REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Gitin 37
GITIN 37 (Adar 21) - This Daf has been dedicated anonymously l'Zecher
Nishmas the holy "No'am Elimelech," ha'Rav Elimelech [b'rebbi Eliezer] of
Lizhensk, on the day of his Yahrzeit. May the Rebbe be a Meilitz Yosher for
Klal Yisrael during these troubled times and plead to Hashem that He may
answer all of our Tefilos.
(a) Rav Yehudah Amar Shmuel rules that Yesomim do not need to write a
'P'ruzbul'. This is supported by a Beraisa cite by Rami bar Chama.
reason does the Tana give for this?
(b) Why can a P'ruzbul only be written if the debtor has Karka?
(c) How will the creditor obtain his loan in the event that the debtor does
not own any Karka?
(d) What is the minimum Shiur Karka that the debtor must own for the
P'ruzbul to be valid? Why will such a small Shiur, worth so much less than
the loan, suffice?
(a) Will renting or lending the debtor a place to put his oven suffice to
write a P'ruzbul?
(b) What does the Beraisa, quoted by Hillel ha'Katan, say about the creditor
lending the debtor a flower-pot in this regard?
(c) Why does the flower-pot require a hole? Why will the fact that the
location of the pot is lent to him not suffice?
(d) Rav Ashi was Makneh to the debtor the stump of a date-palm on which he
wrote a P'ruzbul.
What did the Rabbanan of Bei Rav Ashi do when they
borrowed money from each other and the Sh'mitah arrived?
(a) Does one write a P'ruzbul if only the guarantor or only the borrower
(b) How is it possible to write a P'ruzbul even if neither of them actually
(c) What is the reason for this?
(a) The Mishnah in Shevi'is states that Sh'mitah cancels debts whether they
are documented or not. Rav and Shmuel both interpret 'non- documented' to
mean that they do not contain Acharayus Nechasim.
What does this mean?
(b) A 'documented debt' therefore means that they do.
What will be the Din
regarding an oral loan?
(c) Rebbi Yochanan and Resh Lakish disagree.
What do they say? What is the
basis of their opinion?
(d) Whose opinion has the support of a Beraisa?
(a) Another Beraisa states that if the debtor merely designated a specific
field for the creditor to claim, the debt is not canceled.
What does the
Tana add to this?
(b) A relative of Rebbi Asi wrote a Sh'tar with Acharayus Nechasim.
what basis did Rebbi Asi tell him that Shevi'is does not cancel such debts?
(c) Imagine his surprise when Rebbi Yochanan, to whom the creditor turned
for 'a second opinion' ruled that it does.
How did Rebbi Yochanan explain
(d) What do Beis Shamai say in this regard?
- ... this change of heart?
- ... the Beraisa which supports his initial ruling?
(a) The Mishnah in Shevi'is states that Sh'mitah does not cancel the debt of
someone who hands his Sh'taros to Beis-Din or who lends money against a
security. The reason for the former is as we explained by P'ruzbul.
Answers to questions
reason did Rava initially give for the latter?
(b) Abaye asked Rava why Shevi'is will not then cancel the debt of a
creditor who lives in the debtor's Chatzer, seeing as he too, is holding on
to his debt.
What did Rava reply? What makes a security different?
(c) What is the criterion for acquiring a security?
(a) What does the Mishnah in Shevi'is mean when it speaks about 'ha'Machzir
Chov la'Chaveiro ba'Shevi'is'? Why can this not be understood literally?
(b) What does the Tana learn from the Pasuk in Re'ei "ve'Zeh *D'var*
(c) Is the creditor permitted to accept the money, should the debtor insist
on paying ('Af-al-pi-kein')?
(d) What does Rabah even permit the creditor to do?
(a) How do we reconcile Rabah with the Beraisa which permits the debtor to
return the debt only on condition that he uses a Lashon of Matanah, and not
of payment of a debt?
(b) What did Aba bar Marsa do when, upon returning money that he owed Rabah
at the termination of the Sh'mitah, Rabah responded with 'Meshamet Ani'!
(c) What did Abaye, who found Rabah (who was a poor man - see Ya'avetz)
despondent at Aba bar Marsa's omission, advise the latter to do? Did he act
on that advice?
(d) What did Rabah subsequently comment?
(a) On what basis does Rav Yehudah Amar Rav Nachman (or just Rav Nachman)
believe a creditor who says that he had a P'ruzbul but lost it?
(b) What did Rav used to ask creditors who claimed their debts after the
termination of Sh'mitah without producing a P'ruzbul? What does this have to
do with the Pasuk in Mishlei "P'sach Picha le'Ileim"?
(c) What does the Mishnah in Kesuvos say about a creditor who claims his
debt after the Sh'mitah without a P'ruzbul?
(d) How do Rav Nachman and Rav reconcile their opinion with the Mishnah in
(a) What does our Mishnah say about someone who redeems a captured slave ...
(b) What problem do we have assuming that the owner had ...
- ... as a slave?
- ... as a free man?
(c) Abaye establishes the Mishnah when the owner had not been Meya'esh.
Why then, if he redeemed him ...
- ... been Meya'esh (despaired of receiving his slave back)?
- ... not been Meya'esh?
(d) What is then the reason of Raban Shimon ben Gamliel, who says that,
either way, the slave returns to his master?
- ... as a free man, does he not return to his master?
- ... as a slave, does the slave not become the slave of the man who redeemed him?
(a) Rava establishes our Mishnah after Yi'ush.
How does he then explain
(b) According to Rava, we establish Raban Shimon ben Gamliel ('Bein-Kach
u'Vein-Kach Yishta'bed') like Chizkiyah.
- ... 'Im le'Shum Eved, Yishta'bed'? Whose slave does he become?
- ... 'le'Shum ben Chorin, Lo Yishta'bed'? Why does he work neither for the first master nor for the second?
What did Chizkiyah say? Whose
slave is he?
(c) If, as Rava explains, Raban Shimon ben Gamliel's reason is that of
Chizkiyah, why did the Tana of the Beraisa give the reason that we cited
earlier ('it is a Mitzvah to redeem slaves like it is to redeem Jews who are
(d) According to Rava, in whose opinion the Tana is speaking after Yi'ush,
and the slave works for the man who redeemed him, from whom did the latter
(a) How does a Nochri captor acquire a slave from a Jew?
Answers to questions
(b) In what respect does a Nochri captor acquire a slave from a Jew?
(c) Does this apply even assuming that the slave was circumcised and Toveled
by his Jewish master?
(d) How would he acquire the slave completely?