REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kesuvos 4
What sleeping arrangements do they make for a Chasan and Kalah who married
(and who already consummated their marriage) after his father or her mother
(a) Is a Kalah whose mother died permitted to wear ornaments during the
(b) We learned in the Beraisa that if the animals were already Shechted ...
and the Chasan's father or the Kalah's mother died, they are permitted to
marry even on Monday.
What other qualification does Rafram bar Papa Amar
Rav Chisda add to this?
(c) Rav Ashi explains that Rav Chisda's ruling is confined to an average
size town like Masa Mechsaya.
What does ...
(d) Is Rav Chisda's ruling Halachah?
- ... Rava say about that with regard to a large town?
- ... Rav Papa say about that with regard to a small village?
(a) In which other set of circumstances do we separate the Chasan and the
(b) We have already learned that the Dinim of Aveilus shel Tzin'ah apply
even during the days of rejoicing.
How do we gauge D'varim shel Tzin'ah?
(a) How does Rav Yosef Brei de'Rava quoting his father, qualify the Din of
separating the Chasan and the Kalah?
Answers to questions
(b) But how can that be correct, when, according to the Tana, we separate
them even though they have already performed the Bi'as Mitzvah?
(c) What is the reason for this distinction? Why should there be a
difference in this regard, between when a woman becomes a Nidah and when she
becomes an Aveil?
(d) Then how do we explain '*ve'Chein* Mi she'Pirsah Ishto Nidah'?
(a) Which three tasks does Rav Yitzchak bar Chanina Amar Rav Huna forbid a
Nidah to perform for her husband? Why is that?
Is there any difference whether he is an Aveil or she is regarding putting
(b) What does the Tana of the Beraisa say with regard to a woman in Aveilus
performing these things?
(c) How do we reconcile this distinction with what we just learned (that we
are more lenient with regard to Nidah than to mourning, because people tend
to take it more seriously than Aveilus)? When is Nidah more stringent and
when is Aveilus?
(d) How do we know that the Tana of the latter Beraisa is speaking about
when it is the woman who is in Aveilus, and not her husband?
(a) We query this distinction from another Beraisa however, where the Tana
obligates the man to practice mourning together with his wife, and his wife
together with him.
What is missing from the Beraisa, that leads us to
believe that the previous distinction that we made (between his Aveilus and
hers) is incorrect?
(b) After amending the Beraisa, and adding to when *he* is an Aveil 'Hu
Yashein bein ha'Anashim ... ', how do we explain '*ve'Chein'* Hi she'Meis
Chamihah ... '?
(c) If this is so, and we are really afraid that they will treat his Aveilus
lightly, how do we explain 've'Noheges *Imo* Aveilus' (if it does not imply
even in the same bed)?
(a) What did Rav instruct Rav Chiya his son to do, when his father-in-law
(b) Is there any difference between a husband's behaviour when his wife is
an Aveil, or the behaviour of a wife when her husband is an Aveil, in this
(a) What distinction does Rav Ashi make between our original Beraisa, where
Chazal were stringent with the Chasan and Kalah (to sleep in separate
rooms), and the previous Beraisa, where they did not necessitate it (before
we added it)?
Answers to questions
(b) According to Rebbi Eliezer, the period of Shiv'ah begins as soon as the
Meis leaves the house.
What does Rebbi Yehoshua say?
(c) What do we prove by citing this Machlokes?
(d) So which leniency is Rav Ashi referring to?