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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yevamos 117

YEVAMOS 116-119 - have been sponsored through the generous contribution of Mr. Uri Wolfson and family


(a) 'If they (Beis Shamai) can extrapolate from the Kesubah, then why should we not extrapolate from the Torah', said Rav Chisda.
What did he extrapolate from the Pasuk "Yakum al-Sheim Achiv"?

(b) Rav Nachman teaches that, depending upon what she says, a woman who testifies that her husband has died, is not always believed.
When will Beis-Din not believe her?

(c) Should she ask for permission to remarry and for her Kesubah, she is probably believed. Why is that?

(d) Even if she puts her Kesubah first we are not sure whether she is believed or not.
Why might she be believed even then?

(a) Anyone who testifies that a man died, permits his wife to the Yavam. There are only five exceptions.
What is the basic reason that covers all five?

(b) Why will she be hated by ...

  1. ... her mother-in-law?
  2. ... her mother-in-law's daughter?
(c) We know that her Tzarah hates her.
But how will we explain the hatred of her Yavam's ...
  1. ... wife?
  2. ... daughter?
(d) Why are all of these women nevertheless believed to bring her Get from overseas? Why are we not afraid that there too, they will set out to cause her to sin?
(a) We are not sure whether the daughter of her husband's *father* (who is not the daughter of his mother) hates her too.
Why might she ...
  1. ... be different than the daughter of her husband's *mother*?
  2. ... nevertheless hate her, too?
(b) On what grounds do we reject the proof that the Tana of the Beraisa, who says that there are only five women who are not believed (and not six) comes to preclude the daughter of her husband's father?
(a) Rebbi Yehudah (in a Beraisa) adds Eishes Av (her step-mother) and Kalah (her daughter-in-law) to the five. Why do the Rabbanan not list them?

(b) Why according to Rebbi Yehudah, does a woman tend to hate ...

  1. ... her mother-in-law?
  2. ... step-daughter?
(c) In that case, the Kashya that we asked earlier remains.
Why do the Rabbanan list only five and not seven? What is the basis for this?

(d) How does Rebbi Yehudah explain the Pasuk in Mishlei "ke'Mayim ha'Panim le'Panim"?

(a) Who is 'Chamosah ha'Ba'ah le'Achar mi'Ka'an'? How does she differ from the Chamosah in our Mishnah?

(b) Rav Acha bar Ivya cites the B'nei Eretz Yisrael, who asked whether 'Chamosah ha'Ba'ah le'Achar mi'Ka'an' is believed or not.
Why might she be believed?

(c) And why would she be believed, any more than a 'Tzarah ha'Ba'ah le'Achar mi'Ka'an'?

Answers to questions



(a) If a woman testifies that first her husband died overseas and then her father-in-law, is she believed vis-a-vis ...
  1. ... herself?
  2. ... her mother-in-law?
(b) What is the Chidush of this Beraisa?

(c) Then why is she not believed vis-a-vis her mother-in-law?

(d) Assuming that she is lying and that both men are still alive, considering that her husband is still overseas and that her mother-in-law cannot currently inform him about her misdeeds (as Rebbi Yehudah learned earlier), why is there no proof from there that a person does contend with the future and that therefore, a 'Chamosah ha'Ba'ah le'Achar mi'Ka'an' should not be believed either?

(a) What does the Tana of our Mishnah say if one witness testifies that the man died, and ...
  1. ... one witness testifies that he is still alive?
  2. ... two witnesses testify that he is still alive?
(b) And what does he say in a case where two witnesses testify that he died, and one testifies that he is still alive?
(a) In light of what Ula said, it is difficult to understand why (in the first of the above cases) the Tana says that it is only if she is already married that she may she remain with her husband, and why she is not permitted to marry Lechatchilah.
What did Ula say?

(b) Then how do we establish the Mishnah to conform with Ula's statement?

(c) We establish the middle case (when *two* witnesses testify that the man is still alive) like Rebbi Nechemyah. Otherwise, it would not be necessary to inform us that one witness is not believed against two.
What does Rebbi Nechemyah say (according to the first Lashon)?

(d) In the second Lashon, had the first witness been a man, even Rebbi Nechemyah would concede that even a hundred women who came afterwards to contradict his testimony would be considered like one (against two).
Then how does our Mishnah speak? When does Rebbi Nechemyah go after numbers by Pasul witnesses?

9) We learned in the Seifa of our Mishnah that, if two witnesses testified that the man died, and one testified that he is still alive - we believe the two, and permit the woman to marry Lechatchilah.
Assuming that the author of the Seifa too, is Rebbi Nechemyah, what is the Tana coming to teach us here that we do not already know from the middle case (where the one witness testifies that he died and the two, that he did not)?


(a) What will be the Din if two Tzaros arrive from overseas, one of whom testifies that their husband died, and the other, that he is still alive?

(b) According to Rebbi Meir, what will the Din if of the Tzaros testifies that their husband died naturally, and the other, that he was killed?

(c) What do Rebbi Yehudah and Rebbi Shimon say?

(a) What does the Seifa of the Mishnah say in a case where one witness testifies that he died and the other one, that he did not (even if the two witnesses were women)?

(b) How does the Seifa speak? When did the second woman arrive in Beis-Din?

Answers to questions

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