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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kidushin 76


(a) How did the Bechirim she'be'Am Darshen the Pasuk in Ki Seitzei "Lo Sih'yeh Eishes ha'Meis *ha'Chutzah* le'Ish Zar"?

(b) The third opinion (presenting the reason that Chazal forbade Kutim to marry into the Kahal) is that of Rebbi Eliezer.
What does he say?

(c) Now that we have the opinion of Rebbi Yishmael ('Kutim Geirei Arayos'), Rebbi Akiva ('Mipnei she'Hayu Meyabmin es ha'Arusos ... '), Rebbi Eliezer ('L'fi she'Ein Beki'in be'Dikdukei Mitzvos'), according to which of them did Rebbi Elazar forbid even a Kuti to marry a Kutis?

(a) On the basis of his contention (that Kutim are not experts in Halachos in general), Rebbi Eliezer in a Beraisa prohibits Matzah baked by a Kuti, throughout Pesach. The Tana Kama permits it.
Does the latter also permit their use at the Seder as Matzos Mitzvah?

(b) What is the Din re. Matzos baked by Nochrim (assuming one knows that they are not Chametz)?

(c) What does Raban Shimon ben Gamliel say about Kutim in general?

(a) According to Rebbi Eliezer, why did Chazal issue a decree on the Kutim specifically re. marriage? In which area of Halachah were they inexpert?

(b) Rav Nachman Amar Rabah bar Avuhah and Rava both qualify this, restricting it to a couple of cases. According to Rav Nachman Amar Rabah bar Avuhah, there were two cases of Mamzerus by the Kutim, one where a man married his sister and another where a man married his brother's wife. What Chidush is Rav Nachman teaching us with all these details?

(c) According to Rava, there were also two cases, one of an Eved marrying a Kutis, and the other, of a Kuti marrying a Shifchah.
Which of these produced a Mamzer, according to Rava?

(d) Seeing as according to Rav Nachman, either of the two cases would have sufficed to justify the decree, and according to Rava, only one of the cases actualy justified it, why did they both mention two cases?

(a) According to our Mishnah, someone who marries a Kohenes, is obligated to examine four mothers who are really eight.
Who are the four mothers?

(b) And what does the Tana mean when he says 'which are really eight'?

(c) What is one searching for?

(d) What does the Tana say about a Kohen who comes to marry a Leviyah or a Yisre'elis?

(a) What do the daughters of a Kohen who served on the Mizbe'ach, a Levi who ascended the Duchen to sing and a member of the Sanhedrin have in common?

(b) Which other two officials' daughters does the Tana exempt from Bedikah?

(c) Rebbi Chanina ben Antignos adds to the list anyone who was written 'be'Asratya shel Melech' (which will be explained later in the Sugya). Whom does Rebbi Yossi add?

(a) What is the inherently different way that men and women argue?

(b) How does this explain why the Tana requires the mothers and not the fathers to be examined?

(c) Why did Chazal not also obligate a Kohenes to examine her husband's ancestry before she marries him?

(d) Rav Ada bar Ahavah quoting a Beraisa, requires twelve mothers, another Beraisa requires sixteen. Rav Ada bar Ahavah refers to someone who marries a Leviyah or a Yisre'elis.
Does the Tana of the Beraisa necessarily argue with our Mishnah?

Answers to questions



(a) Our Mishnah, says Rav Yehudah Amar Rav, is the opinion of Rebbi Meir, but the Chachamim disagree.
What do they say?

(b) What will the Rabanan hold in a case where a rumor started by two witnesses, is spreading that the woman is Pasul?

(c) How do we reconcile this with a statement by Rav Chama bar Guri'a Amar Rav establishing our Mishnah when such a rumor has began to spread, and which Rav Yehudah Amar Rav just established like Rebbi Meir?

(d) In a second Lashon, how do we correlate the statement of Rav Yehudah and that of Rav Chama bar Guri'ah?

(a) We learned in our Mishnah 'Ein Bodkin min ha'Mizbe'ach u'Lema'alah, ve'Lo min ha'Duchan u'Lema'alah', because they would not allow a Kohen or a Levi to serve in the Beis Hamikdash before they had examined his Yichus. But what reason does the Beraisa quoted by Rav Yosef give for 'Ein Bodkin min ha'Sanhedrin u'Lema'alah'?

(b) Mereimar learns it from the Pasuk in Shir ha'Shirim "Kulach Yafeh Rayasi, u'Mum Ein Bach".
How does he know that this Pasuk does not refer literally to blemishes?

(c) How might we have refuted this answer, were it not for another Pasuk in Yisro "ve'Hakel me'Alecha ve'Nas'u *Itach*"?

(d) What distinction does the Mishnah in Sanhedrin draw between Dayanim who judge money-matters and those who judge matters of life and death? How does Rav Yehudah interpret 'ha'Kol'?

9) How does Abaye, supported by a Beraisa, now reconcile the discrepancy between our Mishnah and the Mishnah in Sanhedrin?


(a) What does 'Memashkenin al ha'Tzedakah' mean? About whom is it said?

(b) What does this have to do with our Mishnah 've'Gaba'ei Tzedakah Masi'in' (and do not require Bedikah)?

(c) What is the relevance of the words 'va'Afilu be'Erev Shabbos'?

(a) What were the inn-keeper of Rav Ada bar Ahavah and Rav Bibi arguing over? What was the inn-keeper's status?

(b) What did Rav Yosef, who was asked to arbitrate in this case ...

  1. ... Darshen from the Pasuk "Som Tasim Alecha Melech mi'Kerev Achecha"?
  2. ... initially rule in this case?
(c) What did ...
  1. ... Rav Ada bar Ahavah interject (querying the ruling)?
  2. ... Rav Yosef subsequently rule?
(d) What did Abaye extrapolate from this incident?
(a) What did both Rebbi Zeira and Rabah bar Avuhah used to do with Geirim?

(b) In Eretz Yisrael however, they would not even appoint them as Resh Kuri, nor in Neherda'a, as Resh Garguta.
What is ...

  1. ... Resh Kuri?
  2. ... Resh Garguta?
(c) On what grounds did Rebbi Yossi exempt the daughters of the Dayanim in Tzipori from Bedikah?
(a) How does Rav Yehudah Amar Shmuel explain Rebbi Chanina ben Gamliel's statement 'Af Mi she'Hayah Muchtav be'Isratya shel Melech'?

(b) What reason does Rav Yehudah Amar Rav give for this?

(c) Then how do we explain the listing in David's army of elitists such as ...

  1. ... "Tzelek ha'Amoni" and "Uri'ah ha'Chiti" (in Divrei Hayamim)?
  2. ... "Itai ha'Giti" (ibid.)? Why can we not explain "ha'Giti" in the same way as we explained the previous two?
(d) Who were the four hundred young men who served in David ha'Melech's army (in the same capacity as Itai)?
(a) What was special about ...
  1. ... the four hundred young men' haircuts?
  2. ... their chariots?
(b) Where were they placed in war-time?
Answers to questions

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