Daf Yomi Yevamot

Welcome to Yevamot! Today’s Yevamot 2a and Yevamot 2b will start with an introduction, and then begins discussing which women married to a deceased brother are ineligible for yibum or halitzah.

Yevamot 3a and Yevamot 3b, figuring out why the Mishnah ordered itself as it did, what it excluded with the numbers of relationships at the beginning and the end, how we know that prohibited women negate the possibility of yibum for themselves, their co wives, and on down the line, and asking why we needed a verse to tell us that.

Yevamot 4a and Yevamot 4b, on our long journey to figuring out how we know an obligation can push aside a prohibition, a discussion of whether we infer ideas from juxtaposition in the Torah.

Yevamot 5a and Yevamot 5b, coming to the idea of aseh doheh lo ta’aseh if the verses regarding tzitzit don’t work, meeting all kinds of levels of obligation and prohibition along the way.

Yevamot 6a and Yevamot 6b, still tracking how we do or don’t know an obligation can push aside a karet prohibition.

Yevamot 7a and Yevamot 7b, pursuing the question of why a verse was needed to teach us other arayot are not eligible for yibum, why the principle of an obligation pushing aside a prohibition doesn’t do it, why a kal va-homer doesn’t do it, and more.

Yevamot 8a and Yevamot 8b, our continuing attempts to understand the need for verses to tell us a woman prohibited for other reasons may not be included in yibum, nor may her co-wives.

Yevamot 9a and Yevamot 9b, how we know the special sacrifices for error are only for a sin involving the possibility of karet, and why there are only fifteen relationships mentioned in our Mishnah, not 16.

Yevamot 10a and Yevamot 10b, figuring out how our Mishnah decided to have only 15 relationships and not 16, as Levi had asked Rebbe, and received a sharp reproach.

Yevamot 11a and Yevamot 11b, wives who were widowed before brothers in law were born, unfaithful wives, child brides.

Yevamot 12a and Yevamot 12b, which co-wives are implicated by complicated wives–one who had an affair, who nullified the marriage (as a minor) through mi’un (and who can still be a minor), or a woman physically unable to have children, an aylonit.

Yevamot 13a and Yevamot 13b, finishing up the first Mishnah, then seeing that Beit Shammai allow co-wives of ervah for yibum.

Yevamot 14a and Yevamot 14b, whether Beit Shammai and Beit Hillel acted on their perspectives of their disputes, how the issue of lo titgodedu, not creating divisions in the Jewish people, figures into the equation, and the respect the two sides showed each other.

Yevamot 15a and Yevamot 15b, still trying to prove whether Beit Shammai followed their views in practice.

Yevamot 16a and Yevamot 16b, after proving Beit Shammai did act on their views, a story about how matters were turned around, leading us to other halachic issues, and lineage issues.

Yevamot 17a and Yevamot 17b, finishing the first chapter and its discussion of problematic lineage, starting the second chapter and its discussion of zikah, the connection between the widow of the childless man and his surviving brothers.

Yevamot 18a and Yevamot 18b, zikah, the connection between the widow of the offspring-less man and the surviving brother (s).

Yevamot 19a and Yevamot 19b, working out when R.  Shim’on allowed a brother born after another brother’s demise could perform yibum on his widow (if she had yibum with another brother in-between), with its various zikah ramifications, and what it means to have “tried” to perform ma’amar with a woman.

Yevamot 20a and Yevamot 20b, why the Rabbis are sure yibum creates a full marriage and yet a third brother must experience the widow as part of her original marriage as well, and then the impact of lesser prohibitions on yibum or halitzah possibilities.

Yevamot 21a and Yevamot 21b, figuring out what relationships Hazal prohibited, and why.

Yevamot 22a and Yevamot 22b, figuring out which sheniyyot, secondary prohibited sexual relationships, go up and down all the generations, and why, and then the ways a mamzer counts as a full child or a full brother.

Yevamot 23a and Yevamot 23b, figuring out how we know it is non-Jews and partially converted slaves whose children don’t count for yibum, and then permutations of when it is not known which of sisters a man married, and he then passed without children.

Yevamot 24a and Yevamot 24b, why and how we know the eldest brother is preferred for yibum, and then what happens when people are suspected of inappropriate relationships and they then become available.

Yevamot 25a and Yevamot 25b, when and what rumors of infidelity we have to worry about, and when a person’s involvement in ending a marriage means he should not marry the former wife.

Yevamot 26a and Yevamot 26b, cases where we need not suspect illicit motives in helping end a marriage, and then a new chapter, bringing us back to two brothers married to two sisters, when both husbands pass away without offspring.

Yevamot 27a and Yevamot 27b, what happens with a weak/pasul halitzah,

Yevamot 28a and Yevamot 28b, figuring out the examples of the Mishnah teaching us about how zikah works, the connection created between the widows of a man/men who passed away without offspring and the surviving brothers.

Yevamot 29a and Yevamot 29b, the effects of ma’amar, according to Beit Hillel and Beit Shammai.

Yevamot 30a and Yevamot 30b, permutations of three brothers, two of them married to sisters, when the connection is created among wives in terms of not being eligible for yibum, and what that means in terms of the rabbinic idea of zikah.

Yevamot 31a and Yevamot 31b, the ramifications of doubtful marriages and divorces and how and when we apply them.

Yevamot 32a and Yevamot 32b, finishing up how to deal with a woman who has been widowed from two brothers, and then the question of how multiple prohibitions can take effect.

Yevamot 33a and Yevamot 33b, figuring out how R. Hiyya and Bar Kappara got different impressions of Rebbe’s view of when a second prohibition can take effect, and then on to where wives got swapped and how to restore the marriages.

Yevamot 34a and Yevamot 34b, figuring out who authored our Mishnah, which assumes prohibitions can add on to each other, if they add (mosif), incorporate others (kolel), or come at the same time. Along the way, it gets us into a discussion of how pregnancy does or doesn’t happen.

Yevamot 35a and Yevamot 35b, ending the chapter figuring out when there was a requirement of three months, and then a new chapter on whether halitzah or yibum takes effect with a pregnant widow.

Yevamot 36a and Yevamot 36b, figuring out the debate between R. Yohanan and Resh Lakish as to the status of a halitzah or yibum performed with a pregnant woman, with possible support sources on each side, and then two other examples of where we follow Resh Lakish rather than R. Yohanan.

Yevamot 37a and Yevamot 37b, when we require a couple to separate permanently because they got married too soon, and how we figure out who the father was of a pregnancy, in the name of being sure of lineage, and then how we apportion inheritance when we are not sure of the father of the possible-yibum child.

Yevamot 38a and Yevamot 38b, assigning financial rights within a yibum situation, when we don’t know if a child is the child of the deceased man or not, and when a woman inherits property while awaiting yibum.

Yevamot 39a and Yevamot 39b, the financial rights of a woman waiting for yibum, and then who is the preferred brother for yibum, and when yibum is better, when halitzah might be better.

Yevamot 40a and Yevamot 40b, the rights and prohibitions on a man who did halitzah, whether he (or a brother who did actual yibum) receives the deceased’s property, what levels of relatives of the couple who did halitzah are prohibited to each other, and why cowives and/or their relatives are prohibited.

Yevamot 41a and Yevamot 41b, when relatives of women with whom one might have had yibum are or are not permitted, and then the 3 month waiting period before a woman leaving one marriage may remarry.

Yevamot 42a and Yevamot 42b, why and when we need a three month waiting period before a woman can remarry.

Yevamot 43a and Yevamot 43b, deciding when and whether a debate tells us not to follow a stam Mishnah, and then what R. Yose held about a widow remarrying within the mourning period.

Yevamot 44a and Yevamot 44b, how we know there is only one yibum or halitzah per deceased offspringless man, and then starting the question of when a relationship produces a mamzer and/or disqualification for kehunah.

Yevamot 45a and Yevamot 45b, on the impact of a non-Jewish father on a baby, whether mamzerut or inability to marry a kohen.

Yevamot 46a and Yevamot 46b, on rules of conversion and what is needed to convert.

Yevamot 47a and Yevamot 47b, the process of converting people, what we tell them, what kind of proof they need, what kind of commitment they must demonstrate.

Yevamot 48a and Yevamot 48b, purchasing and absorbing non-Jewish partially converted servants and/or an eshet yefat to’ar, a woman taken captive in war, and how they can become more Jewish.

Yevamot 49a and Yevamot 49b, the standards for what relationships produce mamzer children, and the reasoning behind each.

Yevamot 50a and Yevamot 50b, finishing the discussion of whether Gd gives a maximum life span at birth and how the adjustable life affects prophecies, and then on to when and how multiple ceremonies–haliltzah, get, ma’amar, yibum–interact with and affect each other.

Yevamot 51a and Yevamot 51b, why Rabban Gamliel rejected repeat ma’amar or get, the relationship between this debate and the debate over whether there is zikah, and the level of impact of ma’amar for Rabban Gamliel, the Sages, and others.

Yevamot 52a and Yevamot 52b, proper and improper ways to marry, failed divorces that nonetheless have a whiff of a bill of divorce to them, sufficient for the woman not to be allowed to marry a kohen.

Yevamot 53a and Yevamot 53b, finishing our investigation of how multiple acts of yibum, halitzah, get, or ma’amar interact, moving on to the kind of marital relations that do or do not effectuate yibum.

Yevamot 54a and Yevamot 54b, what counts as sexual relations, for yibum and/or for prohibitions, and how we derive it from the Torah.

Yevamot 55a and Yevamot 55b, when relatives count on either the mother or father’s side and when only the father’s, why the Torah sometimes stresses an act of marital relations and sometimes a partial act already counts, and the definition of partial and full sexual relations.

Yevamot 56a and Yevamot 56b, completing our discussion of the definition of a sexual act, and then which relationships do or do not allow women to eat terumah.

Yevamot 57a and Yevamot 57b, when kohanim do or do not allow their wives to eat terumah, and the age at which marriage becomes possible.

Yevamot 58a and Yevamot 58b, what kind of problematic marriages do or do not allow a woman to eat terumah, and/or lose her her original right to eat terumah.

Yevamot 59a and Yevamot 59b, defining the lack of prior sexual activity a Kohen Gadol requires.

Yevamot 60a and Yevamot 60b, tracking down the views on whom a Kohen Gadol may or may not marry.

Yevamot 61a and Yevamot 61b, being picked Kohen Gadol in the middle of a marriage process, and then regular kohanim and their marriage rules and restrictions.

Yevamot 62a and Yevamot 62b, the halfway point of the tractate!  A discussion of the obligation on men to procreate, how many children that means, of what gender, whether grandchildren count, whether children had while not Jewish count, and more.

Yevamot 63a and Yevamot 63b, some of the complications of choosing a profession and a wife, and how marriages can go well and poorly.

Yevamot 64a and Yevamot 64b, when infertility requires a couple to separate in the name of finding success at childbirth, moving us to the Avot and Imahot, and their difficulties with childbirth.

Yevamot 65a and Yevamot 65b, women who have trouble having children in two, three, or four marriages, and their financial consequences, and then the mitzvah of procreation.

Yevamot 66a and Yevamot 66b, how asset ownership affects the right to eat terumah in a marriage and for servants of the members of the marriage.

Yevamot 67a and Yevamot 67b, how a fetus allows and disallows the eating of terumah.

Yevamot 68a and Yevamot 68b, finding sources for the rules about when adjuncts to a kohen‘s household may eat terumah.

Yevamot 69a and Yevamot 69b, which kinds of inappropriate relations have what kinds of effects on women in terms of being allowed to eat terumah.

Yevamot 70a and Yevamot 70b, finishing our discussion of pregnancies and descendants who do or do not allow the eating of terumah, moving on to a new chapter, what halachic handicaps–such as lack of circumcision–affect the ability to participate in which rituals.

Yevamot 71a and Yevamot 71b, firming up our understanding of how circumcision affects eating Pesah and/or terumah.

Yevamot 72a and Yevamot 72b, the status of various versions of uncircumcised people.

Yevamot 73a and Yevamot 73b, the interaction, similarities, and differences among terumah, bikkurim, and ma’aser sheni.

Yevamot 74a and Yevamot 74b, continuing the discussion of arel, uncircumcised, and how ma’aser’s rules differ from terumah.

Yevamot 75a and Yevamot 75b, completing our derivations for terumah and ritual impurity, moving on to the definition of damage to a male organ that renders one a petzuah dakah or kerut shafchah.

Yevamot 76a and Yevamot 76b, how to heal some wounds to a man’s reproductive organ to allow him to marry ordinary Jewish women, and then the women a permanently wounded man may marry, as well as the issue of the prohibition of Moabites and Ammonites applying only to the men, not the women.

Yevamot 77a and Yevamot 77b, ways to know which marriages produces children with or without lineage issues affecting whom they can marry, particularly for Ammonite/Moabite and Egyptian converts, male and female.

Yevamot 78a and Yevamot 78b, men, women, and children where lineage issues arise, who is affected and how. Then, on to the world of mamzer and netin, including a start on how and why the Givonites were permanently ruled out as marriage partners for ordinary Jews.

Yevamot 79a and Yevamot 79b, the story of the Givonim and how David came to prohibit ordinary Jews marrying them, and then on to serisim, men who cannot reproduce either congenitally or because of human administered injury.

Yevamot 80a and Yevamot 80b, the signs of a saris and aylonit, and when they attain that status.

Yevamot 81a and Yevamot 81b, a Mishnah about Andorgynos–someone with indications of both genders–takes us into the question of the Biblical status of terumah today, as well as what items can or cannot be nullified in a mixture.

Yevamot 82a and Yevamot 82b, more issues of nullification in mixtures bring us back to the status of terumah, including for R. Yose, and then on to questions of the status of the Androginus.

Yevamot 83a and Yevamot 83b, along the way to figuring out the status of an androgynos, discussion of four topics where Rav and Shemuel thought we followed R. Yose and R. Shim’on, two by Rav and two by Shemuel, and then back to whether an androgynos is treated fully as a man, or as possibly a man, and for what areas of halacha.

Yevamot 84a and Yevamot 84b, finishing figuring out the status of an androgynos, and then a new chapter, a quick review of who may or may not marry and/or perform yibum.

Yevamot 85a and Yevamot 85b, deciding which financial penalties are levied on the man or the woman in an improper marriage.

Yevamot 86a and Yevamot 86b, how kohanim partake of ma’aser, whether ma’aser is limited to Levi‘m, and why and how Levi’im were punished with loss of ma’aser.

Yevamot 87a and Yevamot 87b, when women can and cannot eat terumah and/or the priestly gifts from sacrifices, the role of living offspring in determining that, and then a new chapter, with what happens when a woman remarries based on word her husband had passed away and he turns out to be alive.

Yevamot 88a and Yevamot 88b, the impact of witnesses on a mistaken marriage.

Yevamot 89a and Yevamot 89b, the kinds of rectifying actions Hazal can and do take when people act incorrectly.

Yevamot 90a and Yevamot 90b, whether and how rabbis and prophets can appropriately tell Jews not to observe the Torah, or even to violate it.

Yevamot 91a and Yevamot 91b, more on the consequences of a woman’s premature remarriage when it turns out her husband was still alive, including a discussion of whether her having done all she could is enough to protect her from those consequences.

Yevamot 92a and Yevamot 92b, the difference between a ruling of a court and a mistake, and their ramifications, and then what happens with mistakes in yibum (a woman thinking she does or does not need yibum).

Yevamot 93a and Yevamot 93b, examples of rabbis who accepted the possibility of legal actions regarding items not yet present in the halachic world, called a davar she-lo ba la-olam.

Yevamot 94a and Yevamot 94b, firming up our answer to whether we believe one witness about the death of a yabam, and then the beginning discussion of where a man marries his wife’s sister based on faulty information.

Yevamot 95a and Yevamot 95b, why an extramarital affair leads to a prohibition to stay with a husband but not the husband having an affair with the wife’s sister.

Yevamot 96a and Yevamot 96b, how Hazal treated a 9 year old for issues of yibum.

Yevamot 97a and Yevamot 97b, the interaction of age and physical signs of never hitting puberty, and then which relationships are a function of marriage as well as the inappropriate sexual act.

Yevamot 98a and Yevamot 98b, the marriages with relatives permitted to converts.

Yevamot 99a and Yevamot 99b, permanent mix ups and how to cope with them.

Yevamot 100a and Yevamot 100b, who we give terumah to in public, more issues of when babies are mixed up, why we free a possible servant, and if a kohen knows he is a kohen but not who is his father.

Yevamot 101a and Yevamot 101b, starting a new chapter, the specifics of the ceremony of halitzah.

Yevamot 102a and Yevamot 102b, defining the halitzah shoe.

Yevamot 103a and Yevamot 103b, various positionings of the man and his foot for halitzah, and the idea of the good of evildoers being unenjoyable for the righteous.

Yevamot 104a and Yevamot 104b, more discussion of which elements are indispensable to halitzah.

Yevamot 105a and Yevamot 105b, the impact of the widow spitting without the rest of the ceremony, when and whether God’s decrees are irrevocable, how young a widow can do halitzah, and proper ways to treat others in the context of Torah study.

Yevamot 106a and Yevamot 106b, ways we can mislead a yabam into performing halitzah, and then the order of the ceremony, with details.

Yevamot 107a and Yevamot 107b, figuring out the parameters of mi’un, where a girl can reject a child marriage, for Beit Shammai and Beit Hillel.

Yevamot 108a and Yevamot 108b, the definition of mi’un and its impact on previous marriages.

Yevamot 109a and Yevamot 109b, the beginning of how to handle problems in yibum and halitzah with minors and/or deaf mutes, as well as ceremonies we try to avoid and ones we try to pursue.

Yevamot 110a and Yevamot 110b, conditions in marriage and whether they are implicitly annulled, and then how marriage/yibum works with deaf mutes and/or child brides.

Yevamot 111a and Yevamot 111b, the level of the rabbinic marriage of a child as opposed to a deaf mute, yibum with minors, and how long a couple goes without relations.

Yevamot 112a and Yevamot 112b, ways a woman can reject or preclude a levirate marriage, then back to how brothers and wives being deaf mutes or not affect the possibilities of yibum and halitzah.

Yevamot 113a and Yevamot 113b, how Hazal decided what elements of marriage to insert in a child marriage as opposed to a deaf-mute marriage, and the nature of the da’at, mental awareness, of people who are heresh/et or shoteh/ah.

Yevamot 114a and Yevamot 114b, when we do or don’t stop minors from violating the Torah, and then when we believe women about the deaths of their husbands.

Yevamot 115a and Yevamot 115b, situations where verifying the death of a man is hard, and what we can and cannot do for verification.

Yevamot 116a and Yevamot 116b, the kinds of worries we bring to news about a man’s death and similar names of men, and the ways Hazal make rules based on specific events.

Yevamot 117a and Yevamot 117b, finishing up Beit Shammai and Beit Hillel on rabbinic ordinances, and then the kinds of women we worry will lie to hurt someone else.

Yevamot 118a and Yevamot 118b, R. Akiva and R. Tarfon on what we have to do to be sure we are in the right.

Yevamot 119a and Yevamot 119b, more interactions of believing one woman or another, as well as how rov, majority, mi’ut, minority, and hazzakah, play into our issues.

Yevamot 120 and Yevamot 120b, figuring out R. Eliezer’s view of a co-wife’s status for testimony about the death of the husband, and then ways to identify a deceased and when we are allowed to be sure someone has passed away.

Yevamot 121a and Yevamot 121b, ways people can be lost, allowing or not allowing us to conclude they have passed away.