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Yevamos 32a

תנא הא תנא ברישא והך חזיא להיתירא ושריא והדר חזיא לאיסורא ואיידי דחביבה ליה אקדמה ומשנה לא זזה ממקומה

The Gemara says that the Tana taught first this Mishna (two brothers married to two sisters, the first brother dead, ad afterwards the wife of the second dead, the din is that the second brother, because widow of his brother was prohibited, as eshet achiv shelo bimkom mitzvah one hour, she remains prohibited forever). At this moment, the Tana was looking the case of the previous Mishna (that was not existing) as permitted. Namely, when there are two brothers married to two sisters and a third brother married to a woman not related to the the two sisters, The first brother, married to one of the sisters, dead, at this time the widow-sister was permitted for Ybum to the third brother, married to an unrelated woman. If now the second sister, married to the second brother dead, this brother can make ybum to the sister of his deceased wife. Because this widow wasn't completely excluded from ybum. Later, the Tana changed opinion. He understood that because this widow was excluded for him at the beginning of her widowhood, there is no more possibility of ybum for him.

That is the content, hard to explain shortly, but my question is about vocabulary:

חזיא להיתירא‏

חזיא לאיסורא ‏

This is the first time I see those expressions. Generally we see סבר or נקט

In the next daf there is a second occurrence of this expression (Yevamos 33b).

וחזיא לבר קפרא לזר שאכל מליקה ואיידי דדמיא לה ערבה

Someone knows other places in Bavli wherein חזיא is employed for an halachot view?

  • 1
    Not identical (San. 100a) but I think your example is essentially the same meaning (“-חזיא ל” he saw [it fitting/reasonable] to permit...). – Oliver Mar 7 at 14:58

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