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REVIEW QUESTIONS ON GEMARA AND RASHI

prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 47

1) Rebbi Meir and Rebbi Yehudah hold, that if a Sa'ah of Terumah falls into less than a hundred of Chulin, and the mixture is subsequently made into a dough, it is Chayeves be'Chalah.

(a) Why would we have thought that it should be Peturah from Chalah, and why is it in fact, Chayeves?

(b) What do Rebbi Yossi and Rebbi Shimon hold in this regard, and what is the Gemara trying to prove from this Beraisa?

The Gemara refutes the proof. Rebbi Yossi and Rebbi Shimon could well hold that Terumah nowadays is d'Oraysa (to conform with the opinion that he cites in Seider Olam) and Chalah is de'Rabbanan, as Rav Huna Berei d'Rebbi Yehoshua taught.
(c) Why should Chalah be different than Terumah in this regard?
The Rabbanan of Bei Rav thought, that even according to those who maintain that Chalah is d'Oraysa, Terumah is de'Rabbanan.
(d) Why?
2) Chazal gave a parable regarding the three stages of a young girl's development into womanhood: Pagah, Bochel and Tzemel.
(a) What is the normal meaning of these three things, and what do they mean in their borrowed context?

(b) At which of the three stages does her father no longer have a right to claim the objects that she finds?

According to Rebbi Yossi ha'Gelili, the Si'man of Bagrus of the breasts is when the fold first appears under the breasts.
Rebbi Akiva gives the Si'man of Bagrus as when the breasts grow?
(c) What do Ben Azai and Rebbi Yossi (respectively) hold?

(d) How does the Gemara qualify the opinion of Rebbi Yossi ha'Gelili?

3) Shmuel tested this on the fold under the breast of his non-Jewish slave-girl.
(a) Why did Shmuel then compensate her, how did he compensate her, and was this compensation obligatory from a monetory point of view (see Tosfos d.h. 'Badak').
The Amora'im handled their slave-girls differently when it came to sexual matters.
(b) What are the three opinions quoted by the Gemara?
4) There is another Machlokes Tena'im concerning the Simanim of Bagrus . According to Rebbi Elazar b'Rebbi Tzadok, it is when the breasts have grown considerably; according to Rebbi Yochanan ben Berokah it is when the edge of the breasts becomes punctured.
(a) What does Rebbi Yossi hold?

(b) How, according to Rebbi Shimon, do the three stages of development of the upper Simanim (as described in the Mishnah) inter-relate with three stages of development of the lower Simanim?

Answers to questions

47b---------------------------------------47b

5) Many opinions have been quoted regarding the stage at which a girl becomes a Bogeres. What is Rebbi's ruling, and what are the practical ramifications of his ruling?

6) Others quote Rebbi's stringent ruling in connection with a 'Chatzer Tzuris she'Chayeves be'Ma'aser'.

(a) What is the issue at stake here?
According to all the opinions, the criterion is one of privacy, and it is a question of just how much privacy is required to make it fixed for Ma'asros. According to Rebbi Shimon, a Chatzer ha'Tzuris is one in which the vessels inside it are guarded.
(b) Why is it called a Chatzer ha'Tzuris?
Rebbi Akiva says 'Kol she'Echad Posei'ach ve'Echad No'el' is Patur.
(c) What, in his opinion, constitutes a Chatzer ha'Tzuris?
Rebbi Nechemyah maintains that a courtyard in which one is not embarrassed to eat is a Chatzer ha'Tzuris, and Rebbi Yossi holds that it depends upon whether one can enter without being asked what one wants. Rebbi Yehudah speaks about a courtyard within a courtyard.
(d) What does he hold?
7)
(a) What is the Din - according to Beis Hillel - of a woman (or a man) who turns twenty and has not yet grown two hairs, regarding the Dinim of Yibum, and what is the source for this?
According to Beis Shamai, the age is eighteen both for men and for women. Rebbi Elazar makes a compromise between a man and a woman.
(b) What is the compromise and what is his reason?

(c) How do we reconcile our Mishnah, which gives twenty as the age that distinguishes between Katnus and Gadlus, with the Beraisa in Yevamos, which states that a twenty-year old by whom two hairs have not grown, is as much a Katan as a nine-year old?

(d) At what age does everyone agree that a man is certainly a Saris, and a woman, an Aylonis?

8) How would Rava determine whether, or not, someone of twenty who had not grown hairs, but by whom the other signs had not yet shown, was a Seris (or an Aylonis)?

9) According to Rav, the Halachah in all cases in this Perek, is that one requires the full amount of years - to the day. Ula restricts this to where the Mishnah adds the words 've'Yom Echad'.

(a) Over which case are they arguing (the only case in the Perek which does not add 've'Yom Echad), and what does Ula hold in that case?

(b) According to Rav, why does our Mishnah not write 've'Yom Echad'?

The Beraisa writes that 'Shanah' by Kodshim, by Batei Arei Chomah, by Sedeih Achuzah, by the six years of an Eved Ivri and by "Ben" and by "Bas" all mean full years from day to day. We learn this by Kodshim from "Keves ben Shena*so*" and by Batei Arei Chomah from Mimka*ro*".
(c) From where do we learn it with regard to the two years of Sedeh Achuzah - and what is the proof that "*Shenei* Tevu'os" there, must mean two *full* years?

(d) And from where do we learn it by Eved Ivri?

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