REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kidushin 34
KIDUSHIN 32-35 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
(a) Succah, Lulav and Shofar all fall under the category of 'Mitzvos Asei
Which other two Mitzvos does the Tana list?
(b) What makes Tefilin 'Z'man Geramah'?
(c) The Tana lists four 'Mitzvos Asei she'Lo ha'Z'man Geramah'; Mezuzah,
Ma'akeh (placing a parapet around one's roof) and Hashavas Aveidah.
is the fourth?
(a) What Kashya do we ask from ...
(b) From where do we learn that women are ...
- ... Matzah, Simchah and Hakhel?
- ... Talmud Torah, Piryah ve'Rivyah and Pidyon ha'Ben?
(c) What important principle does Rebbi Yochanan extrapolate from all this?
- ... obligated to eat Matzah on Pesach (even though it is time-related)?
- ... exempt from Piryah ve'Rivyah (even though it is not)?
(a) What does the Mishnah in Eruvin (re. Eruv Chatzeiros) say about water
(b) Which other two foods do we know to be not eligible?
(c) What do all these foods have in common that invalidates them from being
used as an Eruv?
(d) So what have we now proved from the Sugya in Eruvin?
(a) We learn that women are Patur from Mitzvos Asei she'ha'Z'man Geramah
from a 'Mah Matzinu' from Tefilin.
And from where do we learn that they
are Patur from Tefilin?
(b) Based on the principle that when there is a Hekesh le'Chumra and a
Hekesh le'Kula, we always Darshen le'Chumra, why do we not rather compare
Tefilin to Mezuzah (in the first Parshah of the Sh'ma, where they are
(c) Seeing as the Torah does not specifically obligate women to put up
Mezuzos, why do we not exempt them on account of their being compared to
Talmud-Torah (in the second Parshah of the Sh'ma)?
(d) What problem do we have with the D'rashah "ha'Ezrach", from which we
learn that women are Patur from sitting in a Sucah?
(a) In reply to the previous Kashya, Abaye explains that if not for
"ha'Ezrach", we would have obligated women to sit in a Sucah, because the
Torah writes in Emor "ba'Sukos Teishvu".
Answers to questions
What would we have learned from
(b) According to Rava, we would have obligated women to sit in the Sucah
from a 'Gezeirah-Shavah'.
(a) What does the Mitzvos of 'Re'iyah' comprise?
(b) Seeing as it is 'Z'man Geramah', why do we need the Pasuk "Zechurcha"
(in Ki Sisa) to exempt women from performing it?
(c) We learn the exemption of women from time-related Mitzvos Asei, from
How does Abaye answer the Kashya that we should rather obligate
them, from the Mitzvah of Simchah?
(d) How will Abaye explain the fact that a widow is also obligated in the
Mitzvah of Simchah? What is the source for this?
(a) Why can we not learn from the Mitzvah of Hakheil (where the Torah
specifically incorporates women in the Mitzvah) that women should be
obligated to fulfill 'Mitzvos Asei she'ha'Z'man Geramah'?
(b) Tefilin and Re'iyah, we explain, are not considered 'Sh'nei Kesuvim
ha'Ba'im ke'Echad', because both Pesukim are needed.
Why would we not have
exempted women from ...
(c) Had the Torah obligated women in the Mitzvah of Hakheil, would we have
been able to extrapolate that they are also obligated in the Mitzvah of
- ... Re'iyah with a 'Mah Matzinu' from Tefilin?
- ... Tefilin with a 'Mah Matzinu' from Re'iyah?
(d) Then why are Matzah and Hakheil considered 'Sh'nei Kesuvim ha'Ba'im
ke'Echad'? Let us say there too, that both Pesukim are necessary.
(a) Is the principle 'Sh'nei Kesuvim ha'Ba'im ke'Echad Ein Melamdin
Answers to questions
(b) We learn women's obligation in Mitzvos Asei she'Lo ha'Z'man Gerama from
Mora (see Tosfos DH 'Nashim Chayavos').
What is Mora?
(c) We do not rather learn from Talmud-Torah that women are Patur from such
Mitzvos, because Talmud-Torah and P'ru u'Revu are considered 'Sh'nei Kesuvim
ha'Ba'in ke'Echad'. This will not work however, according to Rebbi Yochanan
Why not? What does Rebbi Yochanan ben Berokah say?
(d) With which Mitzvah then, will Talmud-Torah combine to make it 'Sh'nei
Kesuvim ha'Ba'im ke'Echad'?