77b----------------------------------------77b
5)
(a) What did Rebbi Zakai mean when, commenting on the Pasuk "Ki im Besulah me'Amav Yikach Ishah", he cited a Beraisa before Rebbi Yochanan which stated that this comes to include a Giyores Mechaneh?
(b) What did Rebbi Yochanan comment on that?
(c) Why can he not have meant an Amoni who married an Amonis (who are considered two nations, because the males are forbidden and the females, permitted?
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6)
(a) According to the second Lashon, Rebbi Yochanan explains 'mi'Shnei Amamin' to mean the daughter of two nations, one of which is itself two nations. What did he mean by that?
(b) What is the difference between the two Leshonos?
(c) Rebbi Yochanan learns that the daughter of a second generation Mitzri who married a Yisraelis is permitted to marry a Kohen from a Mah ha'Tzad. Which Mah ha'Tzad?
(d) What had Rav Yosef heard Rav Yehudah saying which he now understood?
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7)
(a) When Rav Shmuel bar Yehudah arrived from Eretz Yisrael, he cited Rebbi Zakai differently. According to his version, Rebbi Yochanan accepted the statement 'Ishah Amonis Kesheirah, Bnah me'Amoni Pasul, u'Bitah me'Amoni Kesheirah.' Why is ...
1. ... 'Ishah Amonis Kesheirah'?
2. ... 'Bnah me'Amoni Pasul'?
(b) What problem does Rebbi Yochanan initially have with 'u'Bitah me'Amoni Kesheirah'?
(c) So what is the Tana coming to teach us?
(d) He rejects the Beraisa on the basis of the final statement 'ba'Meh Devarim Amurim ba'Amoni v'Amonis she'Nisgayru; Aval Bitah me'Amoni, Pesulah'. What is his objection to that?
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8)
(a) Rebbi Shimon permits a Mitzris and an Edomis from a 'Kal va'Chomer' from an Amonis, who is permitted immediately, even though the men are forbidden forever. What Kashya does Rabah bar bar Chanah Amar Rebbi Yochanan cite, that the Rabanan ask on him from Arayos?
(b) Why is their proof from Arayos not acceptable? What Chumra does Arayos have over Mitzri and Edomi?
(c) So they ask from Mamzer. Why is that proof not acceptable either?
(d) And what is the problem with learning from a 'Mah ha'Tzad' from both Arayos and a Mamzer, by both of whom the women are forbidden too?
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9)
(a) So the Rabanan ask Rebbi Shimon from a Chalal of Chayavei Aseh (instead of Mamzer). What is the case? Which Tana holds that there is a Chalal from a Chayavei Aseh?
(b) We bring a Chalal of Chayavei Aseh to the 'Mah ha'Tzad' to answer the Kashya that one cannot learn from Arayos because they are Chayav Kares. Why do we need to bring Arayos to the 'Mah ha'Tzad'? Why can we not learn from Chalal of Chayavei Aseh alone?
(c) So what did Rebbi Shimon mean when he said 'Lo Ki, Halachah Ani Omer'?
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10)
(a) What further proof does Rebbi Shimon bring in a Beraisa from the Pasuk "Banim Asher Yivaldu"?
(b) According to one explanation, Rebbi Yehudah learns from "Banim Asher Yivaldu" that all children are forbidden, daughters no less than sons. What else might Rebbi Yehudah
mean when he says 'ha'Kasuv Tal'an b'Leidah'?
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11)
(a) Bearing in mind that Rebbi Yehudah holds 'Kehal Gerim Ikri Kahal', what would have been the problem, had he agreed here with Rebbi Shimon?
(b) Why can we not answer that the Torah's case of Mitzri Shelishi speaks when a Mitzri Sheni married a bas Yisrael or a Giyores b'Isur?
(c) Then why does the Torah speak about a Mamzer, who came into the world b'Isur?
(d) And why does it then speak about a Machzir Gerushaso, who took his wife back, together with the leniency ("Hi To'evah" 'v'Ein Banehah To'evin')?
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Index to Review Questions and Answers for Maseches Yevamos
