REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kidushin 19
KIDUSHIN 19 (4 Sivan) - Dedicated by Rabbi Kornfeld's father, Mr. David
Kornfeld, in memory of the members of his family who perished at the hands
of the Nazi murderers in the Holocaust and whose Yahrzeit is observed today:
his mother (Mirel bas Yakov Mordechai), brothers (Shraga Feivel, Aryeh Leib
and Yisachar Dov, sons of Mordechai), grandfather (Reb Yakov Mordechai ben
Reb David [Shpira]) and aunt (Charne bas Yakov Mordechai [wife of Reb Moshe
(a) Resh Lakish asked whether a man can give his Amah Ivriyah to his son who
is a Katan for Yi'ud, seeing as the Torah writes "ve'Im li'V'no Yi'adenah",
and a Katan fits into the heading of "B'no".
What is the other side of the
She'eilah? Why might such a Yi'ud not be valid?
(b) Based on the Pasuk in Kedoshim "ve'Ish Asher Yin'af es Eishes Ish", what
does the Tana of the Beraisa Darshen from ...
(c) How do we counter Rebbi Zeira's proof from the latter D'rashah that
there is no such thing as 'Ishus' by a Katan?
- ... "ve'Ish"?
- ... "es Eishes Ish"?
(d) So how does Rav Ashi establish the case in the Beraisa? Why might we
otherwise have thought that whoever comits adultery with his wife should be
(a) We resolve Resh Lakish's She'eilah with a statement by Rebbi Ayvu Amar
What does Rebbi Ayvu Amar Rebbi Yanai say concerning the
Yi'ud of a Katan?
(b) We initially interpret 'Ein Yi'ud Ela le'Da'as' (which appears to be
dredundant) as the reason for 'Ein Yi'ud Ela be'Gadol'.
interpretation do we offer to explain this additional phrase?
(a) What does the Beraisa quoted by Abaye Brei de'Rebbi Avahu learn from
"Asher Lo Ye'adah" in support of the previous (alternative) explanation?
(b) According to whom does Abaye Brei de'Rebbi Avahu establish the Beraisa
in order to explain it?
(c) On what grounds does Rav Nachman bar Yitzchak refute this? How does he
then explain the Beraisa?
(d) What difference does it make Halachically, whether it is the original
money that forms the Kidushin or the last P'rutah's-worth of work?
(a) We finally quote the source of Rebbi Yossi b'Rebbi Yehudah.
How does Rava Amar Rav Nachman extrapolate from Rebbi Yossi b'Rebbi Yehudah
he learn from the Pasuk "Asher Lo Ye'adah ve'Hefdah"?
(b) What do the Rabbanan (who are not quoted in the Beraisa) say?
(c) What is the reasoning behind Rebbi Yossi b'Rebbi Yehudah's ruling?
(d) What does Rav Nachman bar Yitzchak say?
Answers to questions
- ... a man can instruct his daughter to accept her own Kidushin, even if she is a Ketanah?
- ... a man can betroth a woman with a loan, provided she gave him a Mashkon?
(a) According to the Chachamim of Rebbi Yossi b'Rebbi Yehudah, may the
(b) What will be the Din if a man says to a woman 'Hiskadshi Li me'Achshav
le'Achar Sheloshim', and someone else betroths her during those thirty days?
- ... make Yi'ud with the Amah Ivriyah after the six years have terminated?
- ... still treat her like an Amah Ivriyah once he has made Yi'ud with her?
To whom will she be betrothed when the thirty days elapse?
(c) From whose opinion does the Tana of the Beraisa derive this 'Mashal'?
(d) What is the Tana teaching us with this Mashal? Is it not obvious that we
can extrapolate it from the opinion of the Rabbanan?
(a) In a second Beraisa, Rebbi Yossi b'Rebbi Yehudah rules that if someone
sells his daughter and then betroths her to somebody else, the father can
laugh at the master and she is betrothed to the second man.
What do the
(b) What 'Mashal' does the Tana give, this time in support of Rebbi Yossi
(c) What is the Tana teaching us with this Mashal? Is it not obvious that we
can extrapolate it from the opinion of Rebbi Yossi b'Rebbi Yehudah?
(a) In a third Beraisa, Rebbi Meir rules that if a man sells his daughter on
condition that the master will not make Yi'ud, his condition is valid.
What do the Chachamim say?
(b) What does Rebbi Meir say with regard to someone who betroths a woman on
condition that he is exempt from 'She'er K'sus ve'Onah'?
(c) On what basis does Rebbi Yehudah differentiate between food and clothing
on the one hand, and Bi'ah on the other?
(d) How does Chizkiyah reconcile the apparent contradiction in Rebbi Meir,
by citing the Pasuk in Mishpatim "ve'Chi Yimkor Ish es Bito *le'Amah*"?
(a) What do the Chachamim learn from "le'Amah"?
(b) Why can we not learn this from a 'Kal va'Chomer' from the fact that he
can betroth her to Pesulin (Bedi'eved)?
(a) Rebbi Eliezer disagrees with the Tana Kama.
Answers to questions
What does he learn from
"Im Ra'ah be'Einei Adonehah Asher Lo Ye'adah"?
(b) What does he then learn from "le'Amah"?
(c) Why does he need "le'Amah" for this? Why can he not learn it from the
fact that he can sell her to Pesulin?
(d) If Rebbi Meir learns 'Mochrah li'Pesulin' from the same source as Rebbi
Eliezer, why does he learn from "le'Amah" that the father's condition not to
make Yi'ud is valid.
Why does he not learn "Mochrah li'K'rovim', like