REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kesuvos 68
KESUVOS 68 (3 Sivan) - dedicated l'Zecher Nishmas Rabbi Bennett Gold (Rav
Dov ben Dovid Meir), by Shari and Jay Gold and family, on his Yahrzeit.
(a) What does the Tana in a Beraisa say about someone who makes out ...
(b) How much must a person possess before becoming forbidden to take
- ... that he is blind, fat or lame?
- ... that he needs Tzedakah when really, he doesn't?
(a) Is a person who has close to two hundred Zuz obligated to sell his house
and household vessels to remove the necessity to take from Tzedakah?
(b) Another Beraisa obligates him to sell his golden household goods and to
replace them with silver ones (if necessary) or to sell his silver ones and
replace them with copper ones. What distinction does Rav Z'vid initially
make between different kinds of household goods to resolve this discrepancy?
(c) On what grounds do we reject Rav Z'vid's distinction?
(d) Rava establishes the Beraisa that obligates the sale, by something like
a silver plow, which it is not unpleasant for a person to replace. Rav Papa
establishes the Beraisa which obligates him to sell after he has claimed.
What does this mean?
(a) If a Yesomah's mother and brother married her off and gave her a dowry
of a hundred or fifty Zuz, she is permitted to claim her full due when she
How much is that?
(b) Does it make any difference whether or not, she agreed at the time, to
what they gave her?
(c) According to Rebbi Yehudah, if the father married off his first daughter
in his lifetime, then the subsequent daughters are entitled to the same
What do the Chachamim say?
(a) What does Shmuel mean when he says 'le'Parnasah, Shamin be'Av'?
(b) How does Rav Nachman bar Yitzchak reconcile this with the Beraisa, which
says that we do not gauge Parnasah by what the father would have given, but
by the value of the father's property?
(c) But the Tana specifically wrote 'Nizonos u'Misparnesos'. If this double
Lashon is not referring to both Mezonos and Parnasash (dowry), then to what
does it refer?
(a) The Chachamim in our Mishnah refer to a rich man who became poor or a
poor man who became rich.
Why can they not mean that her dowry depends on
her father's current wealth (posing a Kashya against Shmuel)?
(b) In that case, the Chachamim must be referring to assessing the wishes of
the father, which they maintain, Beis-Din do not do. What they do assess, is
the value of the property.
How will we then reconcile Shmuel with our
(c) If Shmuel follows the opinion of Rebbi Yehudah in our Mishnah, as we
just concluded, why did he not simply say 'Halachah ke'Rebbi Yehudah'? What
does the wording of Shmuel teach us?
(d) In that case, why did Rebbi Yehudah refer to a case where the father
*married* off his first daughter?
(a) What was Rav Chisda's reaction, when Rava informed him that they had
Darshened in his name 'Halachah ke'Rebbi Yehudah'?
(b) How do we reconcile this statement of Rava with another statement where
he ruled like Rebbi, who authorizes a daughter to receive a tenth of her
(c) How do we prove this answer from a statement made by Rav Ada bar Ahavah
quoting what Rebbi once did.
What did Rebbi once do?
(a) Bearing in mind Rebbi's opinion, that generally, a daughter is entitled
to a tenth of her father's property, does this mean that if a man dies
leaving ten daughters, his sons do not receive anything?
Answers to questions
(b) What is the difference whether the ten daughters marry simultaneously or
one after the other?
(c) A statement of Rav Masna is misquoted as 'Im Ba'u Linasei Kulam
ke'Achas, *Notlos Isur Echad'*.
What did he really say?
(a) According to Rebbi in a Beraisa, once a Yesomah becomes a Bogeres or
marries, she loses her rights to Mezonos.
Does she also lose her rights to
(b) What does Rebbi Shimon ben Elazar say?
(c) In which case will Rebbi Shimon ben Elazar agree that a girl receives
Isur Nechasim even though she is married?
(d) What did the Yesomos therefore used to do in order to ensure that they
did not lose their rights to Isur Nechasim?
(a) Rav Nachman quoted Rav Huna who ruled like Rebbi.
How did he (in
answer to Rava's Kashya) reconcile that ruling with our Mishnah, which
permits specifically a Ketanah whose mother or brother married her off to
claim Isur Nechasim when she grows up, but not if she married as a Na'arah
or a Bogeres?
(b) How did Rav Nachman prove this answer to Rava from another Beraisa,
where Rebbi rules that a daughter who is being fed by her brothers is
entitled to Isur Nechasim? What can we infer from that Beraisa?
(c) How did Rav Ada bar Ahavah quoting Rava qualify this ruling? In which
sole case does a girl lose her right to Isur Nechasim if she failed to lodge
(d) How do we reconcile Rava's ruling with Rav Nachman, who a little earlier
cited a Beraisa, which clearly maintains that a girl loses Isur Nechasim
even if she married when she was a Na'arah?
(a) Rav Huna quoting Rebbi states that Parnasah (a daughter's dowry) does
not have the Din of T'nai Kesuvah.
Answers to questions
What does he mean by T'nai Kesuvah?
(b) Why can he not have meant that, unlike T'nai-Kesuvah ...
(c) Why can a woman claim Parnasah from Meshubadim, but not Mezonos?
- ... she can claim Parnasah from Meshubadim?
- ... she cannot claim it from Metaltelin?
(d) Then what *did* Rebbi mean when he said 'Parnasah Einah ki'Tenai
Kesuvah'? Why the difference between the two cases?