REVIEW QUESTIONS ON GEMARA AND RASHI
Prepared by Rabbi Eliezer Chrysler
of Kollel Iyun Hadaf, Yerushalayim
daf@dafyomi.co.il http://www.dafyomi.co.il
1)
(a) According to Rebbi Elazar, a man who claims that his newly-wed wife was not a virgin ('Pesach Pasu'ach Matzasi') is believed. Why do we not check whether there is blood or not?
(b) On what grounds is he believed? Does his wife also lose her Kesuvah?
(c) We ask why he should not remain permitted, seeing as it is a Sfek Sfeika. Why is that?
(d) One answer is that Rebbi Elazar speaks about the wife of a Kohen (who is forbidden to her husband even if she was raped). What is the second?
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2)
(a) Rebbi Elazar's Chidush is that we apply the principle 'Shavyah Anafshei Chatichah d'Isura'. But do we not already know this from the Mishnah in Kidushin, where a man who says to a woman that he betrothed her, is forbidden to marry her relatives, even though she, who denies his claim, remains permitted to marry his?
(b) In the Mishnah in Kidushin, why do we not simply ask the witnesses, to ascertain whether he really did betroth her or not?
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3)
(a) In another statement, which two things does Rebbi Elazar require for a woman to become forbidden to her husband?
(b) Ho do we initially interpret his words 'k'Ma'aseh she'Hayah'?
(c) What problem do we have with that interpretation?
(d) We also ask that in any event, Bas Sheva was not forbidden to Uriah. How do we know that?
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4)
(a) How do we therefore reinterpret 'k'Ma'aseh she'Hayah'?
(b) What do we try to infer from Rebbi Elazar's ruling (which requires Kinuy & Stirah for a woman to become forbidden to her husband) that contradicts his own first statement?
(c) And we counter that with 'Kinuy u'Stirah In, Eidim, Lo'? What does this mean?
(d) How do we know that a woman is forbidden to her husband with two witnesses, even without Kinuy u'Stirah?
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5)
(a) So how do we amend Rebbi Elazar's second statement? What two rulings did his statement 'Ein Ishah Ne'eseres al Ba'alah Ela al Yedei Kinuy u'Stirah' incorporate?
(b) From where do we learn that a woman is not forbidden via one witness even without Kinuy and Stirah?
(c) How do we reconcile this with the Pasuk "v'Ed Ein bah", which implies that if there is one witness, she is forbidden, even without Kinuy & Stirah"?
(d) How many witnesses does Kinuy & Stirah itself require?
(e) What do we now do with our original problem regarding 'Pesach Pasu'ach'?
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6)
(a) What is now the problem with Bas Sheva?
(b) One reason that Bas Sheva was not forbidden to her husband and to David is because knew that she was taken by force. What is the other?
(c) From which Pasuk in Shmuel does Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan learn this?
(d) How does the Beraisa cited by Rav Yosef interpret this Pasuk? Who said it to whom?
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9b----------------------------------------9b
7)
(a) Going back to our Mishnah, why must a Besulah marry on Wednesday?
(b) Why can it not be due to a concern that, due to her husband's anger abating, he will pay her the Kesuvah?
(c) On what grounds do we refute Abaye's proof from here that 'Pesach Pasu'ach Matzasi' is believed? Why is there in fact, no proof?
(d) Why might 'Pesach Pasu'ach' not forbid him to live with his wife, even if Ta'anis Damim does?
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8)
(a) Rav Yehudah Amar Shmuel goes even further than Rebbi Elazar with regard to Pesach Pasu'ach. What does he say?
(b) What is his reason for this ruling?
(c) Rav Yosef queries Rav Yehudah Amar Shmuel from a Mishnah (later in the Perek), which discusses a Chasan in Yehudah who eats by his future father-in-law. On what grounds does the Tana not believe him when he claims Ta'anas Besulim?
(d) What can we extrapolate from there regarding a Chasan in Galil?
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9)
(a) Why can the Mishnah not be referring to the Chasan being forbidden to live with the Kalah?
(b) So what is he referring to?
(c) What problem does Rav Yosef now have with Rav Yehudah Amar Shmuel?
(d) How do we refute his Kashya?
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