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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yevamos 78


(a) The Torah writes (with regard to the Mitzri'im) "Banim Asher Yivaldu Lahem Dor Sh'lishi".
What would we have thought had the Torah written only ...
  1. ... "Banim" and not "Dor"?
  2. ... "Dor" and not "Banim"?
(b) And why does the Torah need to write both "Asher Yivaldu" and "Lahem".
Why could it not just write ...
  1. ... "Asher Yivaldu" and not "Lahem"?
  2. ... "Lahem" and not "Asher Yivaldu"?
(c) What do we learn from "Yavo *Lahem* bi'K'hal Hashem"?

(d) We make the same D'rashah from "Lo Yavo *Lo* by Mamzer.
Why can we not learn ...

  1. ... Mamzer from Mitzri?
  2. ... Mitzri from Mamzer?
(a) What does Rabah bar bar Chanah Amar Rebbi Yochanan say with regard to a Mitzri, which demonstrates that we go after the male?

(b) What advice does Rebbi Tarfon give to a Mamzer to rid his lineage of his Pasul status? How does this present Rebbi Yochanan with a Kashya?

(c) How do we resolve Rabah bar bar Chanah Amar Rebbi Yochanan's statement, with that of Rebbi Tarfon?

(d) And how will Rebbi Yochanan explain the Beraisa, where Rebbi Yehudah quotes his Chaver Menimin as having said that he was a Mitzri Rishon, and that he would marry his son to a Mitzris Sh'ni'ah, in order that his grandson would be permitted to enter the Kahal? Why was it necesssary for his son to marry a Mitzris Sh'ni'ah?

(a) What did Rav Dimi quote Rebbi Yochanan as saying with regard to a Mitzri Sheini who married a Mitzris Rishonah?

(b) What did Rebbi Yochanan say about someone who designated a pregnant animal as a Chatas and it gave birth?

(c) What did Rav Oshaya say about someone who designated two Chata'os?

(d) How does this latter ruling of Rebbi Yochanan clash with Rav Dimi's earlier statement in his name? What is the problem, if we say 'Ubar Yerech Imo Hu'?

4) When Rav Dimi remained silent, Abaye, who posed the Kashya, suggested that maybe 'Ubar Yerech Imo' applies exclusively to a Mitzris, because the Torah writes there "Asher Yivaldu".
What did Rav Dimi retort?


(a) If, as we just concluded, 'Ubar La'av Yerech Imo Hu', why did Rava rule that if a pregnant Nochris Toveled in order to convert, the child will not require Tevilah?

(b) On what grounds do we initially object to this explanation?

(c) How do we overcome this objection?

Answers to questions



(a) What does Ravina Amar Rebbi Yochanan mean when he says 'be'Umos Halach Achar ha'Zachar'?

(b) What does the Pasuk mean when it writes in Behar ...

  1. ... "ve'Gam mi'B'nei ha'Toshavim ha'Garim Imachem, Meihem Tiknu"?
  2. ... "Asher Holidu be'Artzechem"? What do we infer from there?
(c) Ravina's statement continues 'Nisgayru, Halach Achar Pagum she'bi'Sh'neihem'.
Why can this not refer to a case of a Mitzri who married an Amonis?

(d) Then to which case does it refer? What will be the Din if they gave birth to ...

  1. ... a boy?
  2. ... a girl?
(a) According to Resh Lakish, a Mamzeres is permitted after ten generations. How does he learn this from the 'Gezeirah-Shavah' "Asiri" "Asiri"?

(b) How will Resh Lakish resolve his statement with our Mishnah, which rules that she is forbidden forever?

(c) Resh Lakish holds 'Don Minah u'Minah'.
What does that mean? How will that explain Resh Lakish's statement?

(d) The Tana of our Mishnah holds 'Don Minah ve'Ukei be'Asra'.
What does that mean? How will that explain the Mishnah's statement?

(a) What did Rebbi Eliezer reply when they asked him whether one may marry a Mamzeres after ten generations?

(b) How does Rebbi Zeira quoting Rav Yehudah resolve this with our Mishnah, which forbids Mamzeirim forever (implying even more than ten generations)?

(c) What distinction does he make between a Mamzer whose Yichus is well-known and one whose Yichus is doubtful?

(d) Why will the lineage of a Mamzer whose Yichus is unknown not survive?

9) How did Rav Ami reassure that Safek Mamzer when he complained about Rav Ami's publicizing the fact that he was a Mamzer?


(a) There was a famine in Eretz Yisrael for three years. During the first year, David Hamelech ascribed it to Avodah-Zarah, during the second year, to the sin of immorality.
To what did he ascribe it during the third year?

(b) What did he do, when all these suggestions drew a blank?

(c) How does "P'nei Hashem" imply the Urim ve'Tumim?

(a) Hashem ascribed the famine to two sins.
Which ones?

(b) Did Shaul really kill the Giv'onim?

(c) Is it not strange to ascribe the famine at one and the same time to the fact that Shaul was not mourned properly (a fact that highlights his credit) and to his treatment of the Giv'onim (a fact which highlights his shame)?

(d) How did King David react ...

  1. ... to the former reason?
  2. ... to the latter one?
Answers to questions

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