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Previous daf Kidushin 52
KIDUSHIN 51-55 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
1) [line 4] KA PAGA B'YEVAMAH LA'SHUK (YIBUM: YEVAMAH LA'SHUK)
(a) If a married man dies childless and has brothers who survive him, his
widow or widows may not remarry until one of her husband's brothers performs
Yibum (levirate marriage) or Chalitzah (levirate release) with one of them,
as it states in Devarim 25:5-10. Chazal learn from the verses that if there
are a number of brothers, there is a preference for the oldest brother to
perform Yibum or Chalitzah (Yevamos 24a).
(b) Yibum is a type of marriage. Unlike ordinary Kidushin, though, it can be
accomplished only through Bi'ah and not through Kesef or Shtar (see
Background to Kidushin 2:1:II:b). Nevertheless, the Rabanan instituted that
one should precede Yibum with an act similar to Kidushei Kesf or Shtar,
which is known as Ma'amar (see Background to Nedarim 74:4).
(c) If the live brother does not wish to marry the dead brother's widow, he
must perform Chalitzah. To do so, he appears before a Beis Din of three and
states, "I do not want to marry her," after which his sister-in-law
approaches him before the elders, takes off his right sandal and spits in
front of him. She then declares, "This is what shall be done to the man who
will not build up a family for his brother." After this process is
completed, she is free to marry whomever she wants.
(d) The *connection* of the live brother or brothers to the dead man's widow
or widows, which prevents the widows from marrying without Yibum or
Chalitzah, is called "Zikah," and a widow who is thus prevented from
remarrying is called a "Zekukah." Another name for a widow who awaits Yibum
or Chalitzah is a "Shomeres Yavam." It is forbidden for a woman to have
relations with anyone other than the Yavam while she is a Shomeres Yavam.
This is known as the prohibition of "Yevamah la'Shuk" - "a Yevamah [who is
prohibited] to anyone from outside [her husband's siblings]. If she
transgresses this prohibition and has relations with a man other than the
Yavam, she has violated a Lo Sa'aseh (Devarim 25:5) and both she and her
suitor are punished with Malkos. Some Tana'im and Amora'im maintain that if
she accepts Kidushin from someone while she is a Shomeres Yavam, the
Kidushin is not legally binding (Yevamos 92b, Sotah 18b).
2) [line 12] YE'A"L KEGA"M - a mnemonic device to remember the six cases in
which Abaye and Rava argue where the Halachah follows the opinion of Abaye.
These cases are:
1. *Y*E'USH SHE'LO MI'DA'AS - The owner of a lost or stolen object does not
as yet know that his object is lost or stolen. Had he known, he would have
given up hope of ever getting it back, and would have verbally acknowledged
that the loss is irretrievable ("Ye'ush"). Abaye rules that Ye'ush she'Lo
mi'Da'as is not considered Ye'ush (Bava Metzi'a 21b)
3) [line 14] V'NAKIT RAV B'YADEI TELAS - and Rav "held three in his hand,"
i.e. he stated three of them explicitly
2. *E*D ZOMEM LIMAFRE'A HU NIFSAL - Abaye rules that the testimony of a
witness who, with regard to a later testimony, is found to be an Ed Zomem
(see Background to Kidushin 18:3) is disqualified retroactively (Sanhedrin
3. *L*ECHI HA'OMED ME'ELAV - Abaye rules that a board which was not put in
place for the purpose of being used as a Lechi (to permit carrying objects
from a Chatzer to a Mavoy and in the Mavoy itself) is considered a Lechi
4. *K*IDUSHIN SHE'EINAM MESURIN L'BI'AH - Abaye rules that Kidushin
(betrothal) to a woman with whom marital relations will be prohibited due to
a Safek Isur Kares (see Insights to Kidushin 51:1 and Background to Kidushin
51:10) are considered binding to the extent that the woman needs to receive
a Get from the Mekadesh and becomes prohibited to his immediate relatives.
5. *G*ILUY DA'AS B'GITA - A husband has sent a Get to his wife with a
messenger, and the messenger returns having not been able to deliver the
Get. The husband then hints that he is pleased with the fact that he has not
as yet divorced his wife, but does not state explicitly that he does not
want the messenger to deliver the Get or that wishes to revoke the Get.
Abaye rules that his hints have no bearing on the validity of the Get, and
the messenger is still able to deliver the Get (Gitin 34a).
6. *M*UMAR OCHEL NEVEILOS L'HACH'IS - Abaye rules that a person who eats
non-Kosher food (or transgresses any other sin) in order anger his Creator
is disqualified from being a witness, even though he has not demonstrated a
willingness to transgress the Torah for monetary benefit (Sanhedrin 27a).
4) [line 19] SHE'AR SHENEI SHAVU'A - the other six years of the seven-year
Shemitah cycle, excluding the Shemitah year
5a) [line 20] ISHAH NA'ASEIS SHALI'ACH L'CHAVEIRTAH - a woman can become an
agent for another woman
b) [line 20] V'AFILU B'MAKOM SHE'NA'ASIS LAH TZARA - even in a case where
she becomes her co-wife (and is normally not believed as a witness about her
6a) [line 26] GAZAL V'LO NISYA'ASHU HA'BE'ALIM - when one robbed a person
and the owner has not as yet given up hope of getting his object back
b) [line 26] V'LO NISYA'ASHU HA'BE'ALIM (YE'USH)
(a) Ye'ush means that the owner gives up hope of ever getting back his
object from the thief, and verbally acknowledges that the loss is
irretrievable ("Vai Li l'Chisaron Kis")
(b) A thief becomes liable for a stolen item (such that if it is destroyed,
he must reimburse the owner) when he makes a Ma'aseh Kinyan on the item (a
formal Halachically-binding act denoting a change in ownership). Similarly,
when he makes a Ma'aseh Kinyan on the item, he acquires it to the extent
that if the owner gives up hope ("Ye'ush") of ever getting it back, and the
object becomes "changed" (Shinuy; see Background to Sukah 30a) from its
original state, he need not return the object itself, but rather its value.
7a) [line 27] LEFI SHE'EINO SHELO - since it is not his
b) [line 27] LEFI SHE'EINO BI'RESHUSO - since it is not in his physical
8) [line 28] MI AMAR RAV KEVASI?! - Has Rav actually ruled like me?!
9a) [line 29] GEZEL - robbery (overt stealing)
b) [line 29] CHAMAS - extortion (taking an article and forcing the owner to
accept money for it)
c) [line 29] GENEIVAH - theft (clandestine stealing)
10) [line 30] CHATAF - snatched
11) [line 2] D'SHADICH - where they had entered preliminary negotiations
before betrothal (see Background to Kidushin 2:1:II:a)
12) [line 3] ITESA - a woman
13) [line 3] HAVAH KA MASHYA KAR'A - she was washing her feet
14) [line 4] MASHICHLA D'MAYA - a large bowl or tub or water
15) [line 5] SHADA LAH - he threw to her
16) [line 6] ASA HA'HU GAVRA L'KAMEI D'RAVA - the man (who snatched the
money from his friend and gave it to a woman to be Mekadesh her) came before
17) [line 7] SETAM GEZEILAH YE'USH D'VA'ALIM HEVEI - in a normal case of
robbery, the owner despairs [of ever getting the item back]
18) [line 8] ARISA - a hired field laborer who receives a percentage (1/2,
1/3 or 1/4) of the produce of the field
19) [line 9] MOZA D'SHAMCHEI - (a) a handful of onions (RASHI); (b) a
handful of onion tops (the green leaves or stalks that grow out of the
20) [line 10] MAN ACHALACH? - Who forgave to you [the share of the onions
that belongs to the owner of the field]?
21) [line 11] KISHA - a bunch
22) [line 12] KISHA KI KISHA - [when they divide the produce, the owner and
the Aris divide] a bunch for a bunch (however, the apportionment is
according to the percentages of their agreement)
23) [line 12] SARSEYA - a beer-maker (brewer)
24) [line 13] PERUMA D'SHICHRA - (a) remnants of dates (after the liquid was
removed) (RASHI); (b) a small cup of date beer (RIF, citing a Ga'on); (c)
barley beer (RASHBAM)
25) [line 14] AMAI LO SEISIV ME'HAI CHARIFA? - (a) Why did you not give
[date remnants] from these more potent [remnants]? (RASHI); (b) Why did you
not give [beer] from this more potent [beer] (RIF, RASHBAM)
26) [line 16] KALECH ETZEL YAFOS - if a person went into his friend's field
and separated Terumah without the owner's knowledge, the Terumah is valid
under certain circumstances. If, when the owner finds out, he says to the
one who separated the Terumah, "Kalech Etzel Yafos" ("You should have taken
Terumah from the better fruits")," and there *are* better fruits in the
field, the Terumah is valid. (If there are no better fruits, the Terumah is
not valid since the owner suspects him of stealing, and made the remark
27) [line 17] TOREM SHE'LO MI'DA'AS - one who separates Terumah from the
fruits of someone else's field without the knowledge of the owner
28) [line 19] IM CHOSHESH MISHUM GEZEL - if the owner considers what the
person did (who separated Terumah from the fruits of his field without
permission) to be like stealing
29) [line 25] HAYU BE'ALIM MELAKTIM U'MOSIFIM - if the owner was then
gathering [more fruits from his field and separating Terumah from the
additional fruits] and adding [those fruits of Terumah to the fruits that
the other person separated as Terumah without the owner's permission]
30) [line 27] MISHUM KISUFA - because of shame, embarrassment
31) [line 28] HA'MEKADESH B'CHELKO - a Kohen who betroths a woman with his
share of the Korbanos of the Beis ha'Mikdash
32) [line 28] KODSHEI KODASHIM / KODSHIM KALIM
(a) The term Kodshei Kodashim refers to the Korbenos Olah, Chatas and Asham
(and Menachos), which have a *greater* degree of sanctity. They may only be
slaughtered in the northern part of the Azarah and may only be eaten in the
Azarah by Kohanim.
(b) The term Kodshim Kalim refers to the Korbenos Shelamim, Todah, Ma'aser
Behemah, Pesach and Bechor, which have a *lesser* degree of sanctity. They
may be slaughtered in the entire Azarah (and not only in its northern part)
and may be eaten in the entire city of Yerushalayim by men or women.
33) [line 29] MA'ASER SHENI
(a) After a crop that is grown in Eretz Yisrael is harvested and brought to
the owner's house or yard, he must separate Terumah Gedolah from the crop
and give it to a Kohen. Although the Torah does not specify the amount to be
given, the Rabanan set the requirement at one fiftieth of the total crop.
After Terumah is removed from the produce, one tenth of the produce that
remains must be designated "Ma'aser Rishon," and given to a Levi. The Levi,
in turn, must separate one tenth of his Ma'aser Rishon as Terumas Ma'aser,
to be given to a Kohen, as it states in Bamidbar 18:26.
(b) The produce may not be eaten until both Terumos have been removed, and
it is known as Tevel. The punishment for eating Tevel is Misah b'Yedei
(c) A second tithe is given every year after Ma'aser Rishon has been
separated. The tithe that is separated in the third and sixth years of the
7-year Shemitah cycle is called Ma'aser Ani and is given to the poor.
(d) The tithe that is separated during the first, second, fourth and fifth
years is called *Ma'aser Sheni*. The Torah requires that Ma'aser Sheni be
brought and eaten by its owner in Yerushalayim.
34) [line 30] BEIN B'SHOGEG BEIN B'MEZID, LO KIDESH (MA'ASER SHENI, MAMON
GAVO'AH HU / MAMON HEDYOT HU)
(a) The Tana'im argue as to whether Ma'aser Sheni (see previous entry)
produce is Mamon Gavo'ah (the property of HaSh-m's estate) or Mamon Hedyot
(the property of its [mortal] owner (Kidushin 54b).
(b) According to Rebbi Meir, who rules that it is Mamon Gavo'ah, Ma'aser
Sheni is not personal property. The owner is only given custodianship of the
produce, along with the right to eat it, drink it or (in the case of oil)
rub with it (Rashi to Kidushin 24a and to Yevamos 73a). According to Rebbi
Yehudah who rules Mamon Hedyot Hu, Ma'aser Sheni is like any other personal
property, except that the Halachah requires that it be eaten in a specific
manner and place (see Background to Sukah 34:15).
35) [line 32] HEKDESH - that which is dedicated for a sacred purpose,
especially property of the Beis ha'Mikdash
(a) KEDUSHAS HA'GUF - an object with intrinsic Kedushah, such as the
utensils used in the Beis ha'Mikdash (RAMBAM Hilchos Me'ilah 6:5) or a live
Korban that is used in the Beis ha'Mikdash "as is."
36a) [line 36] "U'MA'ALAH MA'AL BA'HASH-M" - "[If a person sins,] and
commits treachery against HaSh-m, [and lies to his neighbor about an object
that was delivered to him to guard, or about [money given to him as] a
fellowship, or about an object taken away by force, or he has defrauded his
neighbor.]" (Vayikra 5:21)
(b) KEDUSHAS DAMIM - an object the *value* of which is consecrated to
Hekdesh; e.g. an animal that a person consecrated to be sold in order to buy
another animal as a Korban with its value.
(c) KEDUSHAS BEDEK HA'BAYIS - an object the *value* of which is consecrated
to Hekdesh so that it should be used for filling the day to day needs of the
Beis ha'Mikdash and not for Korbanos.
b) [line 36] L'RABOS KODSHIM KALIM (ASHAM GEZEILOS)
(a) When a person steals money from a fellow Jew (see previous entry),
swears in Beis Din that he holds no such money and later admits his sin, he
must return what he stole, pay a fine of Chomesh, and bring a Korban Asham
Vadai to receive atonement (Vayikra 5:20-26). The Korban Asham Gezeilos is a
ram that costs at least two Sela'im.
(b) Since the verse states, "v'Kichesh ba'Amiso," - "and [he] lies to his
neighbor" (ibid. 5:21), objects of Hekdesh are excluded from this Korban.
Rebbi Yosi ha'Gelili, however, learns from the words "u'Ma'alah Ma'al
ba'Hash-m" (ibid.) that Kodshim Kalim are considered the personal property
of their owner. As such, a person could betroth a woman with them, and
stealing Kodshim Kalim could lead to a Korban Asham Gezeilos.
37) [line 39] MI'SHULCHAN GAVO'AH KA ZACHU - the Kohanim receive the portion
of the Korbanos from "HaSh-m's table"
38) [line 42] KANTERANIN - quarrelsome people
39) [line 43] L'KAPCHENI B'HALACHOS - they come to overwhelm me with
citations of traditions (of which they will prove me to be ignorant) (RASHI)