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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yevamos 91

YEVAMOS 91-95 - Ari Kornfeld has generously sponsored the Dafyomi publications for these Dafim for the benefit of Klal Yisrael.


(a) 'Haysah bas Yisrael, Nifselah min ha'Kehunah'.
But is it not obvious that a Zonah is Pasul from Kehunah?

(b) What did we learn in a Beraisa about a bas Levi who is captured or who commits an immoral act (e.g. with an Eved or Akum)?

(c) How do we reconcile the Mishnah which invalidates a bas Levi from eating Ma'aser with this Beraisa?

(d) Having taught us that a bas Levi is forbidden to eat Ma'aser, why does the Tana need to add that a bas Kohen is forbidden to eat Terumah? Is this not a 'Kal va'Chomer'?

(a) Why is it not necessary for the Tana to inform us that her children do not inherit her Kesubah?

(b) In fact, he is referring to Kesubas B'nin Dichrin.
What is 'Kesubas B'nin Dichrin'? Why did Chazal institute it?

(c) And why did the Tana find it necessary to inform us that her sons from her first husband do not inherit 'Kesubas B'nin Dichrin'?

(a) According to Rav Huna, each later Tana in our Mishnah agrees with those who precede him. Why will Rebbi Shimon, who permits even Yibum, concede to Rebbi Elazar, that her husband receives her findings, what she produces and that he may nullify her vows, but Rebbi Elazar will not concede that she may perform Yibum?

(b) And why will they both agree with Rebbi Yossi, who says that she receives her Kesubah from her first husband, but Rebbi Yossi will not agree with them?

(c) Rebbi Yochanan maintains that it is the former Tana who agrees with those that follow him, but not the reverse.
Why will Rebbi Yossi agree with Rebbi Elazar but not vice-versa?

(d) And why will they both agree with Rebbi Shimon, but not vice-versa?

(a) What did Rav Nachman ask Rav Huna Amar Rav when he ruled with regard to the Mishnah ('ve'Im Niseis she'Lo bi'Reshus, Muteres Lachzor Lo') 'Hachi Hilchesa'?

(b) On what grounds did Rav Nachman dismiss the suggestion that Rav Huna issued his statement to preclude the possible misconception that he was ruling like Rebbi Shimon's first statement too (permitting even Yibum)?

(c) Rav Sheishes, on the other hand, accused Rav of having issued this ruling in his sleep.
What did he mean by that?

(a) How did Sheishes support his previous statement with a Beraisa which says 'Kol Arayos she'Amru Ein Tz'richos Heimenu Get Chutz mei'Eishes Ish she'Niseis al-pi Beis-Din'.
What can we infer from there? How does this seemingly prove Rav Sheishes' point?

(b) What makes him think that the author of this Beraisa is not Rebbi Shimon?

(c) What does Rebbi Shimon say in a Beraisa?

(d) How do we amend this Beraisa to establish even the previous Beraisa like Rebbi Shimon (refuting Rav Sheishes' proof)?

(a) Rav Ashi reinstates the Beraisa of Rebbi Shimon like we learned it originally, only not in connection with giving a Get, but in connection with the Isur (but in fact, both cases, will require a Get, not like Rav Sheishes [as we just explained]).
How does Ravina explain it in connection with bringing a Korban?

(b) Why in the Reisha, does Rebbi Shimon exempt her from a Korban?

(c) How do we finally amend the first Beraisa ('Kol Arayos she'ba'Torah') to prove Rav Huna Amar Rav (as well as Rav Sheishes) wrong?

Answers to questions



(a) What does the Mishnah in Gitin say about a Get that was written with the date of a different kingdom (other than the one where the man and the woman live), or other similar Pesulim?

(b) Why is Rome referred to as Malchus she'Einah Hogenes?

(a) On what grounds do we refute Ula's proof from there that we do not absolve the woman even when there is nothing that she could have done about it (like Rav Sheishes maintained)?

(b) And on what grounds do we refute Rav Shimi bar Ashi's proof from the Mishnah in Gitin 'ha'Ko'nes es Yevimto ve'Halchah Tzarasah ve'Nis'es, ve'Nimtzeis Zu Aylonis, Teitzei mi'Zeh u'mi'Zeh ... '?

(c) Why is the Tzaras Ervah of an Aylonis not Patur from Yibum?

(a) First Abaye, and then Rava and Rav Ashi try to bring similar proofs to those of Rav Shimi bar Ashi and Ula respectively.
What does the Mishnah in Gitin say about a Get where the Sofer ...
  1. ... changed the name or the domicile of either the man or the woman?
  2. ... got mixed up and gave the Get to the man and the receipt to the woman, which they then exchanged?
(b) A Get Mekushar is a special kind of Get whose witnesses sign on the outside of a folded Get, one signature per fold. A Get Kerei'ach is Pasul, says the Mishnah in Gitin.
What is a Get Kerei'ach?

(c) How do we dismiss Ravina's Kashya from there to refute Rav Sheishes? What could the woman possibly have done about it?

(a) Rav Papa wanted to permit a woman who had married on the basis of two witnesses to return to her husband upon his return (like Rav Sheishes). What did Rav Huna Brei de'Rav Yehoshua ask him?

(b) And what did Rav Huna retort when Rav Papa pointed out to him that we refuted all those disproofs from Gitin?

(c) What did Rav Ashi (who clearly supports the opinion of Rav Huna Brei de'Rav Yehoshua) mean when he said u'le'Kala Lo Chaishinan'?

(d) Having already taught that one ignores any Kol that begins after the marriage, why did he need to repeat it here?

Answers to questions

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