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Yevamos 21

YEVAMOS 21 (12 Teves) - dedicated by Joseph and Aviva Hoch in memory of Kaila bas ha'Chaver Moshe Mordechai.


(a) What does Rava learn from the Pasuk in Acharei-Mos "Ki es Kol ha'To'eivos ha'Eil"? What does "Eil" imply"?

(b) What does Rebbi Levi learn from the fact that the Torah writes "Eil" by Arayos and "Eileh" by the sin of Midos ("Ki To'avas Hashem Elokecha Kol Oseh Eileh ... " Ki Seitzei)?

(c) What is meant by the sin of Midos?

(d) Can Rava, who considers Arayos a serious sins, agree with the D'rashah of Rebbi Levi?

(a) How do we then account for the fact that the Torah writes "Eileh" by Arayos, too ("mi'Kol ha'To'eivos ha'Eileh ve'Nichresu")?

(b) In which way is the sin of Midos worse than that of Arayos?

(c) Why can he not do Teshuvah by using the money that he stole for public service?

(d) What does Rav Yehudah learn from the Pasuk in Koheles "ve'Izein, ve'Chiker, Tikein Meshalim Harbeh"? How does he learn it from "ve'Izein"?

(a) Rav Oshaya learns the same thing from the Pasuk in Mishlei "Par'eihu (make the Isur bigger) Al Ta'avor Bo, S'tei mei'Alav va'Avor". What parable does Rav Ashi give to explain this?

(b) Why is Rav Ashi's parable a joke?

(c) Rav Kahana learns Sh'niyos from the Pasuk in Acharei-Mos "u'Sh'martem es Mishmarti" (written by the Arayos) - 'Asu Mishmeres le'Mishmarti'.
How does Rav Yosef try to answer Abaye's Kashya, that, in that case, Sh'niyos would be d'Oraysa?

(d) We reject this on the grounds that the Rabbanan explained all of the Torah (yet we do not refer to all their D'rashos as de'Rabbanan). So how do we finally reconcile the Derashah with the fact that Sh'niyos are de'Rabbanan?

(a) Our Mishnah lists eight Sh'niyos: His mother's mother, his father's mother, his father's father's wife and his mother's father's wife. His father's maternal brother's wife, his mother's paternal brother's wife. What are the last two?

(b) Chazal decreed on his mother's mother, on account of his mother, and on his father's father's wife on account of his father's wife.
Why did they decree on ...

  1. ... his father's mother?
  2. ... his mother's father's wife?
(c) Why are these two not a 'Gezeirah li'Gezeirah'?

(d) And why did they decree on ...

  1. ... his father's maternal brother's wife?
  2. ... his mother's paternal brother's wife?
  3. ... his son's daughter-in-law?
  4. ... his daughter's daughter-in-law?
(a) His father-in-law's wife (who is not his mother-in-law) is permitted to him, and so is his step-son's wife.
Is his step-son permitted to marry his wife and his daughter?

(b) What does his step-son's wife say to him? What makes her statement particularly surprising?

(c) Why did the Tana not tell us the same thing about his father-in-law's wife, who is permitted to him, even though her daughter is forbidden?

(a) Most of the Sh'niyos extend all the way up (e.g. mother's mother's mother and father's father's father's wife) or down (e.g. Kalas B'no). Rav knew three of the four that do not; two of them, his father's maternal brother's wife and his mother's paternal brother's wife.
What is the third?

(b) What is the reason for the distinction between the four and the others?

(c) Why is it that Kalas B'no extends all the way down, and Kalas Bito does not?

(a) Ze'iri supplies us with the fourth case that does not extend all the way up. The Siman to remember it is 'one generation above Rav'.
What is the case?

(b) So why does Rav decline to include this case?

(c) Why is Ze'iri not concerned that one may confuse the two cases?

Answers to questions



(a) Why is 'Kalaso', which Rav includes as the third of the cases that do not extend, obviously a mistake?

(b) The attempted amendment to 'Kalas B'no' is not acceptable either, because of the Beraisa, which specifically includes Kalas B'no among those that *do* extend downwards to all generations.
So how *do* we amend 'Kalaso' of Rav?

(c) Based on a statement that Rav Chisda heard from Rebbi Ami, he explained why Kalas B'no extends downwards, whereas Kalas Bito does not.
What did Rebbi Ami say? How did Rav Chisda explain it?

(a) When Rav Chisda first heard Rebbi Ami's statement, he was in a quandary, due to what the astrologers told him.
What did the astrologers tell him? What was his quandary?

(b) Abaye pointed out to Rava the example of Kalasah de'Bei bar Tzisa'i. What was he demonstrating?

(c) His father's maternal brother's wife and his mother's *paternal* brother's wife are among the Sh'niyos.
What is the She'eilah regarding his mother's *maternal* brother's wife?

(d) On what basis does Rava reject Rav Safra's contention that this case would only be forbidden on account of his mother's paternal brother's wife, and would therefore be a 'Gezeirah li'Gezeirah', and should therefore be permitted?

(a) What do his father's mother, his mother's father's wife and his mother's paternal brother's wife have in common?

(b) What principle did Rav Yehudah bar Shiloh cite from the B'nei Eretz Yisrael?

(c) How do we resolve our She'eilah (regarding his mother's maternal brother's wife) from there?

(d) Why do we forbid his mother's maternal brother's wife on the basis of that principle, but not his father-in-law's wife, his mother-in-law's son's wife, his stepson's wife and his stepson's son's wife, despite the fact that all of the male equivalents in those cases are Arayos (mother-in-law, sister-in-law - through his mother-in-law or father-in-law), wife's daughter and granddaughter, respectively)?

(a) Rav Mesharshaya from Tusnaya asked Rav Papi whether the wife of one's father's father's brother and the sister of one's father's father are included in the Sh'niyos. Considering that one generation below (the father's paternal brother's wife and his father's sister) are Arayos, why should they not be included (see Rashash)?

(b) If they *are* Sh'niyos, why does the Tana omit them from the list?

(a) What does Ameimar hold with regard to the wife of the cases currently under discussion (his father's father's brother and the sister of his father's father)?

(b) What do we ask on Ameimar from the sixteen Sh'niyos of Mar Brei de'Ravina, considering that Rebbi Chiya has a list of six Sh'niyos that are not listed in the original Beraisa of eight?

(c) How do we refute the counter -argument, that even if we were to include these two in the sixteen Sh'niyos of Mar Brei de'Ravina, there would still be *seventeen* (and not sixteen), because of his mother's brother's wife, whom we included above in the list of Sh'niyos?

(d) How do we refute the fact that, in any event, it is clear that they are included in Mar B'rei de'Ravina's list le'Isur?

Answers to questions

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