REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Gitin 19
GITIN 19 & 20 - have been anonymously dedicated by a very special Marbitz
Torah and student of the Daf from Ramat Beit Shemesh, Israel.
(a) The Tana of our Mishnah validates all kinds of inks for writing a Get,
specifically mentioning ink, orpiment and Sikra.
What is 'Sikra'?
(b) He also permits Kumus and Kankantum (vitriol, also known as
What is 'Kumus'?
(c) What qualifies ink that is Kasher to write a Get?
(d) What may one therefore not use?
(a) The Tana validates any surface on which to write a Get, among them an
olive leaf and the horn of a cow or the hand of a slave.
must the husband fulfill before the latter cases will be Kasher?
(b) What does 'u've'Chol Davar ha'Miskayem' in our Mishnah come to include?
(c) Which two kinds of surface does Rebbi Yossi Hagelili invalidate in lieu
(d) Rebbi Chiya cites a Beraisa which includes Eiver, Shachor and Shichor.
Eiver is lead.
What is ...
- ... 'Shachor'?
- ... 'Shichor'?
(a) If, on Shabbos, someone writes with red paint over letters written in
ink, Rebbi Yochanan and Resh Lakish obligate him to bring two Chata'os.
Why is that?
(b) What will be the Din if he writes with ink over ink or red paint over
(c) Should he write with red paint over ink, there are two opinions as to
whether he is Chayav or Patur.
On what grounds might he ...
(d) On what grounds does the first opinion disagree with the latter
- ... Chayav?
- ... Patur?
(a) Resh Lakish asked Rebbi Yochanan whether, in a case where the witnesses
are unable to sign their names, one writes their names in red paint, and
they then overwrite them in ink.
Why did Resh Lakish think that it should
(b) In light of Rebbi Yochanan's previous statement, how did he then
justify his reply to Resh Lakish's She'eilah (that this is not considered
(c) Rav proposes scratching the witnesses names on the parchment and
inviting the witnesses to sign on the cuts.
What is the problem with
Shmuel, who suggests writing their names with lead for them to overwrite?
What does the Tana of the Beraisa quoted by Rebbi Chiya say about a Get that
is written in lead, charcoal or vitriol?
(d) How do we resolve this problem? What did he mean by 'Eiver'?
(a) And what is the discrepancy between Rebbi Avahu, who validates writing
the witnesses names in Mei Milin (water in which gall-nuts have been
soaked), with the Beraisa cited by Rebbi Chanina, which validates a Get that
is written with 'Mei Tarya *ve'Aftza*' (which is synonymous with Mei Milin)?
(b) How do we resolve this discrepancy? When is Mei Milin considerd writing,
and when is it not?
(c) The final suggestion is that of Rav Papa.
What did Rav Pap advise Papa
Tura'ah, to do with regard to witnesses who did not know how to write? What
was Papa Tura'ah' profession?
(a) What did Rav Kahana do with someone who used this method of signing with
regard to Sh'taros other than Gitin?
Answers to questions
(b) What should one then do if witnesses do not know how to sign their name?
(c) Why should Gitin be different than other Sh'taros in this regard?
(d) Which of the above opinions is substantiated by a Beraisa?
(a) What does one do with witnesses who do not know how to read (the Sh'tar
that they are signing), but who do know how to sign their names?
(b) Raban Shimon ben Gamliel differentiates between Gitin and other
Sh'taros, as we learned already above.
What does the Tana Kama say?
(c) Rava rules like Raban Shimon ben Gamliel.
How does Rav Gamda quote
(d) If, as Rav Gamda maintains, the Halachah is like the Rabbanan (the Tana
Kama), then why did Rav Kahana (on the previous Amud) give Malkos to someone
who validated witnesses who were unable to sign?
(a) Why did Rav Yehudah have trouble in reading the Get he was about to sign
(b) What did Ula tell him? Why did he quote Rebbi Elazar and Rav Nachman?
(c) To whom will this concession not apply?
(d) What title did Rebbi Elazar enjoy?
(a) What would Rav Papa do when a Sh'tar Parsa'ah came before him (to
corroborate)? What is a Sh'tar Parsa'ah?
(b) How do we reconcile Rav Papa with what we learned in the first Perek,
that with a Sh'tar Parsa'ah one may only claim from B'nei Chorin (but not
(a) Huna bar Nasan quoting Ameimar, told Rav Ashi that a Sh'tar Parsa'ah
signed by Jews is valid even to claim from Meshabadim. Besides the witnesses
being able to read Persian and the Sh'tar being written on a surface that
does not allow forgery, what third requirement did Rav Ashi stipulate for
the Sh'tar to be Kasher?
(b) What did Huna bar Nasan reply to Rav Ashi's second query (regarding a
Sh'tar that does not allow forgery)?
(c) Seeing as the Sh'tar was without flaw, what was Huna bar Nasan's
(d) But that too, is a Mishnah in 'ha'Megaresh' 'Get she'Kasvo Ivris
ve'Eidav Yevanis ... , Kasher'? So what is now Huna bar Nasan's Chidush? Why
might there be a distinction between Gitin and other Sh'taros?
(a) What does Shmuel say about a man who gave his a wife a blank piece of
paper saying 'Harei Zeh Gitech!'?
(b) How do we know that the Sh'tar in question was not treated with
(c) What does the Tana of the Beraisa say about a man who gave his wife a
Get and who then informed her, after she had tossed it into the fire, that
it was a Sh'tar Pasim or a Sh'tar Amanah?
(d) What is ...
- ... a Sh'tar Pasim?
- ... a Sh'tar Amanah?
(a) What Kashya does the above Beraisa pose on Shmuel (with regard to the
case of the blank Get)?
(b) We answer that Shmuel only validates the Get if, after checking, using
the appropriate dye, the letters ultimately appeared (which is not possible
once the Get no longer exists).
What problem do we have with this answer?
(c) How do we resolve the problem?
(d) What are then the ramifications of Shmuel's ruling?
(a) Ravina, quoting Mereimar in the name of Rav Dimi, requires the witnesses
to read the Get.
(b) What do we ask on him from the Beraisa that we just cited (regarding a
man who gave his wife a Get and who then informed her, after she had tossed
it into the fire, that it was a Sh'tar Pasim or a Sh'tar Amanah)?
(c) So how will Shmuel explain the Beraisa? What is then the Chidush?
(a) When the 'Get' that a man threw his wife fell among barrels of wine and
after searching, they discovered a Mezuzah, on what grounds did Rav Nachman
declare the missing 'Get' to be synonymous with the Mezuzah?
Answers to questions
(b) Why would he have ruled differently, had they discovered two or three
(c) Then why did they fail to find the Get?