Daf Yomi for Women - Hadran

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Yevamot 77 - March 23, 22 Iyar May 23, 2022

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Today's daf is sponsored by Aviva Adler in loving memory of her father, Professor Joseph Kahane's 6th yahrzeit, Yosef ben Rachel v'Tzvi HaKohen.

When Doeg the Edomite recommended to King Saul to look into David's lineage to disqualify him on account of his great grandmother Ruth, in the end, Yeter, the father of Amasa brought down a tradition he had learned from Shmuel that Moabite and Amonite women are permitted. There are two different tannaitic opinions explaining on what basis are the women excluded from the prohibition. Three different verses in Tehillim are explained to be connected to this incident as David is thanking God for saving him from those trying to attack his lineage and that of his grandson, Rechavam whose mother was Naama the Amonite. Ulla quotes Rabbi Yochanan as ruling that the daughter of a male convert from Amon is permitted to marry a kohen. According to who is this statement made? If it was said according to Rabbi Yehuda, he rules that the child of a convert is like the child of a chalal and is disqualified from marrying a kohen. If it was said according to Rabbi Yosi, he permitted the daughters of converts so it is obvious! In the end, they explain the case: if the child of a convert from Amon with a Jewish woman, which is a forbidden relationship and even according to Rabbi Yosi, one may have thought here that since the child was born from a forbidden union, perhaps she would be disqualified from marrying a kohen. Reish Lakish in fact holds that she is disqualified, but Rabbi Yochanan permits it. On what basis does Rabbi Yochanan permit it? He disagrees with Rabbi Zakkai on how to explain the words in the verse in Vayikra 21:14 that a kohen gadol can marry a virgin from his own people. What does "from his own people" refer to? Two different versions of Rabbi Yochanan's drasha are brought. There is an alternate version of his discussion and disagreement with Rabbi Zakkai. According to the second version, why would the child of an Egyptian convert with an Israelite be permitted to marry a kohen? What is the retort that the rabbis could have made to Rabbi Shimon's kal vachomer in the Mishna regarding the female Edomite and Egyptian converts?

Yevamot 76 - May 22, 21 Iyar May 22, 2022

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Other issues regarding the details of a patzua daka and crut shufcha are discussed, such as, if there is a perforation that scabs and heals, how can we determine that it is fully healed? What can be done to help it to heal? Rabba son of Rav Huna and his father Rav Huna each rule on a different topic - one forbids a man from marrying if he urinates and it comes out from two different openings. The other forbids a woman to marry a kohen if she engages in sexual activity with another female. Rava rules against both of these rulings. A patzua daka and crut shufcha are permitted to marry a convert and a freed maidservant. Rav Sheshet was asked if a kohen who is a patzua daka is permitted to marry a convert or freed maidservant? He permitted it by learning it from a patzua daka yisrael who is permitted to marry a netina, which would only be permitted if the patzua daka is no longer considered "sanctified." Rava questioned this as he held that since one cannot marry a gentile as we are considered they will turn your child away from Judaism, netinim, who converted, are only forbidden by the rabbis and therefore a patzua daka who can have children was included in the rabbinic prohibition, but not a patzua daka who cannot have children. However, Rava himself rejects this and says that when the Torah said "You cannot marry them," it would have to be a situation where a marriage would be valid and therefore the verse itself must be referring to converts from the seven nations, which would include the netinim. Therefore it is forbidden on a Torah level and the reason it is permitted is as Rav Sheshet said because a patzua daka is no longer sanctified. Is there so that the language of marriage would not be used in a case where the marriage was invalid (i.e. if the woman was a gentile)? What about the daughter of Pharoah who married King Solomon? Perhaps she converted? Perhaps the verse doesn't mean that they actually married? One last attempt to show that a patzua daka kohen cannot marry a netina is derived from our Mishna, but it is an inconclusive derivation. A male convert from Amon and Moav is forbidden but a female is permitted. Can one learn from here that a female Egyptian or Edomite convert would be permitted as well? A story is told based on the verses in Shmuel 1 Chapter 17 when David fights against Goliath and King Saul asks who is David, which relates to the issue of whether one can marry a female covert from Amon and Moav.

Yevamot 75 - Shabbat May 21, 20 Iyar May 20, 2022

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There are three verses in the Torah that refer to not eating truma when impure– why are all three necessary? To those who understand the verses relating to the zav and leper different from Rabbi Yishmael – that they need to still bring a sacrifice, the verse must be referring not the truma but to sacrificial meat. If so, why are two verses needed to say the same thing – that one cannot eat sacrificial meat until after one has brought their sacrifices? From where is the prohibition for touching truma when impure derived from? The Gemara delves into the cases of one with crushed or severed genitals. The Mishna states that their wives cannot eat truma – according to whose opinion is the Mishna stated? What situations put one in this category? Shmuel holds that one who was born like that is not disqualified from marrying. Where and how exactly does it being severed cause one to be/not to be disqualified.

Yevamot 74 - May 20, 19 Iyar May 20, 2022

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After Rav Sheshet's first failed attempt to prove that an uncircumcised man cannot partake in maaser sheni, the second tithe, the Gemara tries to bring three other sources to prove this as well. But all attempts are rejected – the first two because they can be explained as referring to maaser rishon, the first tithe and the last one as it can be attributed to Rabbi Akiva. Rabbi Yitzchak held as Rav Sheshet and proves it from a gezeira shava from Pesach, using the word mimenu. That gezeira shava can be difficult as Pesach is more stringent and therefore they must prove that one (or two, depending on how one holds on this issue) or the mentions of the word are unnecessary and therefore can be used for the gezeira shava. There are 3 mentions of the word mimeni in maazer sheni and in Pesach – what are they all needed for and which is unnecessary? Now that the Gemara finished dealing with the first word in the Mishna (that an uncircumcised man can't eat truma), they move on to the next case – an impure person. From where is this derived? The verse in Vayikra 22:4 discusses an impure kohen who can't eat sanctified items – the Gemara proves that it is referring to truma. The verse there says after they are purified, they can eat it – how do we know that it means until the sun sets and not until one brings a sacrifice, in the event that one is obligated to bring a sacrifice, as it the cases in the verse (zav and leper)? Rabbi Yishmael explains that it is a zav or leper that do not need a sacrifice (zav – saw only two discharged, leper that was not a definite leper, musgar – only quarantined). They further explain that in case one may have thought that in a case where there is a sacrifice, perhaps one would need to wait until the sacrifice is brought to be able to eat truma, the Gemara brings the sources in the Torah for the law stated in a Mishna Negaim 14:3) that differentiates between eating maaser - immediately after immersing in a mikveh – truma - after sunset - and sacrificial items – after the sacrifice is brought. From which verses are they derived and why is it clear that each one is referring to that specific issue (maaser, truma or kodesh) and not to a different one?

Yevamot 73 - May 19, 18 Iyar May 19, 2022

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Study Guide Yevamot 73

Today's daf is sponsored by Lori Schuldiner Schor on the occasion of the 50th yahrzeit of her father, Rafael ben Breindl v'Avraham Yaakov, and to celebrate the medical school graduation of her daughter, Dr. Shayna Schor.

Today's daf is sponsored by Joanna Rom in honor of Adrienne's birthday. "Happy special birthday to my cherished long-time friend, and now chavruta, Adrienne. May you continue to go from strength to strength."

Rav Sheshet was asked whether an uncircumcised male can eat maaser sheni, the second tithe. Do we derive from Pesach that he cannot just as we learn from maaser to Pesach that an onen can't eat the Pesach sacrifice? Or do we only learn from maaser to Pesach as maaser is more lenient, but not from Pesach to maaser as Pesach is more stringent? Rav Sheshet brings a Mishna from Bikurim 2:1 which lists the differences between truma and bikurim on the one hand and maaser on the other - since an uncircumcised person doesn't appear on this list, it must be that he is forbidden to eat maaser just as he is forbidden to eat truma and bikurim. The Gemara rejects this answer as it is possible the tanna left it off the list. If such an argument is to be used, one needs to prove that other details were left off the Mishna as well. To show this, the Gemara quotes the next Mishna Bikurim 2:2 (which compares maaser and bikurim to truma) and adds two items that are left off that list. The Gemara delves into some of the cases brought in the Mishna and the ones not mentioned and explains the source of these laws and the issues that led to a debate about some of them. Rav Ashi adds two differences that were left off the first Mishna as well.

Yevamot 72 - May 18, 17 Iyar May 18, 2022

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Study Guide Yevamot 72

Today's daf is dedicated by Becki Goldstein in loving memory of Joe Aminoff, Yosef ben Reuven v'Leah. "Joe's way to extoll the glories of Hashem was to photograph His creations. Through his artistic and sharp eye for detail, his photographs of simple sights and scenes would translate into beautiful sublime paintings whether they were pictures of faraway places or landscapes of his beloved Gush Etzion. Every sunrise or sunset from a moving car felt like he was part of it and told a story coming alive as you witnessed it. He invoked in me feelings of "ma gadlu maasecha" with every new picture and for that gift I thank him. His photography books gracing his table during his shiva focused on his own personal journey for all to appreciate for that was the genuine quiet ish emunah he had become. Every scene depicts both a simple, beautiful and natural moment and at the same time he shares an intimate interpretation of what that picture meant to him and transcends to us, the observer. Blessed is his family left with all those beautiful picturesque memories, the legacy Joe left behind. Priceless. Yehi zichro baruch.

Why didn't the Jews circumcise themselves in the desert? There are two possible answers - because they were weak from the traveling (or concern that at any moment they could be traveling) or because the pleasant Northern wind wasn't present while they were in the desert. Rav Huna rules that one whose forseskin is pulled down and it looks like he is uncircumcised can't eat truma by rabbinic law. Two tannaitic sources are used to raise difficulties against his position. One is resolved, the other is not. The Gemara delves more in depth into the second source which talks about a tumtum and his wife/slaves and whether they can eat truma. From where does he have wives if he is a tumtum? Rava and Abaye each offer a possible answer. Is Rav Huna's ruling a subject of debate among tannaim? Can an uncircumcised person sprinkle the red heifer waters?

Yevamot 71 - May 17, 16 Iyar May 17, 2022

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If the word "bo" comes to exclude other situations, the Gemara asks about other times this word appeared and what these verses came exclude. The same types of questions that were asked on Rabbi Eliezer's drasha regarding the geziera shava between Pesach and truma are asked about Rabbi Akiva who derived the halacha from "a man a man." What each one do with the words that the other used to derive this halacha? Rabbi Chama Bar Ukva asked about a baby who was born and did not reach the age of eight days when the time came to sacrifice the Passover sacrifice - does this prevent the child from being rubbed with oil that is truma? They try to answer out of understanding a braita in a particular way, but then reject that answer and bring five other explanations for the braita, so there is no answer to the question. Rabbi Yochanan said that an uncircumcised male can be sprinkled with the red heifer waters as can be proven from the Jews who entered the land of Israel with Joshua and then purified, circumcised and then brought the Pesach sacrifice. It is clear from there that they did the first sprinkling (on day 3) when they were still uncircumcised because the circumcision was on the eleventh of the month and they sacrificed the Passover sacrifice on the 14th. The Gemara begins to discuss the circumcision they did. The first thing we learn is the law of priah was given then and they derive that from the verses.

Yevamot 70 - May 16, 15 Iyar May 16, 2022

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Study Guide Yevamot 70

There is a second version of the debate between Rava and Abaye in how to understand the debate between Rav and Shmuel regarding an engaged woman who has a child. In what case do we assume it belongs to the husband and in what case would the child be a mamzer/shtuki? Rava holds that if the man admits that he had relations with his fiancé, then the child is considered his, even if she is rumored to have been with other men. But if she is not rumored to have been with him and only with other men, the child is a mamzer, according to Rav. Abaye disagrees and if she is suspected of being with him and other men, we have to assume the child is a mamzer. Only if there are no rumors about her at all, and the man admits the child is his, then we can assume he is the father. Sources are brought to explain from where we learn the laws regarding one who has a grandson who is a slave, mamzer or kohen gadol that were mentioned in the Mishna. The Mishna had mentioned a case where the offspring born from a union of a Jewish woman and a gentile/slave is a mamzer and the Gemara tries to establish according to whose opinion the Mishna was stated. An uncircumcised or impure kohen can't eat truma but their wives and slaves can. One with crushed testicles or his organ is severed – he and his slaves can eat truma but his wife cannot as he is not permitted to marry. The Mishna discusses details of these categories. From where do we derive that an uncircumcised man can't eat truma? These laws are derived from Pesach as the same words are used in each "toshav" and "sachir." This only works as one of the mentions of these words are unnecessary. Why are these words used specifically to teach about someone uncircumcised and not other possible laws that could have been derived from here?

Yevamot 69 - May 15, 14 Iyar May 15, 2022

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From where do we derive that relations with a slave or gentile will disqualify a woman from eating truma and marrying a kohen? After an answer is brought the Gemara questions that answer as perhaps the verse means something else. The question is rejected. An alternative source is brought according to Rabbi Akiva and the Gemara asks what he would derive from the words used for the derivation in the first explanation. When it comes to disqualifying the woman, why does one who remarries his wife (after divorcing her and she married another man in the interim and is no longer married to that man), not disqualify his wife from eating truma? And according to that, why does a chalal disqualify a woman he had relations with. On Yevamot 68 there was a braita with three opinions regarding which women are disqualified from marrying a kohen on account of a sexual relationship with someone. After delving into details on the first one, now the Gemara tries to explain the differences between the second a third opinions from each other and from the first opinion. The Mishna lists cases of relationships that would not disqualify a daughter of a kohen from eating truma, like if two single people who theoretically could have married each other had intercourse. If the woman was a bat yisrael and he was a kohen, she would not be able to eat truma. However, if she became pregnant with his child and she was a bat kohen, she could not eat truma unless she lost the fetus. If she is a bat yisrael, she can't eat until the child is born. If there is a grandson who is a slave or a gentile, since they are not considered part of the family's lineage, they do not allow a woman to eat truma or disqualify her. However, a mamzer grandchild would. The Mishna describes how these cases play out. A woman can have a grandson who is a kohen and could even be a potential kohen gadol and his existence would disqualify his grandmother from eating truma, even though he also enables his mother (her daughter) to eat truma. How? If the Mishna had stated that when a woman is pregnant, she can't eat truma, then why if he dies do we enable a bat kohen to eat truma in her father's house - why are we not concerned that perhaps she is pregnant from him? Why is this different from the case of two men whose wives were switched at the chuppah who need to wait three months to be able to determine who the father of their children is? One can distinguish between lineage and truma. Do we not disqualify from truma in cases of doubt? A case is brought where they disqualify. The Gemara distinguishes between relations within marriage and without as when one has relations outside of marriage, women take precautions not to get pregnant. However, even if they were married, there is a case where there is no concern she got pregnant and can eat truma immediately following the death of her husband. Further distinctions are made to explain that case and how it fits in with what was said previously. If one engages in relations with her fiance in her father-in-law's house, what is the status of the child? Rav says the child is a mamzer, Shmuel says a shtuki (safek mamzer - one whose mother is known but unknown father). Rava says that Rav's opinion seems to be the correct one in a case where there were rumors about her having been with another man. But if there were no rumors, both would agree the child is legitimate. Rava derives this from the case in our Mishna of a kohen who engages in relations with a woman who then gets pregnant and can eat truma on account of him. Abaye disagrees and thinks that Rav will declare the child a mamzer even if she is only rumored to have slept with her fiance as that is an indication that she has likely slept with others as well. A different version of the debate between Rava and Abaye is brought.

Yevamot 68 - Shabbat May 14, 13 Iyar May 13, 2022

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The Gemara continues to go through each of the cases in the Mishna where we are strict in both directions and will not allow a bat yisrael who is with a kohen to eat truma and at the same time, it will not allow a bat kohen to eat truma in her father's house if she is in this situation with a yisrael. What is the case mentioned "a nine-year-old and a day"? What was the interaction between the woman and the man in that case? Two different explanations are suggested, after they rejected the first assumption that it was referring to a woman waiting to yibum. A braita was mentioned in this context about a man of this age (9 and a day) who is in the category of pusulei chitun, one who is not allowed to marry a Jewish woman, or a challal, engages in relations with a woman. The woman is disqualified from eating truma and banned from marrying a kohen. Two other opinions are brought as well, which will be explained in Yevamot 69. What is the source for this halacha? A discussion of the verse used is brought – isn't that verse needed to teach other laws? What laws? Isn't the verse referring only to the daughter of a kohen, what about other women? Isn't the verse only relating to truma, from where do we learn she can't marry a kohen?

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