[8a - 48 lines; 8b - 45 lines]

1)[line 1] NASA MES V'ACHAR KACH NASA CHAI- the dead [brother] had married [his wife] prior to the live [brother] marrying [her sister]

2)[line 6] CHAZYA LEI D'BEINI BEINI- she was fit for him [to marry] in between [his brother's death and his own marriage to her sister]

3)[line 10] LO YATZA B'SHA'AH SHE'HI RE'UYAH L'HAVI BAH KORBAN- [that which he is a Tevul Yom] did not occur at a time when he could have offered his Korban [Asham]

4)[line 13]HEIKEISHA (HEKESH - A Comparison of Two Subjects Mentioned Together in a Verse)

(a)One of the methods employed by Chazal when determining Halachah from the verses of the Torah is Hekesh. A Hekesh entails comparing two subjects that are mentioned together in a verse.

(b)A Hekesh is a powerful way of determining Halachah. When two subjects are compared through a Hekesh, all possible parallels are drawn between them, unless a different Derashah teaches us otherwise ("Ein Hekesh l'Mechetzah"). Additionally, Pirchos (logical differences) that would impede a Kal va'Chomer (see Background to Avodah Zarah 46:22) or a Gezeirah Shavah (see Background to Zevachim 103:30) do not stand in the way of learning one subject from another through a Hekesh ("Ein Meshivin Al ha'Hekesh").

5)[line 15]" - ; [ .]""KI KOL ASHER YA'ASEH MI'KOL HA'TO'EVOS HA'ELEH; V'NICHRESU [HA'NEFASHOS HA'OSOS MI'KEREV AMAM.]"- "For all who carry out any of these abominations; and [the performing souls] will be severed [from amongst their nation.]" (Vayikra 18:29) - This verse appears at the end of the list of forbidden conjugal relationships.

6)[line 21] ?MAI CHAZIS D'AKSHAS L'ACHOS ISHAH?- why is it that [the Tana of the Beraisa cited on 3b chose to] compare [all other Arayos] to Eshes Ach [thus exempting them from Yibum and Chalitzah]? Although the Tana appears to derive this Halachah utilizing a Mah Matzinu (see Background to 6:21), he is in reality utilizing the Hekesh ascribed here to Rebbi Yonah, which is impervious to Pirchos (TOSFOS to 3b DH Mah).

7a)[line 24] HACHA TREI ISUREI- here [in the case of one's brother's wife who is also one's wife's sister] there are two prohibitions

b)[line 25] V'HACHA TREI ISUREI- and here [in the case of one's brother's wife who is also any other Ervah, e.g. one's daughter] there are two prohibitions

8)[line 30] EIN LI ELA HI- "I would only know that [the Ervah herself is exempt from Yibum and Chalitzah from the word 'Aleha']" (This is a quote from the Beraisa cited on 3a.)

9)[line 30] MISHUM TZARASAH- [the above was written in the Beraisa] because of [the derivation that follows exempting] her co-wife; [it was intended only as a lead-in]

10)[line 32] , V'LAKACH U'LEKACHAH, V'YABEM V'YIBMAH- The verse states, "... her brother-in-law should come upon her and take her (u'Lekachah) for a wife, and perform Yibum with her (v'Yibmah)" (Devarim 25:5). It could just as easily have written, "... and take (v'Lakach) for a wife and perform Yibum (v'Yabem)." The extra "Heh" denoting "her" in each word implies that there is another to whom these laws do not apply.

11)[line 34] KANASIV LEI- he adduced support from

12)[line 37] SHE'LO B'MAKOM MITZVAH- in a non-Yibum situation (e.g. the former co-wife of one's daughter)

13)[line 44] ...TZARAH NAMI LO TIBA'I KERA...- Our Gemara at this point assumes that since the co-wife of an Ervah is alluded to by the word "li'Tzror" in the verse that discusses Achos Ishto (see below, entry #17), it is included in the verse that ascribes the punishment of Kares to all Arayos (see above, entry #5).

8b----------------------------------------8b

14)[line 1] ?MAI TAIMA?- how does [this verse] imply [that the co-wife of an Ervah in a non-Yibum situation is permitted?]

15)[line 2] B'MAKOM ALEHA- when "Aleha" applies; i.e., in a Yibum situation (see 3b)

16)[line 5] ?V'LAV KAL VA'CHOMER HU?- (the Gemara answers,) is it not all the more obvious [that an Ervah is forbidden when Yibum does not apply]?

17)[line 9]"[ - ] ."[V'ISHAH EL ACHOSAH LO SIKACH LI'TZROR L'GALOS ERVASAH ALEHA] B'CHAYEHA."- "[Do not marry a woman in addition to her sister, to be her fellow wife, to uncover her nakedness upon her --] as long as she (the first sister) is yet alive." (Vayikra 18:18)

18)[line 14] TREI KERA'EI KESIVEI- there are contradictory implications written [in this verse]

19)[line 15]LI'TZROR- The word "li'Tzror" - "to be her fellow wife" (see above, entry #17), in the context of that which this verse is understood to be referring to a Yibum situation, implies that both an Ervah and her co-wife are forbidden.

20)[line 18] !EIPOCH ANA!- why not switch it around [especially considering that the word "Aleha," which refers to a Yibum situation, is written immediately following the singular terminology of "to uncover her nakedness"]?

21)[line 20] IM KEN, LO YOMAR ALEHA- if that were true, then the verse need not have written the word "Aleha" [since logic dictates that more allowances should be made in a Mitzvah situation than a non-Mitzvah situation]

22)[line 30] ?!MIDI TZAROS KESIVA HACHA?!- is anything regarding co-wives written here!?

23)[line 31] LICHD'REBBI SHIMON- for the derivation of Rebbi Shimon. In a case in which two brothers married to two sisters die childless, the Rabanan rule that the remaining brother(s) must perform Chalitzah with the two Yevamos. This is because Zikah - the relationship binding a Yavam to his Yevamah/os - is similar to Kidushin (betrothal). Were one to perform Yibum with one of these two sisters, he would be, in a sense, married to two sisters, which is forbidden (see above, entry #17). Rebbi Shimon maintains that even Chalitzah is unnecessary. He derives this Halachah from the word "li'Tzror"; if two sisters are co-wives - even in Zikah - then no Zikah exists.

24)[line 34]NASIV- he may marry

25)[line 40] SHE'MEGARSHAH B'GET U'MACHZIRAH- that he may divorce [his Yevamah] with a document of divorce and then remarry her [and the prohibition against marrying one's brother's wife does not return]

26)[line 40] AL KORCHAH- [that if he has relations with her] against her will [then he has fulfilled the Mitzvah of Yibum, and she is his wife in all respects] (see Insights)

27)[line 41]'''' MI'L'ISHAH NAFKA- derives from the word "l'Ishah" - "for a wife" (see above, entry #10) [that he may remarry her following a divorce]

28)[line 42]"... ...""YEVAMAH YAVO ALEHA..."- "... her Yevamah should come upon her..." (Devarim 25:5); see above, entry #10

29)[line 44] "CHAYAVIN BEIS DIN (PAR HE'ELEM DAVAR SHEL TZIBUR - The Bulls Offered by the Supreme Court to Atone for their Mistaken Ruling)

(a)If the Sanhedrin (Supreme Court) issues a ruling in error, permitting a transgression punishable by Kares had it been transgressed intentionally; and those in Eretz Yisrael - either the majority of Klal Yisrael or most of the Shevatim - act upon their ruling, then the Sanhedrin must offer a Par He'elem Davar to atone for the nation. This Korban consists of a bull offered as a Korban Chatas. Rebbi Meir rules that the Sanhedrin must offer a single bull. Rebbi Yehudah maintains that each Shevet (tribe) offers a bull, for a total of twelve bulls. Rebbi Shimon is of the opinion that both are true, and a total of thirteen bulls are offered (Mishnah, Horayos 4b). If the sin committed was one of idolatry, then the Korban differs (see Background to 9:1) (RAMBAM Hilchos Shegagos 12:1).

(b)After their slaughter, the blood of the bulls is sprinkled seven times in the Heichal in the direction of the Paroches. It is then applied to the Keranos (cubic Tefach posts placed upon the corners) of the Mizbe'ach ha'Ketores (the smaller altar located in the Heichal upon which incense is burned daily). The Sheyarei ha'Dam (remainder of the blood) is poured on the western Yesod (base) of the Mizbe'ach, whereas the Emurim (innards and certain fats) are burned on the Mizbe'ach ha'Chitzon (outer Mizbe'ach).

(c)The flesh and remaining parts of the bulls are burned outside of Yerushalayim (Vayikra 4:12-21). The clothing of those who carry the carcass out of the Azarah become Tamei. (According to Rebbi Shimon [Yoma 67b], those involved with burning the Paros are also Metamei Begadim.)

30a)[last line]ZEDONO- the punishment for transgressing it intentionally

b)[last line]SHIGEGASO- the punishment for transgressing it unintentionally

31)[last line]KARES (KARES AND MISAH B'YEDEI SHAMAYIM: Heavenly Punishment of Untimely Death)

See Background to 3:27.

32)[last line]CHATAS

See Background to 7:18.

33)[last line]HA'MASHI'ACH (PAR KOHEN MASHI'ACH - The Bull Offered by the Kohen Gadol to Atone for his Mistaken Ruling)

(a)If a Kohen Gadol issues a ruling in error, permitting a transgression punishable by Kares had it been transgressed intentionally, and he acts upon his ruling, then he must offer a Par Kohen Mashi'ach to atone for his sin. This Korban consists of one bull offered as a Korban Chatas (RAMBAM Hilchos Shegagos 12:1). If the sin committed was one of idolatry, then his Korban is identical to that offered by any individual in such a situation, and consists of a female goat.

(b)After its slaughter, the blood of the bull is sprinkled seven times in the Heichal (Sanctuary) of the Beis ha'Mikdash in the direction of the Paroches (curtain dividing the Heichal from the Kodesh ha'Kodashim). It is then applied to the Keranos (cubic Tefach posts placed upon the corners) of the Mizbe'ach ha'Ketores (the smaller altar located in the Heichal upon which incense is burned daily). The Sheyarei ha'Dam (remainder of the blood) is poured on the western Yesod (base) of the Mizbe'ach, whereas the Emurim (innards and certain fats) are burned on the Mizbe'ach ha'Chitzon (outer Mizbe'ach).

(c)The flesh and remaining parts of the bull are burned outside of Yerushalayim (Vayikra 4:1-12, Bamidbar 15:22-26). The clothing of those who carry the carcass out of the Azarah become Tamei. (According to Rebbi Shimon (Yoma 67b), those involved with burning the Paros are also Metamei Begadim.)

(d)See Background to Horayos 6:11.

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