(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Yevamos 22

YEVAMOS 22 & 23 - dedicated by Mrs. G. Turkel (Zurich/New York/Jerusalem), may she have a full and speedy recovery!


(a) Rebbi Chiya, quoting a Beraisa, adds six cases of Sh'niyos not listed in the original Beraisa: 'Sh'lishi she'bi'V'no ve'she'be'Bito' ('Bas ben B'no, Bas ben Bito').
Why are these two Sh'niyos?

(b) What are the next two?

(c) The final two are Revi'i she'be'Chamiv ve'she'be'Achoso.
What did he mean by that?

(a) All of the above cases are really the third generation, not counting one's wife. Why in the first two (of the six) cases, did Rebbi Chiya not include his wife, and in the last two, he did (by referring to them as 'Revi'i')?

(b) Then why does he not count his wife in the middle two cases (his wife's son's son's daughter or daughter's son's daughter'), whose prohibition *is* due to his wife?

(a) Rav Ashi asked Rav Kahana whether the Sh'niyos of Rebbi Chiya extend upwards or downwards or not. Why can we not resolve this She'eilah from Rav, who heard that only four women do not extend to other generations, among which Rebbi Chiya's Sh'niyos are not included?

(b) And why can we not resolve it from Rebbi Chiya himself, who said 'Sh'lishi' and 'Revi'i' (implying that they do not extend further)?

(c) What did Rav Nachman comment, when Rava informed him that, in Eretz Yisrael, they had posed the She'eilah whether a convert is permitted to marry Sh'niyos or not?

(a) What distinction did Rav Nachman draw between two maternal brothers who convert and two paternal brothers, with regard to testifying in court?

(b) Why the difference?

(c) Ameimar disagrees with Rav Nachman.
What does *he* say?

(d) Considering that Chazal decreed forbidding a convert to marry his blood relative, why did they permit two brothers to testify?

(a) Our Mishnah teaches that an Ach mi'Kol Makom is required to perform Yibum, and is considered a brother in all regards.
What does an 'Ach mi'Kol Makom' come to include?

(b) Why does the Tana consider it necessary to inform us of this? Why might we have thought that he is not considered a brother?

(c) In that case, why *is* he Chayav? Why do we not learn from the B'nei Ya'akov?

(d) What kind of brother is not considered a brother regarding Yibum or anything else, even though biologically, he is a brother?

(a) Someone who has a Ben mi'Kol Makom', exempts his brother from Yibum. What is a 'Ben mi'Kol Makom'?

(b) In what other regards is he listed in our Mishnah as being a son?

(c) What kind of son is not considered a son, even though biologically, he is a son?

Answers to questions



(a) We learned in our Mishnah that an 'Ach mi'Kol Makom' is a brother in every regard.
Which two regards does this incorporate?

(b) The Tana needs to tell us this, because, in the case of a wife, this is not so.
What do we Darshen from the Pasuk in Emor ...

  1. ... "Ki im li'She'eiro ha'Karov Eilav". Who is "She'eiro"?
  2. ... "Lo Yitama Ba'al be'Amav le'Heichalo"?
(c) What is the S'vara to make this distinction between a Pasul brother and a Pasul wife?
(a) What do we learn from the Pasuk ...
1. ... in Mishpatim (with regard to the Din of brother in our Mishnah) "ha'Ishah vi'Yeladehah Tihyeh la'Adonehah"?
2. ... in Ki Seitzei (regarding the Din of Yibum) "u'Bein Ein Lo"?
(b) What do we learn from the Pasuk in Mishpatim "ve'Nasi *be'Amcha* Lo Sa'or"?

(c) Based on a statement of Rav Pinchas quoting Rav Papa, how do we reconcile this D'rashah with our Mishnah, which obligates a Mamzer to honor his father who committed incest?

(d) But did Rebbi Shimon ben Menasyah not teach us in a Mishnah in Chagigah that someone who commits incest and gives birth to a Mamzer cannot rectify his sin?

(a) According to Rebbi Yossi b'Rebbi Yehudah, someone who commits incest with his sister who is also his wife's daughter be'Shogeg, brings only one Chatas.
What does the Tana Kama of the Beraisa learn from the Pasuk in Acharei-Mos "Ervas bas Eishes Avicha Moledes Avicha, Achoscha Hi" (in spite of having already written "Ervas Achoscha bas Avicha O bas Imecha")?

(b) From which of these Pesukim does Rebbi Yossi b'Rebbi Yehudah learn that he only brings one Chatas? For which La'av?

(c) What do the Rabbanan learn from the Pasuk "Achoscha Hi"?

(d) Which case does this refer to, Achoso through marriage or through rape?

(a) The Rabbanan learn from "Hi" the principle of 'Ein Mazhirin min ha'Din' (with regard to Malkos - because every Chayav Kareis is also subject to Malkos).
Which 'Kal va'Chomer' are they referring to?

(b) Why could we not learn 'Ein Mazhirin min ha'Din' from the fact that the Torah needs to write "Achoscha" at all (to teach us that Achoso bas Aviv u'Bas Imo is Chayav)?

(c) In view of this D'rashah (with which everyone agrees) from where soes Rebbi Yossi b'Rebbi Yehudah derive his opinion that one is not Chayav for the La'av of Eishes Aviv?

(d) And what does Rebbi Yossi b'Rebbi Yehudah learn from the Pasuk "Ervas bas Eishes Avicha ... "?

(a) What do we infer from the Pasuk in Acharei-Mos "Ervas bas Bincha O bas Bitcha Lo Segaleh"? How does that clash with the Pasuk in Kedoshim "Ervas Ishah u'Bitah Lo Segaleh, es bas B'noh ve'es bas Bitoh ... "?

(b) How does Rava resolve this discrepancy?

(c) What can we infer from Rava's explanation regarding a sister from a woman whom his father raped that will help us establish Rebbi Yossi b'Rebbi Yehudah's interpretation of the Pasuk "Ervas bas Eishes Avicha ... " the way we did? How would we otherwise have learned?

Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,