Chazara of Yevamos First Perek (Part 1)
יבמות פּרק א
Daf 2
· There are 15 women who פּטור their צרות and צרות צרותיהן from חליצה ויבום. If any of them got divorced or did מיאון before the death of the husband or were found to be an אילונית then they don’t פּטור their צרה. (If they could have but didn’t do מיאון their צרה must do חליצה.)
· The 15 women are: 1)Daughter, 2)granddaughter from son, 3)granddaughter from daughter, 4)daughter of wife, or 5)wife’s granddaughter from son or 6) wife’s granddaughter from daughter, 7)mother in law, 8)mother in law’s mother or 9)father in laws mother, 10)sister, 11)aunt, 12)wife’s sister, 13)brother born after death of יבם, 14)brothers wife from mother, 15)daughter in law.
Daf 3
· Daughter (which means from his אונסה) is put first since it is learned from a דרשה so it was חביב to the תנא.
· The דרשה for בתו is from a גזרה שוה of הנה הנה and the punishment comes from a גזרה שוה of זמה זמה.
· The reason it doesn’t say אוסרות is because if it said אוסרות it would sound like they אסור them even שלא במקום מצוה so it says פּוטרות.
· It says יבום and חליצה to teach you that if you don’t do יבום, then there is no חליצה as כל שאינו עולה ליבום אינו עולה לחליצה.
· It says חליצה first like אבא שאול that חליצה is better than doing יבום.
· The number 15 mentioned at the beginning and end of the משנה is possibly coming to exclude צרת סוטה and צרת אילונית which רב and רב אסי hold is אסור respectively. According to them, the משנה is excluding צרת ממאנת and צרת מחזיר גרושתו. If they don’t hold of each other then one can be used to be ממעט the other one. According to them צרת סוטה וצרת אילונית are not mentioned in the משנה since they can’t have a צרת צרה since they are אסור on all the brothers.
· We know an ערוה can’t do יבום because of a גזירה שוה of עליה to אחות אשה, and her צרה as well as it says in the same פּסוק the word לצרור. All עריות are learned from אחות אשה. We learn כרת from another פּסוק.
· It’s משמע that if not for the פּסוק we would have thought that יבום is דוחה the ל"ת שיש בו כרת. The גמרא wonders is that true and who even says עשה דוחה ל"ת?
Daf 4
· The גמרא learns it from the סמיכות of לא תלבש שעטנז to גדילים תעשה לך. And even ר׳ יהודה who isn’t דורש סמוכין in the rest of the Torah (like by the punishment of a witch which he learns from אוב instead of סמיכות) he agrees that in משנה תורה that we say it. One example is לא יגלה כנף אביו which he learns from its סמיכות to אנוסה that it refers to אנוסת אביו. The חכמים disagree since it’s not exactly סמוך as there are some words in between of אשת אביו. Rather they say it is talking about your father’s שומרת יבם that fell to him and to give it another לאו besides אשת אחי אביו.
· The reason ר׳ יהודה is דורש סמוכין is either because it is מוכרח from it’s placement or מופנה as in there is an extra word. In the case of כנף אביו the words are extra, and the placement is compelling since if it just wanted to add another לאו it should have written it by עריות.
· By ציצית the placement is also compelling since ציצית should be written by the פּרשה of ציצית. It is also has extra words. The פּסוק says לא תלבש שעטנז צמר ופּשתים יחדו and ובגד כלאים לא יעלה עליך. The גמרא tries to work out which words are extra. We need both פּסוקים since one tells us that even העלאה is אסור and one tells us that you must get הנאה from it. The גמרא says that צמר ופּשתים is extra according to תנא דבי ר׳ ישמעאל since he holds בגד means צמר ופּשתים. Therefore, it is teaching you that you can put צמר on ציצית של פּישתים and vice versa. We can’t learn it from על כנפי בגדיהם ציצית that it must be דוחה since it may mean צמר goes with צמר.
Daf 5
· The גמרא is satisfied that it has a לימוד according to תנא דבי ר׳ ישמעאל. According to the חכמים who say בגד doesn’t mean צמר ופּשתים, we try to learn from ראשו by מצורע that cutting all the hair is דוחה the of לאו of לא תקיפו but reject that because that’s different because its אינו שוה בכל (women don’t have it). Then we try from זקנו that מצורע is דוחה even by כהן מצורע but reject that because כהנים are different because they have more מצוות and I would have thought it can’t be דוחה לאו שאינו שוה בכל. Then we try from נזיר מצורע that מצורע is דוחה his נזירות but say נזיר is אפשר בשאלה which is why its not a question why its דוחה a ל"ת ועשה.
· Rather, we learn from שעטנז. גדילים isn’t extra because we need that for the ציצית to make them into one גדיל of 8 strings. We need יחדו to say that for כלאים you have to sow it in twice and we needשעטנז to tell you it must be שוע טוי ונוז. Rather we learn but its still extra since it should have said שוע טוי ונוז instead ofשעטנז . (תוספות explanation).
· Then the גמרא asks where do we ever see עשה דוחה ל"ת שיש בי כרת that we need עליה to stop us from doing? We can’t learn from פּסח, תמיד or ברית since those were all לפני הדיבור, plus ברית has 13 בריתות and the others are צורך גבוה.
· Rather we learn from כיבוד אב ואם where there is a special פּסוק that says that is they tell you to be מחלל שבת you shouldn’t listen to them so you see if not for the פּסוק you should. The גמרא is דוחה that it may only be talking about a לאו of שבת with no כרת such as מחמר.
Daf 6
· The גמרא says if so we should learn from here that ל"ת is never דוחה a לאו? We answer that the פּסוק by כיבוד אב ואם is talking about לאו שיש בו כרת but we still cant learn from it to other places since it is a הכשר מצוה which רש"י learns means it must be done as opposed to יבום where you can do חליצה. תוספות learns it means we are talking about מחמר but we don’t learn from there to all regular ל"תs since it’s just a הכשר מצוה which means being מחמר isn’t the כיבוד itself.
· Then we try to learn from את שבתותי תשמורו ומקדשי תיראו in the same way we tried כיבוד אב ואם with the same דיחוים. Then we need both and answer it is to teach you that you must fear Hashem and not the מקדש itself. אגב, the גמרא mentions that fear of the מקדש means don’t go in with your money purse, cane, shoes, dirt, and don’t use it as a shortcut or spit there even if the מקדש is no longer there.
· Then we try to learn from הבערה where it says לא תבערו אש בכל מושבותיכם. We learn that מושבות means ב"ד that they can’t kill anyone on Shabbos. Whether the הבערה here is like ר׳ יוסי לחלק or ר׳ נתן ללאו you are being מבשל the lead so you see normally עשה דוחה ל"ת שיש בו כרת. We answer that it has nothing to do with that but is rather based on a קל וחומר.
Daf 7
· The גמרא discusses how to read the ברייתא whether it’s from ל"ת שיש בו כרת or קל וחומר.
· The גמרא then tries a different approach. Perhaps we needed עליה to let us know that אשת אח is not a דבר שיצא מן הכלל ויצא מן הכלל ללמד. The גמרא rejects this since it is being יוצא not because it is the same (which is what דבר שיצא מן הכלל refers to) but because it is different, which makes it a דבר שיצא לידון בדבר החדש which means it won’t be a לימוד to anywhere else. Similar to אשם מצורע who needed a special לימוד to tell you it needs מתן דמים ואימורים לגבי מזבח since you might have thought it doesn’t need it since it was יוצא מן הפּרשה by having a new דין of בהונות.
· The גמרא then attempts to learn from a מה מצינו from אשת אח. Even though אשת אח is one איסור and all other עריות are two (e.g. אחות אשה plus אשת אח), still we might have said הואיל ואישתרי אישתרי meaning since אשת אח goes away so do אחות אשה.
· The גמרא pauses to ask how we know there is such a concept as הואיל ואישתרי אישתרי. We see it from a מצורע who is a טבול יום fromקרי on ערב פּסח and we say he can still stick his thumbs into the עזרה even though ביאה במקצת שמה ביאה. The reason is since its allowed for צרעת even though he is מחוסר כיפּורים so we allow it even though he is a טבול יום.
Daf 8
· The גמרא rejects this because הואיל ואישתרי אישתרי would only make sense if the אשת אח happened first. And not just happened first, but the brother would have had to die first, then the יבם would marry the אחות אשה in which case you had a time which is ראוי for יבום that we could apply הואיל ואישתרי אישתרי. The גמרא says back that עליה is necessary for that case.
· Another possibility is that we need עליה to tell us that we shouldn’t learn from אשת אחwith a היקש to all עריות. The גמרא then asks that in that case עליה won’t even help! In other words, עליה just tells you that אחות אשה can’t do יבום. But אשת אח can. So how would I know which one to be מקישall otherעריות to? The גמרא answers we are always מקיש לחומרא, and אחות אשה is two איסורים like all other עריות and אשת אח is one.
· רבא suggests that we only need עליה to tell you the צרה is אסורה but the ערוה itself is פּשוט since אין עשה דוחה ל"ת שיש בו כרת.Any ברייתות that sound to the contrary are talking about the צרות and not the עריות.
· The גמרא asks that if the ערוה doesn’t need a פּסוק then the צרה shouldn’t either since it says לצרור. Rather, עליה is actually a קולא to teach you that a צרה is מותר if its שלא במקום מצוה.
· The גמרא digresses into רבי’s דרשה of ולקחה and ויבמה. רבי uses it to forbid צרות במקום מצוה and to allow צרות שלא במקום מצוה. What does רבי do with לצרור? He uses it like ר׳ שמעון who says אחות זקוקתו doesn’t even need חליצה since they are צרות to each other. The חכמים use the פּסוק to say the יבם can divorce and remarry the יבמה as well as be קונה her בעל כרחה.
· What does רבי do with עליה? He uses it to make a גזרה שוה that for the ציבור to be חייב a פּר העלם דבר של ציבור there needs to be a חיוב כרת.
Daf 9
· In bringing this דרשה the גמרא mentions that for any חיוב כרת, an individual brings a כשבה או שעירה, a נשיא brings a שעיר, and the כהן משוח וב"ד brings a פּר. By ע"ז, all of the above brings a שעירה except the ציבור that brings a פּר לעולה and a שעיר לחטאת. The גמרא brings דרשות to prove this all.
· The חכמים learn this all from תורה אחת יהיה לכם. רבי uses that דרשה to learn that there is no difference between the קרבן of a person that did ע"ז בשוגג vs a city, even though there is a חילוק by an עיר הנדחת in how they are punished.