REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Yevamos 23
YEVAMOS 22 & 23 - dedicated by Mrs. G. Turkel (Zurich/New York/Jerusalem),
may she have a full and speedy recovery!
(a) We suggest that, according to Rebbi Yossi b'Rebbi Yehudah, "Ervas bas
Eishes Avicha" comes to preclude Chayvei La'avin, teaching us that Kidushin
will not be effective on Chayvei La'avin. We refute this contention however,
on the basis of the Pasuk in Ki Seitzei "*Ki Siheyenah* le'Ish Sh'tei
Nashim, *ha'Achas Ahuvah, ve'ha'Achas Senu'ah* ... ".
What do we learn
(b) How do we learn that even a sister from Chayvei *Kares* is subject to
incest, from the Pasuk "Ervas Achoscha ... Moledes Bayis O Moledes Chutz"?
(c) How do we know to include a sister from Chayvei Kares and to exclude one
from a Shifchah or a Nochris, seeing as Kidushin is not effective on either
of the mothers?
(d) Why do we not include the latter, seeing as Kidushin *will* take effect
on her mother after she converts and preclude the former, which will *not*?
(a) What do the Rabbanan learn from the Pasuk in Mishpatim "ha'Ishah
vi'Yeladehah Tihyeh la'Adonehah"?
(b) What does Rebbi Yossi b'Rebbi Yehudah do with that Pasuk?
(c) Having told us that Kidushin is not effective by ...
(d) From where do the Rabbanan then learn that Kidushin is not effective on
- ... Shifchah, why does the Torah find it necessary to tell us the same thing by a Nochris?
- ... a Nochris, why does the Torah find it necessary to tell us the same thing by a Shifchah?
(a) What does Ravina extrapolate from the Pasuk "Ki Yasir es Bincha
(b) There is a Machlokes in ha'Choletz whether the child who is born from
the relationship between a Nochri and a Jewess is Kasher or whether he is a
Can we prove that Ravina holds like those who say that he is
(c) But the Pasuk "Ki Yasir ... " (which teaches us that a woman's baby is
like her) is written by the seven nations. How do we Darshen from "Ki
Yasir" that the same applies to the women of other nations? Why must this
D'rashah go like Rebbi Shimon?
(d) From where do the Rabbanan of Rebbi Shimon (who need the Pasuk of "Ki
Yasir" to teach us that the members of other nations are not so attached to
Avodah-Zarah) know that children who are born to their mothers are also like
(a) Why, according to Rebbi Shimon, may one take a security from a wealthy
Answers to questions
(b) Why do the Rabbanan disagree with him?
(a) What must someone do if he betrothed one of two women, and he doesn't
know which one he betrothed?
(b) Why can he not divorce one of them and remain with the other one?
(c) If he dies (before he managed to divorce them), and he has one brother,
that brother must perform Chalitzah with both of them.
What happens if he
has two brothers? Why is that permitted?
(a) What happens if two men betrothed two sisters, and neither can remember
which one he betrothed?
(b) If each one has a brother, then each brother performs Chalitzah with
each of the Yevamos.
What happens (Lechatchilah) if one of them has *one*
brother and the other, *two*.
(c) Why can the one brother not perform Yibum with the one Yevamah ...
- ... *before* his brother has performed Chalitzah with the other one?
- ... *after* performing Chalitzah with the other one?
(a) What will be the Din if each man has two brothers? Why is that?
(b) Why, if the first pair of brothers performed Chalitzah, can the second
pair not just perform Yibum, one with each woman?
(c) Then what should they do?
(d) Why, in this case and in all the previous cases where there are two
brothers, if both brothers performed Yibum with one of the Yevamos, are
they permitted to retain them? Why do we not obligate them to divorce them
(a) What are 'Kidushin she'Ein Mesurin le'Bi'ah'?
(b) Why is there no proof from our Mishnah (from the fact that person who
betrothed one two sisters needs to give Get at all) that Kidushin she'Ein
Mesurin le'Bi'ah' is not effective?
(c) How is this answer inherent in the Lashon of our Mishnah?
(d) Why does the Tana then need to tell us that someone who betrothed one of
two women, and he doesn't know which one he betrothed, must give each woman
a Get? Is that not obvious?
(a) The second case, where two men betrothed two sisters, teaches us two
things that we did not know from the first one. One of them is that we do
not decree, forbidding the second of the two brothers to perform Yibum at
all, because of the single brother (who might follow suite).
What is the
(b) The third case, when each of the two deceased men has two brothers, and
the first of each pair performs Chalitzah and the second, Yibum, does not
seem to be teaching us anything new.
What is the Tana in fact, coming to
(c) Why is there more reason to decree in this case than in the previous one
(when one of the deceased men has only one brother)?
(a) What does the Mishnah in Arba'ah say about two out of four brothers who
are married to two sisters, die? What must the two remaining brothers do?
(b) Should they perform Yibum instead of Chalitzah, may they retain their
Yevamos or must they divorce them?
(c) Why are they forbidden to remain with their Yevamos, whereas in the last
case in our Mishnah, when each of the two brothers performed Yibum without
waiting for his brother to perform Chalitzah, they are permitted to remain
married to their Yevamos? What is the difference between the two cases if we
- ... 'Yesh Zikah'?
- ... 'Ein Zikah'?
(a) Rebbi Shilo quoted a Beraisa that when, in the previous case, the Tana
permits the second pair who performed Yibum to remain with their Yevamos,
that applies even to Kohanim, despite the fact that the two women are Safek
Answers to questions
Why is that?
(b) What does the Tana of the Beraisa learn from the Pasuk in Emor
"*ve'Ishah* Gerushah mei'Ishah Lo Yikachu"?
(c) Then how can we refer to a Chalutzah le'Kohen as an Isur de'Rabbanan?