ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kesuvos 112
(a) When Rebbi Chelbo, Rebbi Avira and Rebbi Yossi b'Rebbi Chanina arrived
at a certain place, they brought them a peach the size of a pot from K'far
Hino. A pot from K'far Hino - was five Sa'ah (twenty Kabin).
(b) They ate a third and declared another third Hefker. They used the
remainder - to feed their animals.
(c) The following year, Rebbi Elazar arrived at the same place. When they
brought *him* a peach, he took it in his hands and recited the Pasuk in
Tehilim "Eretz P'ri li'M'leichah, me'Ra'as Yoshvei Vah" - to signify that
the fact that the size of the fruit had diminished (he could hardly have
held the five Sa'ah peach of the previous year in one hand!) was due to
(a) When Rebbi Yehoshua ben Levi saw clusters of grapes the size of calves
growing among the vines in Gavla - he exclaimed in surprise that there were
calves standing among the vines.
(b) When they informed him what they really were - he ordered the ground to
stop producing such large fruit for the benefit of the Arabs (since at that
time, more Arabs lived in Eretz Yisrael than Jews).
(c) When, the following year, Rebbi Chiya arrived at the same place, and
took the clusters for goats - they asked him to leave, and not to follow in
the footsteps of his colleague (because it was clear that Rebbi Yehoshua ben
Levi's curse had been effective, by the mere fact that the clusters had been
reduced from the size of calves to the size of goats.
(a) Tzo'an - the capital of Egypt, was where the kings set up their
(b) As the result of the B'rachos of Eretz Yisrael, one Beis Sa'ah would
produce fifty thousand Kur (thirty Sa'ah = one Kur). One Beis Sa'ah in
Tzo'an of Egypt - was expected to produce seventy Kur (two thousand one
(c) Rebbi Meir testified - that he saw how one Beis Sa'ah in the valley of
Beis She'an, produced seventy Kur (just like it did in Tzo'an).
(d) The connection between Beis-She'an and Tzo'an - is based on the fact
that, according to Rebbi Meir, the former was not considered part of Eretz
Yisrael at that time (see Agados Maharsha), and was therefore subject to as
much natural blessing as Tzo'an was?
(a) When the Torah writes that Chevron was built seven years before Tzo'an
of Mitzrayim, it cannot be understood literally - because Mitzrayim (Cham's
son) was older than his brother Cana'an, and it would not therefore have
been logical for Cham (by the standards that prevailed in those days) to
have built a city in honor of his younger son before having built one in
honor of his older son.
If a Beis Sa'ah in Tzo'an produced seventy Kur, then one would expect a Beis
Sa'ah in Chevron to produce four hundred and ninety Sa'ah. The Tana of the
Beraisa arrives at the figure of fifty thousand Kur - firstly, by allowing
for the fact that other areas would probably produce more than Chevron, so
four hundred and ninety Sa'ah becomes five hundred, and secondly, by
pointing out that the Pasuk by the spies is speaking before Yisrael were
living there; once Yisrael entered the land, and the blessings took effect,
the yield would increase a hundred -fold (like we find by Yitzchak). So the
five hundred Kur, became fifty thousand.
(b) What the Pasuk therefore means - is that Chevron was seven times as nice
(c) Chevron, which is situated in rocky country, was famous for its burial
(d) The significance of the fact that Chazal compare Tzo'an specifically to
Chevron in Eretz Yisrael is now clear - Tzo'an was situated in the most
beautiful part of Egypt (which explains why the kings set up their
residences there), whereas Chevron is built in the most ugly part of Eretz
Yisrael (which is why they designated it for graves). Yet Chevron was seven
times as nice as Tzo'an (demonstrating the praiseworthiness of Eretz
(a) When Rebbi Yossi said in a Beraisa that one Sa'ah in Eretz Yisrael can
produce five - he was referring to five different quality by-products of
grain: a Sa'ah of flour-dust, a Sa'ah of fine flour, a Sa'ah of bran, a
Sa'ah of coarse bran and a Sa'ah of poor-quality flour.
(b) Even the Tz'dokim had to concede that Eretz Yisrael was blessed. A
certain Tzedoki was telling Rebbi Chanina how much he got out of the one
Beis Sa'ah that his father left him in Eretz Yisrael. Besides wine, oil and
wheat - he managed to obtain out of that one Beis Sa'ah - legumes and
grazing-ground for his flock of sheep.
(c) When a Jew told a Cena'ani that a particular date-palm by the River
Yardein yielded an annual harvest of sixty Kur of dates - he commented that
Yisrael had hardly entered the land, yet their sins had already caused a
decrease in its blessing. Before they arrived, he lamented, the same
palm-tree used to produce a hundred and twenty Kur.
(a) Yirmiyah referred to Eretz Yisrael as Eretz Tz'vi, because it produces
so much fruit that, naturally, there is nowhere to store it all. So the land
stretches miraculously - just like the skin of a gazelle only fits its body
miraculously, but not naturally (as becomes evident after it has been
removed, when it cannot be replaced). Note: It is unclear why Rashi does not
explain this analogy in connection with the phenomenal quantity of fruit
that each Beis Sa'ah yields (far more than it could do naturally), in
keeping with the entire Sugya, rather than in connection with the storing
(b) When Yirmiyah drew the analogy to a gazelle - he might also have been
referring to the speed with which Eretz Yisrael produces its fruit; it is
the country that produces its fruit the quickest of all, like the gazelle is
the quickest of all the animals.
(c) We know that, unlike the flesh of a gazelle, the fruit of Eretz Yisrael
is luscious (juicy and sweet), that the quantity of the fruit does not
affect the quality - because the Torah testifies "Eretz Zavas Chalav (juicy)
u'D'vash (and sweet)" which is written a number of times (enabling Chazal to
make a number of D'rashos from it).
(a) Yechezkel referred to three curses with regard to the false prophets:
When he wrote ...
1. ... "be'Sod Ami Lo Yihyu" - the fact that they were not conversant with
(b) When Rebbi Elazar ...
2. ... "u'vi'K'sav Beis Yisrael Lo Yokaseivu" - that they did not receive
3. ... "ve'El Admas Yisrael Lo Yavo'u" - they did move to Eretz Yisrael.
1. ... arrived in Eretz Yisrael - he announced that he had escaped one of
(c) When Rebbi Zeira, unable to locate a regular bridge to cross the Jordan
River into Eretz Yisrael, discovered a flimsy crossing consisting of a
narrow plank and an overhead rope to hold on to, and proceeded to cross -
that Tzedoki commented that Rebbi Zeira belonged to that hasty nation who
had accepted the Torah before they knew what it contained and whether they
were able to live up to its expectations or not.
2. ... received Semichah - that he had escaped two of them.
3. ... was appointed to join the select group who would fix Rosh Chodesh and
the leap-years, based on the Sod ha'Ibur - he announced that he had escaped
all three curses.
(d) Rebbi Zeira's responded - that if Moshe and Aharon did not merit entry
into Eretz Yisrael, who is to say that he would merit it once he missed the
opportunity. One must grab the opportunity when it is offered and not
(a) When Rebbi Aba arrived in the part of Acco which belonged to Eretz
Yisrael - he kissed its coral stones (or its rocks).
(b) Rebbi Chanina set about repairing whatever he found faulty when he
arrived in Eretz Yisrael - because out of love of Eretz Yisrael, he wanted
no cause for complaints against its inhabitants. See also Tosfos , and
Agados Maharsha. It is also possible to explain that they wanted to fulfill
the Mitzvah of building up Eretz Yisrael (like someone who rectifies a
faulty Seifer-Torah, is considered as if he had written it).
(c) Rebbi Ami and Rebbi Asi kept moving from the sun to the shade and from
the shade to the sun - so that *they* should not have cause to complain
about being uncomfortable in Eretz Yisrael.
(d) Based on the Pasuk "Ki Ratzu Avadehah es Avanehah, es Afarah
Yechonanu" - Rebbi Chiya bar Gamda rolled in the dust when he first arrived
in Eretz Yisrael (see also the above-mentioned Agados Maharsha).
(a) Rebbi Zeira Amar Rebbi Yirmiyah bar Aba states that when Mashi'ach
comes, many accusations will be leveled at the Talmidei-Cahachamim. When
Rebbi Zeira told Shmuel about that - he retorted that one decree will follow
*** Hadran Alach Sh'nei Daynei, u'Selika Lah Maseches Kesuvos ***
(b) When the Tana of Rav Yosef's Beraisa said 'Bezuzi, u'Vezuzi di'Vezuzi' -
he meant that one group of robbers will follow another to plunder Eretz
(c) Rav Chiya bar Ashi Amar Rav learns from the Pasuk "*Ki Eitz Nasa Piryo*,
Te'einah ve'Gefen Nasnu Cheilam" - that on the day that Moshi'ach comes,
even the non-fruit-trees will produce fruit.
On to Nedarim