REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kesuvos 46
(a) What does Rebbi Avahu learn from the sequence "*ve'Yisru* Oso" (by Motzi
Shem Ra); "Ki Yiheyeh le'Ish *Ben* Sorer u'Moreh ... *ve'Yisru*"; "ve'Hayah
im *Bin* Hakos ha'Rasha"?
(b) Rebbi Elazar learns the warning for Motzi Shem Ra from the Pasuk in
Kedoshim "Lo Seilech Rachil be'Amecha".
From where does Rebbi Nasan learn
(c) Rebbi Elazar uses the Pasuk "ve'Nishmarta mi'Kol Davar Ra" for the
D'rashah of Rebbi Pinchas ben Ya'ir.
What does Rebbi Pinchas ben Ya'ir
learn from there?
(d) Rebbi Nasan uses the Pasuk "Lo Seilech Rachil be'Amecha" as a warning to
(a) Which of the Dinim of Motzi Shem Ra will not apply if the husband did
not invite the witnesses to testify, but they came of their own volition?
(b) Rebbi Yehudah has a different opinion.
What does he learn from the
'Gezeirah-Shavah' "ve'Sam Lah Alilos Devarim" (by Motzi Shem Ra) "Lo Sesimun
Alav Neshech" (by Ribis)?
(c) The Isur of Ribis does not apply to a loan of land or to one of less
than a Shaveh P'rutah.
Which three She'eilos does this prompt Rebbi
Yirmiyah to ask (regarding Motzi Shem Ra, according to Rebbi Yehudah)?
(a) Rav Ashi asked two She'eilos. The first She'eilah (whether the husband
receives Malkos and has to pay if, after they divorced and remarried, he
accuses his wife of not having been a Besulah when they married the first
time) remains unanswered.
What is his second She'eilah?
(b) We resolve the She'eilah from Rebbi Yonah in a Beraisa.
Rebbi Yonah Darshen from the Pasuk in Ki Seitzei "es Biti Nasati *la'Ish
(a) We already cited the Machlokes between Rebbi Eliezer ban Ya'akov and the
Rabbanan on the previous Amud. The Rabbanan state that if witnesses
testified that the girl committed adultery whilst they were betrothed, she
receives a Manah.
What is wrong with this statement?
(b) So how do we amend it?
(c) Which important Halachah emerges from this Beraisa?
(a) The Rabbanan of Rebbi Eliezer ban Ya'akov do not differentiate between
'Ba'al' and 'Lo Ba'al'.
Then how do they then interpret the Pasuk ...
(b) How do the Rabbanan explain "u'Farsu ha'Simlah"?
- ... "u'Ba Eilehah ... va'Ekrav Eilehah"?
- ... "Lo Matzasi le'Vitcha Besulim"?
(c) How does Rebbi Eliezer ban Ya'akov explain it?
(a) According to the Rabbanan, a husband who slanders his wife is Chayav
whether he consummated the marriage or not, Rebbi Eliezer ben Ya'akov
Is there any difference, according to him, whether he was
Bo'el ke'Darkah or she'Lo ke'Darkah?
(b) Rebbi Yochanan is quoted as differentiating between adultery and incest
(where the Torah does not make a distinction between Bi'ah ke'Darkah and
Bi'ah she'Lo ke'Darkah) on the one hand, and on the other, Motzi Shem Ra,
where he requires (even) Bi'ah she'Lo ke'Darkah on the part of the husband,
but that the slander pertains specifically to Bi'ah ke'Darkah.
In light of
what we just learned, how do we amend this statement?
(a) Our Mishnah states 'ha'Av Zakai be'Vito be'Kidushehah, be'Kesef,
Answers to questions
What does 'be'Bi'ah' mean?
(b) What age must the daughter be for the father to be Zocheh all these
(c) Who receives her Get should her husband decide to divorce her?
(d) In which two cases will her father no longer have jurisdiction over her
with regard to receiving her Get as well as in other regards?
(a) In which three other regards does a girl's father have jurisdiction over
(b) What does the Tana mean when he says that he does not eat the Peiros in
her lifetime? Then what happens to the Peiros?
(c) What advantage does a husband have over a father in the above cases?
(d) Which three obligations does a husband adopt when he marries his wife?
(a) How do we learn Kidushei Kesef from the Pasuk in Mishpatim "ve'Yatz'ah
Chinam Ein Kasef" (written in connection with a Jewish maidservant going
free after six years)?
(b) What do we learn from the Pasuk in Ki Seitzei (in connection with Motzi
Shem Ra) "es Biti Nasati la'Ish ha'Zeh"?
(c) From where do we know that the father also receives the money?
(d) We establish the Pasuk "es Biti ... " by a Ketanah, who has no Yad to be
Mekadesh herself, but not by a Na'arah.
But how can we possibly do that,
when the Torah specifically writes "Na'arah" by Motzi Shem Ra?
(a) What do we initially learn from the Pasuk "bi'Ne'urehah Beis Avihah"
(written in connection with the Din of Hafaras Nedarim)?
(b) What does Rav Huna Amar Rav learn from the Pasuk in Mishpatim "ve'Chi
Yimkor Ish es Bito le'Amah"?
(c) How does this refute the D'rashah of 'Kol Sh'vach Ne'urim le'Avihah'?
(a) So we conclude that "bi'Ne'urehah Beis Avihah" is confined to the Din of
Why can we not learn from there that a father also
receives the rights to betroth his daughter even when she is a Na'arah and
receive the money (and that the produce of a girl's hands belongs to her
(b) Then why can we not learn it from ...
- ... K'nas (which goes to the father)?
- ... Boshes and P'gam (which also go to the father)?
(a) So we revert to the Pasuk in Mishpatim "ve'Yatz'ah Chinam Ein Kasef".
What do we mean when we say "de'Chi Mema'et Rachmana, Yetzi'ah de'Kavasa
ka'Mema'et'? How does this prove that the girl's father has full rights over
his daughter's Kidushin, even when she is a Na'arah?
(b) How do we know that that D'rashah is confined to a Ketanah (but not to a
(a) We query this on the grounds that, whereas the Yetzi'ah of a Jewish
maidservant from her master is total, a girl's Yetzi'ah from her father is
Answers to questions
In which regard does she remain in her father's jurisdiction after
(b) What then, takes her out of his jurisdiction completely?
(c) We resolve this problem however, by pointing out that she does leave his
jurisdiction in one regard (creating the possibility to compare it to the
Yetzi'ah of a maidservant's from her master).
What is that one regard?
(d) From where do we know that a father also has jurisdiction over his
daughter regarding Kidushei Sh'tar and Kidushei Bi'ah?