REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Yevamos 77
YEVAMOS 76, 77 - Dedicated by Eddie and Esther Turkel in prayer for a
Refu'ah Shelemah to Yitzchak ben Lanah. May the Talmud Torah d'Rabim
sponsored in his honor protect him and gain him a full and speedy recovery.
(a) Why do we have reason to doubt the ruling of Amasa ben Ish (alias Yisra
ha'Yisre'eili) due to its timing?
(b) In that case, on what basis *did* they accept it?
(c) How did they answer Do'eg's Kashya 'that the women ought to have gone
out to provide for the women'?
(d) We learn this from the Pasuk in Tehilim "Kol Kevudah bas Melech
From which Pasuk in Chumash do others derive it?
(a) Rebbi Yehudah in a Beraisa, learns that Amoni and Mo'avi women are
permitted to marry into the Kahal from "Amoni" 've'Lo Amonis', "Mo'avi"
Where does Rebbi Shimon derive it from?
(b) How does Rava explain the Pasuk in Tehilim "Pitachta le'Moseirai"? What
did David mean when he said that?
(c) And to whom was he referring when he said there "Rabos Asisa Atah Hashem
Elokai, Nifle'osecha u'Machshevosecha *Eileinu"*?
(d) And what did he mean when he said "Az Amarti, Hinei Basi, bi'Megilas
Sefer Kasuv Alai"? What is the significance of "*Matzasi* David Avdi
be'Shemen Kodshi Meshachtiv" (Tehilim) and "Sh'tei Benosecha *ha'Nimtza'os"
(Vayeira - regarding the daughters of Lot)?
(a) Ula Amar Rebbi Yochanan says that the daughter of a Ger Amoni is
permitted to marry a Kohen.
Whom do we think is the mother?
(b) This cannot go like Rebbi Yehudah, who holds 'bas Ger Zachar, ke'Bas
What is the problem with establishing it like Rebbi Yossi?
What does Rebbi Yossi say?
(c) So we differentiate between an ordinary bas Ger and the daughter of a
Ger Amoni, and we try to learn a potential Isur (for there to be a Chidush)
from an Almanah le'Kohen Gadol and a Chalal.
Why could we not learn a bas
Ger Amoni ...
(d) And why can we not even learn a bas Ger Amoni ve'Amonis from 'Tzad
ha'Shaveh' from the two together?
- ... from an Almanah le'Kohen Gadol?
- ... from a Chalal?
(a) So how do we establish Ula Amar Rebbi Yochanan's statement? What kind of
bas Ger Amoni is he referring to?
Answers to questions
(b) This is substantiated by a statement of Ravin Amar Rebbi Yochanan.
Which other case does he mention together with this one?
(c) Resh Lakish in fact, learns from Almanah le'Kohen Gadol, that their
daughter is Pasul.
On what grounds does he learn it from there? In what
way is it similar?
(a) What did Rebbi Zakai mean when, commenting on the Pasuk "Ki im Besulah
me'Amav Yikach Ishah" he said that this comes to include a Giyores Mechaneh?
(b) What did Rebbi Yochanan comment on that?
(c) Why can he not have meant an Amoni who married an Amonis (who are
considered two nations, because the males are forbidden and the females,
(a) According to the second Lashon, Rebbi Yochanan explains 'mi'Sh'nei
Amamin' to mean the daughter of two nations, one of which is itself two
What did he mean by that?
(b) What is the difference between the two Leshonos?
(c) Rebbi Yochanan learns that the daughter of a second generation Mitzri
who married a Yisre'eilis is permitted to marry a Kohen from a Mah ha'Tzad.
Which Mah ha'Tzad?
(a) Rav Shmuel bar Yehudah cites Rebbi Zakai differently. According to his
version, Rebbi Yochanan accepted the statement 'Ishah Amonis Kesheirah,
B'nah me'Amoni Pasul, u'Bitah me'Amoni Kesheirah.'
Why is ...
(b) What problem does Rebbi Yochanan initially have with 'u'Bitah me'Amoni
- ... 'Ishah Amonis Kesheirah'?
- ... 'B'nah me'Amoni Pasul'?
(c) So how does he establish it?
(d) He rejects the Beraisa on the basis of the final statement 'ba'Meh
Devarim Amurim ba'Amoni ve'Amonis she'Nisgayru; Aval Bitah me'Amoni,
What is his objection to this?
(a) Rebbi Shimon permits a Mitzris and an Edomis from a 'Kal va'Chomer' from
an Amonis, who is permitted immediately, even though the men are forbidden
What Kashya do the Rabbanan ask on him from Arayos?
(b) Why is their proof from Arayos not acceptable? What Chumra does Arayos
have over Mitzri and Edomi?
(c) So they ask from Mamzer.
Why is that proof also not acceptable?
(d) And what is the problem with learning from a 'Mah ha'Tzad' from both
Arayos and a Mamzer, by both of whom the women are forbidden too?
(a) So the Rabbanan ask Rebbi Shimon from a Chalal of Chayvei Asei (instead
What is the case? Which Tana holds that there is a Chalal from
a Chayvei Asei?
(b) We bring a Chalal of Chayvei Asei to the 'Mah ha'Tzad' to answer the
Kashya that one cannot learn from Arayos because they are Chayav Kareis.
Why do we need to bring Arayos to the 'Mah ha'Tzad'? Why can we not learn
from Chalal of Chayvei Asei alone?
(c) So what did Rebbi Shimon mean when he said 'Lo Ki, Halachah Ani Omer'?
(a) What further proof did Rebbi Shimon bring in a Beraisa from the Pasuk
"*Banim* Asher Yivaldu"?
(b) What does Rebbi Yehudah learn from "Banim Asher *Yivaldu*" (according to
Rashi's second explanation)?
(a) Bearing in mind that Rebbi Yehudah holds 'Kahal Geirim Ikri Kahal', what
would have been the problem, had he agreed here with Rebbi Shimon?
Answers to questions
(b) Why can we not answer that the Torah's case of Mitzri Sh'lishi speaks
when a Mitzri Sheini married a bas Yisrael or a Giyores be'Isur?
(c) Then why does the Torah speak about a Mamzer, who came into the world
(d) And why does it then speak about a Machzir Gerushaso, who took his wife
back, together with the leniency ("Hi To'eivah" 've'Ein Banehah To'eivin')?