SANHEDRIN 75 - In honor of Yisrael (son of Chazkel and Miryam) Rosenbaum, by his son and daughter and their families.

[75a - lines; 75b - lines]

1a)[line 1] B'TZIN'AH- in private, i.e. not in the presence of ten Jewish men

b)[line 2] B'FARHESYA- in public, i.e. in the presence of ten Jewish men

2)[line 3] HE'ELAH LIBO TINA- his heart filled with impure thoughts, i.e. a burning passion seized him

3)[line 18] "MAYIM GENUVIM YIMTAKU, V'LECHEM SESARIM YIN'AM."- "Stolen waters are sweet, and bread eaten in secret is pleasant." (Mishlei 9:17)

*****PEREK #9 HA'NISRAFIN*****

4)[line 25] MASHMA'US DORSHIN IKA BEINAIHU- the difference of opinion between them (Rebbi Yishmael and Rebbi Akiva, see Gemara Daf 76b) is the implication of the verse, i.e. how to explain the words "Oso v'Es'hen" in the verse that deals with this topic (Vayikra 20:14)

5)[line 26] CHAMOSO L'ACHAR MISAH IKA BEINAIHU- the difference of opinion between them is whether a man who has relations with his mother-in-law after his wife's death is also liable to the death penalty of Sereifah (Rebbi Yishmael) or has transgressed an "Isura b'Alma" (Rebbi Akiva) and (a) is liable to the Kares punishment (RAMBAM Hilchos Isurei Bi'ah 2:8, BAHAG Hilchos Arayos, TOSFOS to Yevamos 94b DH me'Isura); (b) has transgressed the verse "Arur Shochev Im Chosanto," but is not liable to punishment (RASHI to Sanhedrin 76b, RAMBAN and RASHBA to Yevamos 98b)

6)[line 30] "ISH ASHER YIKACH ES ISHAH V'ES IMAH..."- the full verse in Parshas Kedoshim reads, "v'Ish Asher Yikach Es Ishah v'Es Imah, Zimah Hi; ba'Esh Yisrefu Oso v'Es'hen, v'Lo Siheyeh Zimah b'Sochechem." (Vayikra 20:14)

7)[line 34] V'NE'EMAR LEHALAN "ZIMAH"- it states there [in Parshas Acharei Mos] "Ervas Ishah u'Vitah Lo Segaleh; Es Bas Benah v'Es Bas Bitah Lo Sikach l'Galos Ervasah, Sha'arah Henah, Zimah Hi." (Vayikra 18:17)

8)[line 36] U'MAH KAN (L'MA'ALAH K'L'MATAH) [L'MATAH K'L'MA'ALAH] AF LEHALAN L'MA'ALAH K'L'MATAH- (this is the correct Girsa, according to the MAHARSHA and the DIKDUKEI SOFRIM #6, who quotes the Basilia manuscript. RASHI to Amud Beis DH Rav Ashi also quotes this line according to this Girsa)

9)[last line] HASHTA EM CHAMOSO LO KAMAH LAN- at this point, the mother of his mother-in-law has not been established (that she is prohibited and that he and she incur the Sereifah penalty)

75b----------------------------------------75b

10a)[line 1] SHE'ER HA'BA MIMENU- the descendants (lit. flesh) who issue from him (i.e. his daughter from a woman to whom he was not married, the daughter of his son from a woman to whom he was not married and the daughter of his daughter from a woman to whom he was not married)

b)[line 2] SHE'ER HA'BA MIMENAH- the descendants (lit. flesh) who issue from her (his wife) (i.e. his wife's daughter, the daughter of his wife's son and the daughter of his wife's daughter)

11)[line 5] ASYA "HENAH" "HENAH"; ASYA "ZIMAH" "ZIMAH" - it comes through the double Gezeirah Shavah that compares two verses that contain the word "Henah" and two verses that contain the word "Zimah"

(a)Chazal (here and Yevamos 3a) use a double Gezeirah Shavah to prove that relations between a man and his daughter (who is not his wife's daughter) or with his granddaughter (who is not his wife's granddaughter) incurs the capital punishment of Sereifah, a fact that is not explicit in the verses. The Halachos that a Gezeirah Shavah teaches, however, *are considered* as if they are explicit in the verses.

(b)The verse that prohibits relations between a man and his granddaughter (who is not his wife's granddaughter) states, "Ki Ervascha *Henah*" - "since *they are* your close relatives (lit. nakedness)" (Vayikra 18:10). Likewise, the verse that prohibits relations between a man and his wife's daughter and granddaughter (whether they are his descendants or not) states, "Sha'arah *Henah*, *Zimah* Hi" - "*they are* your relatives (lit. flesh), it is *the conduct of wrongdoers*" (Vayikra 18:17). Just as the second verse contains the word "Zimah," the Gezeirah Shavah makes us consider the first verse as if it, too, also contains the word "Zimah." (And therefore, just as the second verse includes the daughter *and* the granddaughter, so, too, the prohibition of the first verse includes the man's granddaughter *and* his daughter.)

(c)Next, the verse that specifies the punishment of Sereifah for relations between a man and two women who are mother and daughter states, "*Zimah* Hi, ba'Esh Yisrefu" - "it is *the conduct of wrongdoers*, they shall be burned by fire" (Vayikra 20:14). As a result of this Gezeirah Shavah, all of those who transgress the above forbidden relations receive the Sereifah punishment.

12)[line 13] MINAYIN LA'ASOS SHELOSHAH DOROS L'MA'ALAH KI'SHELOSHAH DOROS L'MATAH?- From where do we learn that the woman who is in the third generation above a man's wife (i.e. his wife's mother's mother) is likened to the woman who is the third generation below a man's wife (i.e. his daughter's daughter or his son's daughter) [and she is prohibited to him and he and she receive Sereifah if they have illicit relations together]?

13)[line 14] NE'EMAR L'MATAH ZIMAH V'NE'EMAR L'MA'ALAH ZIMAH- it states below (in the verse dealing with the lower generations, Vayikra 18:17) "Zimah" and it states above (in the verse dealing with upper generations, Vayikra 20:14) "Zimah"

14a)[line 15] U'MAH B'ONESH ASAH L'MATAH K'L'MA'ALAH- and just like in the punishment (Sereifah) [the woman of the third generation] below is learned from (lit. is made like) [the woman of the third generation] above (Sereifah is written in the verse regarding a man who has relations with his mother-in-law - Vayikra 20:14)

b)[line 16] AF B'AZHARAH NAMI ASAH L'MA'ALAH K'L'MATAH- so, too, in the Azharah (the negative commandment) [the woman of the third generation] above is learned from (lit. is made like) [the woman of the third generation] below (the Azharah is the verse regarding a man who has relation with his wife's daughter and granddaughter - Vayikra 18:17)

15)[line 17] U'MAI L'MATAH? L'MATAH B'ISUR- and what does the word "l'Matah" mean? "lower in [the stringency of the] prohibition"

16a)[line 17] IY MAH HI EM IMAH ASURAH- But just as [with regard to] her (the man's wife), her mother's mother is prohibited to him (as an Ervah)

b)[line 18] AF HU EM IMO ASURAH?- so should his own mother's mother be prohibited to him (as an Ervah)? (But the Mishnah - Yevamos 21a - lists one's mother's mother as a Sheniyah, who is only prohibited mid'Rabanan!)

17a)[line 20] DON MINAH U'MINAH

Judge from it and [entirely] from it, i.e. an analogy must be carried through so that the case deduced agrees throughout with the case from which the deduction was made.

b)[line 20] DON MINAH V'UKI B'ASRAH

Judge from it but place the deduction in its own context, i.e. let the case deduced by analogy be regulated by the rules that are appropriate to that case itself.

OTHER D.A.F. RESOURCES ON THIS DAF