ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kidushin 70
(a) The Pasuk "ve'Chol ha'Nivdal mi'Tum'as Goyei ha'Aretz Aleihem"
incorporates - Geirim and Charurim.
(b) Sanbalat and Tuvyah made every effort to thwart Ezra and Nechemyah's
efforts to rebuild the second Beis Hamikdash in the days of Koresh the first
1. Sanbalat was - a Nochri from Choron.
(c) Based on the principle 'Nochri ve'Akum ha'Ba Al bas Yisrael, ha'V'lad
Mamzer', we try to prove from the fact that Tuvyah's son Yochanan married
the daughter of Meshulam ben Berechyah that Mamzeirim also accompanied Ezra
to Eretz Yisrael.
2. Tuvyah was - an Amoni slave.
(d) Besides the fact that not everyone agrees with this principle, nor do we
have proof that they had children, the third objection that we raise to
refute this proof is - that neither do we have any proof that, even assuming
that they had children, they came with Ezra to Bavel. Perhaps they had been
in Eretz Yisrael all the time.
(a) So we learn Mamzer, Shesuki and Asufi from the Pasuk there "ve'Eilu
ha'Olim mi'Teil-Melach, Teil Charsha, K'ruv Adon, ve'Lo Yachlu Lahagid Beis
Avosam ve'Zar'am Im mi'Yisrael Heimah". When we interpret "Teil Melach" as
'Eilu B'nei Adam she'Domin Ma'aseihem le'Ma'aseh S'dom ... ' - we are
referring to their adulterous practices (e.g. abducting brides just after
they were married), which produced Mamzeirim. So we see that Mamzeirim
accompanied Ezra to Eretz Yisrael.
(b) And we learn from ...
1. ... "Teil-Charsha" (implying that the mother would silence the child when
he referred to his father) - that Shesukim did too.
(c) From "K'ruv Adon ve'Amar", Rebbi Avahu extrapolates that even though
Hashem had declared Yisrael important like a K'ruv, they had behaved like a
2. ... "ve'Lo Yachlu Lahagid Beis Avosam ... " - that so did Asufim.
1. A K'ruv is - a holy Cherub
(d) Rebbi Avahu's alternative D'rashah is - that even though Yisrael behave
like a leopard, Hashem still considers them important like a K'ruv.
2. The significance of a leopard in this context is - its not caring with
whom it mates.
(a) Rabah bar bar Chanah Darshens from the Pasuk "ve'Eilu ha'Olim
mi'Teil-Melach, Teil Charsha" - that when someone who marries a woman who is
not suited to him, the Torah reckons as if he had plowed up the entire world
and sown it with salt.
(b) And Rabah bar Rav Ada Amar Rav Darshens from the Pasuk "ba'Hashem Bagdu,
Ki Banim Zarim Yaladu" - that when people marry women who are Pasul to them
purely for money, they will have bad children.
(c) The Pasuk also informs us that they will lose all their money. We
Darshen from the use of the plural in "Chelkeihem" that he will lose Chelkah
as well as Chelko.
1. 'Chelko' means - Nechsei Tzon Barzel.
(d) It will take no more than a month for them to lose everything (as the
Navi himself indicates).
2. 'Chelkah' - Nechsei Milug.
(a) If someone marries a woman who is not suitable, Eliyahu and Hashem work
together to punish him ...
1. ... Eliyahu - will bend him over the Amud and tie his arms.
(b) Hashem signs the document that Eliyahu writes. The document contains -
'Woe to the one who delegitamises his children, stigmatizes his family and
marries a woman who is unsuitable'.
2. ... Hashem - will administer lashes.
(a) We say that someone who is always insulting others, and who cannot say a
good word about anyone - is himself Pasul.
(b) Shmuel says that someone who always defames others by calling them by a
specific derogatory title - is merely reflecting his own flaw.
(c) When that man was asked to wait at the butcher until Rav Yehudah bar
Yechezkel was served, he retorted - 'Who is Yehudah bar Sh'viskal (a
derogatory title meaning 'roasted') that I should have to wait for him?
(d) When they informed Rav Yehudah ...
1. ... of what he had said - he reacted by ordering him to be placed in
2. ... that this man was also in the habit of calling other people slaves -
he reacted by declaring him an Eved.
(a) When the man arranged for Rav Nachman to issue Rav Yehudah with a writ
inviting him to a Din Torah - Rav Huna advised him that, even though he was
greater than Rav Nachman, he should show respect to the house of the Nasi
(Rav Nachman's father-in-law), and appear before Rav Nachman.
(b) Rav Nachman was the Rav of Neherda'a, Rav Yehudah - Rav of Pumbedisa.
(c) When Rav Yehudah arrived, he found Rav Nachman putting up a Ma'akeh in a
(d) When Rav Yehudah quoted him Rav Huna bar Idi Amar Shmuel, who forbids an
important dignitary to perform any type of manual labor, he replied - that
he was putting up a Ma'akeh (which is permitted because it is a Mitzvah).
(a) Rav Yehudah objected to Rav Nachman's coarse terminology. When he
referred to ...
1. ... 'Gunderisa', he really meant - either a Ma'akeh (the Lashon of the
Torah), or a Mechitzah (that of the Rabbanan).
(b) He accused anyone who referred to an Esrog (or an Esroga) as an
'Esrunga' of a degree of pride.
2. ... 'Akarpita' - he meant a bench.
3. ... 'Anavga' - a specific morning drink consisting of a Revi'is.
(c) A Safsal, an Esrog and Ispargus, on the one hand - are Rabbinical
expressions; whereas an Itztaba an Esroga and Anpac, on the other - are
(a) Wen Rav Nachman ...
1. ... called Dunag (his daughter) to serve them - Rav Yehudah reacted by
quoting Shmuel, who forbids using the services of a woman (so as not to
train her to feel at home in the company of men).
(b) And when Rav Nachman suggested that ...
2. ... pointed out that she was a Ketanah - he quoted Shmuel again, who made
no distinction betweem a Gedolah and a Ketanah.
1. ... he (Rav Yehudah) greet Yalsa (his wife) - he quoted Shmuel, who ruled
'Kol be'Ishah Ervah' (and greeting a woman is bound to elicit a response).
(c) Yalsa then sent her husband a message - advising Rav Yehudah to release
him from the Din Torah and send him home before he placed him on a par with
the regular ignoramuses.
2. ... he could do so via a Sheli'ach - he quoted Shmuel yet again, who
forbade that too (because it creates a mutual attraction).
3. ... if he did it through her husband (i.e. himself) there should be no
problem - Rav Yehudah disillusioned him again in the name of his illustrious
Rebbe, who made absolutely no distinction.
(a) Rav Nachman was clearly not aware of Rav Yehudah's greatness. hen Rav
Yehudah explained that he was there, because he (Rav Nachman) had sent him a
writ - his response was that, if he could not even match his refined level
of speech, how could he have possibly sent him a writ (at which, Rav Yehudah
produced the writ and handed it to Rav Nachman).
(b) Rav Nachman then proceeded to cross-examine him. He did not send Rav
Yehudah home immediately - so that people should not accuse Rav Yehudah of
flattering Rav Nachman into letting him off the hook.
(c) When Rav Nachman asked Rav Yehudah why he did not give the culprit
Malkos (as Rav prescribed for someone who insults a Sheli'ach Beis'Din), he
replied - that he had done even better by placing him in Cherem.
(d) Rav Nachman nevertheless objected at Rav Yehudah's having announced that
the man was an Eved - because, even according to Shmuel, 'Kol ha'Posel ... '
is merely a suspicion, not a definite fact.
(a) The culprit then made a statement that (he could not possibly be an
Eved, because) he descended from the family of the Chashmona'im.
(b) To prove his point, Rav Yehudah then quoted Shmuel, who said - that
whoever claimed that he descended from the Chashmona'im, is an Eved.
(c) Rav Nachman then tried to repudiate this on the basis of Rav Aba Amar
Rav Huna Amar Rav - who said that a new ruling cited by a Talmid-Chacham can
only be believed if he cites it prior to the occasion when it is needed (but
not when he cites only when it is needed).
(d) Rav Yehudah countered this argument - by quoting Rav Masna who
corroborated his opinion (and he did not need the ruling).
(a) At that moment, Rav Masna (who had not visited Neherda'a for thirteen
years) walked through the door.
1. Rav Yehudah asked Rav Masna - whether he remembered what Shmuel had said
as he stood with one foot on the bank and the other, on the bridge (or in a
(c) The families that became Pasul as a result of Rav Yehudah's (and Rav
Masna's) testimony, wanted to stone him. However - when Rav Yehudah
threatened that, unless they were silent, he would reveal their identity,
they threw the stones in the river (causing the river to become blocked and
to stop flowing from that point).
2. Rav Masna quoted Shmuel's statement, based on the fact that the last
member of the family was that girl who climbed onto the roof, and, before
jumping to her death, announced that whoever claimed to be a member of the
Chashmona'i family, was an Eved.
(d) The significance of the two families in Neherda'a de'Bei Yonah and
de'Bei Urv'sa is - that the former (which is the name of a Tahor bird) was
Tahor, whereas the latter (the name of a Tamei bird), was Tamei.
(a) Rav Yehudah sorted out the Avadim and the Mamzeirim in Pumbedisa. He
said that ...
1. ... Bati bar Tuvyah, in his vanity - refused to accept a Sh'tar Shichrur.
(b) And Rav Yehudah Amar Shmuel said that the four hundred (or four
thousand) Avadim belonging to Pashchur ben Imar - intermarried with Kohanim,
and that any Kohen whom one comes across with Chutzpah, is one of their
2. ... the residents of Guva'i - were Giv'onim (for which reason the town
was called by that name).
3. ... Darnunisa - was a village of Nesinim (which is the translation of
'Dura Nesini' [adequately explaining why the village was called by that
(c) Rebbi Elazar disagrees with this. He learn from the Pasuk "ve'Amcha
ki'Merivei Kohen" - that Kohanim are intrinsically quarrelsome (and
1. Rav Avin bar Ada Amar Rav learns from the Pasuk "Shivtei Kah Eidus
le'Yisrael" - that when Hashem testifies on the purity of Yisrael, He will
not testify on those who married women who were unsuitable
(b) Rabah bar Rav Huna extrapolates from the Pesukim "ve'Heimah Yih'yu Li
le'Am" (pertaining to Yisrael) and "Mi Hu Zeh Areiv es Libo Lageshes Eilai"
(pertaining to Geirim) - that Hashem draws Yisrael close in any event,
whereas He only draws Geirim close after they have made the first move.
2. Rebbi Chama b'Rebbi Chanina learns from the Pasuk "ba'Eis ha'Hi, Ne'um
Hashem, Eh'yeh le'Elokim le'Chol *Mishpechos* Yisrael" - that when Hashem
rests His Shechinah on Yisrael and testifies as to their purity, He will not
rest it on those families whose Yichus is pure.
3. Rebbi Chelbo learns from the Pasuk "ve'Nilvah ha'Ger Aleihem
*ve'Nispechu* Al Beis Yisrael" - that Geirim are bad for Yisrael like the
plague of Tzara'as (one of whose branches is 'Sapachas'), because they are
not meticulous in their observance of Mitzvos, and others learn from them
(see Tosfos 'Kashim').
(c) The Pasuk in Mal'achi writes "ve'Yashav Metzaref u'Metaher Kesef,
*ve'Tihar es B'nei Levi, ve'Zikek Osam ka'Zahav ve'cha'Kesef, ve'Hayu
la'Hashem Magishei Minchah bi'Tzedakah".
1. Rebbi Chama bar Chanina learns from "ve'Tihar es B'nei Levi" - that the
first tribe that Hashem will purify is Levi.
2. Rebbi Yehoshua ben Levi learns from "ve'Yashav Metzaref u'Metaher
Kesef" - that the wealth of the Mamzeirim, that caused Yisrael to intermarry
with them, will stand them in good stead, because, having married into
Yisrael, Hashem will allow them to remain (and he interprets the word
"Metaher" as 'declare Tahor' [rather than sift out]).
3. Rebbi Yitzchak learn from "ve'Hayu la'Hashem Magishei Minchah
bi'Tzedakah" - that Hashem performed a kindness with Yisrael, by purifying
the families that had intermarried with Mamzeirim.