35b----------------------------------------35b
5)
(a) Our Mishnah discusses a case where, after the Yavam performs Chalitzah, the Yevamah is found to be pregnant, and subsequently gives birth. What does the Tana say (with regard to the Yavam and the Yevamah marrying each other's relatives and her status as regards marrying a Kohen, should she give birth to ...
1. ... a healthy baby?
2. ... a still-born baby?
(b) And what will be the Din (with regard to sending her away and the obligation to bring a Korban), in the same case if, instead of Chalitzah, he performs Yibum with her and she then gives birth ...
1. ... to a healthy baby?
2. ... to a still-born baby?
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6)
(a) Rebbi Yochanan exempts a pregnant Yevamah, with whom one of the brothers performed Chalitzah, and who subsequently loses her baby, from having to perform Chalitzah with the remaining brothers. What does Resh Lakish say?
(b) Does the same apply to a Yevamah with whom the Yavam performed Yibum under similar circumstances?
(c) What is the logical basis of their Machlokes?
(d) How do Rebbi Yochanan and Resh Lakish also learn their respective opinions from the Pasuk "u'Vein Ein Lo"?
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7)
(a) How does Resh Lakish explain our Mishnah, which states that if, after the Chalitzah, the Yevamah gave birth to a still-born baby, both the Yavam and the Yevamah are forbidden to marry each other's relatives and the Yevamah is Pasul from marrying a Kohen? Seeing as the Chalitzah is not valid in his opinion, why is she Pasul from marrying a Kohen?
(b) Alternatively, it is Resh Lakish, who asks why, according to Rebbi Yochanan, the Tana says 'Paslah min ha'Kehunah' (le'Chumra, and not 'Einah Tzerichah Chalitzah min ha'Achim', l'Kula), seeing as, in the latter's opinion, the Chalitzah is valid. How does Rebbi Yochanan deal this Kashya?
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8)
(a) How does Resh Lakish, for his part, explain the Mishnah which says that if the Yavam performed Yibum with the Yevamah and the baby turned out to be a still-born child, he may retain her, seeing as the original Bi'ah, according to him, is not valid?
(b) What does 'd'Lo Sagi b'Lav Hachi' mean?
(c) Alternatively, it is Resh Lakish who asks why, according to Rebbi Yochanan, the Tana says 'Yekayem' and not 'Ratzah Yotzi, Ratzah Yekayem'. How does Rebbi Yochanan explain this?
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9)
(a) The Beraisa forbids the Tzarah of a Yevamah who performs Yibum and then discovers that she is pregnant, to marry l'Shuk, 'in case the baby turns out to be one that lives'; an obvious mistake, because, if anything, the baby living is a reason to permit her to marry (and not to forbid it). How do we initially emend the Beraisa?
(b) How does this turn the Beraisa into a Kashya on Rebbi Yochanan?
(c) How do we then try to emend the wording of the Machlokes between Rebbi Yochanan and Resh Lakish by differentiating between Yibum and Chalitzah?
(d) On what grounds does Rava reject this emendation?
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10)
(a) How does Rava finally emend the Beraisa? What aspect does he add that explains why the Tzarah cannot get married immediately?
(b) Why will even Rebbi Yochanan agree with this, even though he holds the Bi'ah of a Me'uberes is valid?
(c) How do we know that Rava's explanation is Halachah?
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Index to Review Questions and Answers for Maseches Yevamos
