REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kidushin 64
KIDUSHIN 61-65 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
(a) If a man declares 'Kidashti es Biti ha'Ketanah, Kidashtihah
ve'Gerashtihah', when is he believed, and when is he not?
(b) How will the Din differ in the Seifa, where the father says 'Nishbis
(c) What are the Halachic ramifications whether we believe the father or
(d) What reason do we initially give for the distinction between the Reisha
and the Seifa?
(a) We just explained that in the Reisha, once the daughter has become a
Gedolah, the father is no longer believed to say that he betrothed her and
divorced her when she was a Ketanah, because it is no longer be'Yado.
Why, in the Seifa, is he not believed on the grounds that he could marry her
(b) What does Rebbi Sima'i learn from the Pasuk in Emor (written in
connection with Almanah le'Kohen Gadol) "Lo Yikach ... ve'Lo Yechalel"?
- ... to a Chalal?
- ... to a Mamzer?
- ... to marry her off and receive her Get (which is how we currently explain the Seifa of the Reisha anyway)?
(c) Nevertheless (in spite of Rebbi Sima'i), the Tana of our Mishnah, does
not believe the father (on the grounds that, assuming that she is an
Almanah, he could have married her off to a Kohen Gadol [or a Gerushah, to a
Kohen Hedyot]) since he holds like Rebbi Yeshevav.
What does Rebbi
Yeshevav (explaining Rebbi Akiva's opinion) say?
(d) Does Rebbi Yeshevav himself agree with this?
(a) This answer will only work however, on the assumption that Rebbi
Yeshevav is expressing his own opinion, but not if he is coming merely to
counter Rebbi Sima'i.
What does this mean?
(b) What problem will this leave us with?
(c) In any event, Rav Ashi concludes, the very concept of 'be'Yado' was
really a misconception.
How does he refute ...
- ... first be'Yado le'Garshah'?
- ... and then even 'be'Yado le'Kadshah?
(a) Rav Ashi therefore bases the distinction between the Reisha and the
Seifa on Rav Huna Amar Rav.
What does Rav Huna Amar Rav learn from the
Pasuk in Ki Seitzei ...
(b) How does Rav Ashi subsequently differentiate between the Reisha
('Kidashtihah ve'Gerashtihah') and the Seifa ('Nishbis u'Fedisihah')?
- ... "es Biti Nasati"?
- ... "la'Ish ha'Zeh"?
(c) On what grounds is a father believed to say 'Kidashtihah ve'Gerashtihah'
(seeing as the Pasuk "es Biti Nasati ... " deals with Kidushin
(d) Then why is the father not believed in the Seifa de'Reisha, if his
daughter turned a Bogeres"?
(a) What distinction does the Tana of our Mishnah draw between a man who
declares on his death-bed, that he has sons and one who declares that he has
(b) What are the ramifications of the fact that he has ...
(c) We try to establish our Mishnah not like Rebbi Nasan, but like Rebbi.
What does Rebbi rule ...
- ... sons?
- ... brothers?
(d) Rebbi Nasan disagrees with Rebbi.
- ... in a case where a man declared at the time of his betrothal that *he has sons* (in which case his wife is therefore not subject to Yibum), and just before he died, he says that *he does not* (in which case she is) and...
- ... in a case where he first declares that *he has no brothers* (in which case his wife is not subject to Yibum), and then declares that *he has* (in which case she is)?
What does he say?
(a) How does Rava attempt to reconcile Rebbi Nasan with our Mishnah? On what
grounds might Rebbi Nasan concede there to Rebbi and rule leniently in both
Answers to questions
(b) Abaye disagrees with Rava.
How does he counter Rava's reasoning?
(c) To reconcile our Mishnah with Rebbi Nasan, Abaye establishes it when
there is no Chazakah whatsoever, and the Beraisa, when there is.
in the Mishnah, is the man ...
- ... believed when he declares on his death-bed 'Yesh Li Banim?
- ... not believed when he declares 'Yesh Li Achim'?
(a) And he establishes the Beraisa when there is a Chazakah that he has
What sort of Chazakah are we talking about, Eidim?
(b) What does Abaye mean when he ...
(c) What does Rebbi Nasan then hold? What is the basis of their Machlokes?
- ... refers to 'Mah Lo le'Shaker' (in connection with the husband)?
- ... explains that Rebbi holds 'Mah Lo le'Shaker' ke'Eidim Dami'?
(d) In that case, what is the significance of the fact that he retracted on
his death-bed (and stated 'Yesh Li Achi')? What would the Din have been he
not done so?
(a) The Tana of our Mishnah states 'ha'Mekadesh es Bito S'tam, Ein ha'Bogros
Why is that?
(b) Assuming that he has daughters from two consecutive wives, and he
declared 'Kidashti es Biti ha'Gedolah' all his daughters are now Safek
Mekudashos, except for the youngest, according to Rebbi Meir.
(c) What does Rebbi Yossi say?
(d) And which of his daughters will be forbidden, if he declared 'Kidashti
es Biti ha'Ketanah', according to ...
- ... Rebbi Meir?
- ... Rebbi Yossi?
(a) We infer from 'Ein ha'Bogros bi'Chelal', that all the Ketanos are
included, even though he cannot live with any of them.
Having taught us the Din of ...
(b) How do we reject the proof from here that 'Kidushin she'Ein Mesurin
le'Bi'ah, Havu Kidushin (like Abaye in the previous Perek)? How do we
establish the Mishnah?
(c) If so, why does the Tana say 'Bogros' (in the plural)?
(d) In that case, it seems obvious that the father betrothed the Ketanah and
not the Bogeres (who is not under his jurisdiction anyway).
What is the
Tana then coming to teach us, assuming that ...
- ... the Bogeres merely appointed her father to be her Sheli'ach?
- ... she even permitted him to pocket the Kesef Kidushin?
- ... 'Biti ha'Gedolah', why does the Tana find it necessary to repeat that of 'Biti ha'Ketanah'?
- ... 'Biti ha'Ketanah', why does the Tana find it necessary to repeat that of 'Biti ha'Gedolah'?
(a) What does the Mishnah in Nedarim rule in a case where someone declares a
Neder forbidding something ...
(b) If he said 'ad P'nei ha'Pesach', Rebbi Meir compares it to 'ad
- ... 'ad ha'Pesach'?
- ... 'ad she'Yehei ha'Pesach'?
What does Rebbi Yossi say?
(c) What is the basis of their Machlokes?
(d) How does Rebbi Chanina bar Avdimi Amar Rav reconcile their respective
opinions with what they say in our Mishnah? How do we know which Mishnah to
(a) Abaye establishes the case of 'Biti ha'Gedolah' in our Mishnah
specifically when there are two sets of daughters from two wives.
that? What will the Din then be when there is only one set from one wife?
(b) And Abaye maintains that the middle daughter in one set is called
'Emtza'is' and is not included 'Gedolah' or 'Ketanah'.
How does he then
explain why Rebbi Meir in our Mishnah forbids all the daughters of both
groups except the very youngest.
Why does he not also permit the middle
daughters in the second set?
(c) How does he prove this? What ought the Tana to have otherwise said?
(d) How does he then go on to explain why the Tana doesn't mention the
middle daughter in the first set either, even though it is obvious that she
is included in the Safek (because she is big compared to all those in the
(a) What did Rav Huna B'rei de'Rav Yehoshua ask Rava from the Mishnah re.
'ad P'nei Pesach, on Abaye, who restricts the Machlokes between Rebbi Meir
and Rebbi Yossi in our Mishnah to when there are two sets of daughters?
Answers to questions
(b) What did Rava reply?