REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kesuvos 75
KESUVOS 75-81 - dedicated by Mrs. Rita Grunberger of Queens, N.Y., in loving
memory of her husband, Reb Yitzchok Yakov ben Eliyahu Grunberger. Mr Irving
Grunberger helped many people quietly in an unassuming manner and is sorely
missed by all who knew him. His Yahrzeit is 10 Sivan.
(a) What does Rebbi Yehudah learn from the Pasuk in Yehoshua "ve'Lo Hikum
Yehoshua Ki Nishbe'u Lahem Nesi'ei ha'Eidah"?
(b) What does ...
(c) Rava establishes the second Beraisa (which rules that even if the woman
went to a Chacham after her betrothal, and had her Neder nullified, her
Kidushin would not be valid) too, like Rebbi Meir, only the Tana is speaking
about a woman from an important family.
- ... Rav Nachman bar Yitzchak learn from the Pasuk in Metzora (regarding the Din of a Zavah) "Yamim Rabim"?
- ... Rav Yitzchak learn from the word "ha'Eidah"?
Why should that make any
difference (seeing as a man does not mind his wife going to Beis-Din to have
her Neder nullified)?
(d) Then why does the Tana write in the Seifa (which presumably, also speaks
about an important *man*) that if, in the equivalent case, the man had his
Neder nullified, the Kidushin is valid? Why do we not say there too, that
the woman does not want the Kidushin to be valid for the same reason as the
(a) What does ...
(b) And what does Rav Ashi say about a man whose family is stigmatized?
- ... Abaye say about a woman who marries a man who is as small as an ant?
- ... Rav Papa say in this regard, about a man whose profession is combing wool?
(c) The last word however, goes to the Tana of the Beraisa.
What does he
say about a woman who marries a man of a lowly status?
(a) The Tana adds three blemishes that lose a woman her Kesuvah over and
above those that disqualify Kohanim from performing the Avodah:
perspiration, a wart and foul breath. What does the Mishnah in Bechoros
comment with reference to the three blemishes of an animal 'old, sick and
(b) To reconcile this Mishnah with the Tana of the Beraisa (regarding
perspiration), Rebbi Yossi b'Rebbi Chanina qualifies the blemish of
What does he say?
(c) Rav Ashi makes a distinction between 'Mezuham' (mentioned by an animal),
and 'Zei'ah' (mentioned by a Kohen).
What is the difference between them?
(d) He also permits a Kohen with bad breath to perform the Avodah, because
he can place a pepper in his mouth for the duration of the Avodah.
does a woman nevertheless lose her Kesuvah in both of these cases, seeing as
she can take the same measures as the Kohen, whenever the need arises?
(a) Is there any difference between a Kohen and a woman with regard to ...
(b) So Rebbi Yossi b'Rebbi Chanina establishes the difference between them
by a small wart on the forehead (which is worse, because it is visible).
What is the problem with this answer?
- ... a wart with a hair inside?
- ... a large wart? What is a large wart?
- ... a small wart?
(c) How does Rav Papa resolve the problem?
(d) What did Rav Chisda ...
- ... hear from Rav Shilo about a woman who was bitten by a dog?
- ... learn from the Pasuk in Shir ha'Shirim "*Ki Kolech Areiv* u'Mar'ech Naveh"?
(a) What does the Beraisa (quoted by Rebbi Nasan Bira'ah) mean when it says
'Bein Dadei Ishah Tefach'?
(b) What does Abaye describe as normal?
(c) What does Rebbi Nasan in a Beraisa say about a woman whose breasts are
larger than normal? What did Rav Meyashe the grandson of Rebbi Yehoshua ben
Levi quoting his grandfather, consider larger than normal?
(d) What did Rabah bar bar Chanah testify that bears this out?
(a) In time to come, says the Navi Yeshayah, the Nochrim will bring "all
those who were born in Tzi'on" back to Yerushalayim.
How does Rav Meyashe
the grandson of Rebbi Yehoshua ben Levi interpret the phrase "all those who
were born in Tzi'on"?
(b) What does Abaye say about the Talmidei-Chachamim of Eretz Yisrael?
(c) How does Rava prove from Rebbi Yirmiyah (who originated from Bavel) that
a Talmid-Chacham who went from Bavel to Eretz Yisrael is worth two
Talmidei-Chachamim who originated from Eretz Yisrael?
(a) What does Rebbi Meir say about a woman who is claiming her Kesuvah
because, due to blemishes, her Chasan is divorcing her ...
Answers to questions
(b) What distinction do the Chachamim draw between hidden blemishes and
- ... before the Chupah?
- ... after the Chupah?
(c) What do they say about a town which has a bathhouse?
(a) According to Rebbi Meir, if the woman is claiming her Kesuvah because,
due to blemishes, her Chasan is divorcing her *before the Chupah*, the onus
lies on her father to prove that his daughter *had no blemishes* before the
betrothal (if she wishes to receive her Kesuvah); *after the Chupah*, the
onus lies on her husband to prove that she *did*.
Why do these two rulings
appear to contradict each other?
(b) Rebbi Elazar says 'Tavra'.
What does 'Tavra' mean?
(c) How does Rebbi Elazar reconcile the two statements?
(a) In which case will Rebbi Yehoshua concede that we go after Chezkas
(b) Rava learns this from the Beraisa regarding a Safek whether the white
mark of Baheres preceded the two white hairs, or vice-versa.
to come first for the Kohen to declare it Tamei?
(c) What does the Tana Kama hold when there is a Safek which came first?
(a) Rebbi Yehoshua says 'Keiheh', which, if it is spelt with a 'Kaf', means
that it is as if the Baheres had become faint (and is therefore Tahor).
How does Rebbi Moshe ha'Darshan spell and interpret the word?
(b) What is Rebbi Yehoshua's reason?
(a) Rava disagrees with Rebbi Elazar.
What is his major bone of
(b) He establishes both the Reisha and the Seifa like Raban Gamliel. How
can the author of the Reisha (which does not go after Chezkas ha'Guf) be
(c) How do we reconcile this with the Mishnah in the first Perek? Why is
there no problem to follow the Chezkas ha'Guf there?
(d) In the Seifa of our Mishnah (when the husband discovers the blemishes
after they are married), the Tana requires the husband to prove that the
blemishes were there *before* the betrothal.
What can we infer from there
that poses a Kashya on Rava?
(a) We offer the suggestion that if the husband only brings a proof that she
had the blemish after the betrothal, there is a counter-Chazakah of 'Ein
Adam Shoseh be'Kos Ela-im-Kein Bodko'.
Why will the husband then be believed if he brings a proof that the
blemishes were there before their betrothal?
What is the significance of this
(b) On what grounds do we refute it?
(c) We conclude that when the husband only brings a proof that the blemish
existed after the betrothal, there are two Chazakos against one.
Chazakos are we talking about?
(d) What happened to the Chazakah of 'Kahn Nimtze'u, Kahn Hayu'?
Answers to questions