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Yevamot 24


The prohibition of a Kohen {priest} marrying a Chalutzah {a Chalutzah is a
woman whose brother-in-law has refused to perform the mitzvah of yivum for
This seems an odd thing to be considered shameful in this day and age, but
it has to be remembered that at that time, women were pretty much dependent
on their husbands for their day-to-day provisions.
A man who refused to perform yivum for his sister-in-law was effectively
saying that he had no desire to care for her, nor for the safeguarding of
his brother’s estate and any possible children already born, and was willing
to let his brother’s property pass out of the family and into another only
because he didn’t want to take up his responsibility.}
is mid’Rabanan {forbidden at the rabbinic level, but not according to the
written Torah}. Therefore if a Kohen marries a Safek Chalitzah {a woman
whose status as a chalutzah is doubtful} he does not have to divorce her. It
is a Mitzvah l’Chatchilah {obligatory} for the older brother to do the Yibum
but if the younger one does the Yibum it is valid.

The Mitzvah of Yibum does not apply to an Ailonis {a woman who is incapable
of conception. This word is derived from the word “Ayil”, a ram, which is a
male and does not have a womb
(Kesuvos 11a)}
The Yavam inherits the property of the deceased brother.
If the Yavam is a Saris (a person who cannot have children) the Mitzvah of
Yibum does not apply to him.
There is no need for a Yavam to name the child that is born for the deceased
That is, there is no need to name the child that results from the union of
the brother who fulfills the obligation of Yivum with his deceased brother’s
wife after the deceased brother.
Even though the Pasuk says that the Bechor shall do Yibum the Pasuk is not
referring literally to the Bechor. Instead it is referring to the oldest
It is a Mitzvah for the oldest brother to do Yibum. If he declines the
younger brother is given a chance. If the younger brother also declines the
reverts back to the older brother.
When a Yavam inherits his deceased brother he only receives the property
that is in his possession at the time of Yibum. He does not inherit property
is owed to his brother and had not yet been collected.
If there are rumors regarding a person’s inappropriate relationship with a
non-Jewish woman or maidservant he may not marry that woman after she
a Ger {convert}.
R. Nechemiyah says that a person who becomes a Ger for the purpose of
matrimony or other ulterior motives is not a valid Ger, however, Rav says
that the
Halachah is that they are valid Geirim.
No Geirim were accepted in the times of David and Shlomo nor will they be
accepted in the times of Mashiach.
This is because the times of David and Shlomo were seen as times when it
would be advantageous to be a Jew, and thus it was assumed that the
prospective convert had alterior motives.
It is the same with the times of Mashiach.
At that time, the Jewish People will finally stop being persecuted, and so
times will once again be good for the Jews.
It will then be assumed that anyone who wants to convert or repent will be
doing so because of alterior motives, and so it will not be allowed.
If two witnesses testify that a person had a relationship with a married
woman she is prohibited to her husband. She is also prohibited to the person
had the relationship with even b’Di’eved {after the case} even if she has
children from her husband.
If there are rumors regarding a person’s inappropriate relationship with a
married woman that person may not marry the woman after her husband divorces
her, but b’Di’eved if he does marry her he is not obligated to divorce her
if she has children from her first husband.


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