ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Gitin 48
GITIN 48 - sponsored by Harav Ari Bergmann of Lawrence, N.Y., out of love
for Torah and those who study it.
(a) In a second Machlokes, Rebbi Yochanan obligates the purchaser of a field
during the time that the Yovel functioned to bring Bikurim and to read the
Parshah, whereas Resh Lakish exempts him from reading the Parshah (following
exactly the same reasoning as they did in the previous Machlokes, when the
purchase was made at a time when the Yovel did not apply).
(b) They need to repeat the same Machlokes twice - because had they only
1. ... in the latter case - we would have thought that that is where Resh
Lakish exempts him from reading, because knowing that Yovel does not allow a
Kinyan ha'Guf on the field, the purchaser did not have in mind to buy more
than the fruit, but in the former case, where he thinks that he has bought
the field itself for ten years, perhaps he will agree with Rebbi Rebbi
(c) Resh Lakish establish the Beraisa which ...
2. ... in the former case - we would have thought that that is where Rebbi
Yochanan obligates to read, because he thinks that he has purchased the
field for ten years ... .
1. ... obligates someone who purchases a tree together with the ground in
which it is growing to read the Parshah, despite the fact that the ground
returns to the owner in the Yovel - at a time when the Yovel does not
(d) Rav Chisda - restricts the Machlokes between that Rebbi Yochanan and
Resh Lakish to Yovel Sheini, when people had already become used to
returning purchased fields in the Yovel, but during the first Yovel, when
people who purchased fields believed they were buying the actual land, even
Resh Lakish will agree that the purchaser would read the Parshah. In that
case, the above Resh Lakish will establish the above Beraisos by Yovel
2. ... exempts someone who purchases two trees in someone's field from
reading the Parshah, implying that, had he purchased three he would have
been obligated - at a time when the Yovel does not function.
(a) If someone declares a field Hekdesh, and the treasurer of Hekdesh then
sold it to someone else, assuming that it was ...
1. ... a field of inheritance that was declared Hekdesh by the original
owner - the field goes to the Kohanim in the Yovel.
(b) Rebbi Yehudah and Rebbi Shimon say in a Beraisa that a field which a son
bought from his father and declared Hekdesh still in their father's
lifetime, but failed to redeem - has the Din of a Sadeh Achuzah and goes to
the Kohanim in the Yovel.
2. ... a bought field that was declared Hekdesh by the purchaser - it
reverts to the original owner.
(c) They extrapolate this from the Pasuk "Im es S'dei Miknaso *Asher Lo
mi'S'dei Achuzaso* ... bi'Sh'nas ha'Yovel Yashuv ha'Sadeh" (which is
otherwise superfluous) - that it only reverts to the owner (or to his heirs,
if the purchasser was not eligible to inherit it, but not if he was).
(a) Rebbi Meir in the same Beraisa derives from the same superfluous Pasuk
that if the son declared the field Hekdesh after his father's death - it has
the Din of a Sadeh Achuzah and goes to the Kohanim in the Yovel.
We refute this explanation however, on the grounds that even Rebbi Yehudah
and Rebbi Shimon agree that 'Kinyan Peiros ke'Kinyan ha'Guf Dami'. In that
case, they need the Pasuk to teach us Rebbi Meir's case (when the son sold
the field after his father's death). They nevertheless extrapolate from "Im
mi'S'dei Miknaso Asher Lo S'dei Achuzaso Hu" that the Torah is also coming
to preclude a case where the son sold the field in his father's life-time.
Otherwise, the Torah should have "Im S'dei Miknaso". From the extra 'Mem' in
"mi'S'dei Achuzaso" they extrapolate that it is only a field that is not
even eligible to be a Sadeh Achuzah that reverts to the owner in theYovel,
but not one that is.
(b) In the case of Rebbi Yehudah and Rebbi Shimon (when the son declared the
field Hekdesh during the father's life-time), Rebbi Meir hold - that rmains
a Sadeh Mikneh and returns to the son in the Yovel.
(c) We initially think that Rebbi Yehudah and Rebbi Shimon argue with Rebbi
Meir - because in their opinion, the case where the father died before the
son declared the field Hekdesh does not require a Pasuk (to teach us that it
has the Din of Sadeh Achuzah).
(d) The basis of their Machlokes will therefore be the following - Rebbi
Meir maintains that the case where the father died before the son declared
the field Hekdesh requires a Pasuk (to teach us that it has the Din of Sadeh
Achuzah), because he holds 'Kinyan Peiros ke'Kinyan ha'Guf', in which case,
when the father dies, the son has not inherited anything, and without the
Pasuk, it would not be called a Sadeh Achuzah. Whereas, Rebbi Yehudah and
Rebbi Shimon hold 'Kinyan Peiros La'av ke'Kinyan ha'Guf', and once the
father dies, it is obvious that the field is a Sadeh Achuzah (in which case,
no Pasuk is necessary).
(a) Rav Asi said in Rebbi Yochanan's name that brothers who divided their
father's inheritance - are considered purchasers (because he holds 'Ein
Bereirah'), and when Yovel arrives, they must return their respective
portions to the kitty for redistribution.
(b) The problem that Rebbi Yochanan would now have if he did not hold
'Kinyan Peiros ke'Kinyan ha'Guf' is - that, according to the previous
statement, it would mean that only a single son, who is in turn, the child
of a single son (going back to Yehoshua bin Hun), who would be obligated to
bring Bikurim and read the Parshah.
(c) Rava proves from ...
1. ... the Pasuk "be'Mispar Sh'nei Tevu'os Yimkor Lach" - that in the time
when the Yovel applied, someone who purchased a field, only purchased a
Kinyan Peiros (like Resh Lakish), and not a Kinyan ha'Guf
(d) The Beraisa must speak when the father had already died and -the field
is returned to the brothers. Otherwise, it would be obvious that the Bechor
inherits a double portion of what was returned to his father.
2. ... the Beraisa 'Bechor Notel Pi Shenayim be'Sadeh ha'Chozeres le'Aviv
ba'Yovel' - that a field that the owner sells in the time of the Yovel, does
not leave his possession, because 'Kinyan Peiros La'av ke'Kinyan ha'Guf
Dami', because otherwise, a Bechor, who only receives double of possessions
that are actually in the domain of his father (not of what is owed to him),
would not receive double.
(a) When Abaye says 'Ba'al be'Nechsei Ishto Tzarich Harsha'ah', he means -
that if someone claims a field of Nechsei mi'Lug from him, he will be
accepted as a litigant (whom the claimant cannot veto) if his wife gives him
the power of attorney to counter claim on her behalf.
***** Hadran Alach 'ha'Shole'ach' *****
(b) That will not however, be necessary - if the claimant claims Peiros
(which belong intrinsically to him). In that case, we will apply a 'Migu',
and say that the authority that he has to counter the claimant's claims on
the Peiros will extend to the field itself.
***** Perek ha'Nizakin *****
(a) One may claim damages from the damager's Idis (best-quality fields). One
1. ... a creditor - from Beinonis (average-quality fields).
(b) One may only claim from Meshubadim (from the purchaser) as long as there
are no B'nei-Chorin still with the debtor. In fact - the Nizak may not claim
from Meshubadim even if they are Idis and the B'nei-Chorin that remain are
2. ... a woman's Kesuvah - from Ziburis (inferior-quality fields).
(c) One may only claim Ziburis - from Yesomim (even damages).
(a) What the following have in common as regards claiming is - that one
cannot claim from Meshabadim (even with a Sh'tar): 'Achilas Peiros, Sh'vach
Karka'os and Mazon ha'Ishah ve'ha'Banos'.
(b) The case of ...
1. ... 'Achilas Peiros' is - if someone purchases a field from a thief (with
a Sh'tar), and after the annual crop has grown, the real owner reclaims his
field together with the crops, and one now claims compensation from the
2. ... 'Sh'vach Karka'os' is - if after purchasing this field, he invests in
it and improves it. He may claim payment for both the fruit and the
improvement only from the thief's B'nei-Chorin, even though he may claim
compensation for the field itself from Meshubadim.
(a) The Torah obligates a damager to pay - from Idis, as the Pasuk in
Mishpatim writes "Meitav Sadeihu u'Meitav Karmo Yeshalem".
The Tana adds that someone who finds something does not need to make a
Shevu'ah, because of Tikun ha'Olam. He would need to make a Shevu'ah - if
the owner claimed that he had only returned part of what he found (due to
the principle 'Modeh be'Miktzas ha'Ta'anah, Yishava').
(b) To reconcile this with our Mishnah which gives the source as 'Tikun
ha'Olam', we establish the author as Rebbi Yishmael - who says that the
Torah is referring to the Idis of the Nizak (the claimant), whereas the
Takanas Chachamim is that the Mazik must pay from his own Idis (this will be
(c) The reason for the Tikun ha'Olam is - to make people guard their animals
more carefully (because as much as a person does want to have to pay
damages, he is even more reluctant to give away his *best* fields).
(d) Rebbi Akiva disagrees with Rebbi Yishmael. According to him - "Meitav
Sadeihu ... " is referring to the best of the Mazik's fields, and there is
neither need (nor room) for a Takanas Chachamim.
(a) The problem that we at first have with Rebbi Yishmael, who says that the
damager pays from the best of his fields is - if the damager damaged
Ziburis, why should he pay for Idis (which is how we initially interpret
(b) Rav Idi bar Avin explains Rebbi Yishmael to mean that if the man's
animal ate a row among rows of varying quality crops, and we do not know
which quality it ate, we make him pay the best. Rava refutes this
explanation however, on the grounds - that if there is a Safek as to how
much one person owes another, we apply the principle 'ha'Motzi me'Chaveiro
Alav ha'Re'ayah' (and he pays the least amount).
(c) Rav Acha bar Ya'akov ultimately explains Rebbi Yishmael to mean - that
assuming the Mazik's Ziburis to be equivalent to the Nizak's Idis, min
ha'Torah it would suffice for the Mazik to pay with his own Ziburis. After
the Takanas Chachamim however, he is obligated to pay with his own Idis.