Resources for Yevamos daf 107

1.     The גמרא says that according to עולא a קטנה can do מיאון to the יבם and be עוקר the זיקה. The ריטב"א explains that we understand the girl to be saying that she didn’t want to be married to my original husband if it meant having to be married to the יבם. This is עוקר the original נישואין. The רשב"א asks that this seems to be a סתירה to a גמרא on דף דף ק"ח ע"ב which says that if a קטנה was married to someone who was a שנייה (ערוה דרבנן) to ראובן and her husband dies and she then marries ראובן’s brother and then ראובן’s brother dies and she falls to ראובן for יבום, she can’t do מיאון at that time to the original husband who was a שנייה since אין מיאון אחר מיתה אפילו לדבר מצוה.  The רשב"א asks why according to עולא would the מיאון not be valid? He answers in the name of יש מפרשים that even according to עולא, מיאון after death can only work if there is a יבם to do מיאון to. However, if when the husband died she was מותרת לשוק then how would you explain the מיאון after the husband is dead? She was happily married her whole life and there is no יבם to be ממאן to either! The חזון אי"ש in אבן העזר סימן קי"א brings from the ‌לחם משנה that theרמב"ם  also holds that a קטנה can’t do מיאון after her husband died if there is no נפילה ליבום. However, the חזון אי"ש himself seems to disagree with this and hold like the נימוקי יוסף who says that מיאון works even if there is no נפילה ליבום. His proof is that the גמרא on דף י"ג had asked why a קטנה who is an ערוה to the יבם can’t just do מיאון to allow the צרה to do יבום? The חזון אי"ש asks that according to the רמב"ם  and רשב"א the answer should be obvious: for the קטנה who is an ערוה there is no נפילה ליבום since an עורה doesn’t fall to יבום so of course she can’t do מיאון now! It must be that you can do מיאון even when there is no נפילה ליבום. As to the question from דף ק"ח of why מיאון cant be done to the שנייה, one could answer like the רי"ף‘s answer (brought by the רשב"א) that the issue there is that when the husband died she looked like a שנייה so it looks bad (which is essentially what our גמרא and the גמרא on  דף י"ג said).

2.     There is an important מחלוקת amongst the אחרונים as to how מיאון works למפרע. The קהילות יעקב in סימן י"ח says that we know that if two sisters fall to יבום one after the other, the יבם can’t do יבום to either one since they are אחות זקוקתו to each other. Even if a יבם does חליצה to the first sister the second sister remains אסורה forever because כל יבמה שאין אני קורא בה בשעת נפילה יבמה יבא עליה הרי היא שאשת אח שיש לה בנים. He points out that חליצה to the first sister is עוקר the זיקה retroactively and yet the second sister is still אסורה ליבם since in practice she was not able to do יבום at the time of the נפילה. If so, why does the גמרא on דף ק"ט say in a similar case to the above (in that case it is two sisters married to two brothers where one sister is a child and the brother married to the older sister dies) that if the child did מיאון then her sister could do יבום to the child’s husband even though at the time of נפילה she couldn’t do יבום in practice (due to אחות אשה). He answers that מיאון doesn’t work by being עוקר the קידושין למפרע. Rather, the קידושין was created as a קידושין על תנאי where she is only מקודשת on condition the child isn’t ממאן. Therefore, if she is ממאן it’s a גילוי מילתא that they were never married. The מלא הרועים on דף י"ב disagrees with this concept and says that מיאון is not like the case of an אילונית where when you find out she is an אילונית it’s just a גילוי מילתא that there was never a marriage. Rather, she is אסורה מדינא until she does מיאון and then it is עוקר the marriage למפרע.

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