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9

Gitin 57b says that the grandchildren of Sisra taught children in Yerushalayim. Rabbi Tzadok HaCohen in Poked Ikrim - Os 5 - page 36 - line 3 - second columm says that this Gemara, according to the teachings of הרמ"ע is talking about grandchildren that came from the relations Yael had with Sisra. I do not know whether she had a son or daughter nor whether ...


6

The sources are brought in the footnotes here. On the specific question of where it comes from, several Rishonim write that this is a tradition from the Geonim (for example the Meiri on that Gemera). Some have a version of the Gemara that is "פרוס עצרת" - half way, in other words half a month, or 15 days, before Shavuos, which would be the 34th day of the ...


6

In 1724, Rabbi Yaakov Reischer was approached by a woman named Chavah in this predicament: her deceased husband's only remaining brother Yissachar had a deformity on his foot which prevented Chalitza being done. He ruled that Yibbum must be performed, and that R Gershon's prohibition on polygamy does not apply where it would leave one party unable to ever ...


6

To quote Rashi: the nakedness of your father: This [refers to] your father’s wife. [But how do we know this?] Perhaps it is only to be interpreted literally [as an admonition against relations with one’s father, in addition to the general admonition against pederasty]. [The answer is:] It says here, “The nakedness of your father,” and it says further, ...


6

ArtScroll comments on this situation. Consider the case of two twins, conceived before the conversion but born after the conversion. Thus the case in the mishnah in which one is conceived before the conversion and one afterward is one of maternal but not paternal brothers (as if they were fathered by two different men). This is the same as the case of a ...


4

I'm basing this off of some things that I learned from R' Tzvi Berkowitz. I don't recall his sources, so he'll just be my source. The mitzvah of Yibbum is building off of the relationship that existed between the deceased brother and his wife. This is why the yavam can "marry" the yevama even בעל כרחה (against her will) and even שלא מדעת (without ...


4

This is just a hypothetical thing. He is using a legal definition of "first time" to get around the contradiction. I.e. the first time is when the hymen breaks. If the hymen grew back, then the next time, is actually the firs time. The discussion is more interested in the legal definitions of terms, than an actual practical case.


3

The destruction of the temple was in ~70 CE and the Bar Kochba revolt was ~130 CE. Even if Yehudah Ben Beseira straddled the destruction, it would seem to be a stretch to call him a contemporary of Akiva. The Yerushalmi Talmud on the story in Pesachim 3b lists him only as Ben Beseira. Since presumably he was living in Israel at the time, this is more ...


3

The Magen Avraham in siman 156 quotes the seffer Hachasidim siman 426 that says 'this that it is allowed to change the truth for peace, this is only for something which has already passed but not concerning the future'. The case of Chiya is for the future, he lied and told her what she should go now to prepare. The case with Yosef's brothers is in the ...


3

The Gemarah in Yevamot 55b says that all ביאה works even it is done שלא כדרכה. (Tosafot on 20a s.v. יבא say that the reason is that the people having ביאה need to be able to impregnate/be impregnated, not that the act of ביאה needs to be able to impregnate.) The one exception is a שפחה חרופה, as that needs שכבת זרע to be חייב (learned out on Yevamot 55a/b). ...


3

Only a mamzer who is halachically classified as a mamzer "dosn't live" (2 witnesses). Mamzers who are questionably mamzers survive.* Rab Yehudah says in the future those uncertain-mamzers will be kosher Jews that Eliyahu won't have to sort through. (Where as if R. Yehudah had not posseked that way, then Eliyahu would have had to remove the bunches and ...


3

קידושין מ ע"א Kidushin 40:A האיש מקדש את בתו כשהיא נערה: כשהיא נערה אין כשהיא קטנה לא מסייע ליה לרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדל ותאמר בפלוני אני רוצה: [R' Yehuda says in the name of Rav or R' Elazar - a man may not give his daughter in marriage until she will grow and say - I want to marry this man]. ...


3

A talmid of R' Noach Weinberg told me that R' Noach used to often say a pshat in that. The Torah is saying, even if you are going to stoop to homosexuality, but not your father. And the lesson is, just because you have stooped pretty low, don't throw everything away.


2

I'm going to build an idea off of the Netziv on that passuk, so I'll mention his point first. He mentions the idea that yibbum has to do with neshamos like the Ramban says in Vayeishev, but then goes on to say a different pshat. That taking off ones shoe is symbolic of removing the teva of the body and natural order in order to single oneself out for ...


2

Nice question. Tosfos there deal with a similar question that I believe would answer yours, too: מה אחות אשה מיוחדת כו'. וא''ת מה לאחות אשה שכן בידו לרבות כדפריך בפ' הבא על יבמתו (לקמן דף נד. ושם) וי''ל דאהיקש דר' יונה דסוף שמעתין (דף ח.) סמיך According to Tosfos, this Gemara is working in tandem with the hekesh of R' Yona which specifically ...


2

As suggested in one of the comments, the Gemara is describing an exegetical rule, rather than a principle of erring to the side of stringency when in doubt. This understanding is supported by the gemara's alternative answer there: איבעית אימא הכא תרי איסורי והכא תרי איסורי ותרי מתרי ילפינן אבל הכא חדא איסורא ותרי מחדא לא ילפינן If you prefer, however, I ...


2

The Tosfos quoted by Double AA answers (as far as I understand it): The point of אשת איש is not to specify the specific case involved, but rather to say it was from a capital case and emphasize that this Mamzer is a Mamzer according to the requirement that the relationship be a capital one (so don't think that we are being overly strict, we think it takes a ...


2

There is no question that Er was married to Tamar as indicated in Bereshis 38:8, the easiest way to answer this question is to say that Er and Onan had a din of a ben Yisroel, not a ben Noach, even before Matan Torah. Based on this assumption it would be a question of if kiddushin is chal on chayvei la'vim which it is(as opposed to if they were b'nei noach ...


1

A simple answer would be that Rav's wife's cooking wasn't jeopardizing the peace (presumably because Rava was sufficiently amicable)


1

Not to negate the halachic-mechanics answer (which I like), but I think there's psychology at play here as well. At a simpler level, all rights in Judaism are tied to obligations, and it's just not fair to leave people hanging. Here's this widow, trying to figure out what to do with her life now. It's either going to be "the brother will step up and do the ...


1

Note that in Kesuvos 104 we see that a widow can sell her husband's property to cover the kesuvah. The laws of inheritance are such that the land would have gone to Elimelech's brother and down through the line. Since there were no brothers left, Rus was not subject to yibum (see the Rambam on this) and could have married anyone that she wanted (or who would ...



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