Daf Yomi for Women - Hadran

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Yevamot 19 - Shabbat March 26, 23 Adar 2 Mar 25, 2022

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Did Rabbi Shimon disagree with the rabbis about an issue of a brother born after the death of the first husband in any case where the brother was born after the death of the first husband or only if he was born after the yibum of the brother to the first brother's wife? Rabbi Oshaya holds that he disagrees about both, based on the principle that zika is strong – as if they are already married. Rav Yosef questions him by showing from other sources that Rabbi Shimon is in doubt whether zika and maamar are considered strong enough to connect her to the yabam? Abaye tries to answer the difficulty but his answer is rejected and the question against Rabbi Oshaya stands. Rav Oshaya raises another question against Rabbi Oshaya but the question is resolved. Rav Papa explains that Rabbi Shimon only disagreed with the rabbis in a case where first yibum was performed and then the child was born. A braita is brought to prove his opinion. After proving Rav Papa's approach, the Gemara delves into different parts of the braita to explain them. What is the basis for the disagreement between the rabbis and Rabbi Shimon?

Yevamot 18 - March 25, 22 Adar 2 Mar 25, 2022

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Study Guide Yevamot 18

Today's daf is sponsored in honor of Nachshon Shwartz on his Bar Mitzvah. Mazal tov to Pam and Yoav and all of his grandparents, aunts and uncles.

This week's learning is sponsored by Rena and Mark Goldstein in loving memory of Moe Septee on the occasion of his 25th yahrzeit. "He presented the Beatles and brought Yentl to Broadway. But, he would be most proud of the fact that his children, grandchildren, and great-grandchildren are all committed Jews."

To what extent is there a connection (zika, meaning it is as if they were married) between the potential man and woman that are supposed to engage in yibum? Rav Huna in the name of Rav and Rav Yehuda disagree about this issue. Two questions are raised against Rav Yehuda who held that there is zika. Both questions are resolved. His opinion is attributed to Shmuel. Shmuel in fact had two instances in which he expressed this opinion - why were both necessary? The Mishna brings a debate between Rabbi Shimon and the rabbis about a case where the husband died and after yibum was performed, a third brother was born. Rabbi Shimon permits that brother. Did Rabbi Shimon disagree with the rabbis if the brother was born after the death of the first husband in any case where the brother was born after the death of the first husband or only if he was born after the yibum? Rabbi Oshaya holds that he disagrees about both, based on the principle that zika is strong – it is as if they are already married. Rav Yosef questions him by showing from other sources that Rabbi Shimon is in doubt whether zika and maamar are considered strong enough to connect her to the yabam?

Yevamot 17 - March 24, 21 Adar 2 Mar 24, 2022

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Today's daf is sponsored by Randi Shuster in honor of Sharona Shuster for finishing her first perek of Yevamot!

Today's daf is sponsored by Ellen Golub & Steven Sass in memory of Leo Golub, Aryeh Leib ben Eliyahu and Massi on his 8th yahrzeit. "He was a native Yiddish speaker who loved the Jewish people and, despite a streak of atheism, insisted that his only daughter have an excellent Jewish education. He devoted his life to building a curious, creative, and loving Jewish family and is remembered joyfully by four grandchildren and eight great-grandchildren. Yehi zichrono livracha."

Rav Yehuda said in the name of Rav Asi that if a gentile marries a Jewish woman, we have to be concerned that he is possibly Jewish (from the ten lost tribes) and the marriage is a valid marriage. From what areas is this an issue? Rabbi Yochanan forbade them to marry within the Jewish community as they may be considered mamzerim. When Shmuel heard this, he began to question this. Aren't children born from Jewish males and non-Jewish females, not considered Jews - therefore there is no concern that they are mamzerim? Why wasn't he concerned for those born to Jewish women? It must be that the women on the way to exile became barren. Others say that Shmuel reacted by calling for an immediate resolution to this issue by declaring them all to be non-Jews, even if they were actually Jews. The Gemara continues to discuss the cities of Tarmod and Harpania that were known to have Jews of mixed lineage there. The second chapter begins with delving into the case of a brother that was not alive at the death of the brother, who is then forbidden to the wife of the first brother, were he to die without children. If a different brother who was alive at the time performed maamar with the widow and then died, the other wife of this brother would need to do chalitza with the brother who was born later (and would not be permitted to engage in levirate marriage). This is because maamar is only rabbinic and therefore the second wife is a tzarat erva on a rabbinic level, but the only wife on a Torah level. The Gemara discusses a linguistic issue in the Mishna. Then it gets to the basis in the Torah for of the law exempting the woman from yibum with a brother that was not yet born. The same verse is used to limit yibum to brothers from the father. This is derived from a gezeira shava from the sons of Yaakov. Why isn't it derived from other places where "brother" is used? From where do we derive that it applies to half brothers through the father and not exclusively for those who share the same mother and father? To what extent is there a connection (zika, meaning it is as if they were married) between the potential man and woman that are supposed to engage in yibum? For example, if the woman were to die before the yibum was performed, would the brother be allowed to marry her mother? Is there a difference in the connection if he is the only brother or if there are others? Rav Huna and Rav Yehuda disagree about this issue. The Gemara questions why they used specific cases and didn't say explicitly "There is/is not zika."

Yevamot 16 - March 23, 20 Adar 2 Mar 23, 2022

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Today's daf is sponsored by both Hadran and the Schoor family in loving memory of Julia Koschitzky. "Her contributions to the Jewish world and Torah learning are innumerable and her presence will be missed."

Today's daf is sponsored by Rabbi Raymond Harari in honor of Vicky's special birthday and her studying many massekhtot together with Rabbanit Michelle.

Today's daf is dedicated to Ruth Leah bat Kadima Kahan for a refuah shleima. We, your Hadran chevrutot, look forward to seeing you as you get stronger and return to learning on your treadmill as you advance in the miles of daf yomi!

A final source is brought to prove that the followers of Beit Shamai acted upon his opinion. It is a story of Rabbi Dosa ben Harkinas who was suspected of having ruled like Beit Shamai and permitted the tzara of an erva to do yibum. When the rabbis confront him about this, he explains that it is his sharp "satanic" brother who holds that way and not him. He holds like Beit Hillel, which is rooted in a tradition from Chagai the prophet. He mentions two other laws taught by Chagai - the land of Amon and Moav is not subject to laws of shemita as the sanctity of the conquest of Joshua did not last beyond the first exile and therefore they would bring the tithe for the poor in the shemita year to help the needy. And the people from Kardiom and Tarmod are accepted as converts and there is no reason to suspect that they are Jews and could possibly be mamzerim. Rabbi Yochanan and Savia (possibly elders) did not accept converts from Tarmod - why not? Did Rabbi Yochanan really hold this way? If a gentile marries a Jewish woman, do we have to be concerned that he is possibly Jewish and the marriage is a valid marriage?

Yevamot 15 - March 22, 19 Adar 2 Mar 22, 2022

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Study Guide Yevamot 15

Did Beit Shamai act according to what they held or not? The Gemara brings five different sources to try to reach an answer, but none is conclusive. Three additional sources are brought to raise a difficulty with the approach that Beit Shamai did not act upon their opinion, but the difficulties are resolved. Then two sources are brought that finally prove that Beit Shamai acted upon their opinion. The Gemara asks some questions on the last source that is brought to better understand it.

Yevamot 14 - March 21, 18 Adar 2 Mar 21, 2022

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Study Guide Yevamot 14

Today's daf is sponsored by Nancy Kolodny in honor of her daughter-in-law and chevruta Lisa Kolodny on her birthday, and in honor of all the women and men of the Hadran community.

Reish Lakish questions: When the Megilla is read on different days in different cities, why is it not a concern of "lo titgoddo" - splitting the people into different factions? Rabbi Yochanan engaged in a debate with Reish Lakish wondering why he didn't mention other Mishnayot to question from there as well. One of the examples brought is our Mishna regarding the debate between Beit Hillel and Beit Shamai. Reish Lakish answers regarding that one that Beit Shamai actually didn't act upon their opinion and therefore there was no issue of factions. Rabbi Yochanan disagrees and holds that they did. If in fact Beit Shamai did go according to their opinion, according to Rabbi Yochanan, why is there not an issue of factions? The Gemara raised two questions on Reish Lakish regarding the issue of factions. Then they bring two different sources to try to determine whether or not Beit Shamai acted according to their opinion.

Yevamot 13 - March 20, 17 Adar 2 Mar 20, 2022

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Presentation in PDF format Today's daf is dedicated by Tzivia Korn for a refuah shleima for Frieda Devra bat Rayzel Riva. What is the source for exempting the tzara of the tzara in the event that there was a third brother, mentioned in the first Mishna? When the Mishna states that if the wife (the one who was forbidden to the brother) died or divorced, etc. before the first husband died, the tzara is permitted. Is this even if she died, divorced, etc. after the second wife was married to him or only if it was before the second wife married the first husband? If it is the former, it seems to contradict a Mishna in the third chapter. Can it be inferred from the Mishna whether miun, refusal, to the yabam cannot retroactively invalidate her first marriage and therefore cannot permit her tzara to marry the yabam? The second Mishna of this chapter lists six cases of forbidden relationships that are different from the first Mishna as in all six situations, there is no case where the woman can marry any of the brothers. Therefore this law exempting the tzara from marrying the first wife's relatives is void. If there was a case without yibum, meaning the husband dies with children, if the tzara chooses to remarry a relative of the other wife, she may. Beit Shamai disagrees with the premise of the first Mishna and permits the tzarot to do yibum. Some ramifications of this debate are explained in the Mishna. Even though there are important ramifications for whose marriages are valid/not valid, Beit Shamai and Beit Hillel did not refrain from marrying women from the other school of thought. The same holds true for their disagreements regarding pure/impure vessels. What is the basis for the debate between them? Two different answers are brought. The Gemara brings a discussion between Reish Lakish and Rabbi Yochanan regarding the prohibition to break up the community into different factions - when is this relevant and when is it not?

Yevamot 12 - Shabbat March 19, 17 Adar 2 Mar 18, 2022

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The Gemara attempts unsuccessfully to answer the question of Rabbi Yochanan about whether yibum is permitted for a wife (or her tzara) who returned to her first husband after divorce (after being married to someone in the interim) and he died without children? The tzara of one who did "miun" (refusal) to her yabam (the brother with whom she was supposed to do yibum) is forbidden according to Shmuel to do yibum. To who is she forbidden - all the brothers or just the one who was 'refused'? Rav Asi ruled that the second wife of an aylonit is forbidden to do yibum. Two questions are raised against him. In the end, the Gemara brings the halacha regarding the last number of cases discussed and permits the tzarot (second wives) to do yibum. Rav Bivi brings a braita regarding three women who can use birth control - a minor, a pregnant woman and a nursing woman - each for different reasons. Regarding the reason for the minor, the Gemara questions this based on our Mishna.

Yevamot 11 - Shushan Purim, March 18, 15 Adar 2 Mar 18, 2022

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Study Guide Yevamot 11

This week's daf is sponsored by Ira and Natanya Slomowitz for the refuah shleima of Dvora Diener, Dvora Rachel bat Ahuva and Harav Shlomo.

Today's learning is sponsored by Hadran Women of Long Island in honor of Hadran and Rabbanit Michelle for her leadership in furthering Talmud study and for inspiring us Long Island learners. We are not only virtual chevrutot, we have also become chaverot!

Rabbi Yochanan and Reish Lakish disagreed about the status of a woman compared to the other brothers in a case where after she did chalitza with one of the brothers, is she forbidden to the others as their brother's wife, punishable by karet or is it only a negative commandment from "he did not build his brother's legacy" and therefore can no longer marry her. The braita that was brought by Rabbi Yochanan to raise a difficulty with Reish Lakish, but also had a line in there that was difficult for Rabbi Yochanan is explained in two different ways in order to align it with each opinion. To do this, they need to explain that the braita was a case of a brother that was not yet alive and each can be explained according to a different opinion in the debate between Rabbi Shimon and the rabbis regarding that case. What is the punishment if one brother did a levirate marriage with one wife and another married the second wife? Rav Acha and Ravina disagree and their opinions align with Rabbi Yochanan and Reish Lakish. A second wife of a woman who committed adultery is exempt from yibum. This is derived from the word "impurity" used by the Torah for a sotah, which puts it in the category of arayot, forbidden relationships. Two questions are raised against Rav and are resolved. Rav Yehuda asked Rav Sheshet regarding the second wife of a woman who was divorced, married someone else in between and then remarried the first husband and he died without children. Would the second wife be exempt from yibum on account of the fact that the first wife was not allowed to be married to her husband, like the adulterer in the previous case? First it is explained according to what opinion is the question asked. Then they try to answer the question from two different sources, but are unsuccessful. Rabbi Yochanan asks the same question as well and two different versions of his question are brought.

Yevamot 10 - Purim, March 17, 14 Adar 2 Mar 17, 2022

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Study Guide Yevamot 10

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Today's daf is sponsored by Elisheva Gray. "Purim Sameach to Rabbanit Michelle, all of the Hadran teachers and staff and to my fellow students. Todah rabah, Rabbanit Michelle, for all of the joy and learning you bring to our lives. In the spirit of Queen Esther, perhaps this wonderful journey through Talmud together is our collective way of strengthening and perpetuating our faith and traditions. Purim Sameach to all!"

Several different explanations are brought to explain Rebbi's reaction to Levi and why it was clear to him that there are only 15 cases in the Mishna and no more. Levi in the end stays with his opinion and explains why there are really 16 cases. Reish Lakish and Rabbi Yochanan disagree about a case where a woman does chalitza to one of the brothers. On what account is she forbidden to the brother she did chalitza with and the other brothers?

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