ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kidushin 36
KIDUSHIN 36-40 - sponsored by a generous grant from an anonymous donor. Kollel Iyun Hadaf is indebted to him for his encouragement and support and prays that Hashem will repay him in kind.
(a) Abaye ascribes Isi ben Yehudah's Din (exempting women from 'bal Korchah'
too) to the 'Gezeirah-Shavah' - "Korchah" "Korchah" (from Kohanos).
(b) Like before (re. 'bal Tashchis Zakan'), we suggest that perhaps the
Torah only exempts women from 'bal Tetamei le'Meisim' ('Hifsik ha'Inyan'),
and that the 'Gezeirah-Shavah' comes for something else. In the Pasuk "Lo
Yikrechu Korchah be'Rosham"(written by Kohanim), we learn from ...
1. ... "Korchah" (written in the singular) - that one is Chayav for each and
every bald patch that one makes for a dead person.
(c) We then learn from "Korchah" "Korchah" ...
2. ... "be'Rosham" - that, even though the Torah writes "Bein Einechem" (by
Yisre'eilim), one is Chayav for making a bald patch anywhere on the head.
1. ... Yisre'eilim from Kohanim - that they too, are Chayav for a bald patch
anywhere on the head.
(d) We ultimately extend the exemption of Kohanos to all the issues in the
Parshah - from the extra 'Hey' in "Korchah", when the Torah could have
2. ... Kohanim from Yisre'eilim (where the Torah writes "la'Meis") - that
one is only Chayav for a bald patch that one makes for a dead person.
(a) Rava ascribes Isi ben Yehudah's Din to the 'Gezeirah-Shavah' "Bein
Einechem" "Bein Einechem" - from Tefilin.
(b) The reason that ...
1. ... Rava declines to learn like Abaye is - because he disagrees with the
D'rashah "Korach" "Korchah".
(c) According to Rebbi Yehudah in the Beraisa, Abaye and Rava learn from
"Banim Atem la'Hashem Elokeichem" - that it is only when Yisrael behave as
children of Hashem that they are called "Banim", but otherwise, not.
2. ... Abaye declines to learn like Rava is - because, in his opinion, it is
the placing of Tefilin on a location of hair that we learn from "Korchah",
and not vice-versa.
(d) Rebbi Meir learns from the Pasuk "Banim Sichlim Heimah", that even when
they behave foolishly, they are still called "Banim", and from the Pasuk ...
1. ... "Banim Lo Eimun Bam" - that they retain this title even when they are
devoid of Emunah (in which case they are Resha'im).
2. ... "Zera Mere'im, Banim Mashchisim" - that this will not change even
when they serve idols.
3. ... "ve'Hayah bi'Mekom Asher Ye'amer Lahem Lo Ami Atem, Ye'amer Lahem
"B'nei Keil Chai" - that they are even called "Banim" (and not "Banim
Mashchisim" [because "Mashchisim" in the previous Pasuk is a description,
not a title]).
(a) What Semichos, Tenufos, Hagashos and Kemitzos, Haktaros, Melikos,
Kabalos and Haza'os have in common is - that they all may not or do not need
to be, performed by women.
(b) When the Tana speaks about 'Hagashos', he is referring to taking the
Minchah to the south-western corner of the Mizbe'ach.
(c) When the Tana speaks about ...
1. ... Semichos and Tenufos , he is referring to Yisre'eiliyos, who are not
obligated to make Shemichah and Tenufah on their Korbanos.
(d) We must qualify 'Tenufos' - by citing the Korban of a Sotah and a
Nezirah, who *are* obligated to wave their respective Korbanos.
2. ... Hagashos and Kemitzos, Haktaros, Melikos, Kabalos and Haza'os - he is
referring to Kohanos, who are forbidden to perform these Avodos (See Tosfos
(a) The Torah precludes women from most of the above 'Avodos' - by using
theexpression "B'nei Aharon".
(b) One of the exceptions is Melikah - which we learn from "u'Malak
ve'Hiktir" (comparing Melikah to Haktarah in this regard).
(c) We learn from "ve'Hikrivu B'nei Aharon es ha'Dam" - that Kohanis are
forbidden to receive the blood (after the Shechitah), because Mar equated
"ve'Hikrivu" with the Kabalas ha'Dam.
(a) 'Haza'os' cannot refer to ...
1. ... the Haza'ah of the Parah Adumah - because the Torah writes there
"Elazar" (the deputy Kohen Gadol, disqualifying even regular Kohanim from
performing the Haza'ah, let alone Kohanos).
(b) The blood of these two Korbanos was sprinkled - towards the Paroches and
on the Mizbe'ach ha'Zahav.
2. ... the Haza'ah of the Korbanos that were brought inside the Kodesh
(incorporating the bull of the Kohen Gadol who sinned and the Par He'elam
Davar shel Tzibur) - because the Torah writes there "ha'Kohen ha'Mashi'ach"
(the Kohen Gadol - again disqualifying even regular Kohanim from performing
(c) 'Haza'os' actually refers to the blood of a bird-offering.
(d) We learn that women are precluded - from a 'Kal va'Chomer' from an
animal Korban, which does not require a Kohen to Shecht it, yet it does
require a male Kohen to sprinkle it; a bird, which does require a Kohen for
the Melikah, certainly requires a male Kohen to sprinkle it.
(a) Rebbi Yashiyah was surprised when Rebbi Elazar asked him the source of
Tenufah by a Minchas Sotah - because the Pasuk expressly writes "ve'Heinif
(b) When we refer to Rebbi Yashiyah de'Darei', we mean - the Amora, to make
it clear that we are not referring to the Tana (the Chaver of Rebbi
Yonasan), who was still alive at the time.
(c) Rebbi Yashiyah learned from the 'Gezeirah-Shavah' "Yad" ("ve'Lakach
ha'Kohen mi'Yad ha'Ishah") "Yad" ("Yadav Tevi'enu") with regard to ...
1. ... Shelamim from Sotah - that the Kohen must wave the Korban together
with the woman.
(d) And from the 'Gezeirah-Shavah' "Kaf" (ve'Nasan al Kapehah" [by Sotah])
"Kaf" (ve'Nasan al Kapei ha'Nazir") - he learns that the same applies to a
2. ... Sotah from Shelamim - that the woman must wave it together with the
(a) The Tana of the Mishnah says that a Mitzvah that is ...
1. ... 'Teluyah ba'Aretz' - may only be performed in Eretz Yizrael.
(b) According to the Tana Kama, the two exceptions are 'Orlah and
Kil'ayim' - Rebbi Eliezer adds Chadash (though what he means has yet to be
2. ... 'Einah Teluyah ba'Aretz' - may be performed in Chutz la'Aretz too.