Resources for Yevamos daf 108
1. The משנה says that a girl needs to do מיאון if her mother or brother married her off. The משנה isn’t clear who is supposed to be מקבל the קידושין. רש"י in גיטין דף ס"ה ד"ה וכנגדן says that either the girl herself or the mother or the brother can receive the קידושין for her. Theרמב"ם in הלכות אישות פּרק ד׳ הל׳ ז only mentions the girl being מקבל קידושין for herself and doesn’t say anything about the mother or brother getting it for her. The ריטב"א in ד"ה ר׳ חנינא says that it depends on the age of the child. The ריטב"א is coming from the גמרא in גיטין on דף ס"ה that says according to the רי"ף ‘s גירסא (not ours) that in order for a girl to be considered married where she is required to receive מיאון she must have reached עונת הפּעוטות which is somewhere between 6-11, whereas our גמרא in יבמות sounds like she just needs to know what קידושין is and to be able to watch it. The ריטב"א explains that it depends on who is מקבל the קידושין. If the girl receives it herself then she must be at least six, but if her mother receives it for her then she just needs to know what קידושין is. רב יפהן there suggests that it seems that the ריטב"א holds that if she is the one doing the קידושין then she is the one supplying the דעת קנין but if her mother gets it then the child is just going along with it but the mother is the one who has the דעת קנין. There is an interesting בית מאיר at the beginning of סימן קנ"ה who says that it depends on the girl’s situation. If the girl’s father died, then it is the mother or brother who receives the קידושין as חז"ל were מתקן כעין דאוירייתא so a relative needs to receive the קידושין just like when her father is alive he receives the קידושין. However, if she is a יתומה בחיי אביה then she can receive the קידושין herself. (יתומה בחיי אביה means that her father is alive but was already מקבל קידושין for her and then she got divorced. At that point het can’t be מקבל קידושין for her anymore). The reason is that since a יתומה בחיי אביה is מדאורייתא completely in her own רשות, when חז"ל were מתקן the קידושין for her they also did it כעין דאוירייתא and said she should do it herself.
2. The גמרא says that according to ר׳ יהושע the husband of the little girl isזוכה במעשה ידיה ובהפרת נדריה. The ערוך לנר brings רבי עקיבא איגר who is מסופּק about the following: what happens if the girl later does מיאון to her husband? We know that מיאון is עוקר the נישואין למפרע. If so, once she does מיאון it should come out that she was never married to this husband in which case his הפרה should retroactively not valid. If so, practically speaking, even if the husband is מפיר her נדרים perhaps she still couldn’t violate the נדר since she might do מיאון years later in which case the הפרה will have been made void! The ערוך לנר says it seems to him that it depends why a husband has the ability to be מפיר his wife’s נדרים. If the reason is “כל הנודר על דעת עלה נודרת” then one could argue that here as well the נדר was made assuming the man who is now her husband agrees (even if later it turns out she wasn’t her official husband). However, if you understand like the ר"ן in דף ע"ג ע"ב נדרים that it’s just a גזרת הכתוב that a husband can be מפיר his wife’s נדרים (and כל הנודר על דעת עלה נודרת is just an explanation for that גזרת הכתוב) then if it turns out it wasn’t her husband then his הפרה is void. In חידושי רבינו חיים הלוי על הרמב"ם in הלכות אישות פּרק ב הל׳ ט he says that even if she does מיאון, the נדרים he was מפיר are still voided. The reason is that there is a concept called “למפרע מכאן להבא”. That means that even though the קידושין is נעקרת למפרע, we only treat it that way from now on. Therefore, the הפרה done in the past is valid but there is still no איסור קרובים going forward.
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