REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Nedarim 73
NEDARIM 73 (Rosh Hashanah) - dedicated by Mrs. G. Turkel (Rabbi Kornfeld's
grandmother), an exceptional woman who accepted all of Hashem's Gezeiros
with love and who loved and respected the study of Torah. Tehei Nafshah
Tzerurah bi'Tzror ha'Chaim.
(a) Assuming that, in the previous She'eilah, we rule leniently, Rami bar
Chama asked whether a Cheresh too, can annul his wife's Nedarim.
'Cheresh' mean in this context?
(b) A Cheresh may well be worse than a husband who is unaware of his wife's
Nedarim, due to Rebbi Zeira's principle.
What is Rebbi Zeira's principle?
(c) In spite of Rebbi Zeira's principle, why might even a Cheresh
nevertheless be able to annul his wife's vows?
(a) Rava resolves our She'eilah from a Beraisa.
From which Pasuk does the
Beraisa preclude a Cheresh from annulling his wife's Nedarim?
(b) Can we categorically infer from there that a husband who is a
*Pikei'ach* can annul the Nedarim of his wife even without hearing them?
(c) On what grounds then, do we rule that he can?
(a) What She'eilah does the Torah's use of the word "be'Yom Shemo'a Iyshah
Yani *Osah*" give rise to?
(b) Does this She'eilah extend to a father (annulling the Nedarim of his two
daughters), or is it confined to a husband?
(c) On what grounds does the Tana Kama of a Beraisa forbid making two Sotos
drink Mei Sotah at the same time?
(d) In which regard does Rebbi Yehudah disagree with them? What does the
word "ve'Hishkah" have to do with "Osah"?
(a) The Tosefta permits a man to annul the five Nedarim that his wife
declared with one Hafarah.
What does it say about annulling the Nedarim
of his five wives?
(b) In that case, like whom would we be ruling in the previous Beraisa, the
Tana Kama or Rebbi Yehudah?
(c) The Ramban disagrees with this ruling, on the basis of the Sugya in
Sotah, which equates the Tana Kama with Rebbi Yehudah.
How can the Tana
Kama (who learns his Din from a S'vara) hold the same as Rebbi Yehudah (who
learns it from "Osah").
(d) How will the Ramban, who rules like Rebbi Yehudah (because the Tana Kama
too, Darshens Osah"), reconcile the Sugya in Sotah with the Tosefta?
(a) What does the Sugya in 've'Eilu Nedarim' say about a man who annulled
the Neder of his wife, thinking that it was his daughter who had declared
Answers to questions
(b) Why is this not a clear-cut proof that we rule like Rebbi Yehudah, who
(c) Assuming that we rule like Rebbi Yehudah (and forbid *annulling* the
Nedarim of two wives simultaneously), what will be the Din regarding
*upholding* the Nedarim of his two wives simultaneously?
(a) Rebbi Eliezer says in our Mishnah that an Arus may annul the Nedarim of
a Bogeres and a Na'arah who waited twelve months.
What is the practical
difference between the two periods in this regard?
(b) Who else does he include in his list?
(c) What is Rebbi Eliezer's reason?
(d) What do the Chachamim say?
(a) What does the Mishnah Rishonah say in Kesuvos about ...
(b) According to Rashi, in the latter case, even if she would have waited
all twelve months in the Reshus of the Arus, she will not be permitted to
eat from the Yavam, in the event that the Arus dies.
- ... a betrothed girl who has waited for twelve months from the time that she asked the Arus to go ahead with the marriage?
- ... a Yevamah who had waited eleven months and twenty-nine days for the Arus and one day for the Yavam? Why is that?
Why does Rabeinu Tam
(whose opinion is supported by a Yerushalmi), say otherwise?
(c) What does the Mishnah Acharonah say?
(d) One of the reasons of the Mishnah Acharonah is because of Simpon (the
fear that the Arus may find a blemish and cancel the betrothal
What is the other one?
(a) What makes Rabah equate the Mishnah Rishonah with Rebbi Eliezer? Perhaps
they agree with the Rabbanan, and say that regarding Hafaras Nedarim, which
is d'Oraysa, Chazal did not place the Arusah in the Reshus of the Arus,
whereas with regard to eating Terumah, which is only an Isur de'Rabbanan,
(b) Abaye refutes Rabah's suggestion. According to him, we do not need to
come on to a precedent mi'd'Oraysa.
Why would the Mishnah Rishonah
intrinsically not be afraid ...
(c) On what grounds is the Mishnah Acharonah nevertheless afraid ...
- ... of 'Simpon'?
- ... that the Arusah may give a cup of Terumah-wine to her siblings?
- ... of 'Simpon'?
- ... that the Arusah may give a cup of Terumah wine to her siblings?
(a) Rebbi Eliezer, says Abaye further, might permit the Arus to be Meifer
the Arusah's Nedarim (even though it is d'Oraysa), and still hold like the
Mishnah Acharonah (which is stringent by Terumah, even though the Isur is
only mi'de'Rabbanan) because he holds like Rav Pinchas mi'Shemei de'Rava.
What does *he* say?
(b) Does this mean that Rav Pinchas mi'Shemei de'Rava's statement is
confined to the opinion of Rebbi Eliezer?
(c) In which point do the Rabbanan disagree with Rebbi Eliezer?
(d) Once they are married however, the Rabbanan also learn like Rav Pinchas
mi'Shemei de'Rava. Will this apply even to a case of Chupah de'Rabbanan,
such as that of a Ketanah who was married off by her mother or brother?
(a) What do some commentaries extrapolate from Rav Pinchas mi'Shmei de'Rava
with regard to someone who declares a Neder subject to his friend's
Answers to questions
(b) What makes this an error? Seeing as the S'vara is the same in both
cases, what is the difference between them?
(c) How do we know that Hafaras Nedarim is a 'Gezeiras ha'Kasuv'?
(d) When will a condition be effective by the latter case, but not by