REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Gitin 71
GITIN 71 (26 Nissan)- has been dedicated by Mr. Avi Berger (of Queens, N.Y.)
in memory of his mother, Leah bas Michel Mordechai on the day of her
(a) Can a Cheresh divorce his wife, if he married her swhen he was ...
(b) Under which circumstances does Rav Kahana Amar Rav permit a Cheresh who
married when he was a Pike'ach to give a Get?
- ... a Cheresh?
- ... a Pike'ach?
(c) Rav Yosef asked that, in light of our Mishnah, which permits someone who
became dumb to give a Get, provided he is able to answer the various
questions that one asks him, Rav Kahana does not seem to be teaching us
What did Rebbi Zeira answer him?
(a) What does the Tana of the Beraisa learn from the Pasuk in Tehilim
"va'Ani ke'Cheresh Lo Eshma, u'che'Ileim Lo Yiftach Piv"?
(b) What do they have in common?
(c) What is 'Ileim' the acronym of?
(d) Based on what we just learned about a dumb person, Rebbi Zeira asks on
the Beraisa (regarding a Korban Oleh ve'Yored) "Im Lo Yagid", 'P'rat
le'Ileim she'Eino Yachol Lehagid', why, according to what we just learned,
the Tana cannot say there too, that a dumb man who he is able to write his
testimony, is subject to bring a Korban Oleh ve'Yored.
How does Abaye
solve Rebbi Zeira's problem (based on the Pasuk "Al Pi Sh'nei Eidim")?
(a) The Tana of the Beraisa writes 'ke'Shem she'Bodkin Oso le'Gitin, Kach
Bodkin Oso le'Masa'os u'le'Matanos, le'Iduyos ve'li'Yerushos'. 'Kach Bodkin
Oso ... le'Iduyos' appears to clash with our previous statement (regarding
Eidus). How does Rav Yosef bar Minyumi Amar Rav Sheishes reconcile the
(b) To reconcile 've'li'Yerushos' with the previous statement, Rebbi Avahu
establishes it by 'Yerushas B'no ha'Bechor'.
What does he mean by that?
(c) And how do we establish 'Masa'os u'Matanos', so as not to clash with
(d) The Beraisa which legalizes a Cheresh's transactions performed by way of
signs, but specifically precludes Get from this rule, clearly clashes with
Rav Kahana Amar Rav.
How will we reconcile Rav Kahana Amar Rav with this
(a) What problem do we have with the statement of Raban Shimon ben Gamliel,
who precludes specifically a Cheresh she'Nischaresh from the Tana Kama's
Why do we then not also decree by the case of Rav Kahana Amar Rav (when the
man became a Cheresh after he married her), on account of when she fell to
the Yavam who was a Cheresh?
(b) So we establish Raban Shimon ben Gamliel's words by a Yavam.
Why do we
decline to establish it when she fell to the Yavam from his brother who is a
(c) What must he therefore mean?
(d) How do we nevertheless attempt to establish his words even when she fell
to the Yavam from his brother who is a Cheresh?
Answers to questions
(a) What does the Mishnah in Yevamos say about two brothers Charashin who
married two sisters Pikchos or vice-versa?
(b) Will the Din differ if, in any one of the above cases, one of the
brothers sisters, is a Cheresh and the other, a Pike'ach?
(c) Can a Cheresh perform Chalitzah?
(d) In that case, what options does the Tana give if, in the above case, the
two women were not sisters, and the Yavam did not want his Yevamah as a
(a) What does the latter case in the Mishnah prove?
(b) So how do we conclude with regard to the Beraisa of 'Cheresh Lo Halchu
Bah Achar Remizosav ... '?
(a) We just cited a Beraisa where Raban Shimon ben Gamliel argues with the
Might there be a way of explaining the Beraisa unanimously?
(b) What does Rebbi Yochanan say about this?
(c) What does Abaye prove from the Mishnah in Yevamos, which concludes with
regard to the latter case 'Nischaresh Hu O Nishtateh, Lo Yotzi Olamis'?
(a) Rav Papa says that, if not for Rebbi Yochanan's statement, we might have
interpreted Raban Shimon ben Gamliel as coming to qualify the words of the
Tana Kama (as we explained a little earlier). We would then have refuted
Abaye's proof from the Mishnah in Yevamos in one of two ways, one of them,
by explaining that 'Olamis' comes to preclude a case where the Yavam was
What does this mean?
(b) Or we might have established the Mishnah like Rebbi Yitzchak.
does Rebbi Yitzchak say about divorcing a Shotah ...
(c) How will this explain the Seifa of the Mishnah, which begins 'Nishtatis,
Lo Yotzi' (in a way that refutes our previous proof that the Tana there
argues with Raban Shimon ben Gamliel)?
- ... min ha'Torah?
- ... mi'de'Rabbanan?
(a) What does the Tana of our Mishnah say about someone whom one asks
whether they should write a Get for his wife, and he replies 'Write', should
they go on to instruct the Sofer to write the Get and the witnesses to sign?
What is the point of the question in the first place?
(b) What can we infer, would be the Din, if he were to say 'T'nu' instead of
(c) To how many people was the husband speaking?
(d) Why must the author of the Reisha then be Rebbi Meir?
(a) Who is the author of the Seifa of the Mishnah 'ad she'Yomar le'Sofer
K'sov, u'le'Eidim Chasumu'?
Answers to questions
(b) Abaye tries to establish the Seifa too, like Rebbi Meir.
grounds do we reject this suggestion, and that the Seifa too, speaks ...
(c) So we try to establish the entire Mishnah like Rebbi Yossi, and the
Reisha speaks when he did not say 'Imru' to the Sheluchim. We refute this on
the same grounds as we refuted the suggestion that the entire Mishnah goes
like Rebbi Meir (that the Tana should then have said 'ad she'Yomar Imru!'.
- ... when he did not say 'T'nu'?
- ... when he said it to two people and not three?
On what other grounds do we refute this suggestion?
(d) So how do we establish the Mishnah?