REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kidushin 12
(a) We just saw how Beis Shamai require a Dinar by the Kinyan of an Amah
Ivriyah (in order to make Gera'on Kesef possible).
Why will anything more
than a P'rutah not suffice?
(b) On what basis do they learn Kidushei Ishah from Amah Ivriyah?
(c) Rava offers a fourth explanation in Beis Shamai.
What is it?
(a) 'u'Beis Hillel Omrim bi'P'rutah'.
On what basis do we refute Rav
Yosef's contention that the P'rutah is independent and has no minimum value?
(b) How do we know that the link to the Italian Isar is constant, and is not
merely informing us the value of the P'rutah in the time of Moshe?
(c) When Ravin arrived from Eretz Yisrael, he quoted Rebbi Dustai, Rebbi
Yanai and Rebbi Oshaya, who evaluated the P'rutah at (what initially appears
to be) a higher price than Rav Dimi.
What is the minimum value of a
P'rutah according to them?
(a) Rav Yosef tried to prove his original contention from a Beraisa, which
states that there are more than two thousand P'rutos in two Sela'im.
How do we arrive at this figure, given that there are twenty-four Isrim in a
what context does the Tana say this?
(b) How does he prove his point from there?
(c) That old man refuted Rav Yosef's proof by amending the Beraisa.
word did he change in the Beraisa in order to do so?
(d) How do we explain the new Lashon, bearing in mind that really, there are
only 1536 P'rutos in two Sela'im?
(a) Abaye asked Rav Dimi whether he and Ravin simply followed the to
opinions in the Beraisa.
What is the value of a P'rutah according to ...
(b) Rav Dimi replied that both he and Ravin followed the opinion of the Tana
Kama (and in fact, they do not argue).
- ... the Tana Kama of the Beraisa?
- ... Raban Shimon ben Gamliel?
What then, is the basis of their
two opinions (whether there are eight P'rutos in an Italian Isar or six)?
(c) Why did Rav Dimi connect his and Ravin's opinions to that of the Tana
Kama, rather than that of Raban Shimon ben Gamliel?
(a) On what grounds did Shmuel say that if a man betroths a woman with a
date, she is Mekudeshes (even if a Kur of dates costs a Dinar - and there
are thousands of dates in a Kur])?
(b) How does Shmuel reconcile this with Beis Hillel, who requires the
object of Kidushin to be worth a P'rutah?
(c) In the case where a man betrothed a woman with a wad of cloths, why did
Rav Shimi bar Chiya need to have the cloths evaluated? In view of Shmuel's
ruling, the woman would have been Safek Mekudeshes anyway?
(a) In another episode, Rav Chisda was evaluating a black marble stone with
which a man had betrothed a woman.
Answers to questions
Why did he not consider Shmuel's
opinion (that the woman was Safek Mekudeshes anyway)?
(b) What did Rav Chisda reply when the man's mother claimed that the stone
was definitely worth a P'rutah on the day that he had betrothed the woman
(c) How do we know that Rav Chisda disagreed with Shmuel? How do we know
that he was not examining the stone in order to ascertain whether the woman
was Vaday Mekudeshes or Safek (see Tosfos)?
(a) Rav Chisda compared the current case to that of Yehudis, wife of Rebbi
Chiya, who was having exceptionally strong birth-pains.
What was the cause
of those birth-pains?
(b) Who were ...
(c) What did Rebbi Chiya's wife claim her mother had told her? Why did she
- ... Yehudah and Chizkiyah?
- ... Pazi and Tavi?
(d) What was Rebbi Chiya's reply?
(a) On what grounds did the Rabbanan maintain that the woman's second son,
whom Rav Chisda had permitted to marry the woman, was forbidden to him?
(b) In reply, Rav Chisda cited Rebbi Chanina.
What did the daughters of
Shmuel state in his Beis-Din? On what grounds did he believe them?
(c) What did Rebbi Chanina retort, when he was informed that there *were*
witnesses who could be called to testify that they had been captured?
(a) On what grounds did Abaye and Rava disagreed with Rav Chisda?
(b) The Rabbanan kept away from the remaining members of that family, who
lived in Sura.
Was this because they held like Shmuel?
(c) When someone publicly betrothed a woman with a twig of myrtle, Rav Yosef
ruled that he should receive Malkos and give the woman a Get.
(d) Rav would administer Makas Mardus for three breaches of moral conduct
connected with Kidushin. One of them, for betrothing with Bi'ah.
- ... the Malkos?
- ... the Get?
the other two?
(a) He would also administer Makas Mardus to someone who ...
1. ... negated a Get that he had sent his wife through a Sheli'ach, or who
secretly informed two witnesses that the Get he was giving his wife was not
valid because he had been forced to write it.
(b) According to the Neherda'i, Rav only administered Makas Mardus to
someone who betrothed a woman with Bi'ah and without a Shiduch.
Why did he institute Makas
Mardus in these two cases?
2. ... treated a Sh'li'ach Beis-Din whom Beis-Din had sent to invite him to
a Din Torah, with contempt, or who retained a Shamta de'Rabbanan (a form of
Niduy). What does it mean to retain a Shamta? For how long would he need
to retain it before he received Malkos?
3. ... slept over in the house of his future mother-in-law.
Why then, did
Rav Sheishes give Malkos even to someone who just passed in front of her
the alternative version of the Neherda'i's statement?
(a) When the man who betrothed a woman with a mat made of myrtle branches
was informed that it was not worth a P'rutah, what did he reply?
(b) What did Rava comment when the woman reacted to his words with silence?
(c) Rava based his ruling on a Beraisa, where the Tana states that, in the
case of 'Kinsi Sela Zeh be'Pikadon ve'Chazar ve'Amar Lah Hiskadshi Li Bo,
be'Sha'as Matan Ma'os, Mekudeshes'. What does 'be'Sha'as Matan Ma'os' mean?
(d) What does the Tana rule in the case of 'le'Achar Matan Ma'os' by ...
- ... 'Ratz'sah'?
- ... 'Lo Ratz'sah'?
(a) In the previous case, when the Tana says 'Lo Ratz'sah', why can he not
possible mean that the woman refused?
Answers to questions
(b) Then what *does* it mean? What has Rava therefore proved from the