REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Yevamos 44
YEVAMOS 44 (6 Shevat) - l'Iluy Nishmas Moras Keila Bas Ha'chover
Moshe Mordechai A"H, by Joseph Hoch of Flushing, NY.
(a) What does the Tana of our Mishnah mean when he says 'Arba'ah Achin
Nesu'in Arba'ah Nashim, u'Meisu ... '? If all four of them die, then who is
left to perform Yibum?
(b) What do we learn from the Pasuk (in the Parshah of Chalitzah) ...
(c) This creates a problem with our Mishnah, which speaks about the Yavam
performing Yibum with four Yevamos. Why do Beis-Din not advise the Yavam
here too, to allow the other brothers to take three of the four, and to just
perform Yibum with one of them, to avoid bringing strife (and poverty) into
his home, by having more wives to sustain than he can afford?
- ... "ve'Kar'u Lo Ziknei Iyro"?
- ... "ve'Dibru Eilav"?
(d) Why does the Tana talk specifically about *four* Yevamos?
(a) What do we learn from the Pasuk ...
(b) And from where do we know that if two Yevamos fall to Yibum from one
house, that, should the Yavam perform Yibum with one, he is not obligated to
perform Chalitzah with the other?
- ... "Asher Lo Yivneh *es Beis* Achiv"?
- ... *"Beis* Chalutz ha'Na'al"?
(c) Why did the Rabbanan not decree that he *should*?
(a) We try to reject the suggestion that when two Yevamos fall from one
house, they are both Patur from Yibum, because if they were, then why would
we need a Pasuk to exempt a Tzaras Ervah from Yibum.
On what grounds do we
(b) So from where do we know that they are not both Patur?
(c) What important lesson did Rebbi teach us in our Mishnah, in obligating
the Yavam to perform Chalitzah with the Yevamah who is Pasul?
(a) Rebbi Akiva says that someone who is Machzir Gerushaso (who takes back
his divorcee after she has been married to somebody else) and who marries
the woman with whom he performed Chalitzah or her relative, must give her a
Get, and if they have a child, he is a Mamzer.
Why is the child a Mamzer?
(b) What do the Chachamim say?
(c) In which case do even the Chachamim agree that the child is a Mamzer?
(a) Why do we think that Rebbi Akiva could not have really included the
relation of his Chalutzah in his list? So what did he really say?
(b) What proof do we initially bring for this from the Chachamin in the
Seifa of our Mishnah?
(c) Who is the Chachamim?
(d) How do we know that the Tana of our Mishnah does not quote the Chachamim
merely to inform us that ...
- ... 'Yesh Mamzer mei'Chyvei K'risus'?
- ... the Halachah is like Rebbi Shimon ha'Teimani?
(a) On what grounds so we finally refute our initial proof (that according
to Rebbi Akiva, K'rovas Chalutzaso is only mi'de'Rabbanan, and he really
means K'rovas Gerushaso) because if Rebbi Akiva did not mention K'rovas
Gerushaso, why would the Rabbanan mention it? Why might the Rabbanan mention
K'rovas Gerushaso even if Rebbi Akiva did not?
Answers to questions
(b) That being the case, Rebbi Akiva actually considers the child of a
Chalutz and Chalutzah a Mamzer.
What is his source for that?
(c) According to the initial quotation of Rav Yosef Amar Rebbi Shimon bar
Rebbi, everyone agrees that if a man is Machzir Gerushaso, she is Pasul
li'Kehunah like a Chalal.
Who does 'everyone' refer to? What is he coming
to teach us?
(d) How does he learn this from a 'Kal va'Chomer' from an Almanah?
(a) We just learned that Rebbi Shimon ha'Teimani learns from Almanah that,
although a child born from Chayvei La'avin is not a Mamzer, he is Pasul
What Kashya can we ask on the Limud from Almanah?
(b) Why does a Machzir Gerushaso not render his wife Pasul li'Kehunah?
(c) If she is the daughter of a Kohen, does she become Pasul to eat Terumah?
(d) And what can we infer from the Pasuk in Ki Seitzei (by Machzir
Gerushaso) "Hi To'eivah" that clashes with Rav Yosef Amar Rebbi Shimon
(a) In another Beraisa, Rebbi Akiva, listing the Dinim of Chayvei La'avin,
writes that the woman is Pesulah li'Kehunah.
Why is that?
(b) The Chachamim who argue with Rebbi Akiva say that Kidushin is effective
on Chayvei La'avin and she requires a Get from him, and that she is Kasher
and so is her child. On what grounds do we initially contend that the
latter point is a disproof to Rav Yosef Amar Rebbi Shimon b'Rebbi?
(c) We answer that the 'Kasher' means *Kasher le'Kahal* (but not
How do we reconcile this with the statement immediately
preceding it ('that *she* is Kasher), which can only mean *'li'Kehunah'*
(since it is obvious that she is Kasher le'Kahal)?
(d) How do we prove from the Reisha (Rebbi Akiva's statement) that 'Hi
Pesulah u'V'ladah Pesulah' do not follow the same pattern?
(a) We just refuted the first of the three Kashyos against Rav Yosef Amar
Rebbi Shimon b'Rebbi.
How do we refute the second Kashya (from the
inference from "To'eivah Hi")?
(b) What do we do with the first Kashya ('Mah le'Almanah, she'Kein Hi Atzmah
(a) So we amend Rav Yosef Amar Rebbi Shimon b'Rebbi. His statement now
pertains to Rebbi Yehoshua.
Answers to questions
What does Rebbi Yehoshua say (about the child
of Chayvei K'risus)?
(b) How does the new text of Rav Yosef Amar Rebbi Shimon b'Rebbi's statement
(c) What 'Kal va'Chomer' does he now learn from Almanah?
(d) Why can we not ask on this like we asked before (that an Almanah is
different, since she herself becomes profaned)?