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Previous daf Yevamos 89
YEVAMOS 86-90 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
1a) [line 11] TENA'EI KESUVAH KI'CHESUVAH DAMI - The Tena'ei Kesuvah have
the same status as the Kesuvah itself, namely, that the woman of our Mishnah
loses her rights to the Tena'ei Kesuvah, also
b) [line 11] TENA'EI KESUVAH
(a) There are number of stipulations of marriage which are imposed by Beis
Din and some of which are written explicitly in the Kesuvah (the Jewish
marriage contract). These are in addition to the basic obligations a husband
has to his wife according to the Torah. Those stipulations that obligate the
husband to his wife are:
1. A husband must redeem his wife if she is a taken captive. If he is not a
Kohen, he must take her back into his house; if he is a Kohen he must redeem
her and divorce her so that she can remarry. He may not (divorce her and)
give her the money of the Kesuvah so that she should redeem herself.
(b) A husband is obligated to keep these conditions even if he omitted them
from the Kesuvah, or did not give his wife a Kesuvah.
2. As long as they are married, he must provide his wife with all the
medical care that she needs.
3. If she dies before her husband, her sons inherit the full value of her
Kesuvah when he dies (and not the sons of his other wives), aside from the
remainder of the estate (which is split equally between all of the sons).
This is called "Kesuvas Benin Dichrin."
4. After he dies, his daughters must be allowed to live in the house in
which he lived, and must be provided for by his household, until they get
5. If he dies before his wife, his wife must be allowed to live in the house
in which he lived and must be provided for by his household until she
remarries. (This stipulation was only made in Yerushalayim and the Galil. In
Yehudah, the heirs reserved for themselves the right to give her the value
of her Kesuvah and have her find herself a new home.) (Mishnayos Kesuvos
2) [line 18] HA'HI GERIVA HADAR L'TIVLEI - that Se'ah [of Terumah] returns
to its original status of Tevel
3) [line 24] KISHUS - cucumber
4) [line 24] AVATI'ACH - melon
5) [line 29] L'MIT'AMEI - to taste it
6) [line 30] MI'SHE'EIN NAKUV - from a flowerpot without a drainage hole
(that does not receive sustenance from the ground underneath it, and from
which the obligation to separate Terumos and Ma'asros is only mid'Rabanan)
7) [line 31] BI'TREI MANEI TZAYIS - [if the produce was] in two different
flowerpots he will listen to you [to take Terumah a second time from the
8) [line 7] CHELBO - its choicest (lit. fattest) part
9) [line 15] V'CHI BEIS DIN MASNIN LA'AKOR DAVAR MIN HA'TORAH?! - can Beis
Din make a stipulation to uproot anything from the Torah?!
10) [line 25] MISHE'TA'AMOD B'KOMASAH - (lit. when she stands to her full
height) when she matures, and pubic hairs grow after she reaches the age of
11) [line 27] MITAMEI LAH
(a) The Torah (Vayikra 21:1-4) forbids Kohanim from coming into contact with
corpses while concurrently commanding them to handle the burial of certain
relatives. Those relatives are the Kohen's mother, father, son, daughter,
brother, sister from his father (if she is an unmarried virgin), and wife
(if the wife is permitted to be married to him).
(b) If a Kohen is married to a woman with Kidushin mid'Rabanan (e.g. if she
married him as a minor after her father died), her husband is allowed and
required to handle her burial. (The Gemara concludes that the Kohen is
actually permitted to bury her mid'Oraisa, even though she is only married
to him with a Kidushin mid'Rabanan. Since the Kohen inherits her nobody else
will handle her burial, and therefore she is like a Mes Mitzvah -- see
(c) The prohibition to come into contact with a corpse applies only to male
Kohanim who are not Chalalim. (However, immediately before, and during, the
three pilgrimage holidays (Pesach, Shavuos and Sukos), every Jew, male or
female, is commanded to be Tahor -- RASHI, Yevamos 29b DH v'Lo Mitames.) The
positive command to handle the burial of the seven relatives mentioned above
(a) applies not only to Kohanim, but to all Jews.
12) [line 28] BEGINO - on account of him
13) [line 38] HEFKER BEIS DIN HAYAH HEFKER
(a) The Chachamim, if they see a need for it, may declare any property
Hefker, thus removing it from the possession of its owner, as a fine or for
any other reason they see fit. Hefker Beis Din gives the property the status
of Hefker for all intents and purposes, even exempting it from Ma'asros if
it is a food item.
(b) The Rishonim and Acharonim argue whether as a result of Hefker Beis Din
the property remains without an owner until it reaches someone's possession,
or whether the Rabanan have the power to decree that the property leave one
person's possession and *enters* the possession of another person
14) [line 39] "[VA'YA'AVIRU KOL B'YEHUDAH V'YERUSHALAYIM L'CHOL BENEI
HA'GOLAH L'HIKAVETZ YERUSHALAYIM: V']CHOL ASHER LO YAVO LI'SHLOSHES
HA'YAMIM, KA'ATZAS HA'SARIM VEHA'ZEKENIM, YACHORAM KOL RECHUSHO, V'HU
YIBADEL MI'KEHAL HA'GOLAH." - "[A proclamation was issued in Yehudah and
Yerushalayim to all of the people of the exile to assemble in Yerushalayim:
And that anyone who would not come within three days, in accordance with the
counsel of the officers and the elders,] all his property would be
destroyed, and he would be isolated from the congregation of the exile:"
15) [line 46] KOREI V'ACHERIM ONIN OSO - (a) if a Kohen who finds a corpse
calls out and others answer him (who are coming to bury the corpse) (SMAG,
RAN and SHULCHAN ARUCH Yoreh Deah 374:3 based on the Yerushalmi that is
brought in Bi'ur ha'Gra); (b) had the dead person been alive and have called
out, others from the city (i.e. his heirs and relatives) would have answered
16) [last line] KARYA V'LO ANU LAH - (a) it is similar to the case of Mes
Mitzvah, where the Kohen calls out and no one answers him [to help him bury
the dead] (based on (a) in the previous entry; the words "Karya" and "Lah,"
which use the female gender, do not translate well according to this
explanation. However, it seems that TOSFOS DH Keivan had a different Girsa)
(b) it is as if she calls out and no one answers her (based on (b) in the