REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Yevamos 38
(a) What does each one claim in the case where the property of the father
falls before ...
(b) What will be the Din ...
- ... the Safek and the Yavam?
- ... the Safek and the Yavam's two sons?
(c) What makes the Yavam in the former case more of a Vaday than the Safek
in Rav Mesharshaya's case on the previous Amud, where he is an heir mi'Mah
Nafshach (either of the dead brother or of the Yavam)?
- ... in the former case?
- .. in the latter case?
(d) And what will be the Din if the Safek dies, and the Yavam's father and
the Yavam each claim to be the father of the Safek, or if the Yavam dies,
and the father claims that the Safek is *his* son, and not eligible to
receive the inheritance of the Yavam, whereas the Safek claims that he is
the Yavam's son (and therefore the sole heir)?
(a) What does the Tana say about a Shomeres Yavam who received property from
her father? What is a Shomeres Yavam?
(b) What are 'Nechasim ha'Nichnasim ve'ha'Yotzin Imah'? Why is called by
(c) According to Beis Shamai, if a Shomeres Yavam dies, her father and the
Yavam divide her Nechsei mi'Lug.
Why is that?
(d) Who inherits her Kesubah?
(a) Beis Hillel say 'Nechasim be'Chezkasan'.
What does that mean with
regard to ...
(b) What status does a Yevamah have after the Yibum has taken place?
- ... her Kesubah?
- ... her Nechsei mi'Lug?
(c) Out of whose estate is her Kesubah paid?
(a) How does Ula reconcile the Reisha of our Mishnah, where Beis Shamai
agree that the property that she inherits from her father belong to her, and
the Seifa, where, after she dies, Beis Shamai does not place her property in
the possession of her heirs?
(b) According to Beis Shamai, a betrothed girl is permitted to sell her
What do Beis Hillel say?
(c) What do they hold vis-a-vis property that she inherited after she gets
(a) How does Ula consider the Zikah of ...
Answers to questions
(b) How do we now correlate the Din of Vaday Arusah and Zikas Arusah
according to ...
- ... an Arusah?
- ... a Nesu'ah?
(c) And how will we explain their Machlokes in the Seifa, where Beis Shamai
say Yachloku, and Beis Hillel, Nechasim be'Chezkasan, according to Ula?
- ... Beis Shamai?
- ... Beis Hillel?
(d) Why is there no Chazakah on the Nechsei mi'Lug, according to Beis
(a) On what grounds does Rabah reject Ula's explanation? What, in his
opinion, should Beis Shamai and Beis Hillel have argued over, according to
Ula (rather than the actual fields after the Yevamah's death)?
(b) So he establishes even the Reisha by a Yevamah who was married when she
fell to Yibum.
What does he hold with regard to Zikas Nesu'ah?
(c) The difference between the Reisha and the Seifa, in his opinion, is that
in the Reisha, she is alive, whereas in the Seifa, she is not.
that explain why ...
- ... in the Reisha, she is permitted to sell?
- ... in the Seifa, Beis Shamai say 'Yachloku'?
- ... and Beis Hillel say 'Nechasim be'Chezkasan'?
(a) According to Beis Hillel in a Mishnah in Bava Basra, if a house fell on
a man and his father (or on a man and someone whose heir he is), and the
wife claims her Kesubah or his creditors, their debt, the property retains
its Chazakah. Who is the counter-claimant here? What does each side claim?
(b) What is the problem? Why can the claimant not just take from the son's
(c) What do Beis Shamai say?
(d) Considering that the claimant only has a Sh'tar, and the father is
Muchzak in his property, how do we reconcile this with what we just learned
above, that Beis Shamai agree that a Safek cannot take away from a Vaday?
(a) How do we prove that Beis Shamai holds 'Sh'tar ha'Omed li'Gavos,
ke'Gavuy Dami' from the Mishnah in Sotah, which discusses the Din regarding
whether a Sotah whose husband died before she drank the water, receives her
Kesubah or not? What do Beis Shamai say there?
(b) Beis Hillel say 'O Shosos O Lo Notlos Kesubah'.
What is obviously
wrong with this statement?
(c) How do we amend it?
(d) Why did Abaye, who asked the initial contradiction in Beis Shamai (from
the Mishnah in Bava Basra - see 6d.), not ask from the Mishnah in Sotah?
(a) We ask why Abaye did not pose the same Kashya from our Mishnah, where
Beis Shamai says 'Yachloku', in spite of the fact that (if not for 'Sh'tar
ha'Omed li'Gavos ... '), it would be a case of Safek Motzi mi'Yedei Vaday'
(the heirs of her father from the Yavam).
But did we not just explain that
Abaye conceded that Kesubah was different?
(b) What does Rav Ashi prove from the Lashon of the Mishnah ('Yachloku
Yorshei ha'Ba'al im Yorshei ha'Av').
(c) But did we not just say that, in the opinion of Beis Shamai, 'Sh'tar
ha'Omed lei'Gavos, ke'Gavuy Dami'?
(a) Abaye disagrees with Rabah's interpretation of our Mishnah. According to
him, there is no difference whether the Yevamah is alive or dead; as long as
she inherited it whilst she was a Yevamah, the property is in her Chazakah
whilst she is alive, and in her father's heirs Chazakah after she dies.
Answers to questions
how does Abaye explain the Seifa, where Beis Shamai holds 'Yachloku'?
(b) And what is Beis Hillel's reason for saying 'Nechasim be'Chezkasan'?
(c) What will be the Din in the Reisha, according to Abaye, if the Shomeres
Yavam were to die? Who would inherit her Nechsei mi'Lug?s