Daf Yomi for Women - Hadran

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Yevamot 67 - May 13, 12 Iyar May 13, 2022

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This month's shiurim are sponsored by Leora & Jonathan Kukin and Cynthia & Abe Steinberger in honor of Rella Feldman and Curtiss Pulitzer. "In anticipation of a beautiful Shabbat shared with cherished friends. Thank you to our gracious hosts! Also commemorating the 35th yahrzeit of Rella's beloved father a"h, Isak Levenstein."

Today's daf is sponsored by Julie Landau on the shloshim of her mother, Irene Landau. "We miss her so much already".

Today's daf is sponsored by Rikki and Alan Zibitt in honor of thier dear grandson, Noah Samuel Zibitt (Noah Shalom ben Elon Yitzhak haKohen) on the occasion of his Bar Mitzvah, Parshat Emor in chutz l'aretz.

The Gemara finishes up the discussion of a woman's right to claim her tzon barzel property once she is no longer married. The Mishna brings up a case of a daughter of a yisrael who is married to a kohen and when he dies, she is pregnant. According to Rabbi Yosi, her slaves cannot eat truma because of the fetus, even if she has other children with the kohen. Is it because the fetus of a non-kohen is considered a "stranger" while in utero or is it because only a born child can allow one to eat truma, but not an unborn child? Rabba and Rav Yosef disagree on this issue. A question is raised against Rav Yosef. Rav Yehuda explained in the name of Shmuel both the opinion of Rabbi Yosi and the rabbis who disagree and hold that as long as there are other brothers or others that could inherit the father, the slaves could continue to eat truma. Is it clear who Shmuel held by? Did the rabbis really disagree with Rabbi Yosi or did they concede to his opinion? A braita is brought with two other alternative opinions to Rabbi Yosi. From the braita, it is not exactly clear what they hold and the Gemara spends time explaining each approach. Rabbi Shimon bar Yochai holds that it depends on whether the other children of the kohen were sons or daughters. If sons, the slaves could eat and if daughters, then they could not. If the fetus were to turn out to be male, then the daughters would in the end not inherit anything from the father and therefore, they cannot allow the slaves to eat truma even now, before the child is born. Furthermore, even if the fetus turns out to be female, then she also disqualifies the slaves from eating truma as the fetus has a share also in the inheritance and a fetus does not allow slaves to eat truma. If so, why can they eat if there are male siblings? Two answers are brought. One is that we are not concerned for a minority and whether the child will actually be born and turn out to be male and therefore will have a part in the ownership of the slave is a minority, and we are not concerned for minorities. Or if one holds we are concerned for minorities, Rav Nachman held that when orphans collect from their father's inheritance, each one gets an apotropos who chooses part of the inheritance for his and therefore they can insure that the slaves will go to the live brothers and not to the fetus. Rav Nachman's position is that the division by the apotroposim is final and the children have no right when they get older to change is, as otherwise, it undermines court's power. Rabbi Yishmael, son of Rabbi Yosi held that if the kohen had a daughter, the slaves could eat truma but if he had a son, they could not. Abaye attempts to explain it that it is a case where there is a small amount of money in the estate and therefore by rabbinic law, the daughters get what is left as they are entitled to money for food and the small amount that is left goes to them. Even if the fetus turns out to be a girl, the rabbis did not institute laws to give rights to the money to an unborn child. However, two questions are brought against this explanation – one is resolved but the other is not. An alternative explanation is brought. The "daughter" actually should be read as "mother." Rabbi Yishmael's position is explained like this: when a kohen dies, if there are children, the mother can continue to eat truma as well as her slaves who are melog property, but the sons cannot permit the slaves who are tzon barzel to eat since the fetus may be male and then he owns them as well and that prevents them from being able to eat truma. If so, his opinion is actually the same as his father's Rabbi Yosi and is not coming as a separate opinion, but to explain. The Mishna lists several cases where we are strict in both directions and a particular situation will not allow a bat yisrael who is with a kohen (in a particular manner, as laid out in the Mishna) 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. The Gemara begins to give explanations for each of the cases.

Yevamot 66 - May 12, 11 Iyar May 12, 2022

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Today's daf is sponsored by Peri Rosenfeld in loving memory of their father, Willie Rosenfeld, Yishayah Zev HaKohen's 12th yahrzeit on the 11th of Iyar. "A man filled with love and dedication to his family, community and Israel. He is sorely missed."

Today's daf is dedicated in memory of Joe Aminoff.

The Gemara makes one last attempt to disprove the opinion that women are really not obligated to have children from a case of a half-slave/half free woman whose owner was forced to free her, presumably because she could not get married and have children. But Rav Nachman bar Yitzchak explained the reason differently - since she was unable to marry, men were taking advantage of her and that was why the owner was forced to free her, which would therefore not prove that women are obligated. If one who cannot marry a kohen marries him anyway, she cannot eat truma. But can slaves of hers eat truma? The Mishna distinguishes between two different types of property that she brings into the marriage - zton barzel and melog. What is the difference between them and why does that affect their ability to eat truma? Since all of the woman's property is considered the possession of the husband for the purposes of eating truma while they are married, why are slaves that are melog not able to eat truma? Three different answers are brought. One holds that it is by Torah law as the rights of the kohen to the truma of melog come from the woman and the woman herself can't eat truma and therefore he possessions as well can't. The other two answers assume that by Torah law the slave can eat truma but the rabbis forbade it. One possibility is because they want to encourage the husband to divorce her (as it is a forbidden marriage) - if her slave can't eat and she can't, it will make the woman lower in the eyes of her husband and he may divorce her. Another is due to concern in the case of a daughter of a kohen who after marrying the kohen, the kohen dies and when she goes back to her father's house the slave will mistakenly think he can continue to eat truma. If a woman brought into the marriage tzon barzel possessions assessed at a particular amount, can she demand them back upon death of the husband or divorce or does she only receive the monetary value? This is a debate between Rav Yehuda and Rabbi Ami. What is the reason behind each opinion and what sources are brought to support each position? How do we rule?

Yevamot 65 - May 11, 10 Iyar May 11, 2022

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If a woman was married twice to two different men, each for ten years, and did not bear children, she should not marry a third (if he does not have children), as she is presumed to not be able to bear children. And if she does, he can divorce her without having to give her the money from her ketuba. If she married a third and did not have children, can the first two husbands claim that they want the ketuba money back - is it clear now that it was she who couldn't bear children and not the first husbands? No, as one can always claim that she got weaker now and previously was able to conceive. If she married a fourth and gave birth to children, can she claim her ketuba money from the third? No, because if she makes an issue, the third can claim they were never divorced as he divorced her under false pretenses (he thought she could not conceive) and that would make her child a mamzer. Rav Papa suggests that the court should intervene and cancel the previous get, however, they explain that perhaps she was cured in the meantime but actually couldn't conceive at the time she was married. If the wife claims the husband is infertile and the husband claims the wife is infertile, she is believed - why? If the husband wishes to marry another wife to prove that he is not the one who is infertile, can he do that? And if so, if he proves her wrong, he can then divorce her without having to pay the ketuba money. Other cases of opposite or different claims made by each side (husband and wife) are brought - who is believed and why? There is a tannaitic debate about whether or not a woman is obligated to have children. What is the source for each approach? As one of the sources was brought by Rabbi Elazar b'Rabbi Shimon, other statements of his on other topics are brought as well regarding the mitzva of reproaching one who won't accept it and lying for the sake of keeping peace. Rabbi Yochanan and Rabbi Yehoshua ben Levi disagreed regarding which opinion to hold by regarding women and the mitzva to have children. They try to determine who held which opinion. They are able to prove it from one story, but they attempt to bring a second proof, but it is rejected. Relating to the rejection of the second proof, several stories are brought regarding women who want to divorce their husbands on grounds that they were unable to conceive with that husband, and in each case the woman makes a claim that she needs children, despite the fact that she has no obligation. Her claim is accepted and the court issues a ruling to force the husband to divorce her. A final story is told of the wife of Rabbi Chiya who struggled in labor with twins and disguised herself before her husband to ask if she was obligated to have children as she did not want to go through labor again. When he told her she was not obligated, she drank a substance that made her infertile. When he heard, he was disappointed that she wasn't able to bring him more children.

Yevamot 64 - May 10, 9 Iyar May 10, 2022

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Study Guide Yevamot 64

Today's daf is sponsored by Hyphen Huffmanparent in honor of her daughter's teacher, Karen Moss. "This dedication is in honor of my daughter's teacher in day school and tutor for her bat mitzvah which took place this past Rosh Chodesh."

Today's daf is sponsored by Ilana Cuttler in loving memory of her mother Marcia Lerner, Malka Leah bat Yitzchak Hillel, with appreciation for the love of learning she inspired.

If a man is married for ten years without children, he needs to take action - either divorce her or take another wife. This is derived from Avraham. What exceptions are there to this rule? Why don't we learn that one waits twenty years like Yitzchak? Both Avraham and Yitzchak were infertile. From where do we know this? Why were so many of our fathers unable to have children? Sarah also was unable to conceive. Rav Yehuda says that once people began to live for fewer years, the number of years dropped to two and a half, the amount of time for three potential pregnancies. Raba said in the name of Rav Nachman three years but he himself held that even in their days, it was still ten years. If a man divorces a woman because they can't have children, she still gets her ketuba money because we assume it wasn't due to her sins that they do not have children as she is not obligated in the mitzva to have children. Is it really true that if one doesn't have children after ten years, if they divorce, they will likely have children with the second wife? A situation is brought where Rabbi Abba bar Zavda said that if he was worthy to have kids, he would have had them from his first wife. This is not a good proof as he was one of sixty rabbis who became infertile from not being able to go to the bathroom during Rav Huna's long shiurim. The Mishna seems to indicate that after marrying another woman, if he still doesn't have children, he doesn't need to marry a third time, as it must follow Rebbi's opinion who held that when something happens twice, it creates a chazaka. Rabban Shimon ben Gamliel holds three times. Or is it the reverse? How do they determine which is the accurate tradition? According to which opinion do we hold? It depends on what the situation is. In certain types of issues, we hold like Rebbi and in others like Rabban Shimon ben Gamliel.

Yevamot 63 - May 9, 8 Iyar May 09, 2022

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This week's learning is sponsored for the refuah shleima of Hannah bat Peninah.

Today's daf is sponsored by Adina Gewirtz in honor of her husband, Danny. "He encouraged me to start daf yomi when he started the new cycle. Thank you for opening the world of Gemara to me!"

Rabbi Elazar makes seven statements – some of them having to do with marriage and the importance for a man to have a good wife, some having to do with the importance of owning land or the value of investments. Better to eat your own produce than to be reliant on buying from others. Other financial and marriage advice is mentioned. Some stories are told of relationships between rabbis and their wives. What is considered a "good wife" and what is considered a "bad wife"? One who is married to a bad wife and her ketuba sum is large is in a difficult predicament. A number of verses are brought that highlight this predicament or other difficult situations. Quotes from the book of Ben Sira are brought relating to "good" and "bad" wives. A number of statements are brought regarding the severity of not bringing children into the world. Even though Ben Azai viewed it as a very serious issue, he did not marry as he spent his life exclusively learning Torah and left the mitzva of having children to others.

Yevamot 62 - May 8, 7 Iyar May 08, 2022

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This week's learning is sponsored by the Mondrow family in loving memory of Bessie "Nanny" Mauskopf, Basha Leah bat Meir Yehudah and Tzivyah Chayah. "She was a woman that exemplified the true meaning of Torah by the way she conducted herself. She was a wise kind and gentle person. May her neshama have an aliyah".

Today's daf is sponsored in honor of Gabrielle Altman by her children. "We are in awe of her commitment to learning Torah and the Daf. We love you so much and thank you for being a role model and showing us how to live with humility while giving to your community."

Today's daf is sponsored by the Hadran Zoom group in memory of Dr. Dennis Kuchar. "Our hearts mourn with you, our dear friend Di Kuchar, on the loss of your husband of over 40 years. Di, you are a vibrant member of the Hadran Zoom community, the force behind our Pesach cookbook and a warm face we see at every Zoom shiur. Your love for Torah and your passion for impact, action, and מעשים טובים were undoubtedly also present in the home and life that you and Dennis built together. המקום ינחם אתכם... With love and comfort, your Hadran Zoom family."

On what basis does Beit Shamai hold that one needs to have two sons in order to fulfill the mitzva of having children? On what basis does Beit Hillel hold one son and one daughter? Beit Shamai based his opinion on Moshe Rabbeinu who had two sons and then separated from his wife. Beit Hillel disagrees as he says that this is one of the three things that Moshe did on his own and afterward God supported his decision. The reason had nothing to do with having fulfilled the mitzva but he separated from Tzipora for a different reason. What are the other two things? Rabbi Natan had a different tradition about the debate between Beit Shamai and Beit Hillel. Two versions of his tradition are brought. Can a convert fulfill the mitzva with children born before the conversion? Rabbi Yochanan and Reish Lakish disagree about this. Their opinions are consistent with a debate they have about whether a convert's eldest son born after the conversion (in the event that he had sons previously) had the law of a bechor, firstborn. Rabbi Yochanan brings a source to raise a difficulty against Reish Lakish, but it is resolved. If one of one's children dies, is the mitzva fulfilled anyway? Rav Huna and Rabbi Yochanan disagree on this issue. Two questions are raised against Rav Huna's position from tannaitic sources discussing that one can fulfill one's obligation through grandchildren. One is resolved, the other is not. Do grandchildren count in all cases? On what may it depend? What is the source for this? Rabbi Yehoshua has a third position regarding the mitzva to be fruitful and multiply – according to him, even after having two children, one needs to continue to have more children, as derived from a verse in Kohelet 11:6. The verse is used by Rabbi Akiva to stress the importance of learning and teaching Torah. Rabbi Akiva had 12,000 pairs of students and they all died in one period between Pesach and Shavuot because they did not respect each other. In the end, Rabbi Akiva passed on his Torah to five students – Rabbi Meir, Rabbi Yehuda, Rabbi Yosi, Rabbi Shimon and Rabbi Elazar ben Shamoa. Rabbi Tanchum says in the name of Rabbi Chanilai that one who is without a wife is lacking many things, including peace, Torah, bracha, etc. From where are each of these derived? Rabbi Yehoshua ben Levi explains that there are certain situations when a husband is obligated to have intercourse with his wife, if she so desires. From where are these derived? One of them could be derived from another verse. What does the verse of Rabbi Yehoshua ben Levi add? A braita is brought which stresses the importance of treating one's wife well, as well as other commendable behaviors.

Yevamot 61 - Shabbat May 7, 6 Iyar May 06, 2022

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Rabbi Shimon bar Yochai ruled that the graves of gentiles do not pass on impurity "through a tent" - tuma't ohel. From where is this derived? If a kohen betrothed a widow and then was appointed kohen gadol, he could go ahead with the marriage, as in the case of Yehoshua ben Gamla and Marta bat Baitus. The same would not hold true for a woman who fell to yibum to a kohen and then he became of kohen gadol, even if he had already done maamar with her. Why is there a difference? If a kohen gadol's brother dies childless, he must do chalitza with the wife and not yibum, as she is a widow. Tih would hold true even if she was only engaged to the brother. Can a kohen marry an aylonit? On what does it depend? What about a yisrael? Rabbi Eliezer made a statement that a kohen cannot marry a ketana, a minor. Is this statement referring to a regular kohen or to a kohen gadol? And what is the issue. Five different readings of this statement are brought - the first two are rejected. There are a variety of different opinions about what is the definition of a zona, who is prohibited to marry a kohen. There is a mitzva to be fruitful and multiply, meaning, to have children. What is the minimum requirement for this? Beit Shamai and Beit Hillel disagree.

Yevamot 60 - May 6, 5 Iyar May 06, 2022

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Study Guide Yevamot 60

This month's learning is sponsored by Bracha Rutner in loving memory of her mother, Anna Rutner, Sarah bat Yom Tov and Rachel, on her 5th yahrzeit. "She came to the US at a young age. She raised four children and was one of the most curious people who really cared about others and prioritized family."

This month's learning is sponsored by Yad Binyamin ladies for the refuah shleima of Asher ben Devorah Fayga.

Today's daf is sponsored by Belinda Kreike in loving memory of her father, Jeffrey Rhodes, Yehuda Yiddel Ben Chaim Yerachmiel on his 53rd yahrzeit. "He died in 1969 as a young husband of Madalaine and father of Belinda. He never saw the legacy he left of his daughters and grandchildren Jonah, Noah and Dalia Kreike."

Today's daf is dedicated in memory of those murdered yesterday in a terrorist attack in Elad, Israel - Oren ben Yiftach, Yonatan Havakuk, and Boaz Gol - and for a refuah shleima for those injured.

What is the root of the debate between Rabbi Eliezer ben Yaakov regarding the status of a child born from a kohen gadol who marries a woman who was raped or seduced by someone else? Two suggestions are brought and one is rejected. After discussing the different opinions defining a "betula" who a kohen gadol is permitted to marry, the Gemara brings a debate regarding the definition of a betula in the context of a kohen who can become impure to his sister when she dies, only if she is a betula. Is it the same or different as for who the kohen gadol can marry? What are the different opinions and from where are their opinions derived? Rabbi Shimon bar Yochai permits a kohen to marry a woman who converted under the age of three years and a day. On what basis? Do we hold like him or not?

Yevamot 59 - Yom Haazmaut - May 5, 4 Iyar May 05, 2022

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Our learning today will be in honor of the State of Israel celebrating 74 years of independence.

Today's daf is sponsored by Laura Shechter in honor of her daughter, Kayla, who has won her division of the USA Chidon HaTanach two years in a row and has now earned a spot to compete in next year's international competition. "Kayla, it has been such a pleasure doing our own learning side by side. Aba and I are so proud of your effort and accomplishments. L'shana haba'a b'Yerushalayim!"

Today's daf is sponsored by Tina and Shalom Lamm with gratitude to Hashem for a new granddaughter, Tsofia Miriam. "Mazal tov to her parents, Sara and Shmuel Lamm!"

Today's daf is sponsored by the Hadran community in honor of Medinah Korn's birthday! "We would like to wish you a happy birthday and many more till 120. Thank you for all the work you have done for our Hadran community and filling in with the group zoom when Michelle records in advance."

According to some opinions, one of the limitations on who a kohen gadol can marry is related to age, which is derived from the word "betula" - virgin. Rabbi Chiya bar Yosef asked Shmuel: If a kohen gadol betroths a woman when she is young but by the time he married her she was already beyond the designated age permitted for him to marry her, can he go ahead with the marriage - is the age limit important for the betrothal or the marriage? Shmuel attempts to derive it from our Mishna, but after Rabbi Chiya raises an issue with that, Shmuel tried to derive it from a different Mishna in this chapter. Rabbi Chiya rejects that comparison as well. A kohen gadol can't marry a widow, even if she was only betrothed to someone else. From where is this derived? The issue of whether there is an age limitation (above twelve and a half - bogeret - is a subject of debate in the Mishna between Rabbi Meir and Rabbis Shimon and Elazar. How does each derive their opinion from the verses in the Torah (Vayikra 21:13)? Rav states that a woman that had relations in an atypical manner (which would not cause loss of virginity - tearing of the hymen) is also disqualified from marrying a kohen gadol. Rava raises a difficulty against Rav from a braita about a kohen gadol who raped a woman. The Gemara attempts to say the braita and Rav were each stated according to a different tannaitic opinion (Rabbi Meir/Rabbi Elazar), however, this answer is rejected. Rav Yosef limits the scope of Rav's statement in order to resolve the difficulty. A difficulty is raised with his answer as well and Rabbi Zeria brings a third answer. Is a woman who engages in bestiality prohibited from marrying a kohen gadol? If the kohen gadol had raped or seduced a woman, he is not permitted to marry her, but if he did, the marriage is valid. However, he must divorce her.

Yevamot 58 - Yom HaZikaron, May 4, 3 Iyar May 04, 2022

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Study Guide Yevamot 58

Today's daf is dedicated in memory of the fallen soldiers that were killed protecting the State of Israel and in memory of those that were killed in terrorist attacks and died by Kiddush Hashem.

Today's daf is sponsored by Goldie Gilad in loving memory of Paul Weitson, son of her dear friends Rima and Harry. Paul fell on the 9th of Shevat 5735.

Dedicate your daf on Yom HaZikaron to the memory of one of the fallen soldiers.

Is the debate regarding the power of a forbidden chuppah to disqualify a woman from eating truma (between Rav and Shmuel) the same as the debate between Rabbi Meir and Rabbi Elazar/Rabbi Shimon in the Mishna regarding kiddushin? It seems it is not! Could it be the same as the debate between the rabbis and R. Yochanan ben Broka that can be found in a braita? In the end, these two options are rejected. Rav Sheshet ruled like Rav that a chuppah can disqualify her. Rav Amram tried to prove this from a Mishnah in Sotah 18a where the Sotah swears that she did not stray from her husband also when she was betrothed. How can there be a Sotah from a betrothal? After bringing some options that are rejected, they explain the Mishna in a case of chuppah without relations. That proves chuppah can disqualify. Rava rejects the Mishnah because he says it is impossible to have a situation when she was suspected of being with another man before she even had relations with her husband. The Gemara brings three options on how to understand the Mishnah. There is a dispute between Rabbi Yochanan and Reish Lakish in the case that yabam gave the yevama a get – does that disqualify her from eating truma?

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