REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Yevamos 60
YEVAMOS 46-60 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
(a) According to one Lashon, Rav Yehudah Amar Rav explains that Rebbi
Eliezer ben Ya'akov (who learns in the Beraisa that, any children born to a
Kohen Gadol from a girl who had been raped or seduced before they were
married are Chalalim), holds like Rebbi Elazar.
What does Rebbi Elazar
(b) This explanation however, causes a discrepancy between the ruling
'Mishnas Rebbi Eliezer ben Ya'akov' and another ruling issued by Rav Amram.
(a) According to Rav Ashi, Rebbi Eliezer ben Ya'akov and the Chachamim argue
about whether a child born from a Chayvei Asei is a Chalal.
Who is the author of the Beraisa which precludes the child of a Nidah from
the Din of Chalal from "Eileh"?
Which Asei is
Rav Ashi referring to?
(b) Rebbi Eliezer ben Ya'akov learns from the Pasuk in Emor "Almanah,
u'Gerushah ... es Eileh Lo Yikach Ki Im Besulah Yikach Ishah. ve'Lo Yechalel
Zar'o ... ".
How does he learn from there that there *is* a Chalal from
Chayvei Asei di'Kehunah?
(c) The Chachamim counter that the word "Eileh" interrupts in order to
confine "ve'Lo Yechalel" to Chayvei La'avin.
What does Rebbi Eliezer ben
Ya'akov learn from "Eileh"?
(d) What is the problem with the placing of the word "Eileh", according to
Rebbi Eliezer ben Ya'akov? On whom is the Kashya?
(a) The Torah writes in Emor "ve'la'Achoso ha'Besulah", including an
unmarried sister among the seven relatives for whom a Kohen is obligated to
bury (even though he becomes Tamei Meis in the process). Rebbi Meir and
Rebbi Yehudah obligate him to render himself Tamei even if she is betrothed.
What do Rebbi Yossi and Rebbi Shimon say?
(b) What do they all hold by a sister who was raped or seduced?
(c) Rebbi Shimon forbids him to render himself Tamei for a sister who became
a Mukas Eitz.
Why is that?
(d) What about a Bogeres? Is he obligated to render himself Tamei for her?
(a) According to Rebbi Meir and Rebbi Yehudah, "ve'la'Achoso ha'Besulah"
comes to preclude an Anusah and a Mefutah.
What do they learn from "Asher
Lo Haysah *le'Ish*"?
(b) And from "ha'K'rovah" they preclude an Arusah.
What do they learn from
(c) Considering that Rebbi Meir holds that "Besulah" implies even a partial
Besulah (as we learnt earlier), why does he need a Pasuk to include a
Bogeres? What might he have learned from "Besulah" "Besulah"?
(a) According to Rebbi Yossi and Rebbi Shimon, "ve'la'Achoso ha'Besulah"
precludes an Anusah, a Mefutah and a Mukas Eitz ('Mukas Eitz' is neither the
opinion of Rebbi Yossi, as we shall see on the next Amud, nor does Rebbi
Shimon learn it from here, see above, answer to 4c.).
Answers to questions
What do they learn
(b) What do they include from "Eilav"?
- ... "Asher Lo Haysah"?
- ... "ha'K'rovah"?
(c) Due to the Pasuk "ha'K'rovah", Rebbi Shimon includes Arusah
she'Nisgarshah, despite his opinion that a Kohen may not render himself
Tamei for a sister who is not fit to marry a Kohen Gadol.
Why does he
include Arusah she'Nisgarshah from "ha'K'rovah" rather than a Mukas Eitz?
(d) Why does he decline to learn *both* of them from "ha'K'rovah"?
(a) Rebbi Yossi does not agree with Rebbi Shimon with regard to prohibiting
a Kohen from becoming Tamei for a sister who is a Mukas Eitz. In this
particular point, he agrees with Rebbi Meir, who obligates him from "Asher
Lo Haysah le'Ish".
But did Rebbi Yossi not already use this Pasuk to
preclude an Arusah?
(b) And why does Rebbi Shimon require a Pasuk to include a Bogeres, seeing
as he holds that "Besulah" implies a complete Besulah?
(a) Rebbi Shimon learns from the Pasuk in Matos "ve'Chol ha'Taf ba'Nashim
Asher Lo Yod'u Mishkav Zachar, Hachayu Lachem", that a Kohen is permitted to
marry a Giyores who converted before she turned three.
Who said there were
any Kohanim involved there?
(b) How do the Rabbanan (who disagree with Rebbi Shimon) explain the Pasuk?
(c) How do the two Pesukim "Kol Ishah Yoda'as Ish le'Mishkav Zachar Harogu"
and "ve'Chol ha'Taf ba'Nashim Asher Lo Yad'u Mishkav Zachar, Hachayu
Lachem", appear to contradict each other?
(d) How does Rav Huna reconcile the two Pesukim according to Rebbi Shimon?
(a) How did they know which 'women' were fit to make Bi'ah and which were
(b) If someone's face turns green, what is it an indication of, according to
(a) They discovered four hundred young girls from Yavesh Gil'ad who had not
had relations with a man (to give as wives to the men of Binyamin).
did they know that they had not had relations with a man?
(b) Why did they not pass them in front of the Tzitz (like they did with the
women of Midyan)?
(c) So why did they do so by the women of Midyan?
(a) What did Rebbi Zeira ask Rebbi Ya'akov bar Idi, when he quoted Rebbi
Yehoshua ben Levi that 'Halachah ke'Rebbi Shimon ben Yochai'?
Answers to questions
(b) Which story was told about Rebbi Yehoshua ben Levi, that served as the
indirect source to which Rebbi Zeira was referring?
(c) And on what grounds would Rebbi Zeira then have refuted Rebbi Ya'akov
bar Idi's proof from there?
(d) Rebbi Zeira based his rebuttal on Rav and Rebbi Yochanan (as we just
Why is our case not comparable to that of a Bogeres or a Mukas