REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Bava Metzia 18
(a) We just proved that the Mishnah in Kesuvos ('Nisarmelah O Nisgarshah,
Bein min ha'Eirusin u'Vein min ha'Nisu'in, Govah es ha'Kol') must be
speaking when the man wrote his betrothed a Kesuvah (even if an Almanah min
ha'Eirusin is not normally entitled to one). In the Beraisa quoted by Rebbi
Chiya bar Ami, a man neither practices Aninus nor does he render himself
Tamei for his betrothed who died, nor vice-versa.
What are the
ramifications of 'Lo Onen Lah'?
(b) What is the difference between the statements 'Lo Onen Lah' and 'Hi Lo
(c) Why does he not inherit her?
(a) Why is there is no proof from the final statement of the Beraisa 'Meis
Hu, Govah Kesuvasah' that an Arusah is entitled to a Kesuvah?
(b) Then what is the Chidush?
(c) Does Abaye ultimately agree that an Arusah is not entitled to a Kesuvah?
(a) On what grounds then does Abaye retract from his objection against Rebbi
Yochanan (that in a place where one writes a Kesuvah, the husband is not
believed to say 'Para'ti', whereas the Mishnah in Kesuvos is speaking in a
place where the Minhag is not to)?
(b) If the husband paid, why did he not take back the Kesuvah and tear it
(c) In that case, why did Beis-Din not make a tear in the Kesuvah and write
on it that they did not tear it because it was Pasul, but to prevent the
woman from claiming a second time?
(a) We have already quoted our Mishnah which discusses someone who finds
Gitei Nashim, Shichrurei Avadim, Daytiki, Matanah and Shovrin. On what
grounds does the Tana rule 'Harei Zeh Lo Yachzir'?
(b) Will the finder be obligated to return these Sh'taros should the
respective debtors admit that they have not paid?
(c) What does the Tana of the Beraisa say about a Sheli'ach who loses the
Get that he is bringing from a man to his wife and which he finds again?
Under which circumstances is the Get Kasher and under which circumstances,
(d) How does the Beraisa now clash with our Mishnah?
(a) To resolve the discrepancy between our Mishnah and the Beraisa, Rabah
establishes the latter in a place where many caravans stop, and our Mishnah,
in a place where they do not.
What difference does it make whether
caravans stop there or not?
(b) What other condition do we also require for the Get to be Pasul?
(c) Why are we forced to say this?
(a) When they found a Get in the vicinity of his Beis-Din, which was written
in Sh'viri on the River Rachis, why did Rav Huna order the finder not to
Answers to questions
(b) Why would he otherwise have ordered the Sh'tar to be returned?
(c) What advance warning did Rav Chisda give Rabah?
(a) Following Rav Chisda's warning, what did Rabah conclude, based on the
following Mishnah 'Kol Ma'aseh Beis-Din ... '?
(b) What do we extrapolate from here regarding Rabah's opinion?
(c) And he ruled accordingly too, because he returned a Get that was found
by the flax-house in Pumbedisa, though we are uncertain whether it was
beside the place where they *sold* flax or where they *soaked* it.
the difference between the two?
(a) Rebbi Zeira asked on the Mishnah (that we quoted earlier) which
distinguishes between a Sheli'ach who finds the Get immediately, and one who
finds it only later, from the Beraisa 'Matza Get Ishah be'Shuk, bi'Z'man
she'ha'Ba'al Modeh Yachzir la'Ishah ... ' (implying even after a long time).
How does Rebbi Zeira resolve this discrepancy?
(b) How would we establish the Beraisa ...
(c) Rabah obviously prefers to ask on the Mishnah in Gitin from our Mishnah
(rather than from a Beraisa).
- ... further to reconcile Rebbi Zeira like Rabah?
- ... assuming Rebbi Zeira argues with Rabah?
What do we say when a Beraisa clashes with a
Mishnah (and cannot be reconciled with it)?
(d) Why did Rebbi Zeira choose to ask from the Beraisa rather than from our
Mishnah? What makes him think that the Beraisa validates the Get even after
a long time any more than our Mishnah, considering that neither of them
specifically mentions a long time?
(a) Assuming that Rebbi Zeira argues with Rabah ...
(b) According to Rebbi Yirmiyah, the Mishnah speaks even if the Sh'tar was
found inside Beis-Din, yet he is far more stringent than Rabah.
- ... in which case do they argue?
- ... what is the basis of their dispute based on the Mishnah 'Kol Ma'aseh Beis-Din Yachzir'?
which circumstances does he permit the return of this Sh'tar?
(c) Then what is the Chidush? Why is it not obvious that in the face of such
testimony, the Sh'tar should be returned?
(a) Rav Ashi establishes the Mishnah when the Sh'tar has a Si'man.
Answers to questions
type of Si'man does he require?
(b) Would he also require such a powerful Si'man on order to return a lost
(c) Then why the difference?
(d) On what grounds are the Rabbanan more lenient with regard to Mamon in