The E.B. Sit edition, an audio series of the Talmud Bavli, Masechet Yevamot, has been dedicated and sponsored by our dear friend Mr. Isaac Jamal and his wife in honor of his family. May he be blessed with success and goodness in all his endeavors, and may he merit to raise his children in the ways of the Torah. They should give him much nachat, and may he be blessed with health and happiness, favor and kindness in the eyes of Hashem and man, and may blessings be sent to him and his entire family. Amen.
Today’s daf is being studied for the success of Yosef ben Sarah and his family, donated by an anonymous benefactor. May Hashem bless Yosef ben Sarah and his family with wealth, honor, success, health, and all good things. Amen. Today’s daf is also being studied for the elevation of the soul of Hacham Abraham Zafrani ben Latifa. May the spirit of Hashem rest upon him in the Garden of Eden. Amen. Today’s daf is further dedicated for the elevation of the soul of Abraham ben Esther. May the spirit of Hashem rest upon him in the Garden of Eden. Amen.
We begin today’s daf on Daf Tzadi Zayin, starting at the two dots, thirteen lines down. The discussion continues from our previous Mishnayot, focusing on the laws that pertain to a boy who is nine years old and one day, specifically regarding his biah with a yevama. The conclusion of the last Mishna indicated that when we refer to nine years old and one day, it is not strictly limited to that age; it could even apply to a twenty-year-old who has not yet developed sa'arot (pubic hairs) and is still considered a katan (minor).
The Gemara raises a contradiction regarding a twenty-year-old man who has not brought forth two sa'arot. The Gemara states that he must provide proof that he is indeed twenty years old, and if he is a saris (a man unable to father children), he is not subject to the laws of chalitza or yibum. The rationale is that the entire purpose of yibum is to produce children, and since a saris cannot have children, he is exempt from both chalitza and yibum.
Similarly, the same principle applies to a twenty-year-old woman who has not developed sa'arot. She must provide proof of her age, and if she is an aylonit (a woman unable to bear children), she is also exempt from chalitza and yibum. The Gemara questions this distinction, noting that a twenty-year-old is considered a gadol (adult), while the Mishna states that someone without sa'arot at that age is still a katan. The Gemara clarifies that this is only true if the individual has developed signs of being a saris.
Rava states that we can infer from the Mishna that when it says, "and he is a saris", it is understood that this individual has developed the signs of a saris. The Gemara further discusses how long one may be considered a katan without having developed the signs of a saris, concluding that until one reaches the majority of their years—specifically thirty-five years old and one day—they are still considered a katan.
When individuals who are twenty years old and lack sa'arot come before Rava, they seek to clarify their status. If they are thin, Rava advises them to eat more, and if they are healthy, he suggests they lose weight, as weight can affect the development of the signs of a saris. This indicates that the absence of sa'arot could be a temporary condition influenced by their physical state.
As we transition to the next chapter of Masechet Yevamot, the Mishna introduces a new topic regarding a person who has violated a woman through coercion or seduction. The Mishna states that a man is permitted to marry the relatives of a woman he has violated or seduced. Rashi explains that after having coerced or seduced a woman, he is allowed to marry her daughter, sister, or mother. However, if he is married and then coerces a relative of his wife, he is liable under halacha.
The Mishna also states that a person may marry the anusah (one who was coerced) of his father or son. Rabbi Yehuda, however, prohibits a man from marrying the anusah of his father or the mefuta (one who was seduced) of his father. The Gemara discusses various cases and interpretations surrounding these laws, including the implications of marrying a relative of an anusah or mefuta.
Through these discussions, the Gemara emphasizes the importance of understanding the nuances of halacha regarding relationships and the implications of violations. The distinctions between cases, ages, and conditions are critical to determining the proper application of yibum and chalitza, illustrating the complexity and depth of Torah law.
As we conclude this section, we reflect on the intricate balance between the laws governing family relations and the ethical considerations surrounding coercion and consent. The Gemara continues to explore these themes, guiding us through the complexities of human relationships in light of Torah principles.