Resources and Review Test for Nedarim 74
The גמרא says that the מחלוקת תנאים about whether a יבם can be מפיר the נדרים of his שומרת יבם is dependent on the מחלוקת of יש זיקה או אין זיקה. If you hold יש זיקה, then you can be מפיר the נדרים of a שומרת יבם. At its face value, it sounds clear that the concept of יש זיקה must be a דין דאורייתא as we are talking about being מפיר נדרים which are a דין דאורייתא. However, the קהילות יעקב in יבמות סימן ט"ז אות ב asks that the גמרא in יבמות דף י"ז ע"ב that discusses that discusses the concept of יש זיקה is talking about an איסור קרובות and almost all ראשונים say that the איסור קרובות is an איסור דרבנן. If יש זיקה is only a דרבנן concept, how can it be used to be מפיר נדרים דאורייתא? He answers with an important יסוד: the concept of יש זיקה is really a דין דאורייתא. However, it just means there is a דאורייתא level קנין with some consequences to that. It does not mean that there is full אישות. Therefore, the יבם can be מפיר נדרים since he has a דאורייתא level קנין, but there is no דאורייתא איסור קרובות since there isn’t real אישות.
The גמרא says that even if you hold יש זיקה, there is a still an issue of being מפיר the נדרים of the יבמה in a case where there are two יבמין. The issue is אין ברירה. The ר"ן explains that this is unconnected to the usual מחלוקת about יש ברירה או אין ברירה because in our case the פּסוק says it must be אישה יפירנו and since it isn’t known at the time who her husband is he can’t be מפיר anything for her. He also says that even if both יבמין are מפיר together it still doesn’t work since at the end of the day it isn’t know who her husband really is so it isn’t considered אישה יפירנו. The מנחת שלמה asks that by תרומה there is a requirement to have שיוריה ניכרין which means the non- תרומה part must be clearly identifiable and yet we say ברירה works there, so why by the case of the יבמהdoes it not work? He answers that by תרומה, since it is known כלפּי שמיא what will happen and we can say ברירה, there is no issue. However, the issue by two יבמין is the fact that one of them can do יבום at any time and make the other יבם a non יבם. This is a חסרון in his אישות entirely. The נפקא מינה from this פּשט is if two men are מקדש an אשה at the same time and we don’t know which one was actually first and her husband. In that case, if they both were מפיר for her it would work if you say ברירה since only one of them is actually her husband—we just we don’t know which one. In that case her אישות is fully intact.
The גמרא discusses רבה’s question whether we say מאמר according to בית שמאי does אירוסין or נישואין. The ר"ן says that we are talking about a case where after מאמר was done he was בא עליה. In that case, if מאמר only counts as אירוסין, he won’t be יורש her or מטמא לה since she isn’t fully his husband without נישואין. It is important to know that the גמרא in יבמות דף כ"ט ע"ב says that typically if a יבם is בא on his יבמה even בעל כרחה he is fully קונה her and is 100% her husband. Ironically, if he does מאמר, he makes it worse and has now changed how their marriage process will work. Once מאמר is done (according to ב"ש) the regular יבום process is gone and she is now back to the regular marriage process which requires אירוסין ונישואין in order to become fully married.
New Daf Hashavua newsletter - Shavua Matters
Rabbi Yechiel Grunhaus - Points to Ponder
Daf HaShavua Choveres - compiled by Rabbi Pinchas Englander
Rabbi Ari Keilson - Maarei Mekomos