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Kollel Iyun Hadaf, Jerusalem

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Yevamos 59

YEVAMOS 46-60 - Ari Kornfeld has generously sponsored the Dafyomi publications for these Dafim for the benefit of Klal Yisrael.


(a) Rebbi Chiya bar Yosef asked Shmuel whether a Kohen Gadol who betrothed a Ketanah, who then became a Bogeres (turned twelve and a half), is permitted to marry her.
What are the two sides to the She'eilah?

(b) How did Shmuel try to resolve the She'eilah from our Mishnah 'Nis'armelu O Nisgarshu: min ha'Nisu'in Pesulos, min ha'Eirusin, Kesheiros?

(c) On what grounds did Rebbi Chiya bar Yosef reject Shmuel's proof? What is the difference between the Din of becoming a Chalalah and our case?

(a) Shmuel then tries to resolve the She'eilah from a Mishnah later in the Perek 'Ireis es ha'Almanah, ve'Nismaneh Lihyos Kohen Gadol, Yichnos', from which it is clear that we go after the time of the betrothal, and not after the marriage.
How do we learn this from the Pasuk "Yikach Ishah"?

(b) Considering that the Asei of marrying a Besulah precludes both a widow and a Bogeres, on what grounds do we conclude that "Ishah" includes a widow that he betrothed before becoming a Kohen Gadol, but precludes a Besulah who then became a Bogeres?

(a) Is there any difference between an Almanah from the marriage and an Almanah from the betrothal, as regards the Isur of Almanah le'Kohen Gadol?

(b) According to the Tana Kama, a Bogeres is prohibited to a Kohen Gadol. What do Rebbi Elazar and Rebbi Shimon say?

(c) He is also forbidden to marry a Mukas Eitz.
What is a 'Mukas Eitz'?

(a) When the Torah writes "Almanah Lo Yikach", it does not distinguish between an Almanah min ha'Eirusin and an Almanah min ha'Nisu'in.
What nevertheless makes us think that it is referring specifically to an Almanah min ha'Nisu'in?

(b) Then how do we know that it also incorporates an Almanah min ha'Eirusin?

(a) According to Rebbi Meir (the Tana Kama of our Mishnah), what would "ve'Hu Ishah *Besulah* Yikach" have implied, and what do we learn from the fact that it writes "Besulehah"?

(b) What does he learn from the extra 'Beis' ("*bi*'Vesulehah")?

(c) How do Rebbi and Rebbi Shimon understand "Besulah", and what does "Besulehah" teach us"?

(d) What do they learn from the extra 'Beis'?

(a) Rav Yehudah Amar Rav disqualifies a young girl who had unnatural relations from marrying a Kohen Gadol (like Rebbi Elazar and Rebbi Shimon). Is she permitted to marry a Kohen Hedyot (because of Zonah)?

(b) The Beraisa precludes a Kohen Gadol who raped a widow from the obligation of "ve'Lo Sihyeh le'Ishah" (Ki Seitzei) because "le'Ishah implies a woman whom he is permitted to marry.
How does Rava prove that the Tana must be speaking when the Bi'ah that the Kohen Gadol performed was an unnatural one?

(c) Nevertheless, the Tana forbids her because of Almanah, but not because of Be'ulah.
How do we reconcile this Beraisa with Rav, who considers a girl with whom an unnatural Bi'ah was performed to be a Be'ulah?

Answers to questions



(a) If Rav holds like Rebbi Elazar and Rebbi Shimon, as we just concluded, he ought to forbid her not just because of Be'ulah, but also because of Zonah, seeing as Rebbi Elazar holds 'Panuy ha'Ba al ha'Penuyah she'Lo le'Sheim Ishus, As'ah Zonah'.
Why should Rav then have ascribed the prohibition to the Isur of Zonah, rather than to that of Be'ulah? In which respect is Zonah worse than Be'ulah?

(b) Rav Yosef tries to answer that Rav is speaking about a girl who had relations, not with a person, but with an animal.
How does that answer the Kashya?

(c) On what grounds does Abaye disagree with Rav Yosef?

(a) Why can we not answer Abaye's Kashya by comparing an unnatural Bi'ah with an animal to a Mukas Eitz, which Rebbi Elazar (too) forbids in our Mishnah, which would make her a Be'ulah, but not a Zonah?

(b) Rebbi Zeira therefore resolves the Kashya on Rav by establishing him (still according to Rebbi Elazar, but) by a Mema'enes.
How does this answer the Kashya?

(a) What does Rav Shimi bar Chiya say about a woman who had relations with an animal?

(b) Is she permitted even to a Kohen Gadol too, or only to a Kohen Hedyot?

(c) When a young girl was raped by a dog whilst she was sweeping the house, Rebbi ruled that she was permitted to marry a Kohen Gadol.
On what grounds are we forced to re-word this ruling? What is the new version?

(d) Is this speaking about a natural Bi'ah or an unnatural one?

(a) The Torah forbids "Esnan Zonah u'M'chir Kelev.
What is ...
  1. ... "Esnan Zonah"?
  2. ... "M'chir Kelev"?
(b) What does Rav Ashi extrapolate from the Pasuk " ... Gam Sh'neihem"?

(c) What is ...

  1. ... an 'Esnan Kelev'?
  2. ... a 'M'chir Zonah'?
(a) Is a Kohen Gadol permitted to marry the girl that he himself raped or enticed?

(b) According to Rebbi Eliezer ben Ya'akov, any child that is born to a Kohen Gadol from a girl who had been raped or enticed before their marriage, is a Chalal. What do the Chachamim say?

(c) Rav Huna Amar Rav requires a Kohen Gadol to divorce the girl that he himself raped or enticed.
How will Rav then explain the Beraisa, which says 'Im Nasa Nasuy'?

(d) This is very difficult in light of a statement made by Rav (himself) and Rebbi Yochanan with regard to a Bogeres and a Mukas Eitz.
What did they say? Why should he be permitted to remain with her?

Answers to questions

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