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1) TORAH SAID IN A CHACHAM'S NAME

(a) (R. Yochanan): Any Chachamim whose teaching people recite in this world, his lips move in the grave.
(b) (R. Yitzchak Ben Ze'iri): He learns this from "Your palate is as the good wine, it agitates the lips of the sleeping as a pile of grapes".

1. A pile of grapes, once you put your finger on it, it moves; also Chachamim, once people say teachings in their names in this world, their lips move in the grave.

(a) (Mishnah): A 9 year old is as (a 20 year old that did not bring hairs).
(b) Contradiction (Mishnah): A 20 year old man that did not bring 2 hairs, they bring a proof that he is 20 and he is a Seris, he does not do Chalitzah or Yibum; a 20 year old woman that did not bring 2 hairs, they bring a proof that she is 20 and she is an Ailonis, she does not do Chalitzah or Yibum.
(c) Answer: Rav said, that Mishnah applies when he brought signs of being a Seris.

1. (Rava): The language if the Mishnah proves this - it says, 'And he is a Seris'.

(d) Question: If he does not have signs of being a Seris, when does he become an adult?
(e) (Tana d'Vei R. Chiya): Until the majority of his years (35).
(f) When people that had not brought hairs would come before Rava, if he was weak, he would tell them to make him healthy; if he was well fed, he would tell them to thin him out.

1. Sometimes signs fall out because of weakness; sometimes, because of being overweight.

3) RELATIVES ARE ONLY FORBIDDEN BY ENGAGEMENT

(a) (Mishnah): One may marry the relatives of a woman he raped or enticed; one who rapes or entices the relative of his wife is liable (to Kares);
(b) A man may marry the woman raped or enticed by his father or son; R. Yehudah forbids the woman raped or enticed by his father.
(c) (Gemara): Our Mishnah teaches as the following Beraisa.

1. (Beraisa): If a man raped a woman, he may marry her daughter; if he married a woman, he is forbidden to marry her daughter.

(d) Contradiction (Beraisa): One who is suspected of relations with a woman is forbidden to her mother, daughter and sister.
(e) Answer: That prohibition is only mid'Rabanan.
(f) Question: Wherever there is a Rabbinical prohibition, the Tana says we may marry, Lechatchilah?!
(g) Answer: Our Mishnah deals after the woman he was suspected of died - then there is not even a Rabbinical prohibition.
(h) Question: What is the source that a man may marry the relatives of a woman he raped or enticed?
(i) Answer #1 (Beraisa): By all Arayos, it says "Lying"; by the forbidden relatives of one's wife, it says "Taking", to teach that the prohibition only applies through taking (marriage).

1. Question (Rav Papa): If so, regarding one's sister, it says "That will take his sister..." - is the prohibition only through marriage, but intercourse without engagement is permitted?!
2. Answer (Abaye): The Torah says "Taking" without specifying. When it can apply to engagement, it does; when it applies to intercourse, it means intercourse.

(j) Answer #2 (Rava): The following teaches that if a man raped a woman, he can marry her daughter.

1. "The Ervah of your son's or daughter's daughter, do not reveal" - this implies, her granddaughters (i.e. of the mother of your children) are permitted!
2. Contradiction: It also says, "The Ervah of a woman and her daughter, do not reveal, do not take the daughter of her son or daughter"!
3. Resolution (Rava): The 1st verse refers to rape; the 2nd verse, to marriage.
4. Question: Why not say the opposite way?
5. Answer: By Arayos, it says Sher (closeness) - Sher is through marriage, not through rape.

(k) (Mishnah): R. Yehudah prohibits a man to the woman his father raped.
(l) (Rav Gidal): R. Yehudah learns from "A man will not take his father's wife, nor will he reveal the wing of his father" - a wing that his father saw, the son will not reveal.
(m) Question: How do we know it refers to a woman he raped?
(n) Answer: From the previous passage - "The man that lied with (raped) her ...".

1. Chachamim: If this was immediately before it, we would agree; since they are not adjacent, we expound the verse as Rav Anan.
2. (Rav Anan): The verse refers to the Shomeres Yavam of his father.

i. "The wing of his father" means, a wing fit for his father.

3. Question: She is already forbidden to the son - it is his uncle's wife!
4. Answer: The verse adds a 2nd Lav for relations with her.
5. Question: She is already forbidden twice - she is a Shomeres Yavam!
6. Answer #1: The verse adds a 3rd Lav.
7. Answer #2 : After all the Yevamim die, there is no prohibition of a Shomeres Yavam, so this verse adds a 2nd prohibition.

4) RIDDLES

(a) 'He is a paternal but not maternal brother, and he is my mother's husband, and I am the daughter of his wife' (i.e. the girl speaking was born out of wedlock; her paternal brother married her mother).

1. (Rami Bar Chama): This is unlike R. Yehudah, who forbids a man to marry a woman his father raped.

(b) 'He is my brother, and my son; I am the sister of the one I carry on my shoulder'.

1. This arises by a Nochri that has intercourse with his daughter.

(c) 'Shalom to you, my son; I am the daughter of your sister'.

1. This arises by a Nochri that has intercourse with his daughter's daughter.

(d) This riddle was asked to water carriers - 'The one I carry is my son, and I am the daughter of his brother.'

1. This arises by a Nochri that has intercourse with his son's daughter.

(e) 'Alas, my brother, and he is my father, and my husband, and the son of my husband, and the husband of my mother, and I am the daughter of his wife, and he does not give bread to his brethren, the orphan children of his daughter.

1. This arises by a Nachri that fathered a girl through his mother, and then he had intercourse with the daughter; then his father had children through her.

(f) 'I and you are brothers; I and your father are brothers; I and your mother are brothers.

1. This arises by a Nochri that has intercourse with his mother and had 2 daughters, and then intercourse with one of them and had a son.

i. The sister of his mother says to him, we are siblings; I and your father are siblings; I and your mother are sisters.

2. This can also arise in a permitted way - Reuven has 2 daughters; Shimon married one of them, Levi's son married the other, and Shimon's son says thusly to the son of Levi's son.

(a) (Mishnah): A woman's sons converted with her. Her sons do not do Yibum or Chalitzah to each other's wives, even if the 1st son was conceived before conversion and born after conversion, and the 2nd was conceived and born after conversion;
(b) The same applies to a slave whose sons were freed with her.
(c) (Gemara): The children of the slave Yudan were freed. Rav Acha Bar Yakov permitted them to marry each other's wives.
(d) Objection (Rava): But Rav Sheshes forbade this!

1. Rav Acha Bar Yakov: He forbade, and I permit!

(e) Version #1: If they are paternal but not maternal brothers, all agree that they are permitted.

1. If they are maternal but not paternal brothers, all agree that they are forbidden.
2. They argue by brothers from the mother and father.

i. Rav Acha Bar Yakov permits, since people view them as paternal brothers - they call them, the sons of Ploni.
ii. Rav Sheshes forbids - people also call them the sons of Plonis (their mother).

(f) Version #2: Rav Acha Bar Yakov permits in all cases, even when they are only maternal brothers.

1. Question: Why?
2. Answer: A convert is as a newborn baby.

(g) (Mishnah): A woman whose sons converted with her - they do not do Yibum or Chalitzah to each other's wives.

1. Suggestion: They do not do Yibum because it is forbidden!
2. Rejection: No, rather because Chalitzah and Yibum do not apply - their widows are free to marry strangers, or the brother.
3. Objection: But the Mishnah says 'Even (if the 1st son was conceived before conversion...)'!

i. Version #1: We understand if each man is forbidden to his brother's wife - the Mishnah says, 'Even if the 1st son was conceived before conversion and born after conversion, and the 2nd was conceived and born after conversion', and it is as if they have different mothers, still they are forbidden.
ii. Question: If each man is permitted to his brother's wife why does the Mishnah say 'Even...'?
iii. Answer: Even though both were born after conversion, and people might confuse them with Yisraelim, we permit them to each other's wives.
iv. Version #2: We understand if each man is permitted to his brother's wife - the Mishnah says, even though both were born after conversion, and people might confuse them with Yisraelim, still we permit them to each other's wives.
v. Question: If each man is forbidden to his brother's wife why does the Mishnah say 'Even...'?
vi. Answer: Even though the 1st son was conceived before conversion and born after conversion, and the 2nd was conceived and born after conversion, and it is as if they have different mothers, still they are forbidden.

(h) (Beraisa): 2 twins that converted or were freed do not do Chalitzah or Yibum to each other's wives, and they are not liable for marrying each other's wife;
(i) If they were conceived before conversion and born after conversion, they do not do Chalitzah or Yibum but they are liable for marrying each other's wife;
(j) If they were conceived and born after conversion, they are as Yisraelim in all respects.

1. Suggestion: The 1st clause teaches, they are not liable for marrying each other's wife - implying, there is no punishment, but it is forbidden!