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) We try to resolve Rebbi Yochanan's She'eilah (regarding whether a Machzir Gerushaso [according to the second Lashon] or her Tzarah [according to the first] are subject to Yibum), from the same Mishnah that we quoted in trying to resolve Rav Yehudah's: 'Hayesah Achas Kesheirah, v'Achas Pesulah, Im Hayah Choletz, Choletz li'Pesulah, v'Im Hayah Meyabem, Meyabem li'Kesheirah'. According to which Lashon will this Mishnah resolve the She'eilah?
(b) How do we refute the proof from there?
(c) We also try to resolve it from the same Beraisa as we quoted to resolve Rav Yehudah's She'eilah. How do we refute the proof from there?
(d) What is the conclusion?
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2)
(a) If a woman performs Mi'un on her Yavam, may the other brothers perform Yibum with ...
1. ... her Tzarah?
2. ... her?
(b) What is the reason for the latter Din?
(c) Then how do we explain Shmuel, who declares Tzaras Mema'enes to be forbidden to the brother on whom her Tzarah made Mi'un (seeing as he did not perform an act with her either)?
(d) We query this however, from our Mishnah 'v'Chulan, Im ... Mi'anu O Nisgarshu, Tzaroseihen Mutaros'. Why do we initially think that 'Mi'anu' must refer to the Yavam and not the husband?
(e) How do we counter that argument? Why might it refer to the husband after all?
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3)
The above Din is rooted in the Beraisa learned by Rami bar Yechezkel, which declares that a girl who makes Mi'un on her husband, is permitted to his father; whereas if, after her husband died, she made Mi'un to her Yavam, she is forbidden to him. Why is that?
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4)
(a) What does Rav Asi learn from the Pasuk "v'Hayah ha'Bechor Asher Teled"?
(b) Why is a barren woman called 'Aylonis'?
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5)
(a) Rav Sheshes queries Rav Asi from a Beraisa, which discusses three brothers who are married to three unrelated women; one of them dies, and the second one performed Ma'amar with his widow and died. What is Ma'amar?
(b) What does the Tana of the Beraisa learn from the Pasuk "u'Mes Achad Meihem, Yevamah Yavo Alehah" with regard to this case?
(c) How about the Tzarah?
(d) Why do both Tzaros require Chalitzah? Why is the Chalitzah of one of them not sufficient?
(e) What do we initially extrapolate from Rebbi Yosi (see Mesores ha'Shas), who concludes that this is the only case where the Isur Nefilah causes her to be Asur?
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6)
(a) On what grounds do we refute the Kashya? If 'This is the only case' does not imply that Tzaras Aylonis is permitted, what does it imply?
(b) Seeing as both of the above cases are Asur in spite of the fact that there is no Isur Ervah, why is the case in the Beraisa Chayav Chalitzah, and that of Rav Asi, Patur?
(c) How will Rav Asi reconcile his ruling with our Mishnah, which explicitly states 'v'Chulan, Im ... O Mi'anu ... Tzaroseihen Mutaros'?
(d) How do we prove this from the Lashon of the Mishnah?
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12b----------------------------------------12b
7)
(a) Rava disagrees with Rav Asi. What does he say about Tzaras Aylonis?
(b) How does he dispense with the inference that we just brought from the Lashon of our Mishnah 'she'Nimtze'u Aylonis'?
(c) What is Rava's reason?
(d) When Ravin arrived from Eretz Yisrael, he brought with him a series of rulings from Rebbi Yochanan. What did Rebbi Yochanan rule with regard to Tzaras Mema'enes, Tzaras Aylonis and Tzaras Machzir Gerushaso?
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8)
(a) Rav Bibi cites a Beraisa in front of Rav Nachman, permitting a Ketanah, a pregnant woman and a feeding mother (see Tosfos DH 'Shalosh) to use a cloth to avoid becoming pregnant, according to Rebbi Meir. What is the reason for this concession in the case of ...
1. ... a Ketanah?
2. ... a pregnant woman?
3. ... a feeding mother?
(b) What constitutes a Ketanah?
(c) In which case do the Rabanan disagree with Rebbi Meir? What is their reason?
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9)
(a) What do we deduce from the Lashon 'Shema Tis'aber v'Shema Tamus'?
(b) What are the ramifications of this inference? How does this clash with our Mishnah, which says 'I Ata Yachol Lomar ba'Chamoso ... she'Nimtze'u Aylonis O she'Mema'enes'?
(c) How do we emend the Beraisa to avoid this problem?
(d) This also conforms with the words of Rabah bar Liva'i. What does Rabah bar Liva'i say?
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10)
(a) This amendment is not acceptable however, according to the text of Rabah bar Shmuel in our Mishnah. What does Rabah bar Shmuel add to 'I Ata Yachol Lomar ba'Chamoso ... she'Nimtze'u Aylonis O she'Mema'enes' that refutes it?
(b) According to Rav Safra, why can a Ketanah who bore a child and did not die, not perform Mi'un?
(c) In the second Lashon, children are even better than Simanim. What is the difference between the two Leshonos? According to which Tana does this go?
(d) Rav Zevid holds 'Ein Banim b'Lo Simanim'. In what point does he argue with Rav Safra?
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11)
(a) In that case, why do we not examine her to see if there are Simanim or not (see Tosfos DH 'Rav Zevid')?
(b) How about those who do not contend with the possibility that the Simanim may have fallen out?
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