Yevamot 87 - June 2, 3 Sivan

Study Guide Yevamot 87

Presentation in PDF format

This week’s learning is sponsored by Shira Daniel in loving memory of her father, Shlomo Yosef ben Chaim Shmuel.

Today’s daf is sponsored by the Hadran Zoom family in honor of Shira Futornik. “Shira! All your self-assumed aunts (and a few uncles) are inspired by your daily commitment to learning the Daf and are a bit farklempt watching you sit daily with your dad to do so. You are realizing a dream that so many of us waited years to achieve. In Masekhet Brakhot, R. Michelle taught us the story of R. Elazar Ben Azarya, at a young age already knew as much as a 70-year-old (הרי אני כבן 70 שנה), but he was always open to learning more. Our wish is that you enjoy the learning you achieve in your youth, and continue to always find a fresh perspective in your learning. Happy (belated) 18th birthday from your Hadran Zoom Family.”

By what rights can a woman married to a kohen and then subsequently married someone else,  go back to eating truma at her husband's house after her second husband's death (and any sons she had with him), upon condition that she has a child left from the marriage with a kohen? These laws are derived from the laws of a bat kohen who can return to her father's house to eat truma. A bat kohen cannot go back to eating the breast and thigh if the sacrifice upon her return. Five different drashot are brought that teach this halacha. However, a woman who returns to her husband's house can eat the breast and thigh. Although there is a debate regarding this point as if the basic law is derived from the bat kohen, how can the law be more inclusive? A bat kohen who is pregnant with a non-kohen or one waiting for yibum cannot return to her father's house to eat truma. These laws are derived from verses. Why isn't the law of a pregnant woman obvious from a kal vachomer learned out from laws of yibum? The kal vachomer is rejected and that explains why the verse was needed. Why is there a verse to teach that a bat kohen can't go back if she has children and another one if she is pregnant? The Gemara suggests many possible kal vachomers that could have been made to teach certain laws by truma or yibum and then shows why a verse was needed as the law is not as one could have concluded from the kal vachomer. If a man goes abroad and the witnesses come and say he died, and she marries someone else and has children. What is the law? On what does it depend? What are the different opinions?