REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Yevamos 110
(a) According to Rav, if a Ketanah does not make Miy'un but, after
growing-up with her husband, she marries someone else, she does not require
a get from the second husband.
What does Shmuel say?
(b) According to Rav's interpretation of Raban Gamliel (that it is only
after she becomes a Gedolah and performs Bi'ah, that the Kidushin of a
Ketanah becomes established), this dispute must be speaking in a case when
the first husband performed Bi'ah with her after she grew-up.
What is the
problem with explaining their Machlokes like this?
(c) How *do* we establish Shmuel? What is his reason?
(a) According to Rav (in K'suvos), if a man betroths a woman on condition
that she did *not make any Nedarim*, and after marrying her S'tam (without
any mention of the previous condition), he discovers that she *did*, she
requires a Get. Why is that?
(b) According to Shmuel, she does not require a Get from him.
(c) Rav and Shmuel seem to argue over the same issue twice. Having taught us
1. ... *here* (by 'Ketanah she'Lo Mi'anah ... ') that the Bi'ah is
considered a new Kidushin, why did Rav find it necessary to repeat it
*there* (in the case of 'T'nai')?
2. ... *there* Kol ha'Bo'el al-Da'as Kidushin ha'Rishonim Hu Bo'el, why does
Shmuel find it necessary to repeat it *here*?
(a) What happened in Neresh with that Ketanah who was betrothed to a man by
her mother and brothers? How did Rav B'runa and Rav Chananel, disciples of
Rav), rule in that case?
(b) What does 've'Osvei a'Bei Kursaya' mean, and what do we assume it to
imply, presenting us with a Kashya on Rav, who we saw earlier, requires
specifically Bi'ah in order to become betrothed when she grows-up (and not
(c) How does Rav Papa reconcile this ruling of Rav B'runa and Rav Chananel,
Rav's disciples, with Rav himself?
(d) How does Rav Ashi explain their ruling even according to the regular
Minhag for Chupah to precede Bi'ah?
(a) According to Rav Ashi's explanation, if the second man betrothed her
with money, what Chazal did was to use their power of 'Hefker Beis-Din
Hefker' to nullify his Kidushin by declaring the money that he gave her
But how could they possibly have nullified his Kidushin if he
betrothed her with Bi'ah, Ravina asked Rav Ashi? What did he reply?
(b) Like whom is the Halachah (in our Mishnah), like Rebbi Eliezer (who
holds 'Melamdin ha'Ketanah la'Ma'ein'), Raban Gamliel (who holds 'Im
Mi'anah, Mi'anah ... ') or Rebbi Yehoshua ('Ei Lo al Ishto, Ei Lo al Eishes
Achiv ... ')?
(a) If a man who is married to two Yesomos who are either both Ketanos or
both Charashos, dies, the Bi'ah or Chalitzah of one of them exempts the
What will be the Din if one of them is ...
(b) We learned above (in Perek Mitzvas Chalitzah) that the Chalitzah of a
Cheresh and of a Chareshes is not valid. Rav Gidal Amar Rav therefore
restricts any mention of Chareshes in our Mishnah to Bi'ah. What distinction
does Rabah make to reconcile the two Mishnah's?
- ... a Ketanah and the other, a Chareshes?
- ... a normal woman, and the other, a Chareshes, or if one of them is a Gedolah and the other, a Ketanah?
(c) Why, according to Rabah, is the Chalitzah of a Chareshes who was ...
- ... originally healthy, invalid?
- ... born a Chareshes, valid?
(a) The Mishnah in Cheresh cites a case of two brothers, one, a Pikei'ach,
who marries a woman who is also a Pikachas; the other, a Cheresh, who
married a Chareshes.
Answers to questions
What must ...
(b) What kind of Cheresh must the Tana talking about, according to Rabah?
- ... the Pikei'ach do, should his brother die and he does not wish to live with his Yevamah?
- ... the Cheresh, should he find himself in the same situation?
(a) In a second case in the Mishnah in Cheresh, the Tana speaks about two
Pikchim who are married to a Chareshes and a Pikachas. Here too, the
Pikei'ach has no choice should his brother die. If he does not wish to live
with his Yevamah, he has to perform Yibum with her and then give her a Get.
What options are open to the *Pikei'ach* who is married to the Chareshes,
should *his* brother die, and he wants to perform either Yibum or Chalitzah?
(b) What do we try to prove from the contention that, just like the Yavam
was a Pikei'ach from birth, so too, must the Yevamah (Chareshes) have been a
Chareshes from birth?
(c) How do we refute this proof?
(a) What does the Tana say there in a case when two brothers (a Pikei'ach
and a Cheresh) married two sisters (a Pikachas and a Chareshes), if ...
(b) Why can this Mishnah not be speaking about a man who became a Cheresh
only after he was born?
- ... the Cheresh married to the Chareshes, dies?
- ... the Pikei'ach married to the Pikachas, dies?
(c) We then go on to compare the sisters to the brothers, and the previous
case (where the women were not sisters) to this case, to say that they all
cases speak when they were born Charashim, leaving us with a Kashya on
Why can we not ask on Rabah directly from the case of when the
Pikei'ach married the Pikachas dies, from the fact that the Cheresh Me'ikara
cannot perform Chalitzah?
(a) Considering that a man can divorce his wife even against her will, why
can he not divorce a wife who is a Shotah?
(b) Does this decree also extend to a wife who became a Chareshes?
(a) How does Rav Yosef reject the Kashya on Rabah from the comparison of the
sisters to the brothers, and the previous case (where the women were not
sisters) to the sisters, to say that they all speak when they were born
(b) He asks from an earlier section of that Mishnah.
What does the Tana say
(c) In the case of the sisters, will the same apply in the reverse case (if
the sisters were both Charashos and the men were any combination of
Pikei'ach and Cheresh)?
- ... when two brothers Charashim married two sisters, irrespective of what the women were?
- ... when two brothers Charashim married two Nochri'os, irrespective of what the women were?
(d) From this Mishnah, Rav Yosef finally refutes Rabah's distinction between
a born Cheresh and one who became a Cheresh (seeing as they are not
permitted to perform Chalitzah). How does Rav Yosef know that the Tana is
speaking about men and women who were born Charashim?
(a) Rav Nachman found Rav Ada bar Ahavah and Rav Chana his son-in-law
gathering Talmidim in the public-square of Pumbedisa.
What else might
'ka'Makvu Akvasa' mean?
(b) They established our Mishnah which rules that the Bi'ah of a Ketanah and
a Chareshes do not exempt each other, speaks when their deceased husband was
What is then the Tana's S'vara?
(c) What would the Din be if he was a Cheresh?
(a) Rav Nachman disagrees with Rav Ada bar Ahavah and Rav Chana his
What does *he* say?
(b) We ask what they would then have to do.
Why can they not both perform
(c) Then let him perform Bi'ah with the Chareshes and Chalitzah with the
Ketanah when she grows-up?
(d) What does Rav Chisda Amar Rav rule that he should do?
(a) Rav Chisda extrapolates from Rav's ruling that, in his opinion, the
Kinyan on a Chareshes is a partial one, whereas the Kinyan on a Ketanah is a
Safek; either he acquires her completely or not at all.
Answers to questions
Why could he not
(b) Seeing as the Ketanah is a Safek, why can he not perform Yibum with her
immediately (if she is a Yevamah, he acquires her now, and if she is not, he
will acquire her when she grows-up)?
- ... that both are a partial Kinyan?
- ... that both are a Safek?
- ... the other way round (that the Kinyan on a Chareshes is a Safek; whether he acquires her completely or not at all, whereas the Kinyan on a Ketanah is a partial one)?
(c) The Tana of our Mishnah states that if he made Bi'ah, first with the
Ketanah, then with the Chareshes, he invalidates the Ketanah.
Why is that
(seeing as he made Yibum with her first, she is either his Yevamah, [in
which case she may remain with him], or a stranger [in which case she is now