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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yevamos 47

YEVAMOS 46-50 - Ari Kornfeld has generously sponsored the Dafyomi publications for these Dafim for the benefit of Klal Yisrael.


(a) What does the Beraisa learn from the Pasuk in Kedoshim "ve'Chi Yagur *Itcha* Ger"?

(b) How does Rebbi Yehudah reconcile the Derashah from "Itcha" ('be'Chol Makom she'Itcha'), with that of "ve'Chi Yagur ... *be'Artzechem"*? Why the difference?

(c) What do the Chachamim hold?

(d) Why does the Tana need the Derashah to teach us that if the Ger brings witnesses, that they are believed to say that he converted properly? Are two witnesses not always believed?

(a) How can the Tana learn two things from "Itcha"?

(b) How do the Chachamim explain the word "be'Artzechem"?

(c) Is the Derashah of "be'Artzechem" also needed for nowadays, when there is no "Chalav u'D'vash"?

(d) Why does Rebbi Chiya bar Aba Amar Rebbi Yochanan need to rule that the Ger is obligated to bring a proof that he Toveled even in Eretz Yisrael, seeing as that is the opinion of the Chachamim (and we have a principle 'Yachid ve'Rabim, Halachah ke'Rabim')?

(a) What does Rebbi Yehudah learn from the Pasuk in Devarim "u'Sh'fat'tem Tzedek Bein Ish u'Vein Achiv u'Vein Geiro"?

(b) What did he tell that man who came before him claiming that he had converted without a Beis-Din, and that he had no witnesses (though it is unclear what difference it would have made if he had), but that he had sons?

(c) What does Rebbi Yehudah learn from the Pasuk in Ki Seitzei "Yakir" (written in connection with a Bechor)?

(d) How does Rav Nachman bar Yitzchak resolve this with Rebbi Yehudah's previous statement (refuting his testimony vis-a-vis the man's sons)?

(a) What do the Chachamim say about a Kohen who claims that his son's mother is a Gerushah or a Chalutzah?

(b) Ravina disagrees with Rav Nachman bar Yitzchak. In his opinion, Rebbi Yehudah in the previous case, believed the man with regard to his sons (conforming with his explanation of "Yakir").
Then in which regard did he not believe the man?

(c) How did Rebbi Chiya bar Aba Amar Rebbi Yochanan explain the Beraisa, which, quoting Rebbi Yehudah, says that a person is believed vis-a-vis his small son, but not vis-a-vis his big one?

(d) How do we reconcile ruling like Rav Nachman bar Yitzchak, with the fact that the second Beraisa seems to bear out Ravina?

(a) What do we tell a Nochri who wants to convert nowadays?

(b) What does the convert mean when he replies 'Eini K'dai'?

(c) Besides some of the less stringent Mitzvos and some of the more stringent ones, which specific Mitzvos do we warn him about?

(d) In which regard do we mention eating Cheilev and breaking Shabbos?

(a) What do we tell him about ...
  1. ... the Mitzvos?
  2. ... Olam ha'Ba?
(b) We tell him that Yisrael can take neither too much good, nor too much punishment.
What is the reason for the first part of this statement?

(c) Do we go out of our way to scare him into changing his mind?

(d) How long do we wait before finally accepting him?

Answers to questions



(a) How long after the Milah do they perform the Tevilah? Why is that?

(b) Which Mitzvos do the 'two' Talmidei-Chachamim who attend to the Tevilah teach him whilst he is Toveling? Why do they do that?

(c) In which way does the Tevilas Geirus of a woman differ from that of a man?

(a) Where do a Ger, an Eved Meshuchrar and a Nidah (to permit her to her husband), Tovel?

(b) Is there any difference between them with regard to Tevilah or Chatzitzah (something interrupting between the body and the water)?

(c) Why might we have thought that Chatzitzah may not apply to them? To whom then, would it apply?

(d) Initially, we tell a Ger a cross-section of Mitzvos to try and dissuade him from converting. The reason for this is hinted in the Pasuk in Yeshayah "ve'Nilvah ha'Ger Aleihem *ve'Nispechu* al Beis Yisrael".
What do we learn from this Pasuk?

(a) On what basis is a Ben No'ach sentenced to death for stealing?

(b) From where do we know that he does not have the option of returning the stolen article and avoiding the death-sentence?

(c) We inform them of the sin of Matnos Aniyim (Leket, Shichchah ... ), says Rebbi Chiya bar Aba Amar Rebbi Yochanan, because a Ben No'ach is killed even for less than a Shaveh-Perutah and does not have the option of returning the article.
What does Rebbi Yochanan mean with that?

(d) Why can he not mean that if we do not teach him these Mitzvos, he may kill any poor man who enters his property to take Matnos Aniyim?

(a) What do we learn from the Pasuk in Rus "va'Teire Ki Mis'ametzes va'Techdal le'Daber Eilehah"?

(b) What had Naomi previously said to Rus for the latter to reply ...

  1. ... "ba'Asher Teilchi Eilech"?
  2. ... "ba'Asher Talini Alin"?
  3. ... "Ameich Ami"?
  4. ... "Elokayich Elokai"?
(c) And to which statement of Naomi's did Rus reply ...
  1. ... ba'Asher Tamusi Amus"?
  2. ... ve'Sham Ekaver"?
(a) The Beraisa above taught us that if, after the Milah, strands that retard the Mitzvah of Milah remain, the Mitzvah must be re-done. According to the Mishnah in Shabbos, this refers to the row of flesh that covers the majority of the crown (the top part of the Milah).
How does Rav Yirmiyah bar Aba Amar Rav explain this?

(b) Which other area of Halachah is cited in our Sugya as being affected by this deficiency?

(c) Why do we not Tovel the Ger before the wound from his Milah has cured?

(d) The Beraisa said that two Talmidei-Chachamim stand by the Ger when he Tovels.
How do we reconcile this with Rebbi Chiya bar Aba Amar Rebbi Yochanan, who learned above that Geirus requires three?

(a) Once the Ger has Toveled, writes the Tana, he is a Jew in all respects. Why does the Tana need to tell us this? What are the ramifications of this statement?

(b) The Tana also states that a Ger and an Eved Meshuchrar have the same Din.
What is the problem with explaining this to mean that both need to accept the yoke of Mitzvos?

(c) Why should an Eved Meshuchrar not need to accept the yoke of Mitzvos when he goes free?

(a) We answer that the author of our Beraisa is the Rabbanan, and the author of the latter Beraisa, Rebbi Shimon ben Elazar.
What do the Rabbanan say about an Eishes Yefas To'ar, who cries for her father and mother for a month? When is this not necesary?

(b) According to Rebbi Shimon ben Elazar, he may Tovel her as a Shifchah immediately, even against her will.
When is he then permitted to live with her? In which basic point in Dinei Shifchus does he argue with the Rabbanan?

(c) What is the Machlokes between Rebbi Shimon ben Elazar and the Rabbanan?

Answers to questions

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