REVIEW QUESTIONS ON GEMARA AND RASHI
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
(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
(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'?
Answers to questions
(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?
(a) We learned in our Mishnah that an 'Ach mi'Kol Makom' is a brother in
Which two regards does this incorporate?
(b) The Tana needs to tell us this, because, in the case of a wife, this is
What do we Darshen from the Pasuk in Emor ...
(c) What is the S'vara to make this distinction between a Pasul brother and
a Pasul wife?
- ... "Ki im li'She'eiro ha'Karov Eilav". Who is "She'eiro"?
- ... "Lo Yitama Ba'al be'Amav le'Heichalo"?
(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"?
(b) What do we learn from the Pasuk in Mishpatim "ve'Nasi *be'Amcha* Lo
2. ... in Ki Seitzei (regarding the Din of Yibum) "u'Bein Ein Lo"?
(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
(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
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
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 ... "?
Answers to questions
(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?