REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Bava Basra 135
(a) What did that Shechiv-Mera (who had brothers but, as far as was known,
no sons) mean when they asked him about his wife he replied that she was fit
to marry a Kohen Gadol? Was that correct?
What did Rava instruct Rav Nasan bar Ami, as a final ruling on this issue?
(b) Why could we not interpret his words to mean that he had sons, and
believe him on the grounds of 'Ho'il' (that he could give his wife a Get) in
which case she would indeed be permitted to marry at least a Kohen Hedyot?
(c) What did Rabah want to rule there?
(d) On what grounds did Abaye query this ruling, in spite of the outcome of
the previous Sugya, reconciling the two rulings of Rebbi Yochanan with
'Ka'an Lemafre'a, *Ka'an Lehaba*'?
(a) What snag did Abaye discover in the case of the Shechiv-Mera who
corroborated the existing Chazakah that he had no brothers, and whom Rav
Yosef therefore wanted to permit to marry?
(b) What did Rav Yosef counter when Abaye queried his ruling on these
(c) And he tried to prove his point from a ruling of Rebbi Chanina.
was Rebbi Chanina referring to when he said 'Eidim be'Tzad Estan
ve'Te'aser'? What does 'be'Tzad Estan' mean?
(a) Once again, Rava instructed Rav Nasan bar Ami to take Abaye's ruling
On what grounds did Abaye object, this time to *Rav Yosef*'s
(b) What is the basis for the leniency by a captive? From which Halachic
ruling do we learn it?
(a) We learned in our Mishnah, 'Zeh Achi, Eino Ne'eman'.
Answers to questions
Why can the Tana
not be speaking when the other brothers ...
(b) Then how *is* the Tana speaking?
- ... concede that he is their brother?
- ... deny that he is their brother?
(c) There is a Machlokes in Bava Kama regarding 'Manah Li be'Yadcha
ve'ha'Lah Omer Eini Yode'a'.
How does Rabah now attempt to resolve this
Machlokes from the case of 'Zeh Achi'.
(d) But Abaye refutes this proof.
What does he mean when he says 'Sha'ani
Hacha, de'ke'Manah le'Acher be'Yadcha Dami'?
(a) Rava asked 'Sh'vach she'Shavchu me'Eleihem Mahu'?
What did he mean by
'Sh'vach she'Shavchu Me'eleihem'?
(b) What was his She'eilah?
(c) 'Sh'vach ha'Magi'a li'Kesafim' he added, is not a She'eilah.
'Sh'vach ha'Magi'a li'Kesafim'?
(d) Why is it not a She'eilah?
(e) What is the outcome of the She'eilah?
(a) On what grounds does our Mishnah rule that if a Shechiv-Mera dies and a
Daytiki is found tied to his body, it is invalid? What is a 'Daytiki'?
(b) Why does the Tana need to add that the Daytiki was tied to his body?
(c) What does the Mishnah say in a case where, before he died, the
Shechiv-Mera specifically declared that he was leaving the contents of the
Sh'tar to so-and-so? Does it make any difference whether so-and-so is an
heir or a stranger?
(d) What is 'Daytiki' the acronym of?
(a) What basic difference does the Tana of the Beraisa present to describe
the difference between a Daytiki and a Matnas Bari? How do we know when a
gift is of the latter category and not the former?
(b) We ask why the Tana then presents a case of 'me'Hayom u'le'Achar Miysah'
and not 'me'Achshav' (which is even a stronger Matanah).
What does Abaye
(c) Why is a Matnas Bari that is meant to take place after death, but that
does not contain one of these two clauses, not valid?
(d) What advantage does a Matnas Bari that contains the clause 'me'Hayom
u'le'Achar Miysah' nevertheless have over a Matnas Shechiv-Mera?
(a) Sitting in the sun-porch of Bei Rav, Rabah bar Rav Huna in the name of
Rebbi Yochanan ruled that if a Shechiv-Mera left instructions to document a
gift and to give the gift to so-and-so, Beis-Din should not comply with his
(b) Does it make any difference whether he said 'Kisvu u'Tenu' or 'Tenu
(a) According to one version, Rebbi Elazar upheld Rebbi Yochanan's ruling
(instructing the Talmidim to take it seriously).
What is Rav Shizbi's
version of this episode? Who were the key players, according to him?
(b) On what logical grounds did Rav Nachman bar Yitzchak prefer Rav Shizbi's
(c) In any event, Ravin, quoting Rebbi Avahu sent from Eretz Yisrael that
*Rebbi Elazar* had sent this ruling to the Golah.
In whose name did he
(d) What did Rebbi Yochanan mean when he commented on Rebbi Elazar's ruling
'Tibadek'? Was he coming to argue with him?
(a) When Rav Dimi arrived from Eretz Yisrael, he taught two Halachos.
did he mean when he said 'Dayteki Mevateles Daytiki'?
(b) What is the reason for this?
(c) In which case will he not be able to retract from the first gift?
(a) What else did Rav Dimi say (about a Shechiv-Mera who said 'Kisvu u'Tenu
Manah li'Peloni')? What criterion did he give for Beis-Din to follow his
(b) And that is how Rebbi Aba bar Mamal interprets the inference from the
(forthcoming) Beraisa too.
What does the Tana there say about a *Bari* who
said 'Kisvu u'Tenu Manah li'Peloni', and died?
(c) To explain 'Meyapeh es Kocho', we cite Rav Chisda.
What does Rav
Chisda say in a case where, although the Shechiv-Mera inserted Kinyan in the
Daytiki, Rav Yehudah Amar Shmuel validated the gift in the event that he
died? How does he establish the case?
(d) How do we now apply this to Meyapeh es Kocho (that Rebbi Yochanan and
the Beraisa say acquires)?
(a) What is Rav Yehudah Amar Shmuel's final ruling in this matter?
Answers to questions
(b) What does Rava Amar Rav Nachman say?