97b----------------------------------------97b
7)
(a) What is the point of the series of riddles that Chazal now present?
(b) The first riddle is 'He is my paternal father as well as my mother's husband'. Who is speaking to whom here?
(c) On what grounds does Rami bar Chama state that this does not conform with the opinion of Rebbi Yehudah in our Mishnah?
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8)
(a) To which case does each of the following statements refer:
1. 'He is my brother and my son. I am the sister of the child whom I carry on my shoulders'?
2. ... 'Good morning to you my son, I am your sister's daughter'?
3. ... 'The child I am carrying on my shoulders is my son and I am his brother's daughter'?
(b) To whom was this riddle addressed?
(c) Why does the first of these cases pertain to a Yisrael and the others to a Nochri?
(d) And who is saying the following about/to whom ...
1. ... 'I lodge a complaint about my (maternal) brother who is my husband as well as the son of both my husband and the husband of my mother. And I am his wife's daughter, who refuses to give a piece of bread to the orphaned children of his daughter?
2. ... 'You and I are brother and sister; your father and I are brother and sister, and your mother and I are sisters?
(e) How is this last case possible even if all those involved are Yisraelim ?
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9)
(a) On what grounds do the sons of a Nochris who converted together with her, perform neither Yibum nor Chalitzah with each other's wives?
(b) What is the source for this?
(c) What will be the Din if ...
1. ... one of them was conceived before the conversion but born after it, and the other one was both born and conceived after it?
2. ... a Shifchah together with her sons converted in the same circumstances?
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10)
(a) Rav Acha bar Yakov permitted the sons of Yudan, a Shifchah Meshuchreres, to marry each other's wives. What did he retort when Rava informed him that Rav Sheshes forbade it?
(b) Both Rav Sheshes and Rav Acha bar Yakov agree that paternal (but not maternal) brothers are permitted (as we explained in our Mishnah). In the first Lashon, they also agree that maternal brothers are forbidden. Why is that?
(c) Why did Chazal decree by maternal brothers but not by paternal ones?
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11)
(a) What, in fact, is the Machlokes between Rav Sheshes and Rav Acha bar Yakov in the first Lashon?
(b) In the second Lashon, Rav Acha bar Yakov is even more lenient. What does he say?
(c) What is his reason? On which principle is his reason based?
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12)
(a) How does our Mishnah 'ha'Giyores she'Nisgayru Banehah Imah, Lo Choltzin v'Lo Misyabmin' seem to pose a Kashya on the second Lashon of Rav Acha bar Yakov? How do we initially interpret 'Lo Choltzin v'Lo Misyabmin'?
(b) This Kashya is strengthened by the word 'Afilu' ('Afilu Horaso shel Rishon she'Lo bi'Kedushah ... v'ha'Sheni Horaso v'Leidaso bi'Kedushah'). What does 'Afilu imply' in this context?
(c) And what does it imply according to Rav Acha bar Yakov, who permits them in all cases (and who interprets 'Lo Choltzin v'Lo Misyabmin' to mean that Yibum and Chalitzah are not necessary)?
(d) In the second Lashon, we try to prove Rav Acha bar Yakov's opinion from 'Afilu', which implies that even though they were both born bi'Kedushah, they are forbidden. On what grounds do we refute this proof?
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13)
(a) We query Rav Acha bar Yakov once more from the Beraisa which forbids two twin brother converts to perform either Chalitzah or Yibum with each other's wives. Why does the Tana speak specifically about twins?
(b) Why are they not Chayav because of Eishes Ach (even if they are maternal brothers too)?
(c) How would the Din differ if they were ...
1. ... born after their parents' conversion?
2. ... both conceived and born after the conversion?
(d) On what grounds do we refute the inference from the Reisha of the Beraisa 'Ein Chayavin Mishum Eishes Ach', Chiyuva Leika, Ha Isura Ika (a Kashya on Rav Acha)?
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Index to Review Questions and Answers for Maseches Yevamos
