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Yevamos 65

YEVAMOS 46-65 - Ari Kornfeld has generously sponsored the Dafyomi publications for these Dafim for the benefit of Klal Yisrael.


(a) If a man divorced his wife because she bore him no children, she married again, and the same story repeated itself, is she permitted to get married a third time (according to Rebbi who holds that two times creates a Chazakah)?

(b) If she marries someone who has not had children, how will her Din differ from the first two times?

(c) Should her third marriage not produce children either, can the first two husbands then demand that, now that her infertility has been proven, she must return the Kesubah?

(a) If, after subsequently marrying a fourth man and bearing him a child, the woman demands her Kesubah from her third husband, on the grounds that it must have been *his* Mazel that caused them not to have children, what do we initially think to advise her?

(b) On what grounds does Rav Papa refute this suggestion?

(c) In that case, what will happen if her third husband does indeed claim that the Get that he gave her is nullified (and her children from the fourth husband are Mamzeirim)?

(a) Whom do we believe if the husband claims that it is *her* fault that they have no children, and she claims that it is *his*?

(b) What difference does it make whose fault it is, seeing as he intends to divorce her anyway?

(c) What does Rebbi Ami rule if the husband threatens to marry another woman to put the matter to the test?

(d) Rava disagrees.
What does *he* say?

Answers to questions



(a) Why might the man claim that his wife had a miscarriage during the ten years that they were married? What would he gain by saying that?

(b) Whom do we believe, should his wife deny it?

(c) What will be the Din if the woman had three miscarriages?

(d) And whom will we believe if her husband claims that she had only *two* miscarriages (in which case he is not obligated to divorce or to marry a second wife), and she counters that she had *three*?

(a) According to the Tana Kama, the Mitzvah of "P'ru u'Revu" does not pertain to a woman.
What does Rebbi Yochanan ben Berokah say?

(b) According to Rav Yosef, the Rabbanan derive their opinion from the Pasuk in Vayishlach "Ani Keil Shakai, P'rei u'R'vei" (said in the singular); whereas in the opinion of Rebbi Ila'a Mishum Rebbi Elazar b'Rebbi Shimon, they learn it from the Pasuk in Bereishis "u'Mil'u es ha'Aretz *ve'Chivshuhah*".
How do they learn it from there?

(c) How do we justify this D'rashah, bearing in mind that ve'Chivshuhah" is appears in the plural?

(a) What does Rebbi Ila'a Mishum Rebbi Elazar b'Rebbi Shimon mean when he says that just as it is a Mitzvah to say something that will be heard, so too is it a Mitzvah to refrain from saying something that will not be heard?

(b) Based on the Pasuk in Mishlei "Al Tochi'ach Letz Pen Yisna'eka ... ", what does Rebbi Aba comment on that?

(c) How does the Pasuk in Mishlei conclude?

(a) And from whom does Rebbi Ila'a Mishum Rebbi Elazar b'Rebbi Shimon learn that one is permitted to lie because of Darkei Shalom?

(b) How does Rebbi Nasan extrapolate from the Pasuk in Shmuel 1 "va'Yomer Shmuel, Eich Eilech ve'Shama Shaul va'Haragani" that it is even a Mitzvah to do so?

(c) And what is Tana de'Bei Rebbi Yishmael's source for saying 'Gadol ha'Shalom'!?

(a) Rebbi Yochanan and Rebbi Yehoshua ben Levi argue over whether the Halachah is like Rebbi Yochanan ben Berokah in our Mishnah (who maintains that a woman is included in the Mitzvah of "P'ru u'Revu" just like the man) or not.
What do we try and prove from the fact that, when Rebbi Avahu quoted Rebbi Yochanan as saying 'Halachah ke'Rebbi Yochanan ben Berokah', Rebbi Ami and Rebbi Asi turned away from him?

(b) Why did they not simply correct him?

(c) Others switch Rebbi Avahu for Rebbi Chiya bar Aba.
On what grounds does Rav Papa object to this switch?

(a) What did Rebbi Yochanan tell that man who came to him in the Shul in Caesaria with his wife, who demanded a Get because her marriage had produced no children?

(b) How do we try to determine Rebbi Yochanan's opinion (regarding whether the Halachah is like Rebbi Yochanan ben Berokah or not) from there?

(c) How do we refute this proof? Why might we uphold her claim even if she was not included in the Mitzvah?

(a) What did the women reply to Rebbi Zeira and Rav Nachman, when they told them (independently) that they were not entitled to a Kesubah, since they were not commanded to fulfill the Mitzvah?

(b) Did Rebbi Zeira and Rav Nachman respectively, agree with them?

(a) What were the names of Rebbi Chiya and Yehudis' twins? How far apart were they born?

(b) What did Yehudis do when she heard from her husband that a woman is not obligated to have children? Why did she do that?

(c) What did Rebbi Chiya comment when he heard what his wife had done?

(d) Did they have any other children?

12) If a woman is not obligated to have children, then why did the Chachamim force someone to set free his half-freed Shifchah Kena'anis?

***** Hadran Alach, ha'Ba al Yevimto *****

Answers to questions

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