(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Nedarim 74


(a) 'Shomeres Yavam Bein le'Yavam Echad Bein le'Sh'nei Yevamin, Rebbi Eliezer Omer, Yafer'.
What is the opinion of ...
  1. ... Rebbi Yehoshua? What is his reason?
  2. ... Rebbi Akiva?
(b) What is the basis of the Machlokes between Rebbi Yehoshua and Rebbi Akiva?
(a) What 'Kal va'Chomer' does Rebbi Eliezer present to prove that a Yavam should be able to annul the Shomeres Yavam's Nedarim?

(b) How does Rebbi Akiva counter Rebbi Eliezer's 'Kal va'Chomer'?

(c) And what did he reply to Rebbi Yehoshua, who remarked that his argument only pertained to the case of two Yevamin, but not to that of one?

(a) We have already explained that Rebbi Yehoshua holds 'Yesh Zikah'.
What does he learn from the Pasuk "Iyshah Yekimenu, ve'Iyshah Yefeirenu"?

(b) In light of this Pasuk, how can Rebbi Eliezer permit even one of two Yevamin to annul the Yevamah's Nedarim?

(c) Having established that Rebbi Eliezer speaks when the Arus performed Ma'amar, how does he dispense with the Zikah of the second Yevamah?

(d) Rebbi Yehoshua too, we explained earlier, holds 'Yesh Zikah'.
What status does Zikah have, according to *him*?

(a) Rebbi Yehoshua might now hold that the Yavam can annul the Nedarim of one Shomeres Yavam for one of two reasons.
What are they?

(b) Assuming that he concedes that Ma'amar acquires completely, on what grounds will he still disagree with Rebbi Eliezer when there are two Yevamin?

(c) Rebbi Akiva holds 'Ein Zikah'.
If there is no Zikah at all, then why can the Shomeres Yavam not marry somebody else?

(a) Rebbi Elazar (ben Pedas - the Amora) maintains that Ma'amar according to Beis Shamai, is restricted.
In which respect does it then acquire?

(b) So we establish Rebbi Eliezer like Rav Pinchas mi'Shemei de'Rava.
What does Rav Pinchas mi'Shemei de'Rava say? How does that explain Rebbi Eliezer?

(c) Under what circumstances would a Yavam become obligated to feed the Shomeres Yavam?

(d) Why is this explanation not plausible according to Rebbi Yehoshua?

(a) We might establish the previous explanation even according to Rebbi Yehoshua - by establishing the Rabbanan who argue with Rebbi Eliezer in the previous Mishnah as being another Tana (even though this may be unusual), whereas Rebbi Yehoshua actually holds like Rebbi Eliezer in this instance. How else might we establish Rebbi Yehoshua?

(b) They nevertheless argue by two Yevamin.
What is the basis of their Machlokes, according to ...

  1. ... the second answer?
  2. ... the first answer?
Answers to questions



(a) If Rebbi Eliezer is speaking when the Yavam performed Ma'amar, then (seeing as it is the Yavam who acquired the Shomeres Yavam with a Kinyan) how can he base his argument (in our Mishnah) on the fact that a woman is acquired to the Yavam from heaven?

(b) Rabah asked whether Ma'amar according to Beis Shamai, has the status of Eirusin or Nisu'in. Can we resolve from Rebbi Eliezer that it has the status of Nisu'in, because our Mishnah says 'Yafer', but does not mention the father?

(c) What are the other ramifications of Rabah's She'eilah?

(a) Rebbi Eliezer's 'Kal va'Chomer' (Yavam from Ishah) in our Mishnah cannot extend beyond annulling the Neder together with the father (like an Arus), and indeed, Rebbi Akiva specifically equates a Shomeres Yavam with an Arusah (see concluding words of the Mishnah).
That being the case, how can we suggest that, according to Rebbi Eliezer, 'Ma'amar Nisu'in Oseh'?

(b) We answer 'Mai Yafer, Yafer be'Shutfus', as we explained above.
Why do we not query this answer on the basis that, when all's said and done, the Tana says 'Yafer' and not 'Yafeiru' (like we do in Yevamos)?

(a) In a Beraisa which proves Rav Ami (who established Rebbi Eliezer when the Yavam performed Ma'amar), the Tana elaborates on the three opinions in our Mishnah.
What does Rebbi Eliezer mean when he talks about 'mi'she'Ba'as li'Reshuso'?

(b) We prove Rav Ami's explanation of Rebbi Eliezer (that the Yavam performed Ma'amar) from the statement of Rebbi Akiva 'Bein she'Asah Bah Ma'amar, Bein she'Lo Asah Bah Ma'amar' (from which we can infer that Rebbi Akiva heard Rebbi Eliezer establish the case by 'Asah Bah Ma'amar'). How might we also prove it from the Lashon of Rebbi Eliezer 'mi'she'Nichnesah li'Reshuso, Eino Din she'Tigamer Lo'?

(c) How does Rava explain the statement of Rebbi Akiva 'u'ke'Sha'ar Devarim Kein Nedarim'? What are the 'Sha'ar Devarim'?

(d) And what does Rav Ashi prove from Rebbi Akiva in our Mishnah 'Ein Yevamah Gemurah le'Iyshah ke'Shem she'Arusah Gemurah le'Iyshah'?

(a) What did Ben Azai comment following the opinions of the three Tana'im in our Mishnah?

(b) Ben Azai's comment is one good reason to rule like Rebbi Akiva.
What is the other?

Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,