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Resources for Yevamos daf 35

מראה מקומות

1.      The גמרא says that according to ר"ל (who we pasken like), a חליצה to a pregnant lady is not valid even if she eventually miscarries the baby. The גמרא says that if that הלכה is based on סברא the reason is because איגלאי מילתא למפרע לא אמרינן. The נימוקי יוסף asks that everyone agrees in the rest of ש"ס that we say איגלאי מילתא למפרע so why is there a מהלוקת here? He answers that ר"ל holds that we can’t say איגלאי מילתא למפרע here because it is possible that when the חליצה was given the child was fully healthy and it was only later that something occurred that caused the miscarriage. The משנה למלך in הלכות גירשין פּרק ו׳ הל׳ ג explains that the נימוקי יוסף means that we can’t say איגלאי מילתא למפרע here because it isn’t true—if the child was healthy at the time the חליצה was given then it really is invalid. However, תוספות in ד"ה תגלי disagrees and says that we only say איגלאי מילתא למפרע in a case where we didn’t know what the מציאות was but it was something that could have been known at the time. However, if it was something that couldn’t have been known at the time since it would only occur in the future then we don’t say איגלאי מילתא למפרע. Therefore, by the case of the pregnant יבמה, we don’t say איגלאי מילתא למפרע since whether the child will be viable is only something that could be known in the future. The משנה למלך says a נפקא מינה that is a tremendous חידוש: if someone was מקדש a lady על תנאי and then divorces her before the תנאי is fulfilled (and it is subsequently fulfilled), is the גט valid? According to the נימוקי יוסף it would be valid but according to תוספות it would not be since you can’t say איגלאי מילתא למפרע that the קידושין was valid from the day it was given since we don’t say איגלאי מילתא למפרע about something that required knowledge of future events. The קרן אורה disagrees with this נפקא מינה.

2.      As mentioned above, the ראשונים address why there is a מחלוקת here about whether you say איגלאי מילתא למפרע or not when in the rest of ש"ס there is no such מחלוקת. However, they do not discuss why the issue of ברירה is not relevant here. In other words, if you hold יש ברירה, you should hold that if the child is a נפל then the חליצה was הוברר to have been good, and if you hold אין ברירה then the חליצה shouldn’t be good. Moreover, ר׳ יוחנן himself holds אין ברירה so wouldn’t he say here that we don’t say הוברר הדבר למפרע and the חליצה is not valid? The חשק שלמה answers that this is a proof to תוספות in עירובין דף ל"ז ד"ה רבי יוסי who says that by something that will certainly be known in the future, everyone agrees יש ברירה.

3.      תוספות in ד"ה ונמצאת says that if he was כונס the יבמה after three months had passed because she didn’t look pregnant but it turns out she was pregnant he doesn’t need to bring a קרבן because he was an אונס. There is a fascinating נודע ביהודה inמהוד"ת יו"ד סימן צ"ו who asks that if two witnesses say a woman can remarry because her husband is dead and she remarries and then we find out they are lying, she needs to bring a קרבן and it is not considered an אונס. Furthermore, the גמרא in הוריות says that if an individual followed the פּסק of ב"ד about an איסור כרת and it turned out ב"ד was wrong, he needs to bring a קרבן. The נודע ביהודה asks how can there be a greater אונס than that? The Torah demands we follow ב"ד! If so, how can our case by the pregnant יבמה be called an אונס and the case of the person following ב"ד or שני עדים not be an אונס? Similarly, if a lady is שמש שלא בשעת וסתה and she is רואה דם she is considered an אונס and doesn’t bring a קרבן. Why is that considered an אונס and not following ב"ד? He answers with an important יסוד: the חיוב קרבן is dependent upon making a mistake. When you follow a חזקה that a woman will be הוכר עוברה within three months or not become a נדה שלא בשעת וסתה, no mistake in judgement was made. When you trust lying witnesses you made a mistake. When ב"ד said the wrong פּסק, they made a mistake. Anytime the איסור is as a result of making a mistake, then there is a חיוב קרבן even if it wasn’t your fault.