REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kidushin 33
KIDUSHIN 32-35 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
(a) We mentioned earlier that Kiymah does not involve a loss of pocket.
Why can we not be speaking about a diamond cutter, in which case standing up
for someone might be quite an expensive business?
(b) What important Halachah do we extrapolate from the fact that one is not
obligated to incur any loss when rising for a Talmid-Chacham?
(a) What did the tradesmen used to do when a group of people would arrive in
Yerushalayim with their Bikurim? What would they say?
(b) Rebbi Yochanan says simply 'Mipneihem Omdin, Mipnei Talmidei-Chachamim
Ein Omdin'. What reason does Rebbi Yossi bar Avin give to explain the
(c) On what grounds do we reject Rebbi Yossi bar Avin's reason? What might
the Chachamim have been afraid of that caused them to issue such a decree?
(a) On what grounds did Rebbi Shimon bar Rebbi complain to his father once
about Rebbi Chiya, and on another occasion about bar Kapara (or Rebbi Shmuel
bar Rebbi Yossi)?
(b) He based his complaint against Rebbi Chiya on the fact that he had
taught him two out of the five Sefarim of Tehilim.
And what had he taught
bar Kapara, that caused him to be upset with him for not showing him
(c) What was Rebbi's response to his son's accusations? How did he defend
those great sages?
(d) If not for that, Rebbi would have agreed that one is obligated to show
respect even in a bath-house.
How do we reconcile this with what we
learned earlier that one is exempt from demonstrating respect in a bathroom
or a bathhouse?
(a) We try and prove the distinction between the inner rooms and the outer
ones by quoting Rabah bar bar Chanah Amar Rebbi Yochanan.
What did he say
about thinking about words of Torah? Where is this forbidden?
(b) On what grounds do we then initially think that this proves our point?
(c) How do we refute this proof?
(a) We learned earlier that ...
(b) Abaye qualified this Halachah, confining it to a Talmid rising for a
regular Rav, but not for a Rebbe Muvhak (who taught him most of what he
- ... "Takum ... ve'Yareisa" comes to preclude from the notion that one may close one's eyes as if one had not seen the Talmid-Chacham approaching.
Do we really need a Pasuk to teach us not to be wicked? What is the Pasuk really coming to teach us?
- ... "Takum ve'Hadarta" comes to restrict the obligation to stand up, to where the act will be appreciated.
What is the maximum distance that falls into this category?
At what distance ...
(c) Where were Rav Mesharshaya and the Rabbanan when Abaye rode past on his
- ... is a Talmid obligated to stand up for his Rebbe Muvhak?
- ... would Abaye himself stand up for Rav Yosef?
(d) Why did they fail to stand up for their Rebbi Muvhak?
(a) We quoted Rebbi Shimon, who learned from "Zakein ve'Yareisa" that a
Talmid-Chacham should avoid troubling the community to make them stand.
What did Abaye and Rebbi Zeira therefore used to do?
(b) What is the reward for doing this?
(c) What did Rav Yirmiyah from Difti comment to Ravina when a man walked
past with his head uncovered?
(d) What did Ravina reply?
(a) We cited earlier the Machlokes whether one is obligated to stand up for
a sinful elder (Isi ben Yehudah) or not (the Chachamim).
Answers to questions
Like whom does
Rebbi Yochanan rule?
(b) On what basis would Rebbi Yochanan stand up even for an old Nochri?
(c) What would Rava do in the same case?
(d) Rava would give a hand to old men.
What would Abaye and Rav Nachman
do? What reason did Rav Nachman give for this?
(a) On what basis did Rebbi Ayvu Amar Rebbi Yanai forbid a Talmid-Chacham to
stand up for his Rebbe more than twice a day, once in the morning and once
in the evening.
(b) How do we try and prove Rebbi Yanai wrong from Rebbi Shimon ben Elazar,
who expects a Talmid-Chacham to try and avoid forcing the community to stand
(c) How do we refute this Kashya?
(a) We learn from the Pasuk in Koheles "ve'Tov Lo Yihyeh la'Rasha ve'Lo
Ya'arich Yamim ke'Tzeil Asher Einenu Yarei mi'Lifnei ha'Elokim", that a
Talmid-Chacham who fails to stand up for his Rebbe is called 'a Rasha'.
Which other two penalties emerge from this Pasuk?
(b) Rebbi Elazar concludes that the Pasuk is referring to this sin from the
'Gezeirah-Shavah' "P'nei" "P'nei" ("mi'Lifnei" and "Mipnei Seivah Takum").
On what grounds do we reject the initial 'Gezeirah-Shavah' "Yarei" "Yarei"
("Einenu Yarei" and "ve'Yareisa me'Elokecha")? To which two other sins might
(c) We ask whether a son who is his father's Rebbe is obligated to rise for
his father. On what grounds do we refute the proof from Shmuel, who
instructed Rav Yehudah to rise for Rav Yechezkel?
(d) Then what was the point in his telling Rav Yehudah that? What was the
(a) We then ask whether a father is obligated to stand up for his son who is
also his Rebbe, and we try to resolve this She'eilah from Rebbi Yehoshua ben
Considering that he was both his son's father and his Rebbe, why did
he used to rise for his son?
(b) How do we initially understand his statement 'Ani Eini K'dai La'amod
Mipnei B'ni Ela Mipnei Kavod Beis Nasi'? What do we then infer from there?
(c) On what grounds do we refute that proof? What did Rebbi Yehoshua ben
Levi really mean to say?
(d) We ask whether 'Rachuv ki'Mehalech Dami' or not.
What are the
ramifications of this She'eilah?
(a) Abaye resolves this She'eilah from a Mishnah in Nega'im.
What does the
Tana say if ...
(b) What does the Tana mean when he concludes 've'Chein be'Even
ha'Menuga'as'? How do we resolve our She'eilah from there?
- ... the Metzora was sitting under a tree and the Tahor person was standing still?
- ... the Metzora was standing and the Tahor person was sitting?
- ... in the latter case, the Metzora sat down?
(c) How do Rebbi Chilkiyah, Rebbi Si'mon and Rebbi Elazar resolve the
She'eilah whether one is obligated to stand up for a Sefer-Torah?
(a) What did Rebbi Ila'i and Rebbi Ya'akov bar Zavdi do when Rebbi Shimon
bar Aba walked past?
(b) The latter objected on two scores. Firstly because he was only a Chaver
whereas they were Chachamim.
What was the basis of his second objection?
(a) The Torah writes "ve'Hibitu Acharei Moshe ad Bo'o ha'Ohelah". Rebbi Ami
and Rebbi Yitzchak Nafcha argue whether this refers to Moshe's praise, or
whether it is meant derogatively.
Answers to questions
What would it refer to if it was ...
(b) This is actually based on a set of rulings by Chizkiyah ... Amar Rebbi
Avdimi de'Min Cheifah. According to him, one is obligated to stand up when a
Chacham arrives within one's four Amos.
- ... derogatory?
- ... praiseworthy?
When is he required to stand up
for an Av Beis-Din or a Nasi?
(c) We have already explained that, for a Nasi, one must remain standing
until he arrives at his destination.
How long must he remain standing for
a Chacham or an Av Beis-Din?