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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yevamos 45


(a) According to (our initial understanding of) Rabah bar bar Chanah Amar Rebbi Yochanan, Shimon ha'Teimani (whom he refers to as 'everybody') agrees that a baby who is born from a slave or from a Nochri who had relations with a Jewess is a Mamzer (despite the fact that it is only a Chayvei La'avin). Why is that?

(b) What do we learn from the Pasuk ...

  1. ... in Vayeira, "Sh'vu Lachem Poh im ha'Chamor"?
  2. ... in Va'eschanan "Lo Tischaten Bam"?
  3. ... in Ki Seitzei (with regard to Eishes Yefas To'ar) "ve'Achar-Kein Tavo Eilehah u'Ve'altah"?
(c) From where do we know that the Kidushin of a (male) Nochri is not effective either?

(d) The She'iltos de'Rebbi Acha'i Gaon learns that there is no Chupah by Nochrim from "ve'Hi Be'ulas Ba'al".
From where does he learn ...

  1. ... that there is no Kidushei Kesef?
  2. ... that there is no Kidushei Bi'ah?
(a) 'Akum ve'Eved ha'Ba al Bas Yisrael, ha'V'lad Mamzer; Rebbi Shimon ben Yehudah Omer, Ein Mamzer Ela mi'Mi she'Isuro Ervah ve'Anush Kareis'.
How does this Beraisa disprove our initial version of Rabah bar bar Chanah Amar Rebbi Yochanan's statement?

(b) We conclude that the 'everybody agrees' referred to by Rabah bar bar Chanah is Rebbi.
What does Rebbi say with regard to the Mishnah in Perek Raban Gamliel 'Ein Bi'ah Achar Chalitzah'?

(c) What then is the new version of Rabah bar bar Chanah Amar Rebbi Yochanan's statement? Who is the source of this opinion?

(a) What did Rav Yosef comment on Rebbi Ami, who ruled that when the baby of a certain redeemed Jewess, who was pregnant from a Nochri, was born, he would be a Mamzer, on the basis of the ruling of Rebbi Yochanan, Rebbi Elazar and Rebbi Chanina, who all concurred with that opinion?

(b) So in whose name did *he* quote Rebbi Ami's ruling, to lend it authenticity?

(c) Rebbi Yehoshua ben Levi holds that the child is a 'Mekulkal'.
How do we know that he did not mean 'Mekulkal le'Kahal'?

(a) Everybody agrees that the child of a Nochri ha'Ba al Bas Yisrael, is Pagum li'Kehunah.
From where do they learn it?

(b) When they use the expression 'B'nah Pagum', it cannot be taken literally.
Why not? What then do they mean?

(c) We ask the same Kashya on the 'Kal va'Chomer' from Almanah as we asked in the previous Sugya (that Almanah le'Kohen Gadol is different because she herself becomes a Chalalah).
How do we answer it?

(d) What do we learn from the Pasuk in Emor "u'Bas Kohen *Ki Sihyeh Almanah u'Gerushah*, ve'Shavah el Beis Avihah"?

(a) Ravin disagrees with Rav Dimi's quotation of Rebbi (that the child of a Nochri ha'Ba al Bas Yisrael is a Mamzer).
How does *he* quote Rebbi Nasan and Rebbi?

(b) Rav concurs with this ruling.
What did that man who was the son of a Nochri ha'Ba al Bas Yisrael say to Rav when he ruled that he was Kasher?

(c) Why did Shimi bar Chiya support the man?

(d) What did he say to the man when Shimi bar Chiya persisted? Why did he say that (see Maharsha)?

(a) What happened to the man, when he refused to leave?

(b) Rav Yehudah told the son of a Nochri ha'Ba al Bas Yisrael that he should either hide in a place where he was unknown or marry a woman like himself. What did Rava tell a man with the same status to do?

(c) How do we know that they both hold like Rebbi and Rav?

Answers to questions



(a) They asked Rabah about the status of a child who is born to a Bas Yisrael from a Chazti-Eved and Chatzi-ben Chorin.
What was Rabah's initial reaction? Why did the She'eilah seem strange to him?

(b) Yet Rav Yehudah rules Pasul.
How do we reconcile that with Rav Yehudah's previous ruling (that in a case of Vaday Eved, ha'V'lad Kasher')?

(c) Why is this case worse because he was Mekadesh her?

(a) The compromise between a Chatzi-Eved and Chatzi-ben Chorin who had relations with a Bas Yisrael *with* Kidushin and one who did so *without* Kidushin is not workable however, due to a statement by the Neherda'i in the name of Rebbi Ya'akov.
What did the Neherda'i in the name of Rebbi Ya'akov say?

(b) The source for this statement is 'Eishes Av' (from whom each side derived his respective view).
Why is that?

(c) How does one learn from Eishes Av that Eved ha'Ba al Bas Yisrael is ...

  1. ... Pasul even though he does *not* marry her?
  2. ... Kasher even if he *does*?
(d) So when did Rav Yehudah say that the child of a Chatzi Eved va'Chatzi ben Chorin who had relations with a Bas Yisrael has no Takanah (meaning that he is a Mamzer)?
9) It happened once that Rebbi Yossi bar Avin arrived in Rav Gaza's town and he validated an unmarried woman, and invalidated a married one. Others quoting Rebbi Yossi bar Z'vida, say that he validated both women.
What was the case? With whom did the women have relations?


(a) What is the Halachah by Akum ve'Eved ha'Ba al Bas Yisrael?

(b) What has this ruling got to do with Rami bar Chama?

(c) Why is it necessary to inform us that Rava appointed him to the position of Gabai in Bavel.

(d) What do we learn from the Pasuk in Shoftim "Som Tasim Alecha Melech"?

(a) Rebbi Chiya bar Ami's slave Toveled a certain Nochris for her Nidus. Rav Yosef legalized both her status as a Bas Yisrael and that of any daughter that was born to her from the slave.
On what grounds did he legalize ...
  1. ... her?
  2. ... her daughter?
(b) From where do we know that Tevilah for Nidus counts for Geirus?

(c) Why is it not possible to explain 'Atb'lah Leshem Int'sah' to mean that he Toveled her for Geirus, in order to take her as a wife, and that as we learned earlier (on Daf 22b.), a conversion that is specifically for mariage purposes, is invalid?

(d) What did Rebbi Yehoshua ben Levi rule with regard to a certain man whom people referred to as the son of a Nochri?

Answers to questions

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