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 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 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'
  8 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
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 9  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