REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Bava Metzia 7
(a) We already discussed the Mishnah 'ha'Sefeikos Nichnasos le'Dir
le'His'aser'. Why can the Tana not be referring to Safek Bechoros?
(b) He must therefore be referring to Safek Pitrei Chamor.
What makes a
Safek Pidyon Pe'ter Chamor different in this regard than a Safek Bechor?
(c) This ruling is based on a statement of Rav Nachman Amar Rabah bar
What did Rav Nachman Amar Rabah bar Avuhah say regarding someone
who has ten Safek Pidyon Pe'ter Chamor in his house?
(a) We finally resolve the She'eilah of the bathhouse (where one of the
disputants declared it Hekdesh, and the Rabbanan stopped frequenting it)
from a case that occurred with Rav Huna, who quoted Rav Nachman.
Rav Nachman say about money that one cannot extract in Beis-Din?
(b) The problem with the obvious inference (that when it comes to money that
one *can* extract in Beis-Din, then his Hekdesh is valid [which would
resolve our She'eilah of the bathhouse]) is that it clashes with a statement
of Rebbi Yochanan.
What does Rebbi Yochanan say about a case of Reuven who
robbed Shimon who has not yet been Meya'esh?
(c) So how do we reconcile the case of the bathhouse and Rav Nachman's
ruling with Rebbi Yochanan?
(d) And why do we make a distinction between a bathhouse that is Metaltelin
and one that is Karka?
(a) What does Rav Tachlifa from Eretz Yisrael quoting a Beraisa say about
two people who are holding a Talis?
(b) Do they require a Shevu'ah, too?
(c) How does Rav Tachlifa then explain our Mishnah, which says nothing about
each one taking whatever he is holding?
(a) What does Rav Mesharshaya extrapolate from Rav Tachlifa with regard to a
Kinyan Sudar? Whose Sudar does one use to make the Kinyan?
(b) Why does one then require three finger-breadths? Why will a Mashehu not
(c) What does Rav Chisda say about a Get that a woman is holding, but whose
strings are still in the hands of her husband?
(d) Why do we not say there too, that since the woman is holding the Get, it
is as if it was detached from the string?
(a) Rava says that if the Talis is made of gold, they divide it.
he coming to exclude with that?
(b) The material of which the Talis is made makes no difference. The Tana
however, is speaking in a case when there is a golden patch in the middle,
but slightly to one side.
What is now the Chidush? Why might we have
thought that they do not divide the gold?
(a) According to ...
Answers to questions
1. ... Rebbi, if Reuven and Shimon are holding on to a Sh'tar, Reuven claims
that he is the creditor who lost the Sh'tar and subsequently found it,
whereas the debtor counters that it was indeed Reuven's Sh'tar, but that he
had repaid his debt, Reuven had returned the Sh'tar to him and he was the
one to have lost it, the Sh'tar must be confirmed by its signatories.
(b) In the Reisha, Rebbi rules that the Sh'tar is confirmed by its
signatories. Does this mean that he does not hold of our Mishnah, which
rules under similar circumstances 'Yachloku'?
does Raban Shimon ben Gamliel say?
2. ... the Tana Kama, if the Sh'tar falls into the hands of the Dayan, it
can never be claimed.
What does Rebbi Yossi say?
(c) What does Rebbi then hold? Why does he not hold 'Yachloku'?
(d) And how does Raban Shimon ben Gamliel counter Rebbi's argument?
(a) According to the Tana Kama of the Beraisa, if the Sh'tar falls into the
hands of the Dayan, it can never be claimed. In fact, there is no difference
between a Sh'tar that is found by a Dayan or one that is found by anybody
How do we therefore establish the Seifa? Who found it, and what has
the Dayan got to do with it?
(b) Is the reason that the Sh'tar is not returned because it has been
verified by Beis-Din?
(c) Rebbi Yossi is not worried that the Sh'tar may have been paid.
(a) In another Beraisa, the Tana'im discuss a Sh'tar Kesuvah that is found
in the street.
On what condition must the finder return it to the woman,
even if she is already divorced?
(b) What is the criterion for returning the Kesuvah, according to Rebbi
(c) We see from this Beraisa that Rebbi Yossi is concerned that a lost
Sh'tar may have been paid.
How do we solve the discrepancy between Rebbi
Yossi's diverse opinions in the two Beraisos?
(d) What problem does this create?
(a) We conclude that the Rabbanan are indeed not concerned that a lost
Sh'tar may have been paid, and that the sole opinion in the second Beraisa
is Rebbi Yossi.
What does Rebbi Yossi then hold? In which case will the
finder not return the Sh'tar Kesuvah to the woman?
(b) According to Rav Papa, Rebbi Yossi is indeed not concerned that a lost
Sh'tar may have been paid, like the original version of his statement in the
In that case, what does Rebbi Yossi really mean, when in
the second Beraisa, he differentiates between whether the Sh'tar Kesuvah was
found before the divorce or afterwards? What is he saying to the Rabbanan?
(c) And what is the Rabbanan's response? What are they worried about?
(d) Why might a man give his wife Tzareri?
(a) Ravina reverts to the original explanation, switching the opinions in
the first Beraisa.
How does he then reconcile the Arabian in the second
Beraisa with the Rabbanan in the first? If they are not concerned that the
lost Kesuvah was paid, what *are* they concerned about? What did the husband
mean when he asked for the Sh'tar not to be returned to his wife?
(b) What does Rebbi Yossi hold?
(a) How does Rebbi Elazar establish Raban Shimon ben Gamliel in the Reisha
of the Beraisa, who rules (in the case where the creditor and the debtor
enter Beis-Din holding the Sh'tar) 'Yachloku'? What are they holding,
according to him?
(b) What is ...
(c) What does Rebbi Yochanan say?
- ... the Toref of a Sh'tar?
- ... the Tofes?
(d) What does Rebbi Yochanan really mean when he says 'Yachloku'?
What makes us so certain that he does is not coming to argue with Rebbi
(a) If, as we just explained according to Rebbi Yochanan, the Toref is in
the middle, then what is his Chidush? Is it not obvious that they divide the
(b) According to Rebbi Elazar, who holds that if one of them is holding the
Toref and the other, the Tofes, each takes what he is holding, what does
the debtor gain by this, a bottle-stopper?
(c) What advantage does the Toref have over the Tofes, that makes it more
(d) Seeing as the ...
- ... Toref contains the main points of the Sh'tar, what value can the Tofes on its own possibly have?
- ... Tofes contains the signature, and not the Toref, how can the Toref have any value at all?
(a) How do we try to prove that 'Yachloku' in the Beraisa must also mean
value-wise (meaning that they sell it and share the proceeds or that one of
them takes the Sh'tar, and pays the other, half its value) from 'Shenayim
Ochzin be'Talis' in our Mishnah?
Answers to questions
(b) How do we refute ...
(c) Why can we not prove it from the case in our Mishnah where the two
disputants claimed the cow that they were riding?
- ... this proof? Why might the Tana well be speaking about actually cutting the Talis into two parts?
- ... a similar proof from Rava, who rules 'Cholkin' in the case of a golden Talis too (bearing in mind that one would not normally give a child a golden Talis to wear) ?
(d) Then from where do we finally prove that 'Cholkin' means 'li'D'mei'?