POINT BY POINT SUMMARY
Prepared by P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Yevamos 24
YEVAMOS 24 - sponsored by Jeff Ram (Atlanta/Jerusalem), an avid
Dafyomi learner and loyal supporter of Kollel Iyun Hadaf. May
he and his wife have much Nachas from the young couple, David
and Rachel, as well as all their other children and
1) SISTERS THAT FALL TO YIBUM TOGETHER
(a) Answer: There are 2 explanations for that Mishnah.
2) THE MITZVAH IS ON THE OLDEST BROTHER
1. Opinion #1: There is Zikah.
(b) (Mishnah): If they both did Yibum, they may keep their
2. Opinion #2: It is forbidden to nullify the Mitzvah
3. In our Mishnah, each one can say that he is doing
(c) (Shila): Even if they are Kohanim.
1. This is because the prohibition for a Kohen to marry
a woman that did a Chalitzah is only Rabbinic;
Chachamim did not prohibit a doubtful case (if the
Kohen really did Yibum, the Chalitzah which preceded
it was meaningless).
2. Objection: The prohibition is mid'Oraisa!
i. (Beraisa): "And (a divorced) woman" - to
include a Chalutzah!
3. Answer: The prohibition is only Rabbinic; the verse
is only an Asmachta.
(a) (Mishnah): The Mitzvah is for the oldest brother to do
Yibum; if a younger brother did Yibum, it is valid.
3) WHY DID THE TORAH SPECIFY THE FIRSTBORN?
(b) (Gemara - Beraisa): "And it will be the firstborn" - the
Mitzvah is for the oldest to do Yibum;
(c) "That will give birth" - to exclude an Ailonis, that
cannot give birth;
(d) "Will stand on the name of his brother" - for
1. Question: Perhaps the verse rather says that the
child should be named as the deceased?
(e) "His name will not be wiped out" - to exclude a eunuch,
whose name is wiped out;
2. Answer: It says here, "He will stand on the name of
his brother"; it says elsewhere, "They will be
called on the name of their brothers in
i. Just as there, "name" refers to inheritance,
(f) (Rava): Even though in the entire Torah, a verse does not
lose its simple meaning - here, a Gezerah Shaveh entirely
uproots the simple meaning.
(g) Question: Without the Gezerah Shaveh, would one really
think that the Mitzvah is to name the child after the
1. Whom does the Torah command?
(h) Answer: The Torah would instruct Beis Din to tell the
Yavam to call the child after the deceased.
i. If the Yavam - it should say, "He will stand on
the name of *your* brother"!
ii. If Beis Din - it should say, "He will stand on
the name of *his father's* brother"!
1. The Gezerah Shaveh teaches that the verse is not to
be understood simply (but rather, speaks of
(a) Question: Now that the Torah told the oldest to do Yibum
- we should say, only a firstborn does Yibum!
(b) Answer: If so, there would be no need for the Torah to
teach that the wife of a brother that died before the
Yavam was born does not do Yibum.
(c) Objection (Rav Achai): Perhaps this exclusion is only
needed when the newborn brother is a firstborn to his
(d) Answer: The Torah made Yibum dependent on inheritance,
which is only from the father.
(e) Suggestion: Perhaps Yibum *only* applies when there is a
firstborn (and then, any brother may do Yibum)!
(f) Answer: "And one of them died" - seemingly, even the
firstborn, and the Torah says, a brother will do Yibum.
1. Question: Perhaps, only when a younger brother died,
and the firstborn does Yibum!
(g) Suggestion: Perhaps the Yibum of a younger brother is
valid *only* when there is no firstborn!
2. Answer: If so, there would be no need for the Torah
to teach that the wife of a brother that died before
the Yavam was born does not do Yibum.
(h) Answer: "When brothers will live together" - the brothers
are equated (any may do the Mitzvah).
(i) Suggestion: Let us say, when there is a firstborn, the
Mitzvah is on the oldest; when there is no firstborn,
there is no preference!
1. Question: Abaye Kashisha taught, the Mitzvah is for
the oldest to do Yibum; if he declines, we ask his
younger brother; if he declines, we return to the
(j) Answer: The oldest is like a firstborn.
1. Being the firstborn causes that he ias first to do
Yibum; similarly, being oldest (even if not
firstborn) puts him first.
(k) Suggestion: We should say, when a firstborn does Yibum,
he inherits the deceased, but not a regular brother that
(l) Rejection: "He will stand on the name of his brother" -
even a regular brother fulfilled this!
(m) Question: Why did the Torah specify, the firstborn?
(n) Answer: To diminish his inheritance of the deceased.
4) WHEN ARE CONVERTS ACCEPTED?
1. Just as a firstborn doesn't inherit what is fitting
to come, only what the deceased had - also, a Yavam.
(a) (Mishnah): One suspected of relations with a
slave/Nochris, and she converts, he should not marry her;
if he did, he may stay married;
5) ONE SUSPECTED OF ADULTERY
(b) One suspected of relations with a married woman, and Beis
Din made her husband divorce her, even if he married her;
he must divorce her.
(c) (Gemara) Question: If she converts, she is considered a
1. Contradiction (Beraisa - R. Nechemyah): One who
converts to marry a woman or man, or to receive food
or authority from the king - the conversion is
(d) Answer: R. Yitzchak Bar Shmuel said that the law is as
the opinion that these are all valid conversions.
2. One who converts to be saved from lions, because of
a dream, in the days of Mordechai and Ester - the
conversion is invalid, unless he converts nowadays.
3. Objection: This cannot be!
4. Contradiction: Rather, as nowadays.
(e) Question: If so, he should be allowed to marry her!
(f) Answer: One should not cause people to speak ill about
1. (Rav Asi): "Remove from yourself stiff talk and ill
(g) (Beraisa): We do not accept converts in the Messianic
(h) Similarly, we did not accept converts in the days of
David and Shlomo.
1. (R. Elazar): This is learned from "One will convert
when Hash-m is not with us".
2. One who dwells with us in our poverty will receive a
portion as us in the world to come; others, no.
(a) (Mishnah): One suspected of relations with a married
(b) (Rav): This only applies if there were witnesses.
(c) (Rav Sheshes): Rav must have been sleeping when he said
(d) (Beraisa): One suspected of relations with a married
woman, and Beis Din made her husband divorce her; if she
remarried and was divorced, and the suspected man married
her, he may keep her.
(e) Question: What is the case?
1. Suggestion: If witnesses saw that they had
relations - even if she married someone else in
between and ceased the rumors, she is forbidden to
the suspected adulterer!
(f) Answer: Rav will learn, even if she didn't get married in
between, they can stay married; we only force them to
separate when there are witnesses.
2. Rather, there are no witnesses - they may stay
married *only* because she married someone else in
between and ceased the rumors - unlike Rav!
1. The Beraisa teaches that even when she married in
between, she may not marry the suspected adulterer
(g) Question (Beraisa): This applies when she has no
children; if she has children, they may stay married;
(h) If witnesses say that they had had adultery, even if she
has several children, he must divorce her.
(i) Answer: Rav establishes our Mishnah in a case that there
are witnesses, and she has children.
(j) Question: What forced Rav to establish our Mishnah in
such a case, to say that we only force them to separate
when there are witnesses?
1. He could have said that she has no children, and we
force them to separate even without witnesses!
(k) Answer #1(Rava): The Mishnah was difficult.
1. Why does it say, they (Beis Din) made him divorce
her - let it say, he divorced her!
(l) Answer #2: These Beraisos are as Rebbi.
2. It is to teach that the coercion to divorce is only
when Beis Din coerces, i.e. there are witnesses.
(m) (Beraisa - Rebbi): A peddler leaves the house, and the
woman of the house is wearing a Sinar (skirt); spit is
found on top of the canopy on the bed - since this is
ugly, he must divorce her.