REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Yevamos 52
YEVAMOS 46-55 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
Why does the Mishnah ask 'Keitzad'?, seemingly with reference firstly to the
the first case of 'Yesh Get Achar Get', and then go on to explain Get Achar
(a) Rav Huna says that the Mitzvah of Yibum comprises Ma'amar and Yibum.
Is there a proof for this from our Mishnash which says 'Asah Ma'amar
u'Ba'al, Harei Zu ke'Mitzvasah'?
(b) Then what is the Chidush? Why should Ma'amar and then Bi'ah not be
(c) How do we amend the continuation of Rav Huna's statement 've'Im Ba'al
ve'Asah Ma'amar, Kanah'?
(d) What do we mean by asking 've'ha'Tanya, Lokin'?
(a) We answer the previous Kashya by establishing 'Lokin' to mean Makas
Why did the Rabbanan institute Makas Mardus for this?
(b) Rav would give Makas Mardus for three breaches of moral conduct
connected with Kidushin. One of them, for betrothing with Bi'ah.
the other two?
(c) He would also give Makas Mardus for someone who negated a Get that he
had sent his wife through a Sh'li'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.
Why did he institute Makas Mardus for these two
(a) He also instituted Makas Mardus for someone who treated a Sh'li'ach
Beis-Din sent by Beis-Din to invite him to Beis-Din 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
(b) Finally, he gave Malkos to someone who slept over in the house of his
father-in-law to be.
Why then, did Rav Sheishes give Malkos even to
someone who just passed in front of the house?
(c) According to the Neherda'i, Rav only administered Makas Kardus to
someone who betrothed a woman with Bi'ah and without a Shiduch.
the alternative version of the Neherda'i's statement?
(a) Ma'amar can be performed with money or with a Sh'tar.
How does one
perform it with ...
(b) Why could Ma'amar not possibly be effective min ha'Torah?
- ... money?
- ... a Sh'tar?
(c) What does the Yavam write in the Kesubah of his Yevamah?
(d) Although initially, the Kesubah comes out of the deceased brother's
estate, Chazal obligated the Yavam to provide the money, should his brother
not have left sufficient funds.
Why is that?
(a) What is the status of a Get which contains a phrase restraining his wife
from marrying anybody else?
(b) What is the reason for saying that should the Yavam give such a Get to
his Yevamah, it should be ...
(c) What did Rabah reply when Abaye asked him this She'eilah?
- ... invalidated too?
- ... valid?
(d) What is the difference between this case and that of giving her (his
Yevamah) a blank piece of paper?
(a) If someone writes a Get intending to give it to his wife after they are
married, what is the difference whether he writes it *after* they are
already betrothed, or *before*?
Answers to questions
(b) What is the Din by a Get Yashan? What is a Get Yashan?
(c) Then why is the Get valid in the former case?
(d) Rami bar Chama asked whether a Get that a Yavam writes to give his
Yevamah after they are married will also be valid, seeing as he is bound to
her (in a similar way to a betrothed woman).
Why might the Get perhaps not
(a) Rav Chananyah asks whether a Get that a Yavam gives his Yevamah to
remove the Zikah but not the Ma'amar that he made, or vice-versa, is valid
On what grounds would it ...
(b) If the Get *is* valid, what will be the difference between a Get that
writes to remove the Zikah and one that he writes to remove the Ma'amar?
- ... not be valid?
- ... be valid?
(c) Rava says that a Get that the Yavam gives to remove his Ma'amar permits
the Tzarah to the Yavam.
Why does it not permit the Ba'alas Ma'amar
herself to the Yavam? Why does Rav Chananyah not resolve the She'eilah from
(d) What is the final ruling in both of these She'eilos?
(a) Our Mishnah says 'Chalatz ve'Asah Ma'amar, Ein Achar Chalitzah K'lum'.
Rav Yehudah Amar Rav establishes this like Rebbi Akiva.
What would the
Rabbanan say? Why is that?
(b) What does Rebbi Akiva learn from the Pasuk in Ki Seitzei "Lo Yuchal
Ba'alah ha'Rishin *Asher Shalchah* ... "?
(c) Seeing as the author of our Mishnah is Rebbi Akiva (as we just
established), how will we explain the Reisha ('Nasan Get ve'Asah Ma'amar,
Tzerichah Get va'Chalitzah')? If a Yevamah she'Shalchah is forbidden to the
Yavam *mi'd'Oraysa* according to Rebbi Akiva, why should the Ma'amar be
effective after the Yavam gave the Yevamah a Get?
(a) Rebbi agrees with the Chachamim, who hold 'Yesh Achar Chalitzah K'lum'.
How does Rebbi qualify this? Which sort of Kidushin will not be effective
(b) What do the Chachamim say?
(a) What is the Din if someone was digging in ground that he thought was
his, but which really belonged to his neighbor who was a Ger, and the
Based on the premise that digging is a Kinyan (Chazakah),
is the ground that he was digging, his?
(b) Rav Yosef uses this case as a Mashal (parable) to explain Rebbi: Just
like in the Mashal, he says, he does not acquire the land; similarly, if the
Yavam wants to acquire his Chalutzah through Ma'amar, which is not eligible,
he will not acquire her either.
On what grounds does Abaye refute the
(c) Which Mashal does Abaye therefore give to illustrate Rebbi's case?
(a) Abaye establishes the Machlokes between Rebbi and the Chachamim when the
Yavam said after the Chalitzah 'Hiskadshi Li be'Ma'amar Yabmin'.
Answers to questions
the reason of ...
(b) According to Rava, even Rebbi would agree in this case that she is
Mekudeshes. He establishes the Machlokes when the Yavam said 'Hiskadshi Li
be'Zikas Yabmin', and the basis of their Machlokes is whether 'Yesh Zikah'
or 'Ein Zikah'.
- ... Rebbi, who says that she is *not Mekudeshes*?
- ... the Chachamim, who say that she *is*?
What is the reasoning of ...
- ... Rebbi?
- ... the Chachamim?