(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Yevamos 99

YEVAMOS 99 (1 Adar Bet, 5760) - dedicated in honor of the Yahrzeit of Mordecai ben Elimelech Shmuel Kornfeld, who perished in the Holocaust along with most of his family. May the martyrs of the Holocaust atone for Klal Yisrael like Korbanos and bring, in their merit, the return of Hashem to Tziyon, speedily in our days.


(a) The Tana informs us that it is possible to perform Chalitzah with one's blood-relatives (in the case of a Safek).
How would one come to perform Chalitzah with ...
  1. ... one's mother? Which set of sons performs the Chalitzah?
  2. ... one's sister?
  3. ... one's daughter?
(b) What is wrong with learning this latter case when the brother of each of the two husband marries one of the daughters and dies, leaving the original husbands to perform Chalitzah, each one with his Yevamah, who may be his own daughter?
(a) What is the status of the two sons of an Eved and a Shifchah that one bought from a Nochri?

(b) If one of two such brothers were to convert, following which the owner Toveled the two parents as Avadim, and they then had a child, how many 'nationalities' would the parents have produced?

(c) Rebbi Meir states the possibility of those parents ending up with children of *five* 'nationalities'.
What are the remaining two?

(d) What is Rebbi Meir's chief Chidush?

(a) The Beraisa presents the possibility of a son selling his father to pay for his mother's Kesubah.
What would be the case?

(b) The Chidush, the Gemara explains, lies in the fact that the author of this Beraisa too, is Rebbi Meir.
What does Rebbi Meir say?

(c) Ahat would be the Chidush if the author would be the Chachamim of Rebbi Meir?

(a) A woman's son became mixed-up with the son of her daughter-in-law. The two boys grew up, married and died. The other sons of the daughter-in-law perform Chalitzah but not Yibum.
Why may they not perform Yibum?

(b) Why are the sons of the mother-in-law even permitted to perform Yibum, should they wish?

(c) Should the sons who are known die, what do the mixed-up sons do with the Yevamah of ...

  1. ... the mother-in law's son?
  2. ... the daughter-in-law's son?
(a) If the baby of a Kohenes becomes mixed-up with the baby of her Shifchah, both of them are permitted to eat Terumah and when they go to the granary,they receive one portion between them.
Are they permitted to become Tamei Meis?

(b) Why are they prohibited from marrying a woman who is ...

  1. ... Kasher?
  2. ... Pasul?
Answers to questions



(a) Should they grow up and set each other free, are they permitted ...
  1. ... to marry?
  2. ... to become Tamei Meis?
  3. ... to eat Terumah?
(b) Do they receive Malkos if they *did* become Tamei Meis or ate Terumah be'Meizid?

(c) Why are they not obligated to pay Keren ve'Chomesh if they ate Terumah be'Shogeg.

(d) They do not receive Terumah under any circumstances.
What do they do with their own Terumah?

(a) What is the meaning of ...
  1. ... 've'Einan Cholkin be'Kodshei ha'Mikdash'?
  2. ... 've'Ein Nosnim Lahem Kodshim'?
  3. ... 've'Ein Motzi'in es she'Lahen mi'Yadam'?
(b) On what grounds does Rashi object to his first explanation, that 've'Ein Motzi'in es she'Lahen mi'Yadam' refers to the concession of appointing whichever Kohanim they wish, to bring their Korbanos and who will receive their flesh and skin?

(c) They are also Patur from giving the Kohen the Zero'a, Lechayim and Keivah of their Chulin animals.
What happens to their first-born animals? Are they permitted to eat them?

(a) What is wrong with the Lashon of our Mishnah 'Meisu *ha'Kesheirim* ... '?

(b) How do we amend it?

(a) In the case of the children of a Kohenes and her Shifchah who became mixed-up, we amend the Lashon of our Mishnah from 'Nosnin Lahem Cheilek *Echad*' to 'Nosnim Lahem Cheilek *ke'Echad*'.
Why is this necessary?

(b) And what does 'Nosnim Lahem Cheilek ke'Echad' mean?

(c) What can we learn from this Halachah? What is the reason for it?

(d) That is the opinion of Rebbi Yehudah.
What does Rebbi Yossi say? What stringency emerges from Rebbi Yossi's leniency?

(a) On the sole occasion that Rebbi Elazar b'Rebbi Tzadok testified, he made a mistake.
What did he testify?

(b) What was his mistake?

(c) On what grounds do we refute the initial text, where he said 've'*He'elu* le'Eved li'Kehunah al Pi'?

(d) How does the new version read?

(a) The Tana lists ten people who do not receive a portion of Terumah in the granary.
Does this mean that they do not receive Terumah at all?

(b) There are two exceptions to this, inasmuch as they do not receive Terumah at all; one of them, is a Kohen who is Tamei.
What is the other? What is the reason for this?

(c) The reason for not giving Terumah to a Cheresh, Shoteh ve'Katan is similar to the one for not giving a Tumtum and an Androginus.
What is it?

(d) We discussed above the reason for not giving a portion of Terumah to an Eved in the granary above.
Why does one not give ...

  1. ... an Areil and Tamei?
  2. ... a Kohen who married a woman who is Pasul li'Kehunah?
12) The tenth case is the one whose reason initially eluded us.
What is the tenth case?

Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,