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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yevamos 60

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


(a) According to one Lashon, Rav Yehudah Amar Rav explains that Rebbi Eliezer ben Ya'akov (who learns in the Beraisa that, any children born to a Kohen Gadol from a girl who had been raped or seduced before they were married are Chalalim), holds like Rebbi Elazar.
What does Rebbi Elazar say?

(b) This explanation however, causes a discrepancy between the ruling 'Mishnas Rebbi Eliezer ben Ya'akov' and another ruling issued by Rav Amram. Which ruling?

(a) According to Rav Ashi, Rebbi Eliezer ben Ya'akov and the Chachamim argue about whether a child born from a Chayvei Asei is a Chalal.
Which Asei is Rav Ashi referring to?

(b) Rebbi Eliezer ben Ya'akov learns from the Pasuk in Emor "Almanah, u'Gerushah ... es Eileh Lo Yikach Ki Im Besulah Yikach Ishah. ve'Lo Yechalel Zar'o ... ".
How does he learn from there that there *is* a Chalal from Chayvei Asei di'Kehunah?

(c) The Chachamim counter that the word "Eileh" interrupts in order to confine "ve'Lo Yechalel" to Chayvei La'avin.
What does Rebbi Eliezer ben Ya'akov learn from "Eileh"?

(d) What is the problem with the placing of the word "Eileh", according to Rebbi Eliezer ben Ya'akov? On whom is the Kashya?

3) Who is the author of the Beraisa which precludes the child of a Nidah from the Din of Chalal from "Eileh"?


(a) The Torah writes in Emor "ve'la'Achoso ha'Besulah", including an unmarried sister among the seven relatives for whom a Kohen is obligated to bury (even though he becomes Tamei Meis in the process). Rebbi Meir and Rebbi Yehudah obligate him to render himself Tamei even if she is betrothed. What do Rebbi Yossi and Rebbi Shimon say?

(b) What do they all hold by a sister who was raped or seduced?

(c) Rebbi Shimon forbids him to render himself Tamei for a sister who became a Mukas Eitz.
Why is that?

(d) What about a Bogeres? Is he obligated to render himself Tamei for her?

(a) According to Rebbi Meir and Rebbi Yehudah, "ve'la'Achoso ha'Besulah" comes to preclude an Anusah and a Mefutah.
What do they learn from "Asher Lo Haysah *le'Ish*"?

(b) And from "ha'K'rovah" they preclude an Arusah.
What do they learn from "Eilav"?

(c) Considering that Rebbi Meir holds that "Besulah" implies even a partial Besulah (as we learnt earlier), why does he need a Pasuk to include a Bogeres? What might he have learned from "Besulah" "Besulah"?

(a) According to Rebbi Yossi and Rebbi Shimon, "ve'la'Achoso ha'Besulah" precludes an Anusah, a Mefutah and a Mukas Eitz ('Mukas Eitz' is neither the opinion of Rebbi Yossi, as we shall see on the next Amud, nor does Rebbi Shimon learn it from here, see above, answer to 4c.).
What do they learn from ...
  1. ... "Asher Lo Haysah"?
  2. ... "ha'K'rovah"?
(b) What do they include from "Eilav"?

(c) Due to the Pasuk "ha'K'rovah", Rebbi Shimon includes Arusah she'Nisgarshah, despite his opinion that a Kohen may not render himself Tamei for a sister who is not fit to marry a Kohen Gadol.
Why does he include Arusah she'Nisgarshah from "ha'K'rovah" rather than a Mukas Eitz?

(d) Why does he decline to learn *both* of them from "ha'K'rovah"?

Answers to questions



(a) Rebbi Yossi does not agree with Rebbi Shimon with regard to prohibiting a Kohen from becoming Tamei for a sister who is a Mukas Eitz. In this particular point, he agrees with Rebbi Meir, who obligates him from "Asher Lo Haysah le'Ish".
But did Rebbi Yossi not already use this Pasuk to preclude an Arusah?

(b) And why does Rebbi Shimon require a Pasuk to include a Bogeres, seeing as he holds that "Besulah" implies a complete Besulah?

(a) Rebbi Shimon learns from the Pasuk in Matos "ve'Chol ha'Taf ba'Nashim Asher Lo Yod'u Mishkav Zachar, Hachayu Lachem", that a Kohen is permitted to marry a Giyores who converted before she turned three.
Who said there were any Kohanim involved there?

(b) How do the Rabbanan (who disagree with Rebbi Shimon) explain the Pasuk?

(c) How do the two Pesukim "Kol Ishah Yoda'as Ish le'Mishkav Zachar Harogu" and "ve'Chol ha'Taf ba'Nashim Asher Lo Yad'u Mishkav Zachar, Hachayu Lachem", appear to contradict each other?

(d) How does Rav Huna reconcile the two Pesukim according to Rebbi Shimon?

(a) How did they know which 'women' were fit to make Bi'ah and which were not?

(b) If someone's face turns green, what is it an indication of, according to Rav Nachman?

(a) They discovered four hundred young girls from Yavesh Gil'ad who had not had relations with a man (to give as wives to the men of Binyamin).
How did they know that they had not had relations with a man?

(b) Why did they not pass them in front of the Tzitz (like they did with the women of Midyan)?

(c) So why did they do so by the women of Midyan?

(a) What did Rebbi Zeira ask Rebbi Ya'akov bar Idi, when he quoted Rebbi Yehoshua ben Levi that 'Halachah ke'Rebbi Shimon ben Yochai'?

(b) Which story was told about Rebbi Yehoshua ben Levi, that served as the indirect source to which Rebbi Zeira was referring?

(c) And on what grounds would Rebbi Zeira then have refuted Rebbi Ya'akov bar Idi's proof from there?

(d) Rebbi Zeira based his rebuttal on Rav and Rebbi Yochanan (as we just explained).
Why is our case not comparable to that of a Bogeres or a Mukas Eitz?

Answers to questions

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