... הכא במאי עסקינן אילימא......    אלא (לאו) ......       לא  לעולם 
If you recognize this standard pattern, then as soon as you see the first few words הכא במאי עסקינן אילימא  you will be ready for the Gemora to tell a first explanation which the Gemora will then refute. Then the Gemora will introduce a second attempt at an explanation introduced by (אלא (לאו which might also be refuted. 
Then the Gemora might return to the original explanation, introduced by .לא  לעולם  Then, the Gemora will have to explain why the original refutation does not deter us from reconsidering that original explanation. 
Preferably, write down these standard words and phrases onto cards which you can file in alphabetical order. With each, write down the literal translation. Then, define the exact function which it plays in the argument and quote the example you found. 
  58 Then, when you meet this phrase again, see how it matches your definition. You might need to modify your original definition to accommodate its use in other places, or you might decide that the word or phrase can actually be used in several different and distinct ways. You will then need to give a clear definition of each use. 
In the following section are descriptions of some common standard words and phrases. Some of them can also be used in other ways to those described. Some of them might be the subject of argument between authorities. 
Use them as a rough guide to making your own list. 
Accustom yourself to isolating the reality of the words - how would you use them in your own discussions? 

  59  .R:F  רומיא
Rebbi. . .raised-up   רבי . . . רמי  And he raised-up        ורמינהי      And they raised-up       ורמינהו     . R:F 
Contradicting a statement by quoting a source of equal authority which gives a different decision to the statement. 

One person uses an authoritative source to prove his opinion. So another person questions the value of that authority by quoting a contradictory source of equal authority. 

Reuven said to Shimon, " I'm going swimming because the Mashgiach   said that we can go swimming."  
Shimon responded, " But the Rosh Yeshiva said that we're not   allowed to go swimming!"  (Note:- Shimon is not himself arguing with Reuven - he is only bewildered by the fact that the Mashgiach contradicted what the Mashgiach is reported to have said!) 

Possible response         ישוב       

Reuven can say, " The Mashgiach was talking about going during   seder, but I asked the Rosh Yeshiva about going during lunch-  break and he said it was okay."  
  60  .R:F                           Analysis                                  .R:F 
1. Reuven implies that it is okay for him to go swimming, "I am going swimming." 
2. Reuven backs-up the statement by quoting an authority, "The Mashgiach said we can go swimming." 
3. Shimon counters by quoting another authority of similar seniority which contradicts and therefore undermines the power of Reuven's back-up, "But the Rosh Yeshiva said that we're not allowed to go swimming!" 
CONCLUSION 
We are now in a quandary. 
We cannot say that Reuven is wrong, because he has the Rosh Yeshiva behind him. 
On the other hand, we would not like to go against the Mashgiach. 
So, we cannot stop Reuven from going swimming, but he cannot convince us that we can go with him. 
There are now several options open. 
i. Reuven can now explain that in fact there is no contradiction between the two authorities. Both are correct, but they apply to different circumstances, and the statement which seems to go against him actually does not apply to him. 
  61 ii. Reuven can try to prove that we do not have to worry about the authority quoted against him, because either 
a. the quotation is not accurate, or b. the statement is wrong,        or c. he is not bound by that authority. 
iii. Reuven has nothing to say about the contradiction 
4. In our case, Reuven explains that in fact there is no contradiction between the two authorities. Both are correct, but they apply to different circumstances, and the statement which seems to go against him actually does not apply to him. 
5. The Mashgiach said that it is okay to go because he was referring to going during lunch-break. 
6. The Rosh Yeshiva said that it is wrong to go because he was talking about going during seder. 
  62  .R:F 1   Reuven               2       I am going The  Mashgiach   We can go <     swimming            said            swimming       :           :