REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Yevamos 21
YEVAMOS 21 (12 Teves) - dedicated by Joseph and Aviva Hoch in memory of
Kaila bas ha'Chaver Moshe Mordechai.
(a) What does Rava learn from the Pasuk in Acharei-Mos "Ki es Kol
ha'To'eivos ha'Eil"? What does "Eil" imply"?
(b) What does Rebbi Levi learn from the fact that the Torah writes "Eil" by
Arayos and "Eileh" by the sin of Midos ("Ki To'avas Hashem Elokecha Kol Oseh
Eileh ... " Ki Seitzei)?
(c) What is meant by the sin of Midos?
(d) Can Rava, who considers Arayos a serious sins, agree with the D'rashah
of Rebbi Levi?
(a) How do we then account for the fact that the Torah writes "Eileh" by
Arayos, too ("mi'Kol ha'To'eivos ha'Eileh ve'Nichresu")?
(b) In which way is the sin of Midos worse than that of Arayos?
(c) Why can he not do Teshuvah by using the money that he stole for public
(d) What does Rav Yehudah learn from the Pasuk in Koheles "ve'Izein,
ve'Chiker, Tikein Meshalim Harbeh"? How does he learn it from "ve'Izein"?
(a) Rav Oshaya learns the same thing from the Pasuk in Mishlei "Par'eihu
(make the Isur bigger) Al Ta'avor Bo, S'tei mei'Alav va'Avor". What
parable does Rav Ashi give to explain this?
(b) Why is Rav Ashi's parable a joke?
(c) Rav Kahana learns Sh'niyos from the Pasuk in Acharei-Mos "u'Sh'martem es
Mishmarti" (written by the Arayos) - 'Asu Mishmeres le'Mishmarti'.
does Rav Yosef try to answer Abaye's Kashya, that, in that case, Sh'niyos
would be d'Oraysa?
(d) We reject this on the grounds that the Rabbanan explained all of the
Torah (yet we do not refer to all their D'rashos as de'Rabbanan). So how
do we finally reconcile the Derashah with the fact that Sh'niyos are
(a) Our Mishnah lists eight Sh'niyos: His mother's mother, his father's
mother, his father's father's wife and his mother's father's wife. His
father's maternal brother's wife, his mother's paternal brother's wife.
What are the last two?
(b) Chazal decreed on his mother's mother, on account of his mother, and on
his father's father's wife on account of his father's wife.
Why did they
decree on ...
(c) Why are these two not a 'Gezeirah li'Gezeirah'?
- ... his father's mother?
- ... his mother's father's wife?
(d) And why did they decree on ...
- ... his father's maternal brother's wife?
- ... his mother's paternal brother's wife?
- ... his son's daughter-in-law?
- ... his daughter's daughter-in-law?
(a) His father-in-law's wife (who is not his mother-in-law) is permitted to
him, and so is his step-son's wife.
Is his step-son permitted to marry his
wife and his daughter?
(b) What does his step-son's wife say to him? What makes her statement
(c) Why did the Tana not tell us the same thing about his father-in-law's
wife, who is permitted to him, even though her daughter is forbidden?
(a) Most of the Sh'niyos extend all the way up (e.g. mother's mother's
mother and father's father's father's wife) or down (e.g. Kalas B'no). Rav
knew three of the four that do not; two of them, his father's maternal
brother's wife and his mother's paternal brother's wife.
What is the
(b) What is the reason for the distinction between the four and the others?
(c) Why is it that Kalas B'no extends all the way down, and Kalas Bito does
(a) Ze'iri supplies us with the fourth case that does not extend all the way
up. The Siman to remember it is 'one generation above Rav'.
Answers to questions
What is the
(b) So why does Rav decline to include this case?
(c) Why is Ze'iri not concerned that one may confuse the two cases?
(a) Why is 'Kalaso', which Rav includes as the third of the cases that do
not extend, obviously a mistake?
(b) The attempted amendment to 'Kalas B'no' is not acceptable either,
because of the Beraisa, which specifically includes Kalas B'no among those
that *do* extend downwards to all generations.
So how *do* we amend
'Kalaso' of Rav?
(c) Based on a statement that Rav Chisda heard from Rebbi Ami, he explained
why Kalas B'no extends downwards, whereas Kalas Bito does not.
Rebbi Ami say? How did Rav Chisda explain it?
(a) When Rav Chisda first heard Rebbi Ami's statement, he was in a quandary,
due to what the astrologers told him.
What did the astrologers tell him?
What was his quandary?
(b) Abaye pointed out to Rava the example of Kalasah de'Bei bar Tzisa'i.
What was he demonstrating?
(c) His father's maternal brother's wife and his mother's *paternal*
brother's wife are among the Sh'niyos.
What is the She'eilah regarding his
mother's *maternal* brother's wife?
(d) On what basis does Rava reject Rav Safra's contention that this case
would only be forbidden on account of his mother's paternal brother's wife,
and would therefore be a 'Gezeirah li'Gezeirah', and should therefore be
(a) What do his father's mother, his mother's father's wife and his mother's
paternal brother's wife have in common?
(b) What principle did Rav Yehudah bar Shiloh cite from the B'nei Eretz
(c) How do we resolve our She'eilah (regarding his mother's maternal
brother's wife) from there?
(d) Why do we forbid his mother's maternal brother's wife on the basis of
that principle, but not his father-in-law's wife, his mother-in-law's son's
wife, his stepson's wife and his stepson's son's wife, despite the fact that
all of the male equivalents in those cases are Arayos (mother-in-law,
sister-in-law - through his mother-in-law or father-in-law), wife's daughter
and granddaughter, respectively)?
(a) Rav Mesharshaya from Tusnaya asked Rav Papi whether the wife of one's
father's father's brother and the sister of one's father's father are
included in the Sh'niyos. Considering that one generation below (the
father's paternal brother's wife and his father's sister) are Arayos, why
should they not be included (see Rashash)?
(b) If they *are* Sh'niyos, why does the Tana omit them from the list?
(a) What does Ameimar hold with regard to the wife of the cases currently
under discussion (his father's father's brother and the sister of his
Answers to questions
(b) What do we ask on Ameimar from the sixteen Sh'niyos of Mar Brei
de'Ravina, considering that Rebbi Chiya has a list of six Sh'niyos that are
not listed in the original Beraisa of eight?
(c) How do we refute the counter -argument, that even if we were to include
these two in the sixteen Sh'niyos of Mar Brei de'Ravina, there would still
be *seventeen* (and not sixteen), because of his mother's brother's wife,
whom we included above in the list of Sh'niyos?
(d) How do we refute the fact that, in any event, it is clear that they are
included in Mar B'rei de'Ravina's list le'Isur?