REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kesuvos 56
KESUVOS 55 & 56 - have been dedicated by Rabbi Avi Feldman and his sisters in
memory of their mother (yahrzeit: 11 Iyar), ha'Rabbanit Sara Dvasya bas Rav
(a) We conclude that both Rav and Rebbi Nasan go after Umdena.
does one of them rule like the Tana Kama in our Mishnah, and not like Rebbi
Elazar ben Azaryah, who assesses the Chasan's intentions (to only give his
betrothed Masayim once they are married)?
(b) 'Amar Rav Yitzchak bar Avdimi Mishum Rabeinu, Halachah ke'Rebbi Elazar
Who is meant by 'Rabeinu'?
(c) Rav and Shmuel (among others) rule like Rebbi Elazar ben Azaryah. Rav
Nachman among others, rules like the Tana Kama.
What did Rav Nachman have
to say about someone who rules like Rebbi Elazar ben Azaryah?
(d) What is in fact, the Halachah?
(a) According to Rebbi Elazar ben Azaryah, Eirusin does not acquire the
Kesuvah of Masayim. Ravin is not sure then what *does* acquire it.
the two possibilities?
(b) What do we try to prove from the Beraisa of Rav Yosef, which states that
one only writes the Kesuvah because of 'the love of the first night'?
(c) We counter this however, from the Tana's reference to night.
prove? Considering that Bi'ah is permitted by day (in a dark room), why is
'night' a better proof for Bi'ah than it is for Chupah?
(d) How do we refute this latter proof? What is the outcome of Ravin's
(a) Rav Ashi asks what the Din will be if the woman becomes a Nidah during
What is Rav Ashi's She'eilah? If, as we just concluded, Rebbi
Elazar ben Azaryah maintains that it is Chupah which acquires, what
difference will it make whether she is a Nidah or not?
(b) What is the outcome of Rav Ashi's She'eilah?
(a) In a Mishnah in Bava Basra, Rebbi Yossi holds that, if someone pays part
of a debt, the creditor writes him a receipt.
What does Rebbi Yehudah say?
Why does he not like the idea of writing a receipt?
(b) How does Rebbi Yirmiyah resolve the apparent contradiction between
Rebbi Yehudah in Bava Basra and Rebbi Yehudah in our Mishnah, who permits
the woman to write her husband a receipt for part of her Kesuvah?
(c) Abaye establishes Rebbi Yehudah in our Mishnah by a regular receipt,
dispensing with the Kashya in a different way.
What basic distinction does
he make between the two cases?
(d) It is easy to understand why Abaye declines to learn like Rebbi
Yirmiyah, seeing as the Tana in our Mishnah does not speak about writing the
receipt into the Kesuvah.
But on what grounds does Rebbi Yirmiyah decline
to learn like Abaye?
(a) What does Rebbi Meir in a Beraisa say about a man who betroths a woman
on the condition that he is exempt from feeding her, clothing her or marital
(b) What does Rebbi Yehudah say?
(c) How do we resolve the apparent contradiction between Rebbi Yehudah here
and Rebbi Yehudah in our Mishnah, who requires that when the woman claims
that she has received part of the Kesuvah, she is obligated to write it in
the Kesuvah, and that saying it verbally is not sufficient?
(a) Rebbi Yehudah says in a Mishnah later, that unless a man writes that he
relinquishes his rights over his wife's property, the Peiros and the Peirei
Peiros forever, he may continue to eat Peirei Peiros.
Answers to questions
What are 'Peirei
(b) What is the meaning of 'Kosev' in that Mishnah?
(c) How do we explain this in view of what we just concluded with regard to
a Kesuvah, which, according to Rebbi Yehudah, is only de'Rabbanan, for which
reason he is strict there (forbidding the woman to relinquish her Kesuvah
(a) The Tana Kama says in a Mishnah in D'mai that if two ass-drivers arrive
in town, and one of them declares his own produce to be Chadash and
un'Ma'asered, whereas his friend's is Yashan and Ma'asered, he is not
What does 'Chadash' and 'Yashan' mean?
(b) Why can they not refer to the Isur of Chadash, as they imply?
(c) Why is the ass-driver not believed?
(a) What does Rebbi Yehudah say in the above Mishnah in D'mai?
(b) What is the problem with Rebbi Yehudah there, in view of his opinion in
our Mishnah, where he took a strict line, requiring the condition there to
be in writing?
(c) Abaye answers that it is only by a Vadai de'Rabbanan that Rebbi Yehudah
is stringent, but not by a Safek.
What does Rava say?
(a) What do we infer from the words of Rebbi Meir, who says in our Mishnah
*'Kol ha'Poches* li'Besulah mi'Masayim ... Harei Zu Be'ilas Z'nus'? How much
will the woman actually receive when her Kesuvah falls due?
(b) Then what turns all their Bi'os into Bi'os Z'nus?
(c) What can we infer from Rebbi Meir who holds 'Kol ha'Masneh al Mah
she'Kasuv *ba'Torah*, T'na'o Bateil'?
(d) How do we then explain his opinion in our Mishnah, where, as we just
explained, he holds that in the case of Kesuvah (which we also explained
earlier is only de'Rabbanan), his condition is Bateil?
(a) We just discussed the Machlokes between Rebbi Meir and Rebbi Yehudah in
our Mishnah regarding the woman foregoing part of her Kesuvah. Rebbi Yossi
in a Beraisa has a third opinion.
How do we reconcile this with Rebbi Yossi in the previous Beraisa, who holds
that when a wife is willing to forego part of her Kesuvah, her Mechilah is
What does *he* say?
(b) On what grounds does the Tana Kama in another Beraisa, forbid a man to
designate Metaltelin for his wife's Kesuvah?
(c) In order to establish their Machlokes, we explain that they argue when
the husband accepted responsibility for them.
How does that explain the
opinion of the Rabbanan?
(d) On what grounds does Rebbi Yehudah then argue with the Tana Kama? What
is the basis of their Machlokes?
(a) When Rav Ivya's wife (the sister of Rami bar Chama) lost her Kesuvah,
Rav Yosef quoted them a statement by Rav Yehudah Amar Shmuel.
Answers to questions
Rav Yehudah Amar Shmuel say?
(b) Abaye objected to Rav Yosef's ruling however, on the basis of a
statement by Rav Nachman Amar Shmuel.
What did Rav Nachman Amar Shmuel
(c) We learned aearlier (on Daf 51a.) that if a man did not write his wife
wshom he married a Besulah, a Kesuvah, she nevertheless receives Masayim;
whereas if he married her an Almanah, she receives a Manah. We could
reconcile that ruling with our Sugya by esablishing it in a place where it
is customary not to write a Kesuvah.
How else might we reconcile the two