ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kidushin 30
KIDUSHIN 24-30 (9-15 Sivan) - This week's study material has been dedicated
by Mrs. Rita Grunberger of Queens, N.Y., in loving memory of her husband,
Reb Yitzchok Yakov ben Eliyahu Grunberger. Irving Grunberger helped many
people quietly in an unassuming manner and is dearly missed by all who knew
him. His Yahrzeit is 10 Sivan.
(a) Rava told Rebbi Nasan bar Ami that whilst his hand was still on his
son's neck ...
1. ... he should find him a wife (according to the first Lashon in Rashi).
(b) When Rava said 'whilst your hand is still on your son's neck', he
meant - whilst he still had control over his son, and he would still listen
2. ... he should teach him Musar (according to the second Lashon).
(c) The age-bracket that Rava cited was between sixteen and twenty-two, the
same age-bracket as one opinion in the Beraisa where Rebbi Yehudah and Rebbi
Nechemyah argue over the Pasuk in Mishlei "Chanoch le'Na'ar al'Pi Darko".
The other opinion says - between the ages of eighteen and twenty-four.
(d) "al-Pi Darko" means - a way of life that he will follow for the rest of
his life (see also Agados Maharsha).
(a) In reply to the Sh'eilah 'Ad Heichan Chayav Adam Lelamed es B'no
Torah?', Rav Yehudah Amar Shmuel cited Zevulun ben Dan - whose grandfather
taught him Torah (probably incorporating Nevi'im and Kesuvim), Mishnah,
Gemara, Halachos and Agados.
(b) The Beraisa obligates a father to learn with his son - only Torah.
(c) In light of this Beraisa, we establish Rav Yehudah Amar Shmuel's
response to the She'eilah - in that only a grandfather is obligated to learn
with his grandsons, but not a great-grandfather.
(a) The Tana of a Beraisa learns from the Pasuk ...
1. ... "ve'Limadtem Osam es Beneichem" - that only a father is obligated to
learn with his sons, but not a grandfather with his grandsons.
(b) In light of this Beraisa, Shmuel justifies his opinion - by citing
another Beraisa, which explains "ve'Hoda'atam le'Vanecha ve'Livnei Vanecha"
2. ... "ve'Hoda'atam le'Vanecha ve'Livnei Vanecha" - that if one does learn
Torah with one's sons, it is as if he had taught it to himself, to his sons
and to his grandsons until the end of time.
(c) This Tana extrapolates from "ve'Limadtem Osam es Beneichem" -
"Beneichem", 've'Lo Benoseichem' (as we learnt above).
(d) Rebbi Yehoshua ben Levi learns from the juxtaposition of the Pasuk "Yom
Asher Amadta Lifnei Hashem Elokecha be'Chorev" to "ve'Hoda'atam le'Vanecha
ve'Livnei Vanecha" - that if one learns Torah with one's grandson, it is as
if he had received the Torah from Har Sinai.
(a) Rav Chiya bar Aba was startled when he once met Rebbi Yehoshua ben Levi
taking his grandson to Shul - because he was wearing some sort of sheet on
his head instead of the usual Sudar.
(b) Rebbi Yehoshua ben Levi attributed his strange behavior - to the
precious Mitzvah of learning with his grandson that he was about to perform
(and he could not wait until he found his Sudar to perform it).
(c) The effect that this subsequently had on Rav Chiya bar Aba was - that he
too, stopped having his breakfast (meat roasted on coals) until after he had
learned with his little grandson.
(d) The latter would revise the Pasuk he learned the pevious day and learn
with him a new one.
(a) Rav Safra quoting Rebbi Yehoshua explained the Pasuk "ve'Shinantam
le'Vanecha" (since the Torah does not write "ve'Shinisem") - to mean that
one should divide one's learning learning into three, a third Torah, a third
Mishnah, and a third Gemara (as if the Torah had written "ve'Shilashtam"
(because a 'Nun' and a 'Lamed' are interchangeable).
(b) We object to the original version 'Le'olam Yashlish Adam *Shenosav* ...
' - on the grounds that nobody knows how long he will live.
(c) So the new version reads - 'Le'olam Yashlish Adam Yamav ... ' (which
Rashi interprets to mean the days of the week [i.e. two days Torah, two days
Mishnah and two days Gemara]).
(d) The early sages were called 'Sofrim', says Rebbi Yehoshua - because they
used to count the letters of the Torah (as we shall now see).
(a) The Sofrim said that ...
1. ... the 'Vav' of "Gachon" in Shemini - marks the halfway mark in the
Torah in letters.
(b) And they said that ...
2. ... the words "Darosh Dorash" in Shemini - marks the halfway mark in
3. ... the Pasuk "ve'Hisgalach" in Metzora - marks the halfway mark in
1. ... the 'Ayin' in "Yecharsemenah Chazir *mi'Ya'ar*" in Tehilim -marks the
halfway mark in letters.
(c) When Rav Yosef asked Rav Safra whether, seeing as there are an even
number of letters in the Torah, the 'Vav' of "Gichon" is the letter before
or the letter after, the middle letter - that they should fetch a
Sefer-Torah and count them.
2. ... the Pasuk in Tehilim "ve'Hu Rachum Yechaper Avon ... " - marks the
halfway mark in Pesukim.
(d) In spite of Rabah bar bar Chana, who had testified that others had
indeed counted the letters under similar circumstances, Rav Yosef refuted
Rav Safra's reply, on the grounds that they were not experts in the missing
letters and the extra letters in the Torah (like they were in Rabah bar bar
(a) When Rav Yosef asked the same She'eilah concerning "ve'Hisgalach" (since
there are also an even number of Pesukim in the Torah), Rav Safra thought
that they at least were experts in the Pesukim and that they should
therefore count the Pesukim and find out. Rav Yosef disillusioned him
however - by informing him that they were not even experts in the Pesukim
either. And to prove his point, he cited Rav Acha bar Ada, who came from
Eretz Yisrael and said that there, they tended to divide the Pasuk in Yisro
"Vayomer Hashem el Moshe Hinei Anochi Ba Eilecha be'Av he'Anan" into three
(although we read it as one).
(b) Assuming that there are 5,888 Pesukim in the Sefer Torah, there should
1. ... 5,896 Pesukim in Tehilim, and ...
(c) Another Beraisa interprets "ve'Shinantam" differently than Rebbi
Yehoshua ben Chananya. According to him it means - that the words of Torah
should be sharp on one's tongue (meaning that one should learn Torah
thoroughly and revise many times), so that one is able to answer one's
questioner without hesitation, in keeping with the Pasuk "Emor la'Chochmah
Achosi At" (implying that all one's learning should be as clear as the
knowledge that marrying one's sister is incest).
2. ... 5,880 Pesukim in Divrei Hayamim
(d) He also quotes another Pasuk in Mishlei "Kashram al Etzbe'osecha, Kasvam
al Lu'ach Libecha", and various Pesukim in Tehilim that refer to the words
of Torah as arrows. The enemies referred to in the Pasuk "Ashrei ha'Gever
Asher Milei es Ashpaso Meihem ... Ki Yedabru es Oyvim ba'Sha'ar" are none
other than father and son, a Rebbe and a Talmid, who are at loggerheads over
the Torah that they are learning, but who, once they close their Gemaras,
they love one another, as the Pasuk writes "es Vahev be'Sufah" (as if it had
written "es Ahav be'Sof").
(a) The acronym of "ve'Samtem" is - 'Sam Tam' (the perfect balm).
(b) The Tana of the Beraisa illustrates it with the Mashal - of a man who
hit his son. After placing a salve on the sore, he assured him that as long
as the salve remained in place, he could eat whatever he wanted, drink
whatever he wanted and wash in either cold or warm water. But once it was
removed, then there was always a danger the the food that he ate, the drinks
that he drank, and washing in cold water would cause the sore to blister.
(c) The Tana interprets the Pasuk ...
1. ... "ha'Lo Im Teitiv Se'eis" to mean - that as long as one studies Torah
(which is called 'Tov'), one can overcome the Yetzer ha'Ra.
2. ... "ve'Im Lo Seitiv, la'Pesach Chatas Rovetz" - that the moment one
stops studying it, the Yetzer ha'Ra will overcome him.
3. ... "ve'Eilecha Teshukaso" - that the Yetzer ha'Ra's greatest desire is
to induce a man to sin (particularly him, as if no-one else in the world
4. ... "ve'Atah Timshol Bo" - that man is able to control him.
(a) The Tana learns from the Pasuk in Bereishis ...
1. ... "Ki Yetzer Lev ha'Adam Ra mi'Ne'urav" - that, since his Creator
testifies that he (the Yetzer ha'Ra) is evil, then he really must be evil
(since a creator tends to always find a good side to his creation).
(b) Rebbi Yehoshua ben Levi comments about the Yetzer ha'Ra, based on the
2. ... "Rak Ra Kol ha'Yom" - that each and every day, he tries afresh to
induce man to sin.
1. ... "Tzofeh Rasha la'Tzadik u'Mevakesh Lahamiso" - that each day, he
makes efforts to overpower a man and kill him.
(c) Tana de'Bei Rebbi Yishmael advocates that, should one come across the
Yetzer ha'Ra - one should 'shlep' him to the Beis ha'Medrash (see B'rachos
2. ... "Elokim Lo Ya'azvenu be'Yado" - that if not for Divine assistance
(which comes through Tefilah), one could not possibly overcome him.
(d) Sometimes he is made of stone, and sometimes of iron. We learn from the
1. ... "ha'Lo Koh Devarai ka'Eish Ne'um Hashem, u'che'Patish Yefotzetz
Sela" - that just as a hammer smashes a rock into fragments (see Tosfos), so
too, do words of Torah (that are compared to fire), smash the Yetzer ha'Ra?
2. ... in Yeshayah "Hoy Kol Tzamei Lechu le'Mayim", and "Avanim Shachaku
Mayim" - that just as water wears down stone, so does Torah, which is
compared to water, wear down the Yetzer ha'Ra.
(a) We learn from the Pasuk "Kechu Nashim ve'Holidu Banim u'Vanos, *u'Kechu
li'Veneichem Nashim*" - that a father is obligated to find a wife for his
(b) The problem with the continuation of the Pasuk "ve'es Benoseichem T'nu
la'Anashim" is - that it is not up to the father to look for a prospective
Chasan for his daughter, but for the prospective Chasan to come looking for
(c) We therefore explain the Pasuk to mean that he is obligated to provide
her with nice clothes and ornaments, to make her attractive to the
prospective Chasan who is looking for her.
(d) According to the Tana Kama of our Mishnah, we learn from the Pasuk
"Re'ei Chayim Im Ishah Asher Ahavta", that a father is obligated to teach
his son a trade. We explain the Pasuk ...
1. ... (according to him) based on the two interpretations of the word
"Ishah" - by comparing teaching him a trade either to finding him a wife
(assuming "Ishah" to be literal), or to teaching him Torah (if that is what
"Ishah" refers to).
2. ... according to 'Yesh Omrim' in our Mishnah - to mean to teach him how
to swim (in which case "Chayim" will mean survival).
(a) The Tana Kama who obligates a father to teach his son a trade. Rebbi
Yehudah adds that if he fails to do so, then it is as if he has taught him
robbery. Their dispute is whether teaching him the art of business will
suffice (the Tana Kama - since this too, is included in 'Chayim'
[livelihood]), or not (Rebbi Yehudah - because sometimes one has nothing to
(b) 'Kol Mitzvos ha'Av al ha'Ben (Echad Anashim ve'Echad Nashim Chayavin)'
cannot possibly refer to all the Mitzvos that a father is obligated to do
for the son - because the Tana has already stated that only the father is
obligated to circumcise his son and redeem him, and not his mother.
(c) Despite the fact that, in the Pasuk "Ish Imo ve'Aviv Tira'u", "Tira'u"
(in the plural) comes to include a daughter, the Torah nevertheless writes
"Ish" - to preclude a married woman (confining the previous D'rashah to a
girl who is not yet married), because this often clashes with her obligation
towards her husband, which must take precedence.
(d) Rav Idi bar Avin Amar Rav - obligates a divorced woman to respect her
parents just like she did before she was married.
(a) The significance of the two Pesukim ...
1. ... "Kabeid es Avicha" and "Kabeid es Hashem me'Honach" is - that the
Torah is comparing the honor of parents to the honor of Hashem Himself.
(b) The Tana comments about hitting one's parents - that the Torah does not
make a similar comparison to hitting Hashem like it makes regarding
cursing - simply because it is physically impossible to hit Hashem.
2. ... "Ish Imo ve'Aviv Tiyra'u" and "es Hashem Elokecha Tiyra, ve'Oso
Sa'avod" is - that the Torah is comparing the respect of parents to that of
3. ... "Mekalel Aviv ve'Imo Mos Yumas" and "Ish Ish Ki Yekalel Elokav,
ve'Nasa Chet'o" is - that the Torah is comparing cursing one's parents to
cursing Hashem Himself.
(a) Based on the three partners in a person's birth (Hashem, father and
mother) Hashem comments that when a person respects his parents - He
considers it as if He had dwelt among them and he had shown Hashem Himself
(b) In the creation of man - Hashem provides his senses and his spiritual
accessories, such as knowledge ... ); his father provides the white cells
which produce the bones ... , and his mother, the red cells, which produce
the blood ... .
(c) Rebbi, commenting on the Torah's priorities with regard to the Mitzvah
of honoring parents, explains that the Torah ...
1. ... places the father before the mother re. the Mitzvah of honoring
parents - to counter the natural tendency to honor one's mother (who intices
him with sweet words) more than one's father.
2. ... places the mother first re. the Mitzvah of respecting them - to
counter the natural tendency to honor one's father (who teaches him Torah)
more than one's mother.