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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yevamos 6

YEVAMOS 6, 7, 8, 9 (Chanukah) - dedicated by Uri Wolfson and Naftali Wilk in honor of Rav Mordechai Rabin of Har Nof, a true beacon of Torah and Chesed.


(a) What is the source for the La'av of Mechamer on Shabbos?

(b) On what grounds do we try to reject this as a source for saying that an Asei is not Docheh a Lo Sa'aseh?

(a) Is a Kohen obligated to listen to his father, should he order him to fetch a lost article from the Beis Olam?

(b) From where do we learn this?

(c) What do we now prove from here with regard to 'Asei Docheh Lo Sa'aseh'?

(a) On what grounds do we now reinstate the Beraisa by other Melachos of Shabbos (such as 'Shechot Li' 'Basheil Li', rather than by Mechamer?

(b) We nevertheless refute the proof from Kibud Av va'Eim and Shabbos that 'Asei Docheh Lo Sa'aseh she'Yesh B Kareis' on the grounds that there we are speaking about a Hechsher Mitzvah, whereas Yibum is not.
What is the meaning of Hechsher Mitzvah in this context?

(a) What do we learn from the Pasuk in Kedoshim "es Shabsosai Tishmoru u'Mikdashi Tira'u, *Ani Hashem*"?

(b) We conclude, like we concluded above, that the Chilul Shabbos must be referring to Boneh and Soser (and not to Mechamer).
How do we try and prove from here that 'Asei Docheh Lo Sa'aseh she'Yesh Bo Kareis', even when it is *not* a Hechsher Mitzvah (despite the fact, in fact, it *is*)?

(c) In fact, we learn something else from the Pasuk.
What *do* we learn from the Hekesh of "es Shabsosai Tishmoru" to "u'Mikdashi Tira'u"?

Answers to questions



(a) One may not enter the Beis ha'Mikdash with any one of four things, including one's staff and one's shoes.
What are the other two?

(b) Nor may one use the Beis Mikdash as a Kapendarya.
What is a 'Kapendarya'?

(c) We learn the prohibition of spitting there from a 'Kal va'Chomer.
From where do we learn the 'Kal va'Chomer'?

(d) And how do we know that Mora Mikdash applies even nowadays, when the Beis ha'Mikdash is not standing?

(a) According to Rebbi Yossi, the Torah singles out the Melachah of "Lo Seva'aru Eish be'Chol Moshvoseichem" to reduce making a fire on Shabbos from a Chiyuv Kareis to an ordinary La'av.
How does Rebbi Nasan explain it?

(b) What does "be'Chol Moshvoseichem" mean? What is the problem with the fact that the Torah mentions "Moshvos" by Shabbos?

(c) Which dilemma did a Talmid quoting Rebbi Yishmael solve with the 'Gezeirah-Shavah' "Moshvoseichem" (here) from "ve'Hayu Eileh Lachem le'Chukas Mishpat le'Doroseichem be'Chol *Moshvoseichem"*? How does this resolve the She'eilah?

(a) What do we try to prove by establishing this Beraisa like Rebbi Nasan?

(b) In fact, the proof would be valid even if the author was Rebbi Yossi. Why is that? What is the meaning of 'Mah Li Bishul Pesilah, Mah Li Bishul Samemanim'?

(c) Rav Shimi bar Ashi rejects the proof. If not for the Pasuk and the 'Gezeirah-Shavah', he says, Misas Beis-Din would override Shabbos, not because of the principle 'Asei Docheh Lo Sa'aseh', but because of a 'Kal va'Chomer' from Avodah.
What do we learn (in this context) from the Pasuk in Mishpatim "me'Im Mizbechi Tikachenu la'Mus"?

(d) How do we now learn that Retzichah (Misas Beis-Din) should override Shabbos?

Answers to questions

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