REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Yevamos 43
YEVAMOS 42 & 43 - sponsored by Hagaon Rav Yosef Pearlman of London, a living
demonstration of love for and adoration of the Torah.
(a) The Mishnah in Keilim says that a Tamei flax-comb whose teeth are
missing, retains its Tum'ah if *two* teeth remain, but is Tahor, if there is
only *one* left.
Why is that?
(b) Why does each tooth that is pulled out, retain its Tum'ah?
(a) What is the Din of a Tamei wool-comb, if the middle tooth of each group
of three teeth is missing?
(b) If one group of three remains intact, the comb remains Tamei.
will this not be the case?
(c) In which case will the broken teeth remain Tamei if ...
(d) How do we reconcile Rebbi Yochanan, who always rules like a S'tam
Mishnah, with the tradition that this Mishnah is not Halachah, despite the
fact that it is a S'tam Mishnah?
- ... two teeth broke off together?
- ... even one single tooth broke off?
(a) Why can the reason that Rebbi Yochanan rejected this Mishnah not be
because the Reisha says that a Tamei wool-comb with the middle tooth missing
from each group of three is Tahor (implying that if *two* adjoining teeth
remain intact, it is Tamei), whereas the Seifa says that only if a set of
*three* teeth remain intact is it Tamei (according to Rashi's second
(b) Nor did he reject it because, whereas in the Reisha, the Tana considers
each tooth that breaks off a K'li even without fashioning it, in the Seifa,
he requires fashioning, because, as Abaye explains, maybe the Reisha speaks
when a bit of the handle broke off with it, and the Seifa speaks when it did
How does Rav Papa explain this discrepancy?
(c) So why *did* Rebbi Yochanan and Resh Lakish reject the authenticity of
this S'tam Mishnah?
(a) What did Rebbi Chiya bar Avin mean when he sent (a message) that a woman
is permitted within three months?
(b) Ameimar too, permitted her to become betrothed on the ninetieth day
(before three full months had expired).
How did Ameimar explain Rav and
Shmuel, who both ruled that one needs to wait three months, besides the day
on which her husband died the day of the betrothal?
(c) Then why did Rava confiscate the Se'udah that someone arranged when he
'betrothed' a woman on the ninetieth day after her husband's death?
(d) What is the Halachah?
(a) The Mishnah in Ta'anis forbids a haircut and washing clothes during the
week in which Tish'ah be'Av falls.
Is there any Heter at all to do these
(b) 'Before this time', says the Beraisa, 'one diminishes one's business
deals, building and planting'.
What does the Tana say about betrothal and
(c) Assuming that 'before this time' refers to before Tish'ah be'Av, what
Kashya does Rav Chisda ask from here on Rebbi Yossi, who forbids the
betrothal of a widow during the Sh'loshim?
(d) We answer that, as far as betrothal is concerned, when the Tana permits
betrothal 'before this time' ('Kodem ... '), he means 'Kodem de'Kodem'.
What does that mean?
(a) What Kal va'Chomer does Rava nevertheless ask (even on Kodem de'Kodem)
from business, instead of from washing clothes?
Answers to questions
(b) So how do we amend 'Kol ha'Nashim Yis'arsu Chutz min ha'Almanah' of
Rebbi Yehudah in our Mishnah?
(c) We now contend that the Tana Kama forbids even an Arusah to become
betrothed whereas Rebbi Yehudah permits the betrothal of a woman who was
married and the marriage of one who was betrothed.
What does ...
- ... Rebbi Yossi hold with regard to Havchanah?
- ... Rebbi Yehudah hold with regard to the betrothal of a widow during the Sheloshim?
(a) According to the second Lashon, we amend Rebbi Yossi's statement to 'Kol
ha'Arusos Gerushos Yinas'u', and he does hold of Havchanah. Bearing in mind
that in this Lashon, Rebbi Yossi is more strict than Rebbi Yehudah, in which
point does he argue with him?
(b) Why does Rebbi Yossi differentiate between an Arusah marrying and a
married woman becoming betrothed?
(c) How do we reconcile Rebbi Yossi here with a Beraisa where he says 'Kol
ha'Nashim Yis'arsu ... '?
(d) And how do we then amend 've'Chulan Lo Yinas'u ad she'Yihyu Lahen
Sheloshah Chodashim' in the Beraisa (implying that betrothal is permitted)?
To whom does this refer?
(a) A man does not inherit his betrothed should she die.
Can *she* claim
her Kesubah, should *he* die?
(b) Do the Dinim of Aninus and Aveilus, and the obligation of burial apply
to an Arus and an Arusah, if the other dies?
(c) What problem does this create with the way we amended Rebbi Yossi to
read 'Kol Arusos Gerushos Yinas'u'?
(d) As a result of this Kashya, we reinstate the original text as it stands
in our Mishnah ('Kol ha'Nashim Yis'arsu Chutz min ha'Almanah').
How do we
now answer our original Kashya on Rebbi Yossi (who forbids a woman who is
mourning to become betrothed) from the Beraisa (which says 'Kodem ha'Z'man
ha'Zeh ... *u'Me'arsin*')?
(a) The Tana Kama in the Beraisa forbids betrothal during the week of
Tish'ah be'Av. 'Yesh Omrim' (Rebbi Nasan) is even more strict.
'Yesh Omrim' say?
(b) Rav Ashi disagrees with those who just portrayed the Heter of betrothal
during the week of Tish'ah be'Av as a Machlokes Tana'im.
How does he
explain the Beraisa which forbids betrothal during the week of Tish'ah
(c) Does this mean that when the Tana also forbids marriage, he means
specifically marriage with a Se'udah (but permits marriage without one)?
(d) So how does Rav Ashi explain Rebbi Yossi? How can he forbid a widow to
become betrothed, whilst conceding that betrothal during the week of Tish'ah
be'Av is permitted?
(a) If four brothers die, does the oldest remaining brother have the right
to perform Yibum with all of them, or can the other brothers demand that he
performs one Yibum, leaving the other three for them?
Answers to questions
(b) If a man dies, leaving two Yevamos, the Yibum or the Chalitzah of one of
them exempts the other. If one of them is Pesulah li'Kehunah (for example, a
divorcee), if the Yavam wants to perform Chalitzah, he must perform
Chalitzah with the one who is Pasul.
Why is that?
(c) With which one does he perform Yibum?