Resources for Yevamos daf 19
מראה מקומות
1. The גמרא discusses whether ר׳ שמעון holds זיקה counts as a full marriage (זיקה ככנוסה) or not. The גמרא quotes a ברייתא to try to prove thatזיקה isn’t ככנוסה which רבא understood as follows: brothers are married to a pair of sisters and a mother and daughter, and a mother and granddaughter from her son and one from her daughter. Then the brothers die and their wives fall to יבום. In that case ר׳ שמעון holds they are all פּטורות מן היבום. The גמרא proves from this that ifזיקה was ככנוסה then we should say whoever fell first to יבום should be considered married to the יבם in which case there is no אחות זקוקתו and he should have been able to doיבום to her. רש"י says that רבא understood the ברייתא to be discussing a case where two brothers were married to four women each, where each brother was married to one of the two sisters and one was married to a woman while the other married to her daughter, etc. The תוספות ישנים asks on רש"י that this is impossible. The גמרא was going on the assumption that even ר׳ שמעון doesn’t hold זיקה ככנוסה by two יבםs since there isn’t really a full attachment to either יבם. So how can you ask on the notion of זיקה ככנוסה from a case where there are four יבמות the יבם can marry? If we don’t say זיקה ככנוסה by two יבםs, then we shouldn’t say it by two יבמות either!? The first מהרש"א on our דף asks this question and the חידושי ר׳ נחום in אות של"ט helps us understand the answer of the מהרש"א as follows: the ספר החינוך explains in מצוה ר"וthat זיקה means that theיבם has רשות over the יבמה to marry her even against her will. That would still be true by two יבמות even though he can’t actually marry both. However, by two יבםs, he does not have complete control since the other יבם can jump and do יבום himself. Consequently, we wouldn’t say יש זיקה in that case.
2. The גמרא answers the proof mentioned above by saying that ר׳ שמעון holds אפשר לצמצם and the ברייתא is discussing a case where both women fell at the exact same second in which case no woman could have been considered to have been first. Consequently, they would both be אחות זקוקתו. The reason they are both פּטור מן התורה is because of a דרשה of לצרור which ר׳ שמעון learns to be referring to אחות זקוקתו. The קובץ הערות in סימן כ"ה אות א asks why ר׳ שמעון needs a פּסוק for this? There is a rule in ש"ס—if something doesn’t work when done one after the other, then it doesn’t work at the same time either. For example, the גמרא in קידושין on דף נ ע"ב says if someone is מקדש two sisters at the same time, he is married to neither since “כל שאינו בזה אחר זה אפילו בבת אחת אינו”. So why should ר׳ שמעון need a special פּסוק here? After all, ר׳ שמעון holds (at least at this point in the גמרא) that זיקה ככנוסה מדאורייתא, so falling at the same time is like trying to marry two sisters at the same time which of course doesn’t work!? He answers with a תסופות in בכורות דף ט׳ ד"ה אמר רב אשי who says that the rule that כל שאינו בזה אחר זה אפילו בבת אחת אינו only applies by something you are actively doing at the same time. However, something that happens on it’s own does not have that limitation. Therefore, since זיקה is something that the תורה imposes on a person and happens on it’s own, if both sisters fell at the same time he would still be זקוקה to both if we didn’t have a פּסוק telling us otherwise.
3. The גמרא brings a מחלוקת רבי וחכמים whether מאמר (which is regular קידושיןdone to a יבמה) can be done against the will of a יבמה or not. There is a basic question here asked by many אחרונים: how in the world can you do קידושין to a woman with כסף when she doesn’t accept the money? It’s one thing to say by מאמר that you don’t need her to be מקנה herself. It is quite another to say you can throw money at a woman which she still doesn’t own because she never accepted it and call her מקודשת! Where was the מעשה קנין? The ברכת שמואל in סימן כ"ה אות ב asks this question and answers that we are talking about a case where the woman wants the money but not for marriage, and the יבם supplies the דעת for marriage.
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