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CHARTS FOR LEARNING THE DAILY DAF
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Yevamos Chart #20
Yevamos Daf 68b-69a
THE SOURCE THAT RELATIONS WITH CERTAIN TYPES OF MEN
WILL INVALIDATE A WOMAN FROM EATING TERUMAH(1)
A BAS KOHEN
A BAS LEVI AND
|| A BAS KOHEN WITH
|"v'Chol Zar Lo
||WITH A MAN WHO IS
ASUR TO HER "B'LAV"
|"Ki Siheyeh l'Ish
|| WITH A "NOCHRI"
|"Ki Siheyeh Almanah
|| WITH A "CHALAL"(7)
||"v'lo Yechalel Zar'o"
|"v'Lo Yechalel Zar'o"
|| WITH A MAN WHO IS
ASUR TO HER "B'KARES"
|"Ko Siheyeh Almanah
u'Gerushah"(8) (Vayikra 22:13)
(1) This chart shows the source in the Torah for invalidating these women
from eating *Terumah*. From the Gemara it is clear that any woman who is
Pesulah from Terumah is also Pesulah from *marrying a Kohen*. This is derived
from a Kal v'Chomer (from Gerushah, who is prohibited to a Kohen even though
she is permitted to eat Terumah). Punishments are also issued on the basis of
this Kal v'Chomer, since it is only a "Giluy Milsa" as the Gemara explains
(and thus it is not considered "Onshin Min ha'Din"). In some of the cases,
the woman is also invalidated because of the Isur of "Ishah Zonah... Lo
Yikachu" (Vayikra 21:7) as the Rishonim point out; see Insights.
(2) Even if this woman was permitted to eat Terumah because she had a son
from a Kohen prior to having relations with this man, she nevertheless
becomes Pesulah from Terumah.
(3) This refers to when she was married with Nesu'in to a Yisrael and is
still married to him. She is also prohibited from eating Terumah after she
was widowed or divorced from the Yisrael if she has children from him.
(4) It says in this verse, "v'Shavah El Beis Aviha," from which it may be
implied that *before* she has returned to her father's house (i.e. while she
is still married to the Yisrael), she is prohibited from eating Terumah.
Afterwards the verse states, "v'Chol Zar Lo Yochal Bo," which teaches that
she is prohibited with a *Lav* from eating Terumah while she is married to
(5) The word "Siheyeh" implies that there is "Havayah" (binding Kidushin)
between her and the man (see footnote #8 with regard to whether included in
this verse are men to whom she is prohibited with an Isur Kares, even though
Kidushin cannot be effected with them).
(6) According to Rebbi Akiva, who holds that Kidushin does not take effect
with Isurei Lav (like Isurei Kares), we learn from the verse "Ki Siheyeh
l'Ish Zar" that *all* of the above-listed types of men (those who are Asur
with Isurei Lav, Kares, and an Eved and Nochri) invalidate a woman from
eating Terumah. The verse "Almanah u'Gerushah" is used to teach something
else, as the Gemara explains (69a).
(7) That is, she is invalidated from eating Terumah if she marries a Chalal,
even though she is permitted to marry him. The Gemara concludes that the
source for this Pesul is the verse, "v'Lo Yechalel Zar'o," in which "Zar'o"
(the child who is a Chalal) is compared to "him" (that is, the Kohen Gadol
who had relations with an Almanah, making her a Chalalah and invalidating her
from eating Terumah). This teaches that just as the father made his wife
Pesulah from Terumah by having relations with her, so, too, the son who is a
Chalal makes a woman Pesulah from eating Terumah by having relations with
(8) This is according to Rashi's conclusion; this verse teaches that any man
with whom Kidushin cannot be effected will invalidate a woman from eating
Terumah. According to Tosfos, however, the source that a man who is Asur
b'Isur Kares invalidates a woman from Terumah is from the verse "Ki Siheyeh
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