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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yevamos 36

YEVAMOS 36 & 37 - sponsored by Hagaon Rav Yosef Pearlman of London, a living demonstration of love for and adoration of the Torah.


(a) According to the Beraisa that we just learned, the Tzarah is forbidden to get married, because the baby may live.
What can we infer from here that places a Kashya on Resh Lakish?

(b) Resh Lakish amends the Beraisa to read 'Shema *Lo* Yehei ha'V'lad ben Kayama, u'Bi'as Me'uberes *Lo* Sh'ma Bi'ah, va'Chalitzas Me'uberes *Lo* Sh'mah Chalitzah'.
Then why does the Tana need to add that the baby does not exempt (from Yibum and Chalitzah) until it is born?

(c) Rebbi Elazar was impressed with Resh Lakish's opinion.
What did he set out to do?

(a) What does the Mishnah in ha'Ishah Basra say about a woman, whose husband and Tzarah went overseas, and they came and told her that her husband had died?

(b) How does Rebbi Elazar attempt to vindicate Resh Lakish from there?

(c) When will even Rebbi Yochanan agree that the woman is forbidden to get married, even after performing Chalitzah?

(d) What is wrong with the text 'Tachlotz be'Toch Sheloshah ve'Tinasei le'Achar Sheloshah'?

(a) On what grounds do we reject Rebbi Elazar's proof? Why would even Resh Lakish be forced to agree that, strictly speaking, it should be possible for the woman to marry?

(b) Then what is the Tana's reason for forbidding her to do so?

(c) How does Abaye, taking his cue from the words of the Beraisa themselves, reject even this explanation, establishing the Beraisa like Rebbi Yochanan?

(d) We finally quote a Beraisa that vindicates Resh Lakish.
What does the Beraisa say about a Yavam who performs Chalitzah with a Me'uberes, and who then loses her baby?

(a) How many cases does Rava cite, besides this one, where the Halachah is like Resh Lakish against Rebbi Yochanan?

(b) One of the two Halachos concerns someone who distributes his property among his children.
What distinction does the Mishnah in Bava Basra make between whether he does or does not use a Lashon of Yerushah?

(c) As long as he mentions Matanah, the Tana adds, the distribution stands (even though the basic text of the Sh'tar is one of Yerushah).
Does it make a difference in which part of the Sh'tar he mentions it, at the beginning, in the middle or at the end?

(d) In the opinion of Rebbi Yochanan (in Bava Basra), as long as the father mentions Matanah once, the entire distribution stands.
What does Resh Lakish say?

Answers to questions



(a) The third case where Rava rules like Resh Lakish, concerns a Mishnah in Bava Kama.
What does the Mishnah mean by 'ha'Kosev Kol Nechasav li'V'no le'Achar Moso'?

(b) Is either of them permitted to sell the property as long as the father is still alive?

(c) Is the sale valid, if ...

  1. ... the father sold the property?
  2. ... the son sold it?
(d) If the son sold it during his father's life-time and then died, Rebbi Yochanan maintains that the sale is not valid (even after the father's death), whereas according to Resh Lakish, it is.
What is the reason of ...
  1. ... Rebbi Yochanan?
  2. ... Resh Lakish?
6) How will Rebbi Yochanan explain the fact that the Tana of our Mishnah considers the son's sale valid from the time of the father's death?


(a) The Seifa of our Mishnah rules that if, after the Yavam performed Yibum, the baby turned out to be a still-born, he is permitted to remain with her. Rebbi Eliezer disagrees.
What does *he* say?

(b) We will learn later that a man is forbidden to marry a woman who is pregnant from her previous husband, or who is feeding his baby, for twenty-four months.
What do the Chachamim rule in a case where a man *did* marry one of the above women?

(c) Rava tries to equate Rebbi Meir, who says that he must divorce her and may never take her back, with Rebbi Eliezer.
What is the common reason that makes this comparison possible?

(d) Abaye disagrees with Rava's equation.
Why might ...

1. ... Rebbi Eliezer's ruling be confined to our Mishnah, but not to the case of Rebbi Meir?
2. ... Rebbi Meir's ruling be confined to the Din of marrying a woman who is pregnant from her previous husband, or who is feeding his baby, but not to our case?
(a) The Chachamim of Rebbi Meir (in the Beraisa) obligate the man to send his wife away ('Yotzi') but, after the twenty-four months have expired, he may take her back.
How does Rava interpret 'Yotzi'?

(b) How does Mar Zutra actually infer this from the Lashon 'Yotzi'? What should the Tana otherwise have said?

(a) What do we infer from Raban Shimon ben Gamliel, who says in a Mishnah in Shabbos 'Kol she'Shahah ba'Adam Sheloshim Yom, Eino Nefel'?

(b) What are the ramifications of this ruling with regard to the Din of Yibum?

(c) Under which circumstances will Raban Shimon ben Gamliel's Din not apply?

(a) Ravina Amar Rava says that, if, in the above case, the baby died within thirty days, and the mother accepted Kidushin from a man from the Shuk, if her husband is a Yisrael, she requires Chalitzah.
What if he is a Kohen?

(b) What does Rav Mesharshaya Amar Rava say?

(c) How did Ravina explain the discrepancy in Rava's rulings?

(d) What did Rav Mesharshaya retort when Ravina told him that?

Answers to questions

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