Some Concluding Thoughts on Masechet Yevamot

February 04, 2015 By: Rabbi Jay Kelman
"Rabbi Elazar said, in the name of Rabbi Chaninah: Torah scholars increase peace in the world, as it says, 'and all your children shall be taught about the Lord, and great shall be the peace of your children'" (Yevamot 122b). These beautiful words mark the end of Masechet Yevamot. They also mark the end of the tractates Berachot, Nazir, and Kritot--a seemingly odd partnership.   The intensity of (proper) Torah...
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Yevamot 116: One Witness Is Enough

February 02, 2015 By: Rabbi Jay Kelman
We have previously referred to the special leniency that allows a woman to remarry on the testimony of one witness. This was a most revolutionary innovation, one that seemingly violates a fundamental precept of the Torah: the basic requirement for two witnesses. Compounding the problem was the fact that the stakes were so high--adultery, illegitimate children, and the undermining of the holiness of marriage--and it is no wonder...
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Yevamot 115: To Believe or Not to Believe

January 30, 2015 By: Rabbi Jay Kelman
Back in the tenth chapter of Yevamot, we discussed the case of a woman who remarried on the basis of the testimony of one witness who declared that her husband had died. While she is allowed to do so--"because of agunah, the rabbis were lenient" [and allowed one witness instead of two] (Yevamot 88a)--if it turns out the witness was mistaken, she must be divorced from both her second and first husbands. As we begin...
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Yevamot 114: Put Out the Fire

January 28, 2015 By: Rabbi Jay Kelman
One of the basic tenets of our legal system is that those who are not of a sound mature mind are not to be held responsible for their actions. This idea is reflected in the many areas of Jewish law where a cheresh, generally translated as a deaf-mute; shoteh, one who is mentally insane[1]; and a katan, a minor, are exempt from mitzvoth, not liable for damages they may cause, and...
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Yevamot 109: Torah Study

January 23, 2015 By: Rabbi Jay Kelman
"Talmud Torah kneged kulam" (Mishnah Peah 1:1). This teaching is generally understood to mean that the study of Torah is equal to all other mitzvoth combined. The reason this is so is because the study of Torah "leads to action" (Kiddushin 40b), making the study of Torah both an end in itself as we explore the manifestation of the Divine in this world, and a means to the end of mitzvah observance...
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