REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kesuvos 37
(a) Rebbi Yossi gives a Giyores who sees blood the same Din as a born
What is the Din of a Jewess who sees blood?
(b) What does Rebbi Yehudah say about a Giyores who sees blood?
(c) Why does he not declare her Tamei retroactively, like Rebbi Yossi?
(d) Why are we not afraid that maybe the blood only moved after the
conversion, and emerged immediately?
(a) According to Rebbi Yehudah, a Giyores needs to wait three months before
Why is a Ketanah, who cannot become pregnant anyway, obligated to wait three
months before marrying?
Why is that?
(b) What does Rebbi Yossi say?
(c) How did Rav Yosef reconcile this ruling of Rebbi Yehudah, with his
previous one, where he holds that a Shevuyah retains her Kedushah?
(d) Rav Papa bar Shmuel stumped Rav Yosef however, when he asked him from
another Beraisa, where Rebbi Yehudah issued the same ruling with regard to a
Giyores, a Shevuyah and a Shifchah (who converted or was freed when they
were over three).
How did Rav Papa bar Shmuel himself answer this Kashya
in the name of Rav Sheishes?
(a) Rav Sheishes established the Beraisa when they saw the girl being raped.
What reason does Rabah then give for Rebbi Yossi exempting her from having
to wait three months before marrying?
(b) This is fine in the case of a Giyores, who presumably knew that she
would soon convert, and in the case of a captive, who hopes that she will
soon be redeemed by her fellow-Jews, both of whom will consequently be
prepared by carrying a cloth with them. It is also fine in the case of a
Shifchah who overheard her master saying that he intended to set her free.
Which case presents us with a problem?
(c) On what grounds do we reject the suggestion that in all unforeseen
cases, Rebbi Yossi does indeed concede that the woman is obligated to wait
(d) Abaye finally explains that Rebbi Yossi permits a woman who has been
raped or seduced to marry immediately - because she turns over after the
Bi'ah to ensure that she does not become pregnant.
On what grounds does
Rebbi Yehudah disagree?
(a) Our Mishnah cites the Pasuk "ve'Im Lo Yihyeh Ason, Anosh Ye'anesh" as
the source for 'Kol ha'Mischayev be'Nafsho, Ein Meshalem Mamon'. How do we
reconcile this with the source cited in other places in Shas "Kedei
Rish'aso", from which Chazal derive 'Mishum Rish'ah Achas Ata Mechayvo ...
Answers to questions
(b) Why would we not know ...
(c) According to Rebbi Meir, who holds 'Lokeh u'Meshalem', why do we need
the two Pesukim?
- ... Malkos and Mamon from Misah and Mamon?
- ... Misah and Mamon from Malkos and Mamon?
(d) Why would we not know ...
- ... Misah and Malkos from Misah and Mamon?
- ... Misah and Mamon from Misah and Malkos?
(a) Bearing in mind that we already know that a person cannot receive any
two punishments, from the above two Pesukim, why do we need the Pasuk in
(b) Why do we need two Pesukim? Why could we not have learned the
- ... "ve'Lo Sikchu Kofer le'Nefesh Rotzei'ach"? What would we otherwise have thought?
- ... " Lo Sikchu Kofer La'nus el Ir Miklato"?
- ... by Shogeg from that of Meizid?
- ... by Meizid from that of Shogeg?
(a) Why do we need the Pasuk there "ve'la'Aretz Lo Yechupar le'Dam Asher
Shupach Bah ki-im be'Dam Shofcho"?
(b) So when *does* the Eglah Arufah atone?
(c) And why do we need the Pasuk in Shoftim (in connection with Eglah
Arufah) "ve'Atah Teva'er Dam ha'Naki mi'Kirbecha"? In which
respect is the Torah comparing all those who are killed by the sword to
(d) Then why are they not killed with a hatchet at the back of the neck?
(a) What does the Tana Kama of the Beraisa learn from the Pasuk in
(b) We ask what Rebbi Chananya ben Akavya will learn from this Pasuk. Why
do we ask that? What does Rebbi Chananya ben Akavya say that negates the
- ... "Kol Cherem Asher Yochram (min ha'Adam) Lo Yipadeh"?
- ... " ... min ha'Adam"?
(c) If not for their interpretation of the Pasuk, the Rabbanan would agree
that, in spite of the fact that he is about to be put to death, a person
still has an Erech.
Why is that?
(a) So we establish Rebbi Chananya ben Akavya's interpretation like Rebbi
Yishmael B'no shel Rebbi Yochanan ben Berokah, who bases his interpretation
of the Pasuk " ... Cherem min ha'Adam Lo Yipadeh" on the Pasuk in Mishpatim
"Im Kofer Yushas Alav".
Answers to questions
What does that Pasuk come to teach us?
(b) What does Rebbi Yishmael subsequently learn from the Pasuk " ... Cherem
min ha'Adam Lo Yipadeh"?
(c) And what does he learn from *"Kol* Cherem ... "?
(d) 'Misos Chamuros she'Lo Nitnah Shigegasan le'Kaparah' refers to someone
who wounds his father or who kidnaps.
What does this mean? Why is there no
Kaparah in the case of Shogeg?