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The Torah does not discuss the status (permitted or forbidden) of a person who was born from a forbidden relationship.
The three generations of a Ger Mitzri are counted from the Ger himself, not from the children. (1)
If a child is born from the union of a Mitzri and a Bas Yisrael, the child is given the status of the Pesul.
A child born from the union of a Mamzer and a Bas Yisrael is a Mamzer.
A child born from the union of a Mitzri Sheni with a Mitzris Rishonah is given the status of a Mitzri Shlishi. (2)
The child of a union between a Mamzer and a maidservant is regarded as a servant.
If one separates a pregnant animal for a Chatas, he may bring either the mother or the offspring for his Korban. (3)
One who separates an animal for a Korban and separates another animal as insurance may bring either one for his Korban.
If a Chatas gives birth, the offspring is put to death.
If a woman converts while pregnant, her child does not need to immerse in the Mikvah.
An unwanted Chatzitzah on most of the body invalidates an immersion. (4)
If the mother of a child is from the Seven Nations but not the father, we are not commanded to kill the child, and we may take him for a servant. (5)
A son who is born from a union between an Amoni and a Mitzris is given the status of the Amoni, and a daughter is given the status of the Mitzris.
Mamzerim and Nesinim are forbidden for all generations.
Reish Lakish: A tenth generation Mamzeres is permitted to marry a Ben Yisrael.
An unknown Mamzer will not survive. If the Mamzer is somewhat known, he will survive up to three generations.
David ha'Melech decreed that the Nesinim may not marry into Klal Yisrael.
The transgressions of Avodah Zarah, immorality, and not honoring pledges to charity are punished with a drought.
When Shaul ha'Melech killed out Nov, the city of Kohanim, it was regarded as if he killed the Giv'onim. (7)
According to one opinion, Rebbi Akiva maintains that only a child born from an Isur Lav of a relative is a Mamzer.


1. Even if a Mitzris converts while she is pregnant, the child is considered the second generation.
2. This is the opinion of Rabah bar bar Chanah in the name of Rebbi Yochanan. However, Rav Dimi in the name of Rebbi Yochanan argues and says that the child's status depends on the mother.
3. This opinion maintains that the fetus is regarded as distinct from its mother. Therefore, it is considered as though he designated two distinct animals for the Korban.
4. If the Chatzitzah is on the entire body, it invalidates the immersion even if it is not unwanted. However, a mother is not a Chatzitzah for her unborn child, because the womb of the mother is the natural place for an unborn child to be.
5. However, if the father of a child comes from the Seven Nations but not the mother, we are commanded to kill the child and we may not take him for a servant.
6. The Kohanim were the source of support for the Giv'onim. By taking away their support, it was as if Shaul ha'Melech had killed them.
7. Raban Gamliel says that if she does not do Mi'un, she waits until she reaches adulthood, and then the marriage is valid mid'Oraisa, and the Yevamah will then be permitted to remarry without Chalitzah.


The verse says that the drought at the time of David was a result of the fact that Shaul was not eulogized properly, and because of the murder of the Giv'onim. The question is that these two events are out of order: the killing of the Giv'onim was first. The answer is that the damage to the Giv'onim was not the cause of the famine, since it was done only indirectly (Shaul's execution of the Kohanim of Nov caused the Giv'onim to lose their source of livelihood). Klal Yisrael is not punished for something that happens indirectly. Rather, the cause of the drought was the failure to eulogize Shaul properly, and once there was already a famine and it was a time of distress, they were also punished for the indirect loss of livelihood that was caused to the Giv'onim. Since the failure to eulogize Shaul was the original cause of the famine, it is mentioned first in the verse. (Ben Yehoyada)


When a Mitzri Sheni marries a Mitzris Rishonah, or a Mitzri Rishon marries a Mitzris Sheni, the child born from the union is a Mitzri Sheni. (Rambam, Hilchos Isurei Bi'ah 12:20)
The Rambam maintains that Rav Dimi's statement that the status of the child depends on the mother applies only where it will result in a stringency. Otherwise, the status of the child depends on the father. (Magid Mishneh)

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