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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kesuvos 29


(a) 'Eilu Na'aros she'Yesh Lahen K'nas'.
What does 'Na'aros' imply?

(b) Do a Ketanah and a Bogeres receive 'K'nas' according to the Tana of our Mishnah?

(c) To whom must one initially pay the K'nas? How much must one pay?

(a) One pays K'nas to a Mamzeres, a Nesinah and a Kutis.
Who decreed on the Nesinim, forbidding them to marry a Kasher Yisrael? Why are they called 'Nesinim'?

(b) What does this Tana hold with regard to the Kutim?

(c) What do a convert, and a captive-girl or a Shifchah who was set free have in common in this regard?

(d) According to the Tana of our Mishnah, are women with whom one is guilty of incest subject to a K'nas, too?

(a) How can our Tana include the cases of someone who raped his brother's wife or his father's brother's wife in our Mishnah, seeing as someone who commits rape with her is Chayav Misah at the hands of Beis-Din, seeing as she is married (and for adultery with a married woman one is sentenced to Chenek [strangulation], and therefore Patur from K'nas)?

(b) Is a Nidah who was raped subject to K'nas?

(c) Our Mishnah only mentions cases of Na'aros P'sulos who *are subject to K'nas*.
Does this mean that those who are Kasher are not?

(a) Our Mishnah precludes a Ketanah from K'nas.
Who is the author of the Mishnah?

(b) According to him, what is the corollary between the age that a girl can be sold and her being subject to K'nas?

(c) From where do we know that a girl can no longer be sold from the moment that she is subject to K'nas?

(a) In which point do the Chachamim disagree with Rebbi Meir?

(b) How do we interpret their statement that a Ketanah from the age of three until she becomes a Bogeres is subject to K'nas, implying that she is subject to K'nas, but cannot be sold?

Answers to questions



(a) Why does our Mishnah appear to clash with the Pasuk in Ki Seitzei "ve'Lo Sihyeh le'Ishah"?

(b) How does ...

1. ... Resh Lakish initially answers this with the Pasuk there "Ki Yimtza *Ish* Na'arah Besulah ... ve'Nasan ha'Ish ha'Shochev Imah la'Avi *ha'Na'arah*"? What could the Torah have written?
2. ... Rav Papa initially explains it with the Pasuk "ve'Chi Yefateh Ish Besulah ... Kesef Yishkol ke'Mohar ha'Besulos"? What could the Torah have written?
(c) What does Abaye learn from the Pasuk "ve'Nasan la'Avi ha'Na'arah"?

(d) The Beraisa uses the Pasuk of Mefateh for a 'Gezeirah-Shavah' ("Besulah" "Besulah") to compare an O'nes and a Mefateh. He learns the sum of fifty Shekalim by Mefateh from O'nes (where it is written explicitly).
What does he learn by O'nes from Mefateh?

7) Bearing in mind the D'rashos of Abaye and the Beraisa, how do we now rearrange the six Pesukim to learn all that we need to from them?


(a) Shimon ha'Teimani disagrees with the Tana of our Mishnah. He takes "ve'Lo Sihyeh le'Ishah" as the last word.
According to him, which women are subject to K'nas, and which are not?

(b) According to Rebbi Shimon ben Menasya, it is not a matter of whether Kidushin is effective or not, but whether he is permitted to remain with her or not.
What is the difference between the two explanations?

(c) Why will this difference not work according to Rebbi Akiva? What does Rebbi Akiva say?

(d) Why is this only a problem according to Rebbi Shimon ben Menasya, but not according to Rebbi Shimon he'Teimani?

(a) We establish the difference between the two Tana'im (according to the opinion of Rebbi Akiva) by an Almanah le'Kohen Gadol according to Rebbi Sima'i.
What does Rebbi Sima'i say? What does he learn from the Pesukim in Emor "Lo Yikach ... ve'Lo Yechalel"?

(b) Rebbi Yesheivav disagrees with Rebbi Sima'i (and he certainly disagrees with Rebbi Akiva).
What statement did he make that demonstrates his disagreement with both?

(c) According to Rebbi Yesheivav's understanding of Rebbi Akiva then, the difference between Rebbi Shimon ben Menasya and Shimon he'Teimani will be Chayvei Asei, assuming that is, that he only argues with Rebbi Yesheivav. What will be the difference between them if we assume that he is making his own statement - that Rebbi Akiva declares even Chayvei Asei Mamzeirim?

(d) How is K'nas applicable to a Be'ulah, who is no longer a Besulah?

(a) Why should a Be'ulah le'Kohen Gadol be any different than other Chayvei Asei?

(b) What do regular Chayvei Asei incorporate?

Answers to questions

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