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Yevamos 56

YEVAMOS 46-60 - Ari Kornfeld has generously sponsored the Dafyomi publications for these Dafim for the benefit of Klal Yisrael.

*1*) [line 22] U'MAI B'ZU - that is, in what way is the power of the Yavam better than that of the husband, in this case?

2) [line 50] SHAVIK LEHU L'RABANAN AD D'MESAIMEI MILSAIHU - Rebbi Nasan let the Rabanan finish what they were saying


3) [line 1] V'ANHERINHU L'AININ MI'MASNISIN - and "lit up our eyes," i.e. brought us a proof from a Mishnah (on 53b)

4) [line 3] TANA TUNA - and our Tana (of the Mishnah) taught

5) [line 14] ZONAH
(a) One of the women prohibited to the Kohanim is a Zonah (Vayikra 21:7, 14). The Rabanan learn that the Zonah of the Torah refers to any of several different women:

1. A Nochris.
2. A woman who had relations with a man whom she is prohibited to marry. Included are a Nochri, slave, Isurei Arayos, Chayavei Lavim that are not specific to Kohanim (Nasin, Mamzer, Petzu'a Daka, etc.) and Isurei Aseh.
3. A woman who had relations with a Chalal, even though she is permitted to marry him.
4. A woman who converted or a maidservant who was freed.
(b) The status of Zonah does not come about just because of relations that are prohibited. For example, a woman is not rendered a Zonah if she has relations during the time that she was a Nidah or if she had relations with an animal, but rather from relations with a man whom she is prohibited to marry (except for a Chalal, as above, a:3). (RAMBAM Hilchos Isurei Bi'ah 18:1-5)

6) [line 15] TUM'AH
The Chachamim rule (Yevamos 11b) that the verse, "Acharei Asher Hutama'ah" (Devarim 24:4), besides referring to the case of Machzir Gerushaso (see Background to Yevamos 11:3), prohibits a husband from having relations with his wife after she had relations with another man.

7) [line 16] "...V'HI LO NISPASAH." - "...and she was not seized." (Bamidbar 5:13)

(a) A Mitzvas Aseh, a positive commandment, is not as stringent as a Lo Sa'aseh in certain respects. For instance, one only receives Malkos for transgressing a Lo Sa'aseh, not an Aseh.
(b) A Lav ha'Ba mi'Chlal Aseh is a prohibition that is learned by inference from a Mitzvas Aseh. Since the prohibition is not explicit in the Torah but rather is learned from inference from a Mitzvas Aseh, it is only as stringent as a Mitzvas Aseh.
(c) An example of a Lav ha'Ba mi'Chlal Aseh is the prohibition for the Yavam to marry the Tzarah, co-wife, of his Yevamah. The word "Aleha" in the Aseh of "Yevamah Yavo Aleha" ("he should marry *her*") teaches that only the Yevamah is permitted to the Yavam; the Tzarah is forbidden (RASHI Yevamos 11a, RAMBAM Hilchos Yibum 1:12).

9) [line 39] KIDUSHEI RESHUS EIN MA'ACHILIN - (a) if a Yisrael is Mekadesh the daughter of Kohen who is permitted to him, she stops eating Terumah (RASHI, 1st explanation). (The daughter of a Kohen eats Terumah before she marries a non-Kohen and after she becomes a widow or a divorcee and has no children from him, as stated in Vayikra 22:13); (b) if a non-Kohen is Mekadesh a woman who is permitted to him, she does not eat Terumah. (RASHI, 2nd explanation)

10) [line 43] PETZU'A DAKA
A Petzu'a Daka is a man who cannot have children because his testicles have become maimed (Yevamos 70a). He may not marry into Benei Yisrael, as is stated in Devarim 23:2. He may, however, marry a convert or a freed slave (Yevamos76a).

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