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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yevamos 12

YEVAMOS 11 & 12 (2 & 3 Teves) - the Dafyomi study for the last day of Chanukah and 3 Teves has been dedicated to the memory of Hagaon Rav Yisrael Zev Gustman ZaTZaL (author of "Kuntresei Shiurim") and his wife (on her Yahrzeit), by a student who merited to study under him.


(a) We try to resolve Rebbi *Yochanan's* She'eilah (regarding whether a Machzir Gerushaso [according to the *second* Lashon] or her Tzarah [according to the *first*] are subject to Yibum), from the same *Mishnah* that we quoted in trying to resolve Rav *Yehudah's*: 'Haysah Achas Kesheirah, ve'Achas Pesulah, Im Hayah Choletz, Choletz li'Pesulah, ve'Im Hayah Meyabem, Meyabem li'Kesheirah'.
According to which Lashon will this Mishnah resolve the She'eilah?

(b) We also try to resolve it from the same *Beraisa* as we quoted to resolve Rav Yehudah's She'eilah.
Do we resolve the She'eilah, according to either Lashon?

(a) If a woman makes Miy'un on her Yavam, may the other brothers perform Yibum with ...
  1. ... her Tzarah?
  2. ... her?
(b) What is the reason for the latter Din?

(c) Then how do we explain Shmuel, who declares Tzaras Mema'enes to be forbidden to the brother on whom her Tzarah made Miy'un (seeing as he did not perform an act with her either)?

(d) Then how will Shmuel explain our Mishnah, which says 've'Chulan, Im ... Miy'anu O Nisgarshu, Tzaroseihen Mutaros'? Why is that not synonymous with 'Nisgarshu'?

3) The above Din is rooted in the Beraisa learned by Rami bar Yechezkel., which declares that if a girl makes Miy'un on her husband she is permitted to his father, whereas if, after her husband died, she made Miy'un to her Yavam, she is forbidden to him.
Why is that?


(a) What does Rav Asi learn from the Pasuk "ve'Hayah ha'Bechor *Asher* Teiled"?

(b) Why is a barren woman called an Aylonis?

(a) What is Ma'amar?

(b) What does the Tana of the Beraisa learn from the Pasuk "u'Meis Achad Meihem, Yevamah Yavo Alehah" with regard to a Yavam who made Ma'amar with his Yevamah, and died, leaving her and another wife to his brothers?

(c) Why do *both* Tzaros require Chalitzah? Why is the Chalitzah of one of them not sufficient.

(a) Rebbi Yossi (see Mesores ha'Shas) concludes that this is the only case where the Isur Nefilah causes her to be Asur. On what grounds do we refute the contention that Rebbi Yossi means to preclude Tzaras Aylanis, who is permitted (disproving Rav Asi, who, we just saw, forbids Tzaras Aylonis)?

(b) Seeing as both of the above cases are Asur in spite of the fact that there is no Isur Ervah, why is the case in the Beraisa Chayav Chalitzah, and that of Rav Asi, Patur?

(c) How will Rav Asi reconcile his ruling with our Mishnah, which explicitly states 've'Chulan, Im ... O Miy'anu ... Tzaroseihen Mutaros'?

(d) How do we prove this from the Lashon of the Mishnah?

Answers to questions



(a) Rava disagrees with Rav Asi.
What does *he* say about Tzaras Aylonis?

(b) How does he dispense with the inference that we just brought from the Lashon of our Mishnah 'she'Nimtze'u Aylonis'?

(c) What is Rava's reason?

(d) When Ravin arrived from Eretz Yisrael, he brought with him a series of rulings from Rebbi Yochanan.
What did Rebbi Yochanan rule with regard to Tzaras Meme'enes, Tzaras Aylonis and Tzaras Machzir Gerushaso?

(a) A Ketanah, a pregnant woman and a feeding mother are permitted (see Tosfos DH 'Shalosh) to use a cloth to avoid becoming pregnant, according to Rebbi Meir. What is the reason for this concession in the case of ...
  1. ... a Ketanah?
  2. ... a pregnant woman?
  3. ... a feeding mother?
(b) What constitutes a Ketanah?

(c) In which case do the Rabbanan disagree with Rebbi Meir? What is their reason?

(a) What do we deduce from the Lashon 'Shema Tis'aber ve'Shema Tamus'?

(b) What are the ramifications of this inference? How does this clash with our Mishnah, which says 'I Ata Yachol Lomar ba'Chamoso ... she'Nimtze'u Aylonis O she'Mema'enes'?

(c) How do we amend the Beraisa to avoid this problem?

(d) This also conforms with the words of Rabah bar Liva'i.
What does Rabah bar Liva'i say?

(a) This amendment is not acceptable however, according to the text of Rabah bar Shmuel in our Mishnah.
What does Rabah bar Shmuel add to 'I Ata Yachol Lomar ba'Chamoso ... she'Nimtze'u Aylonis O she'Mema'enes' that refutes it?

(b) According to Rav Safra, why can a Ketanah who bore a child and did not die, not make Miy'un?

(c) In the second Lashon, children are even better than Simanim.
What is the difference between the two Leshonos?

(d) Rav Z'vid holds 'Ein Banim be'Lo Simanim'.
In what point does he argue with Rav Safra?

(a) In that case, let us examine her to see if there are Simanim or not (see Tosfos DH 'Rav Z'vid')?

(b) How about those who do not contend with the possibility that the Simanim may have fallen out?

Answers to questions

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