ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kesuvos 62
1. Rav learns from the Pasuk (regarding the servants of David ha'Melech)
"le'Chol D'var ha'Machlokes Chodesh be'Chodesh ... " - that it is considered
the norm (to leave home with one's wife's permission) to study or to work
for one month provided that one then spends a month at home.
2. ... Rebbi Yochanan learns from the Pasuk in Melachim (regarding the
building of the Beis ha'Mikdash) "Chodesh Yihyu ba'Levanon, Sh'nayim
Chodashim be'Veiso" - that one must spend at least *two* months for each
month that one spends away from home.
1. Rav declined to learn from Rebbi Yochanan's Pasuk - because the Binyan
Beis ha'Mikdash is different, seeing as thirty thousand people participated,
whereas only ten thousand at a time were needed, allowing the workers more
time at home.
2. ... Rebbi Yochanan declined to learn from Rav's Pasuk - because the king
compensated the workers with various extras, thereby winning the women's
approval to remain at home for shorter periods.
1. Rav learns from the Pasuk "ve'Atah ben-Adam Ha'anach be'Shivron Mosnayim
... " - that sighing breaks half one's body.
2. Rebbi Yochanan learn from the Pasuk (regarding the destruction of the
Beis ha'Mikdash) " ... al Mah Ata Ne'enach, ve'Amarta, el Sh'mu'ah Ki Va'ah,
ve'Namas Kol Leiv, ve'Rafu Kol Yadayim, ve'Chahasah Kol Ru'ach, ve'Chol
Birkayim Teilachnah Mayim" - that it breaks the entire body.
1. Rebbi Yochanan declines to learn from Rav's Pasuk - because he interprets
the Pasuk to mean that the break-up begins from the loins.
(c) The Nochri mentioned the Beis ha'Mikdash to the Jew with whom he was
walking - because he was unable to keep up with him, and he hoped that the
sigh that the mention of the Beis ha'Mikdash was bound to elicit, would
weaken the Jew sufficiently for him to be able to now keep abreast with him
(seeing as we just learned that sighing breaks half the body).
2. Rav decline to learns from Rebbi Yochanan's Pasuk - because, he says, a
sigh following the destruction of the Beis Hamikdash is worse than a sigh
for any other reason.
(d) The Jew answered him however - that that only applied to a fresh sorrow,
but not to an old one like that of the Churban Beis ha'Mikdash.
(a) "Shav Lachem Mashkimei Kum ... Ochlei Lechem ha'Atzavim" refers to
people who are earning a Parnasah. But Rav Yitzchak interprets the
continuation of the Pasuk "Kein Yitein li'Yedido Sheinah" - to the wives of
Talmidei-Chachamim, who shake sleep from their eyes waiting for their
husbands to return from the Beis-ha'Medrash late at night.
(b) This caused Abaye to reject Rava's contention that the Tayalim referred
to in our Mishnah (whose Onah is every day) pertains to Talmidim who learn
with their Rebbe in their hometown, and who sleep at home - because we now
see that when it is bed-time for other people, the Talmidim are still in the
Beis-Hamedrash, and not at home, like we first thought.
(c) So Abaye pointed to Rav Shmuel bar Shilas - who was a Melamed Tinokos (a
children's Rebbe). He was the epitome of someone whose Onah is every day -
because he had a good income (so he had the strength) and he slept every
night at home.
(d) 've'Lo Chalif P'risteka de'Malka a'Bavei' means - that the government
did not trouble him for a work-tax, because, seeing as he was not very rich,
they did not have an eye on him.
(a) Ravin cited the Mefanki Ma'arva as people who were Chayav Onah every
day. These were wealthy men who live in Eretz Yisrael, who ate and drank
well (so they were strong and healthy) and who slept every night at home.
(b) Rebbi Avahu was supported by two Avadim in the bathhouse, and Rebbi
Yochanan, by Rav Ami and Rav Asi (this should probably be Rebbi Ami and
Rebbi Asi) as he climbed a ladder. Both were actually extremely strong and
did not require support.
(c) We know that they were incredibly strong - because when the floor of the
bathhouse caved in and Rebbi Avahu fell with his two supporters, he caught
hold of a pole, and skimmed up the pole carrying them with him; and when the
ladder broke under Rebbi Yochanan, he climbed to the top using one hand,
whilst holding Rebbi Ami and Rebbi Asi with the other.
(d) Rebbi Yochanan explained that, in spite of his phenomenal strength, he
had two men supporting him - in order to preserve his strength for his old
age, when he would have more need of it.
(a) We reconcile our Mishnah ('ha'Po'alim Sh'tayim be'Shabbos') with the
Beraisa which states 'Achas be'Shabbos' - by establishing the former when
the worker works in his hometown, and the latter, when he works out of town
(only returning home each second day).
(b) When Rav Chanan asked Abaye whether the Tana included all those cases in
our Mishnah that give the Onah as less often than twice a week, in the Din
of Neder, which allows a week anyway - he replied that the Din of Neder
incorporates all the cases in our Mishnah.
(c) This is in spite of the fact that the Onah of a sailor, to quote the
most extreme case, is only once every six months - because 'One cannot
compare someone who has bread in his basket (who could perhaps come home
early and be intimate with his wife within the regular time-period) with
someone who does not (on account of his Neder)'.
(d) Rava bar Rav Chanan asked Abaye whether an ass-driver was permitted to
became a camel-driver (seeing as, on the one hand, his earnings increased,
but on the other, his Onah decreased) without his wife's permission. He
replied - that a woman prefers more intimacy and less income than the other
way round. Consequently, it would be forbidden.
(a) Rav B'runa Amar Rav rules like Rebbi Eliezer (in our Mishnah), who gives
all the prescribed Shiurim for Onah. According to Rav Ada bar Ahavah Amar
Rav, the Chachamim permit Talmidim to go and learn away from home for even
as long as two or three years, without permission.
(b) The Rabbanan relied on Rav Ada bar Ahavah's ruling. Rav Rechumi, Rava's
Talmid in Mechuza, used to arrive home from Yeshivah each year - on Erev
(c) He was once sitting on the roof and the roof caved-in, killing him - as
a punishment for the tears that his wife shed when he failed to arrive that
year on Erev Yom Kipur, because he became deeply involved in his learning.
(a) Rav Yehudah Amar Shmuel gives the Shiur Onah for Talmidei-Chachamim - as
every Friday night.
(b) Rav Yehudah (or Rav Huna or Rav Nachman) learns from the Pasuk "Asher
Piryo Yitein be'Ito" - that a Talmid-Chacham who follows the ruling of Rav
Yehudah Amar Rav will have children.
(c) Rebbi Yanai told the people of his household to overturn his
son-in-law's bed one Erev Shabbos - when the pillar of fire, that normally
preceded his arrival home from Yeshivah, failed to appear. This led Rabbi
Yanai to believe that he had died (In fact, he was still alive, and, like
Rav Rechumi, he had become deeply involved in his learning, and had
therefore failed to leave the Yeshivah for home).
(d) When Rebbi Yanai said what he said, it was "ki'Shegagah she'Yotzei mi'Pi
ha'Shalit" - and his son-in-law did indeed die.
(a) When, as Rebbi's son was about to marry the daughter of Rebbi Chiya, the
latter died - Rebbi suggested that there must be a flaw in Rebbi Chiya's
family (because he was not a direct offspring of the family of Malchus Beis
David - see Agados Maharsha).
(b) Sh'fatyah ben Avital was a son of David ha'Melech (since Avital was one
of his wives). Rebbi Chiya, on the other hand, descended from Shim'a Achi
David, who was not from Malchus Beis David (see also Agados Maharsha).
(a) In the end Rebbi chose the daughter of Rebbi Yossi ben Zimra for his
son, on condition that he would first spend twelve years in Yeshivah. When
they led the girl in front of the Chasan the first time, he was so enamored
by her, that he asked to reduce the twelve years in Yeshivah to six; and
when they did so a second time, he asked to marry her immediately, and to go
to Yeshivah afterwards.
(b) Rebbi quoted the two Pesukim "Tevi'eimo ve'Sita'eimo" and " ve'Asu Li
Mikdash ... " - to point out that his son was no different than Hashem
(Kevayachol), who also initially intended to build the Beis Hamikdash only
after Yisrael entered Eretz Yisrael, and then became so enamored by Klal
Yisrael, that he ordered them to build it already in the desert (a proof for
the Ramban, who maintains that the Mishkan was not merely to atone for the
sin of the Golden Calf, but an institution in its own right [see Agados
(c) So he married her first and went to Yeshivah afterwards. By the time he
returned however, his wife had become barren - because a woman who lives ten
years without a husband, or without her husband (nor does she expect him
before ten years), tends to become barren.
(d) Rebbi Davened for his daughter-in-law's recovery, and his prayer was
answered. He would not have prayed for a miracle unless he had to. His son
could not simply ...
1. ... have divorced her - because it would not have been correct to repay
his wife (who had waited faithfully for his return) in this fashion.
2. ... marry a second wife - because then people would have referred to his
second wife as his wife and his first wife as his prostitute.
(a) When Rebbi Shimon bar Yochai asked Rebbi Chanina ben Chachinai to wait
for the end of his son's Sheva B'rachos, so that they could go to Yeshiva
together - he responded by leaving for Yeshivah immediately, on his own.
(b) Upon his return, he sat on a bridge - because the town had changed so
drastically that he did not know the way to his own house. So he sat on the
bridge and waited.
(c) He eventually discovered the way to his house - by following a girl whom
people referred to as bas Chachinai, and who must therefore have been his
(d) His wife, who was sifting flour when he arrived unexpectedly, looked up
and died from shock when she saw him - Rebbi Chanina ben Chachinai prayed
for Divine mercy, because, he said, she deserved a better reward than that
for having suffered all the years that he was away, and she came back to
(a) Rebbi Chama bar Bisa also went to Yeshivah for twelve years. To avoid
making the same mistake as Rebbi Chanina bar Chachinai - he sent a message
to his family that he had arrived, before actually going home.
(b) When Rebbi Oshaya his son (whom he did not recognize) came and sat
before him and began plying him with strong Kashyos - he expressed regret at
having gone to Yeshivah instead of learning with his son, who would have
turned out to be as astute as that young man.
(c) When, after Rebbi Chama bar Bisa arrived home, Rebbi Oshaya entered, he
stood up - because he still did not know who he was, and thought that he had
followed him home in order to ask him more Kashyos. His wife commented at
the phenomenon of a father standing up for his son.
(d) Rami bar Chama quoted the Pasuk "ve'ha'Chut ha'Meshulash Lo bi'Meheirah
Yinasek" - in connection with the family that had now produced three
consecutive generations of Talmidei-Chachamim, Rebbi Bisa, Rebbi Chama and
himself. The Pasuk was a tribute to Rebbi Oshaya, the third generation.