יבמות י״גYevamot 13

Mishnah

משנה: בֵּית שַׁמַּי אוֹמְרִים אֵין מְמֵאֲנִין אֶלָּא אֲרוּסוֹת. בֵּית הִלֵּל אוֹמְרִים אֲרוּסוֹת וּנְשׂוּאוֹת. בֵּית שַׁמַּי אוֹמְרִים בַּבַּעַל וְלֹא בַיָּבָם וּבֵית הִלֵּל אוֹמְרִים בַּבַּעַל וּבַיָּבָם. בֵּית שַׁמַּי אוֹמְרִים בְּפָנָיו וּבֵית הִלֵּל אוֹמְרִים בְּפָנָיו וְשֶׁלֹּא בְּפָנָיו. בֵּית שַׁמַּי אוֹמְרִים בְּבֵית דִּין וּבֵית הִלֵּל אוֹמְרִים בְּבֵית דִּין וְשֶׁלֹּא בְּבֵית דִּין. אָמְרוּ בֵּית הִלֵּל לְבֵית שַׁמַּי מְמֵאֶנֶת הִיא קְטַנָּה אֲפִילוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים. אָמְרוּ לָהֶן בֵּית שַׁמַּי אֵין בְּנוֹת יִשְׂרָאֵל הֶבְקֵר. אֶלָּא מְמֵאֶנֶת וּמַמְתֶּנֶת עַד שֶׁתַּגְדִּיל וּתְמֵאֵן וְתִינָּשֵׂא.

MISHNAH: The House of Shammai say, one makes only betrothed girls repudiate. The House of Hillel say, betrothed or married. The House of Shammai say, the husband, but the House of Hillel say, the husband or the levir. The House of Shammai say, in his presence, but the House of Hillel say, in his presence or in his absence. The House of Shammai say, in a court of law, but the House of Hillel say, in a court or outside a court. The House of Hillel said to the House of Shammai: An underage girl may repudiate even four or five times. The House of Shammai said to them: The daughters of Israel are not abandoned property! But she repudiates, waits until she is of age, or repudiates and is married.

Halakhah

הלכה: בֵּית שַׁמַּי אוֹמְרִים אֵין מְמֵאֲנִין כול׳. תַּמָּן תַּנִּינָן. רִבִּי יוּדָה בַּר אַבָּא הֵעִיד חֲמִשָּׁה דְבָרִים. שֶׁמְּמֵאֲנִין אֶת הַקְּטַנּוֹת. וְעַל עֵדוּת חוֹלְקִין. עַל עִיקַּר עֵדוּת חוֹלְקִין. כָּךְ הָיְתָה עִיקַּר עֵדוּתָן. בֵּית שַׁמַּי אוֹמְרִים. אֵין מְמֵאֲנִין אֶלָּא אֲרוּסוֹת. וּבֵית הִלֵּל אוֹמְרִים. אֲרוּסוֹת וּנְשׂוּאוֹת. וְקַשְׁיָא עַל דְּבֵית הִלֵּל. נִישּׂוּאֶיהָ הִתִּירָהּ וְזַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ וּבְהֵפֵר נְדָרֶיהָ כְּאִשְׁתּוֹ לְכָל דָּבָר. וְאַתְּ אָמַר הָכֵין. מִשֵּׁלָּךְ נָתְנוּ לָךְ. בְּדִין הָיָה שֶׁלֹּא הָיוּ נִישּׂוּאֶיהָ נִישּׂוּאִין. וְהֵן אָמְרוּ שֶּׁיְּהוּ נִישּׂוּאֶיהָ נִישּׂוּאִין. וְהֵן אָמְרוּ שֶׁתְּמֵאֵן בּוֹ וְתֵצֵא.

HALAKHAH: “The House of Shammai say, one permits repudiation,” etc. There, we have stated: “Rebbi Jehudah bar Abba testified to five statements: That one makes underage girls repudiate, …” Does one disagree with testimony? One disagrees about the essence of the testimony. So was the essence of the testimony: “The House of Shammai say, one makes only betrothed girls repudiate, but the House of Hillel say, betrothed or married”. It is difficult following the House of Hillel! Her marriage permitted her, he has the right to what she finds and earns, to dissolve her vows, and she is his wife in every respect. And you say so? They gave you of your own. By right, her marriage should not be a marriage. They said that her marriage is a marriage and they said that she may repudiate him and leave.

מַה טַעֲמוֹן דְּבֵית שַׁמַּי. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָה עוֹשֶׂה כָּל הַבְּעִילוֹת שֶׁבָּעַל בְּעִילַת זְנוּת. אָמַר רִבִּי אָבִין. אַתְיָא דְבֵית שַׁמַּי כְּרִבִי לָעְזָר. דְּתַנֵּי. רִבִּי לָעְזָר אָמַר. אַף הַפָּנוּי הַבָּא עַל הַפְּנוּיָה שֶׁלֹּא לְשׁוּם אִישּׁוּת הֲרֵי זוֹ בְעִילַת זְנוּת. הָדָא אָמְרָה. עָבְרָה וּמֵיאֲנָה מִן הַנִּישּׂוּאִין עַל דְּבֵית שַׁמַּי אֵין מֵיאוּנֶיהָ מֵיאוּנִין. נִכְנְסָה לַחוּפָּה וְלֹא נִבְעֲלָה. מַה אַתְּ עֲבַד לָהּ. כַּאֲרוּסָה כִנְשׂוּאָה. אֲרוּסָה שֶׁבִּיהוּדָה שֶׁלִיבּוֹ גַס בָּהּ. מַה אַתְּ עֲבַד לָהּ. כַּאֲרוּסָה כִנְשׂוּאָה.

What is the reason of the House of Shammai? If you say so, you make all intercourse he had with her intercourse of harlotry. Rebbi Abin said, it turns out that the House of Shammai hold with Rebbi Eleazar as Rebbi Eleazar said, intercourse of an unmarried man with an unmarried woman not with the intent of marriage is intercourse of harlotry. That means, for the House of Shammai her repudiation is nothing if she transgressed and repudiated after marriage. If she entered the bridal chamber but had no intercourse yet, what is her status? As betrothed or as married? If she is betrothed in Judea where he is familiar with her, what is her status? As betrothed or as married?

נִרְאֵית שֶּׁלֹּא לְמֵאֵן אֲפִילוּ כֵן חוֹזֶרֶת וּמְמָאֵנֶת. נִישְׁמְעִינָהּ מִן הָדָא. קְטַנָּה שֶׁהַשִּׂיאָה אָבִיהָ וְנִתְגָּרְשָׁה וְהָלְכָה הִיא וְהִשִּׂיאָה אֶת עַצְמָהּ אֲפִילוּ כֵן חוֹזֶרֶת וּמְמֵאֶנֶת.

If she had been in a situation that she could not repudiate, may she go and repudiate? Let us hear from the following: An underage girl who was married off by her father but then was divorced, if she went and married by herself she nevertheless can repudiate.

מַה טַעֲמוֹן דְּבֵית שַׁמַּי. בַעֲלָהּ שֶׁנִּישֵּׁאת לוֹ לִרְצוֹנָהּ מְמֵאֶנֶת. יְבָמָהּ שֶׁנִָּפְלָה לוֹ עַל כָּרְחָהּ אֵינָהּ מְמֵאֶנֶת. מַה טַעֲמוֹן דְּבֵית הִלֵּל. אִם בְּעִיקָּר הִיא מְמֵאֶנֶת לֹא כָּל שֶׁכֵּן בְּיָבָם. רִבִּי יוֹחָנָן אָמַר. מְמֵאֵנֶת הִיא בְּיָבָם לַעֲקוֹר זִיקַת הַמֵּת לְהַתִּיר צָרָה לְאָבִיהָ וְכַלָּה לְחָמִיהָ. רַב וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. אֵינָהּ מְמֵאֶנֶת בְּיָבָם לַעֲקוֹר זִיקַת הַמֵּת לְהַתִּיר צָרָה לְאָבִיהָ וְכַלָּה לְחָמִיהָ. רַב וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּבֵית שַׁמַּאי. דְּבֵית שַׁמַּאי אוֹמְרִים. בְּבַעַל. מַה אֲנָן קַיָימִין. אִם בְּאוֹמֶרֶת. אֵי אֶפְשִׁי לֹא בְנִישּׂוּאֵיךְ וְלֹא בְנִישּׂוּאֵי אָחִיךְ. כָּל עַמָּה מוֹדֵיי שֶׁהִיא עוֹקֶרֶת. וְאִם בְּאוֹמֶרֶת. אֶפְשִׁי בְנִישּׂוּאֵיךְ אֲבָל לא בְנִישּׂוּאֵי אָחִיךְ. רַב וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. בְּאוֹמֶרֶת. אֶפְשִׁי בְנִישּׂוּאֵיךְ אֲבָל לֹא בְּנִישּׂוּאֵי אָחִיךְ רוֹצָה אֲנִי. [מַתְנִיתָא] פְלִיגָא עַל רִבִּי יוֹחָנָן. וְכוּלָּם אִם מֵתוּ אוֹ מֵאֵנוּ אוֹ נִתְגָּרְשׁוּ אוֹ שֶׁנִּמְצְאוּ אַילוֹנִית צָרוֹתֵיהֶן מוּתָּרוֹת. נִתְגָּרְשׁוּ לֹא הִימֶנּוּ. וְדִכְוָותָיהּ מֵאֵנוּ הִימֶּנּוּ. תַּנֵּי רִבִּי חִזְקִיָּה כֵן. אִם מֵאֵנוּ בְחַיֵי הַבַּעַל צָרוֹתֵיהֶן מוּתָּרוֹת. לְאַחַר מִיתַת הַבַּעַל צָרוֹתֵיהֶן חוֹלְצֹת וְלֹא מִתְיַיבְּמֹת.

What is the reason of the House of Shammai? The husband she may repudiate since she married him with her consent. The levir to whom she was given by an act of God she cannot repudiate. What is the reason of the House of Hillel? If she can repudiate the principal, so much more the levir! Rebbi Joḥanan said, she may repudiate the levir to invalidate the claim of the dead brother and to permit the co-wife to her father and the daughter-in-law to her father-in-law. Rav and Rebbi Simeon ben Laqish both say, she may not repudiate the levir to invalidate the claim of the dead brother and to permit the co-wife to her father and the daughter-in- law to her father-in-law. Do Rav and Rebbi Simeon ben Laqish follow the house of Shammai, since the House of Shammai say “the husband”? Where do we hold? If she says, I can stand neither the marriage with your brother nor with you, everybody agrees that she invalidates. If she says, I can stand marriage with you but not with your brother? Rav and Rebbi Simeon ben Laqish both say, she says I cannot stand marriage with you but marriage with your brother I want. The Mishnah disagrees with Rebbi Joḥanan: “And all of these, if they died, or repudiated, or were divorced, or found to be she-rams, their co-wives are permitted.” Was she not divorced from him? Similarly, she repudiated him. Rebbi Ḥiyya stated: If they repudiated or were divorced in the husband’s lifetime, their co-wives are permitted. After the husband’s death their co-wives perform ḥalîṣah but not levirate.

אָמַר רִבִּי יוּדָן אָבוֹי דְּרִבִּי מַתַּנְיָיה. תִּפְתָּר שֶׁמֵּתוּ וְלֹא מֵאֵנוּ. דְּמַתְנִיתָא אָמְרָה כָּל הַיְּכוֹלָה לְמָאֵן וְלֹא מֵאֵנוּ וּמֵתָה צָרָתָהּ חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. אָמַר רִבִּי אַבּוּדִימִי. אֲפִילוּ תֵימַר בְּקַיֶימֶת. תִּפְתָּר שֶׁאֵין שָׁם יָבָם אַחֵר אֶלָּא אָבִיהָ.

Rebbi Yudan, the father of Rebbi Mattaniah said: Explain it when they died and did not repudiate since there is a Mishnah: “If a woman could repudiate but did not do so and died, her co-wife performs ḥalîṣah but cannot be married in levirate.” Rebbi Eudaimon said, you may even say if she still lives; explain it if there is no levir besides her father.

רִבִּי יוֹנָה אוֹמֵר. מִן הָאֵירוּסִין. רִבִּי יוֹסֵה אוֹמֵר. אֲפִילוּ מִן הַנִּישּׂוּאִין. בְּמַחֲזֵירָה תִנְיָינָא חָזַר בֵּיהּ רִבִּי יוֹסֵה. אָמַר לֵיהּ רִבִּי פִּנְחָס. וְלֹא כֵן אִלְּפָן רִבִּי. אֲפִילוּ מִן הַנִּישּׂוּאִין. אָמַר לֵיהּ. וְהָא קְבִיעָא גַּבָּךְ בְּמַיסְמֵרָה.

Rebbi Jonah said, after qiddušin. Rebbi Yose said, even after final marriage. In the second repetition, Rebbi Yose changed his mind. Rebbi Phineas said to him, did the rabbi not teach us “after final marriage”? He answered him, is that fixed in you with a nail?

אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי מָנָא. יֵאוּת. אָמַר רִבִּי יוֹסֵה עַד לֹא יַחֲזוֹר. מַה אִילּוּ בִתּוֹ מִן הַנִּישּׂוּאִין בְּלֹא אַיילוֹנִית צָרָתָהּ אֲסוּרָה. מִפְּנֵי שֶׁנִּיתּוֹסַף לָאַילוֹנִית צָרוֹתֵיהֶן מוּתָּרֹת. אָמַר לֵיהּ. אַיילוֹנִית כְּמִי שֶׁאֵינָהּ בָּעוֹלָם. אִילּוּ שְׁתֵּי יְבָמוֹת אַחַת אַיילוֹנִית וְאַחַת שֶׁאֵינָהּ אַיילוֹנִית וּבָא הַיָּבָם וְחָלַץ לָהּ וּבָא עָלֶיהָ. שֶׁמָּא פָטַור בַּחֲבֵירָתָהּ כְּלוּם. הֲוָה אַיילוֹנִית כְּמִי שֶׁאֵינָהּ בָּעוֹלָם.

Rebbi Ze‘ira said before Rebbi Mana, did not Rebbi Yose say correctly before he changed his mind? Once a man’s daughter is married without being a she-ram, her co-wife is forbidden. If in addition she is a she-ram, does her co-wife become permitted? He said to him, the she-ram is as if non-existent. If there are two sisters-in-law, one a she-ram and one not a she-ram, if the levir comes and performs ḥalîṣah or has intercourse with the first, did he free her companion of anything? That shows that the she- ram is as if non-existent.

בִּתָּהּ מְמֵאֶנֶת. וְלֹא נִשׂוּאֵי תוֹרָה הֵן. אֶת בִּתִּי נָתַתִּי לָאִישּׁ הַזֶּה. רִבִּי הוּנָא בְשֵּׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תִּפְתָּר בִּקְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרְשָּׁה. שֶׁהִיא כִיתוֹמָה בְחַיֵי אֶבִיהָ.

“His daughter”. How can his daughter repudiate, is she not married by Torah standards, “my daughter I gave to this man”? Rebbi Huna in the name of Rebbi Simeon ben Laqish: Explain it by a minor, who was married off by her father and divorced, who is like an orphan while her father is alive.

רִבִּי אָחָא [רִבִּי] חִנְּנָא בְשֵׁם [רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ]. זֹאת אוֹמֶרֶת שֶׁאֵין קְטַנָּה יוֹלֶדֶת. דִּלֹכֵן תַּמְתִּין עַד שֶׁיתַּגְדִל וּתְמֵאֵן [בְּ]בַעֲלָהּ וְתַתִּיר צָרָתָהּ לְחַתְנָהּ. כַּלָּתוֹ שֶׁל רִבִּי יִשְׁמָעֵאל מֵיאֵינָה וּבְנָהּ עַל כְּתֵיפָהּ.

Rebbi Aḥa, Rebbi Ḥinnena, in the name of Rebbi Simeon ben Laqish: This means that a minor cannot give birth; because otherwise she could wait until she grew up, repudiate her husband, and permit her co-wife to her son-in-law. The daughter-in-law of Rebbi Ismael repudiated while her son was on her shoulder.

רַב הַמְנוּנָא בְשֵׁם אַסִּי. בִּיבָמָה שֶׁנָּפְלָה לִפְנֵי שְׁנֵי יַבְּמִין הִיא מַתְנִיתָא. וְעָשָׂה בָהּ אֶחָד מֵהֶן מַאֲמָר תְּמֵאֵן בְּמַאֲמָרוֹ וְתִינָּשֵׂא לַשּׁוּק. וּתְמֵאֵן בְּמַאֲמָרוֹ וְתִינָּשֵׂא לְאָחִיו. תִּיפְתָּר בְּאוֹמֶרֶת. אֵי אֶיפְשִׁי בָךְ. רִבִּי הִילָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹסִינָא בְשֵׁם רִבִּי הוֹשַׁעְיָה. בִּיבָמָה שֶׁנָּפְלָה לִפְנֵי חֲמִשָּׁה יַבְּמִין הִיא מַתְנִיתָא. עָשָׂה בָהּ אֶחָד מֵהֶן מַאֲמָר תְּמֵאֵן לְמַאֲמָרוֹ וְתִינָּשֵׂא לְאָחִיו. וּתְמֵאֵן בְּמַאֲמָרוֹ וְתִינָּשֵׂא לַשּׁוּק. תִּיפְתָּר בְּשֶׁהִשִּׂיאָהּ אָבִיהָ וְהֵן נִישּׂוּאֵי תוֹרָה.

Rav Hamnuna in the name of Assi: The Mishnah speaks about a sister-in-law who has two levirs. If one of them “bespoke” her, she may repudiate his “bespeaking” and marry on the market place. Why can she not repudiate his “bespeaking” and marry his brother? Explain it, if she says, I cannot stand you. Rebbi Hila in the name of Rebbi Simeon ben Yosina in the name of Rebbi Hoshaia: The Mishnah speaks about a sister-in-law who has five levirs. If one of them “bespoke” her, she may repudiate his “bespeaking” and marry his brother. Why can she not repudiate his “bespeaking” and marry on the market place? Explain it if her father had married her off, this was a marriage by biblical standards.

אָמְרוּ בֵּית הִלֵּל לְבֵית שַׁמַּי. מַעֲשֶׂה בְאִשְׁתּוֹ שֶׁלְּפִישׁוֹן הַגַּמָּל שֶׁמֵּיאֲנוּ לָהּ חֲכָמִים שֶּׁלֹּא בְּפָנֶיהָ. אָמְרוּ לָהֶן בֵּית שַׁמַּי. מְשָּׁם רְאָיָיה. לְפִי שֶׁמָּדַד בִּכְפִישָׁה לְפִיכָךְ מָדְדוּ לוֹ חֲכָמִים בִּכְפִישָׁה. וְקַשְׁיָא. אִילּוּ הָעוֹשֶׂה דָבָר שֶׁלֹּא כְשׁוּרָה שֶׁמָּא מַתִּירִין עֶרְוָה שֶׁלּוֹ. אָמַר רַב חַסְדָּא. הָדָא אָמְרָה. עָבְרָה וּמֵיאֵנָה מִן הַנִּישּׂוּאִין עַל דְּבֵית שַׁמַּי מֵיאוּנֶיהָ מֵיאוּנִין.

“ The House of Hillel said to the House of Shammai: It happened with the wife of the cameldriver Pison that the Sages repudiated for her in her absence. The House of Shammai said to them, is that a proof? Since he measured crookedly, the Sages measured crookedly for him.” This is difficult. Because a man behaves incorrectly, does one permit his incest prohibition? Rab Ḥisda said, that means that, if she transgresses and repudiated after marriage, the House of Shammai recognize her act of repudiation.

רִבִּי בָּא בְשֵׁם רַב חַיָיה בַּר אַשִּׁי. מַעֲשֶׂה בְתִינּוֹקֶת שֶׁיָּרְדָה לְכַבֵּס בַּנָּהָר. אָמְרוּ לָהּ. הָא אָרוּסֵיךְ אִיעֲבַר. אָמְרָה. תֵּלֵךְ אִמָּה וְתִינָּשֵׂא לוֹ. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. אֵין מֵיאוּן גָּדוֹל מִזֶּה. אָמַר רִבִּי חֲנִינָה. מַעֲשֶׂה בְתִינּוֹקֶת שֶׁנִּכְנְסָה לִיטּוֹל פִּשְׁתָּן מִן הַפִּשְׁתָּנִי. אָמְרִין לָהּ. הָא אָרוּסֵיךְ אִיעֲבַר. אָמְרָה. תֵּלֵךְ אִמָּה וְתִינָּשֵׂא לוֹ. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. אֵין מֵיאוּן גָּדוֹל מִזֶּה. תַּנֵּי בְשֵׁם רִבִּי יוּדָה. אֲפִילוּ לֹא נִכְנְסָה אֶלָּא לִיטּוֹל חֵפֶץ מִן הַחֶנְוָונִי. וְאָמְרָה. אֵי אֶיפְשִׁי בִפְלוֹנִי בַעֲלִי. אֵין מֵיאוּן גָּדוֹל מִזֶּה.

Rebbi Abba in the name of Rav Ḥiyya bar Ashi: It happened that a girl went to wash at the river when they said to her, your betrothed is passing by. She said, let my mother go and marry him! When the case came before the Sages, they said that there is no repudiation stronger than that. Rebbi Ḥanina said, It happened that a girl went to buy flax from the flax dealer when they said to her, your betrothed is passing by. She said, let my mother go and marry him! When the case came before the Sages, they said that there is no repudiation stronger than that. It was stated in the name of Rebbi Jehudah: “Even if she went to buy something at the store and said, I cannot endure my husband X, there is no repudiation stronger than this.

וּבֵית דִּין יוֹשְׁבִין בְּמֵיאוּנִין. לא כֵן תַּנֵּי. בְּרַח מִן שָׁלֹשׁ וְהִידָּבֵק בְּשָׁלֹשׁ. הִידַּבֵּק בַּחֲלִיצָה וּבְהֵיתֵר נְדָרִים וּבַהֲבָאַת שָׁלוֹם. וּבְרַח מִן הַמֵּיאוּנִין וּמִלִּהְיוֹת עָרֵב וּמִלִּהְיוֹת בַּעַל פִּיקָּדוֹן. אָמַר רִבִּי שִׁמְעוֹן בַּר בָּא. לֵית שֶׁמָהּ פִּיקָּדוֹן אֶלָּא פּוּק דּוֹן. אָמַר רִבִּי בְּרֶכְיָה. בְּנִי אִם עָרַבְתָּ לְרֵעֲךָ. וּבֵית דִּין יוֹשְׁבִין בְּמֵיאוּנִין. תִּיפְתָּר דְּהַוְיָין עֲסוּקִין בְּמִילָּה חוֹרֵי וְאָתָא עוֹבְדָא קוֹמֵיהוֹן.

Does a court convene for repudiation? Was it not stated: Flee from three and cling to three. Cling to ḥalîṣah, annulling vows, and making peace. But flee from repudiations, from being a guarantor, and from receiving deposits. Rebbi Simeon bar Abba said, its name is not פקדון “deposit” but פק דון “go to court”. Rebbi Berekhiah said, “My son, if you became guanrantor for your neighbor.” Does a court convene for repudiation? Explain it that they were sitting in another matter and the case came before them.

כֵּינִי מַתְנִיתָא. וּתְמֵאֵן בּוֹ וְתִינָּשֵׂא. הָא תִּתְאָרֵס לֹא. הָדָא אָמְרָה. עָבְרָה וּמֵיאֵנָה מִן הַנִּישּׂוּאִין עַל דְּבֵית שַׁמַּי מֵיאוּנֶיהָ מֵיאוּנִין. רִבִּי אָחָא בְשֵׁם רִבִּי תַנְחוּם בַּר חִיָיה. קוֹל יוֹצֵא לַנְּשׂוּאָה וְאֵין קוֹל יוֹצֵא לָאֲרוּסָה. יְכוֹלָה הִיא אִשָּׁה לְהַטְמִין עַצְמָהּ וְלוֹמַר. לֹא נִתְאָרַסְתִּי. וְאֵינָהּ יְכוֹלָה לְהַטְמִין עַצְמָהּ וְלוֹמַר. לֹא נִשֵּׂאתִי.

So is the Mishnah: Or she should repudiate him and marry. Therefore, she cannot get herself betrothed. That means, if she transgresses and repudiated after marriage, the House of Shammai recognize her act of repudiation. Rebbi Abba in the name of Rebbi Tanḥum bar Ḥiyya: A rumor spreads for a married woman but not for a betrothed one. A woman might hide herself and say, I was not betrothed, but she will not be able to hide herself and say, I did not marry.

Mishnah

משנה: אֵי זוֹ הִיא קְטַנָּה שֶׁצְּרִיכָה לְמֵאֵן. כָּל שֶׁהִשִּׂיאָתָהּ אִמָּהּ וְאַחֶיהָ מִדַּעְתָּהּ. הִשִּׂיאוּהָ שֶׁלֹּא מִדַּעְתָּהּ אֵינָהּ צְרִיכָה לְמֵאֵן. רִבִּי חֲנִינָה בֶּן אַנְטִי גֳנוֹס אוֹמֵר כָּל תִּינוֹקֶת שֶׁאֵינָהּ יְכוֹלָה לִשְּׁמוֹר קִידּוּשֶׁיהָ אֵינָהּ צְרִיכָה לְמֵאֵן. רִבִּי אֱלִיעֶזֶר אוֹמֵר אֵין מַעֲשֵׂה קְטַנָּה אֶלָּא כִמְפוּתָּה. בַּת יִשְׂרָאֵל לַכֹּהֵן לֹא תֹאכַל בַּתְּרוּמָה בַּת כֹּהֵן לְיִשְׂרָאֵל תֹּאכַל בַּתְּרוּמָה.

MISHNAH: Which underage girl needs to repudiate? Anyone whom mother or brothers married off with her knowledge. If they married her off without her knowledge she does not have to repudiate. Rebbi Ḥanina ben Antigonos says, any girl who is unable to watch over her marriage gift does not have to repudiate. Rebbi Eliezer says, in all legal respects, the underage girl is like one seduced: The daughter of an Israel married to a Cohen may not eat heave; the daughter of a Cohen married to an Israel may eat heave.

Halakhah

הלכה: אֵי זוֹ הִיא קְטַנָּה שֶׁהִיא צְרִיכָה לְמֵאֵן כול׳. אֵי זֶהוּ לְדַעְתָּהּ. עֲבַד לָהּ גְּנוֹן וּמְלַבְּשִׁין לָהּ קוֹזְמִידִין וּמַדְבְּרִין לָה גְּבַר.

HALAKHAH: “Which underage girl needs to repudiate,” etc? What means “with her knowledge”? One makes for her a canopy, dresses her in jewelry and leads the man to her.

מַה חֲלוּקִין עַל רִבִּי חֲנַנְיָה בֶּן אַנְטִיגֳנֹס. מִן מַה דָמַר רִבִּי יוֹחָנָן. אֵי זוֹ הִיא קְטַנָּה שֶׁהִיא צְרִיכָה לְהִתְגָּרֵשׁ. כָּל שֶׁנּוֹתְנִין לָהּ גִּיטָּהּ וְדָבָר אַחֵר עַמּוֹ וְהִיא מוֹצִיאָה אוֹתוֹ לְאַחַר זְמָן. הָדָא אָמְרָה. חֲלוּקִין עַל רִבִּי חֲנַנְיָה בֶּן אַנְטִיגֳנֹס.

Do they disagree with Rebbi Ḥananiah ben Antigonos? From what Rebbi Joḥanan said, which is the underage girl that needs a bill of divorce? Anyone who is given her bill of divorce together with something else and she produces it after some time. This implies that they disagree with Rebbi Ḥananiah ben Antigonos.

רִבִּי לִיעֶזֶר אוֹמֵר אֵין מַעֲשֵׂה קְטַנָּה כְּלוּם. אֵינוֹ זַכַּאי לֹא בִּמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ וְלֹא בְהֵפֵר נְדָרֶיהָ כִּילּוּ שֶׁאֵינָהּ אִשְׁתּוֹ לְכָל דָּבָר. אֶלָּא שֶׁהִיא צְרִיכָה מִמֶּנּוּ מֵיאוּנִין. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. זַכַּאי בִמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ וּבְהֵפֵר נְדָרֶיהָ כִּילּוּ הִיא אִשְׁתּוֹ לְכָל דָּבָר. אֶלָּא שֶׁהִיא יוֹצְאָה הֵימֶינּוּ בְגֵט. אָמַר רִבִּי יִשְׁמָעֵאל. חִיזַּרְתִּי עַל כָּל מִידּוֹת חֲכָמִים וְלֹא מָצָאתִי אָדָם שֶׁמִּידָּתוֹ שָׁוָה בִקְטַנָּה חוּץ מִמִּידּוֹת רִבִּי אֲלִיעֶזֶר. אֶלָּא שֶׁהוּא אוֹמֵר שֶׁהִיא צְרִיכָה מִמֶּנּוּ מֵיאוּנִין.

Rebbi Eliezer says, the actions of an underage girl have no legal standing. He has no right to what she finds or earns, nor may he dissolve her vows; she is as if not his wife in any respect except that she needs repudiation from him. Rebbi Joshua said, he owns what she finds or earns, he may he dissolve her vows; she is his wife in all respects except that she needs a bill of divorce from him. Rebbi Ismael said, I looked around at all logical systems of Sages and did not find anybody who was consistent in the matter of an underage girl except Rebbi Eliezer, only that he requires repudiation from him.

אָמַר רִבִּי אַבָּהוּ. מַעֲשֶׂה בְּאִמּוֹ שֶׁל רִבִּי לִיעֶזֶר שֶׁהָיְתָה דוֹחֶקֶת בּוֹ לַשֵּׂאת אֶת בַּת אֲחוֹתוֹ. וְהָיָה אוֹמֵר לָהּ. בִּתִּי. לֵכִי הִינָּשְׂאי. בִּתִּי. לֵכִי הִינָּשְׂאי. עַד שֶּׁאָמְרָה לוֹ. הֲרֵי אֲנִי שִׁפְחָה לְךָ לִרְחוֹץ רַגְלֵי עַבְדֵי אֲדֹנִי. אַף עַל פִּי כֵן כְּנָסָהּ וְלֹא הִכִּירָהּ עַד שֶׁהֵבִיאָה שְׁתֵּי שְׂעָרוֹת.

Rebbi Abbahu said: It happened that Rebbi Eliezer’s mother was pushing him to marry his sister’s daughter. He said to [the girl]: go and get married, go and get married, until she said to him: Here I am your slave girl to wash the feet of my master’s servants. Even though he married her, he did not sleep with her until she had grown two pubic hairs.

עַל דַּעְתֵּיהּ דְּרִבִּי לִיעֶזֶר. מַהוּ שֶׁתְּמֵאֵן בּוֹ וְתִיטּוֹל קְנָס מִמֶנּוּ. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוֹשֻׁעַ. מַהוּ שֶׁתְּמֵאֵן בּוֹ וְתִיטּוֹל קְנָס מֵאַחֵר. מַהוּ שֶׁתְּמֵאֵן בּוֹ וְתַעֲקוֹר גִּיטָּהּ חֲלָלָה וּמַמְזֶרֶת. רִבִי יִצְחָק שָׁאַל. מַהוּ שֶׁתְּמֵאֵן בּוֹ וְתַחֲזִיר לִמְזוֹנוֹת אָבִיהָ. פְּשִׁיטָא שֶׁאֵינָהּ חוֹזֶרֶת לִמְזוֹנוֹת בַּעֲלָהּ. שֶׁכֵּן הוּא כוֹתֵב לָהּ. וְאַתְּ תְּהַוְיָין יָתְבָא בְבֵיתִי וּמִיתְזַנָה מִן נִיכְסַיי. וְלֵית הוּא בֵיתָהּ. לֹא צוּרְכָא דְלֹא. מַהוּ שֶׁתְּמֵאֵן בּוֹ וְתַחֲזוֹר לִמְזוֹנוֹת אָבִיהָ.

According to Rebbi Eliezer, may she repudiate him and collect a fine from him? According to Rebbi Joshua, may she repudiate him and collect a fine from another man? May she repudiate this one and invalidate her bill of divorce, a desecrated or a bastard? Rebbi Isaac asked, may she repudiate and return to her father’s food? It is obvious that she does not return to her husband’s food since he writes for her: “You shall live in my house and be fed from my property,” and she is not in his house. Therefore, the only question is, may she repudiate and return to her father’s food?

תַּמָּן תַּנִּינָן. קָטָן שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת. רִבִּי יוּדָה אוֹמֵר. תְּרוּמָתוֹ תְרוּמָה. תַּנָּא בְשֵׁם רִבִּי מֵאִיר. לְעוֹלָם אֵין תְּרוּמָתוֹ תְרוּמָה עַד שֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת. רִבִּי אָבִין כַּהֲנָא בְּשֵׁם רִבִּי הִילָא. וְלֹא תִשְׂאוּ עָלָיו חֵטְ אֶת שֶׁהוּא בִנְשִׂיאַת עָוֹן תּוֹרֵם. אֶת שְׁאֵינוֹ בִנְשִׂיאַת עָוֹן אֵינוֹ תוֹרֵם. הָתִיבוּן. גוֹיִם הֲרֵי אֵינוֹ בִנְשִׂיאַות עָוֹן וְתוֹרֵם. רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא. וְנֶחְשַׁב לָכֶם וַהֲרֵמוֹתֵם אֶת שֶׁכָּתוּב בּוֹ מַחֲשָׁבָה תוֹרֵם. וְאֶת שֶׁאֵין כָּתוּב בּוֹ מַחֲשָׁבָה אֵינוֹ תוֹרֵם. הָתִיבוּן. הֲרֵי גוֹיִם הֲרֵי אֵין כָּתוּב בָּהֶן מַחֲשָׁבָה וְתוֹרֵם. תַנֵּי רִבִּי הוֹשַׁעְיָה גוֹיִם אֵין לָהֶן מַחֲשָׁבָה בֵּין לְהַכְשִׁיר בֵּין לִתְרוּמָה.

There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila ( Num. 18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila ( Num. 18:27): “Your heave will be credited to you”, ( v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.

רִבִּי אָחָא בַּר חִינְנָא בְשֵׁם כַּהֲנָא. כְּדִבְרֵי מִי שֶׁהוּא אוֹמֵר. אֵינוֹ תוֹרֵם וְאֵינוֹ מַקְדִּשׁ. וְלָמָּה לֹא אָמַר. כְּדִבְרֵי מִי שֶׁהוּא תּוֹרֵם וּמַקְדִּישׁ. בְּגִין דְּרִבִּי יוּדָה אָמַר. תּוֹרֵם וְאֵינוֹ מַקְדִּשׁ. אָמַר רִבִּי יוֹחָנָן. אֲפִילוּ כְמָאן דְּאָמַר. אֵינוֹ תוֹרֵם מַקְדִּשׁ. מָהוּ מַקְדִּשׁ. עוֹלָה וּשְׁלָמִים. לְהָבִיא חַטָּאת חֵלֶב אֵינוֹ יָכוֹל שֶׁאֵין לוֹ חַטָּאת חֵלֶב. חַטָּאת דָּם אֵינוֹ יָכוֹל שֶׁאֵין לוֹ חַטָּאת דָּם. מָהוּ שֶׁיָּבִיא קָרְבַּן זִיבָה וְקָרְבַּן צָרַעַת. מֵאַחַר שֶׁהִיא חוֹבָה אֵינוֹ מֵבִיא אוֹ מֵאַחַר שֶׁהוּא מִטָּמֵא בָּהֶן מֵבִיא. כָּוְתִּי פְּשִּׁיטָא לָךְ שֶׁהוּא מֵבִיא. מָהוּ שֶׁיֵּעָשֶׂה בָּהֶן שָׁלִיחַ. מֵאַחַר שֶׁהוּא [מִטָּמֵא] בָּהֶן נַעֲשֶׂה בָּהֶן שָׁלִיחַ אוֹ מֵאַחַר שֶׁאֵינוֹ נַעֲשֶׂה שָׁלִיחַ לְכָל הַדְּבָרִים אֵינוֹ נַעֲשֶׂה בָהֶן שָׁלִיחַ. הָתִיב רִבִּי יוּדָן. הֲרֵי יֵשׁ לוֹ טֵבֵל דְּבַר תּוֹרָה. פּוֹטֵר טִיבְלוֹ דְּבַר תּוֹרָה. וְהָכָא אַף עַל פִּי שֶּׁהוּא מִטָּמֵא בָּהֶן אֵינוֹ נַעֲשֶׂה שָׁלִיחַ. מָהוּ שֶׁיָּבִיא בִּיכּוּרִין כְּרִבִּי יוּדָה. דּרִבִּי יוּדָה אָמַר הוּקְּשׁוּ לְקָדְשֵׁי הַגְּבוּל. אֵינוֹ מֵבִיא. כְּרַבָּנִן. דְּאִינּוּן אָמְרִין הוּקְּשׁוּ לְקָדְשֵׁי הַמִּקְדָּשׁ מֵבִיא. מָהוּ שֶׁיָּבִיא חֲגִיגָה מֵאַחַר שֶׁהוּא חוֹבָה אֵינוֹ מֵבִיא אוֹ מֵאַחַר שֶׁהוּא מְשַׁנֶּה לְשֵׁם שְׁלָמִים מֵבִיא. כָּוְתִּי פְּשִׁיטָא לָךְ שֶׁהוּא מֵבִיא. מַהוּ שֶׁיָּבִיא פֶּסַח. מֵאַחַר שֶׁהִיא חוֹבָה אֵינוֹ מֵבִיא אוֹ מֵאַחַר דְּאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי הוֹשַׁעְיָה. מֵבִיא הוּא אָדָם פֶּסַח בִּשְׁאַר יְמוֹת הַשָּׁנָה וּמְשַׁנֵּיהוּ לְשֵׁם שְׁלָמִים. מֵבִיא. מָהוּ שֶׁיָּבִיא מַעֲשֵׂר דָּגָן. אִין יִסְבָר כְּרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. מִכֹּל מַעְשְׂרוֹתֵיכֶם. הוּקְּשׁוּ מַעְשְׂרוֹת זֶה לָזֶה. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא מַעֲשֵׂר דָּגָן כָךְ אֵינוֹ מֵבִיא מַעֲשֵׂר בְּהֵמָה. מָהוּ שֶׁיַּעֲשֶׂה תְּמוּרָה. אִין יִסְבָר כְּרִבִּי מֵאִיר. דְּאָמַר מִכֹּל מַעְשְׂרוֹתֵיכֶם. הוּקְּשׁוּ מַעְשְׂרוֹת זֶה לָזֶה. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא מַעֲשֵׂר דָּגָן כָךְ אֵינוֹ מֵבִיא מַעֲשֵׂר בְּהֵמָה. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא מַעֲשֵׂר בְּהֵמָה כָּךְ אֵינוֹ עוֹשֶׂה תְמוּרָה. וְיִסְבּוֹר כְּרִבִּי שִׁמְעוֹן. דְּאָמַר מַעֲשֵׂר בְּהֵמָה לִימֵּד עַל כָּל הַקֳּדָשִׁים לִתְמוּרָה. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא מַעֲשֵׂר דָּגָן כָךְ אֵינוֹ מֵבִיא מַעֲשֵׂר בְּהֵמָה. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא מַעֲשֵׂר בְּהֵמָה כָּךְ אֵינוֹ עוֹשֶׂה תְמוּרָה. כְּשֵׁם שֶׁאֵינוֹ עוֹשֶׂה תְמוּרָה כָּךְ אֵינוֹ מֵימִר בּוֹ. כְּשֵׁם שֶׁאֵינוֹ מֵימִר בּוֹ כָּךְ אֵינוֹ מֵימִר בְּכָל הַקֳּדָשִׁים. מָהוּ שֶׁיְּהוּ חַיָיבִין עַל קֳדָשָׁיו בַּחוּץ. כַּהֲנָא אָמַר. אֵין חַיָיבִין עַל קֳדָשָׁיו בַּחוּץ. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֵּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. חַיָיבִין עַל קֳדָשָׁיו בַּחוּץ. וְקַשְׁיָא דְרִבִּי כַהֲנָא עַל דְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה פוֹטֵר טִיבְלוֹ דְּבַר תּוֹרָה. וְאַתְּ אָמַר הָכֵין. כְּמָאן דְּאָמַר מֵאֵילֵיהֶן קִיבְּלוּ עֲלֵיהֶן אֶת הַמַּעְשְׂרוֹת.

Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said ( Num. 18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.

וְקַשְׁיָא דְּרִבִּי יוֹחָנָן עַל דְּרִבִּי יְהוֹשֻׁעַ. נִישּׂוּאֶיהָ תוֹרָה הֵפֵר נְדָרֶיהָ תוֹרָה. וְאַתְּ אָמַר הָכֵין. אָמַר רִבִּי זְעִירָא. לֵית כָּאן הֵפֵר נְדָרִים מִן הָדָא דְּרִבִּי יוֹחָנָן עַל הָדָא דְרִבִּי יְהוֹשֻׁעַ. רִבִּי נִיסָּא שָׁאַל. וִיהִי כֵן בָּאֲסוּרוֹת. רִבִּי יוֹחָנָן אָמַר. אֵין לוֹקִין עָל הָאֲסוּרוֹת. הֲוֵי הַהִיא דְתַנִינָן תַּמָּן. קוֹדֶם לַזְּמַן הַזֶּה אַף עַל פִּי שֶׁאָמְרוּ. יוֹדְעִין אָנוּ לְשֵׁם מִי נָדַרְנוּ וּלְשֵׁם מִי הִקְדַּשְׁנוּ. אֵין נִדְרֵיהֶן נְדָרִים וְאֵין הֶקְדֵּישָׁן הֶקְדֵּשׁ. לְאַחַר הַזְּמַן הַזֶּה אַף עַל פִּי שֶׁאָמְרוּ. אֵין אָנוּ יוֹדְעִין לְשֵׁם מִי נָדַרְנוּ וְלֹא לְשֵׁם מִי הִקְדַּשְׁנוּ. נִדְרֵיהֶן נְדָרִים וְהֶקְדֵּישָׁן הֶקְדֵּשׁ. וְהָדָא מַתְנִיתָא מַהוּ. עַל דַּעְתֵּיהּ דְּכַהֲנָא בְמַחֲלוֹקֶת. עַל דַּעְתֵין דְרִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דִּבְרֵי הַכֹּל.

Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions? Rebbi Joḥanan said, one does not whip for prohibitions. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications.” What is the status of that Mishnah? For Cahana it is in dispute, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.

Mishnah

משנה: רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר כָּל עַכָּבָה שֶׁהִיא מִן הָאִישׁ כְּאִילּוּ הִיא אִשְׁתּוֹ. וְכָל עַכָּבָה שֶׁאֵינָהּ מִן הָאִישׁ כְּאִילּוּ אֵינָהּ אִשְׁתּוֹ.

MISHNAH: Rebbi Eliezer ben Jacob said, every impediment that comes from the man makes her as if she were his wife; every impediment that does not come from the man makes her as if she were not his wife.

Halakhah

הלכה: רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר כול׳. תַּנֵּי. רִבִּי אֶלְעָזָר בֶּן יַעֲקֹב אוֹמֵר כָּל עַכָּבָה שֶׁהִיא מִן הָאִישׁ כְּאִלּוּ שֶׁהִיא אִשְׁתּוֹ בְגֵט. וְשֶׁאֵינוֹ מִן הָאִישׁ כְּאִילּוּ שֶׁאֵינָהּ אִשְׁתּוֹ בְמֵיאוּנִים.

HALAKHAH: “Rebbi Eliezer ben Jacob said,” etc. It was stated: “Rebbi Eliezer ben Jacob said, every impediment that comes from the man by a bill of divorce makes her as if she were his wife; every impediment that does not come from the man by repudiation makes her as if she were not his wife.”

Mishnah

משנה: הַמְמֵאֶנֶת בָּאִישׁ הוּא מוּתָּר בִּקְרוֹבוֹתֶיהָ וְהִיא מוּתֶּרֶת בִּקְרוֹבָיו וְלֹא פְסָלָהּ מִן הַכְּהוּנָה. נָתַן לָהּ גֵּט הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ וְהִיא אֲסוּרָה בִקְרוֹבָיו וּפְסָלָהּ מִן הַכְּהוּנָּה. נָתַן לָהּ גֵּט וְהֶחֱזִירָהּ מֵאֲנָה בוֹ וְנִשֵּׂאת לְאַחֵר וְנִתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה מוּתֶּרֶת לַחֲזוֹר לוֹ. מֵאֲנָה בוֹ וְהֶחֱזִירָהּ נָתַן לָהּ גֵּט וְנִשֵּׂאת לְאַחֵר וְנִתְאַלְמְנָה אוֹ נִתְגָּרְשָּׁה אֲסוּרָה לַחֲזוֹר לוֹ. זֶה הַכְּלָל גֵּט אַחַר מֵיאוּן אֲסוּרָה לַחֲזוֹר לוֹ. מֵיאוּן אַחַר גֵּט מוּתֶּרֶת לַחֲזוֹר לוֹ.

MISHNAH: If [a girl] repudiates a man, he is permitted [to marry] her relatives and she is permitted [to marry] his relatives; he did not disable her for the priesthood. If he gave her a bill of divorce, he is forbidden [to marry] her relatives and she is forbidden [to marry] his relatives; he did disable her for the priesthood. If he gave her a bill of divorce and later took her back, then she repudiated him and married another man from whom she became widowed or divorced, she is permitted to return to him. If she repudiated him and he took her back, then he gave her a bill of divorce and she married another man from whom she became widowed or divorced, she is prohibited to return to him. That is the principle: By divorce after repudiation she is prohibited to return to him; by repudiation after divorce she is permitted to return to him.

Halakhah

הלכה: הַמְמֵאֶנֶת בָּאִישׁ כול׳. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. אֵין בָּהּ [אֶלָּא] מִשּׁוּם זֵיהוֹם כְּהוּנָּה וְאֵין בֵּית דִּין מְזָהֲמִין אוֹתָהּ.

HALAKHAH: “If [a girl] repudiates a man, etc.” Rebbi Joḥanan in the name of Rebbi Yannai: Her only problem would be aspersion on the priesthood, but the court will not tolerate aspersion.

Mishnah

משנה: הַמְמֵאֶנֶת בָּאִישׁ וְנִישֵּׂאת לְאַחֵר וְגֵירְשָׁהּ לְאַחֵר וּמֵיאֲנָה בוֹ. לְאַחֵר וְגֵירְשָׁהּ לְאַחֵר וּמֵיאֲנָה בוֹ. כָּל שֶׁיָּצָאת מִמֶּנּוּ בְגֵט אֲסוּרָה לַחֲזוֹר לוֹ. בְּמֵיאוּן מוּתֶּרֶת לַחֲזוֹר לוֹ.

MISHNAH: If [a girl] repudiates a man and marries another who divorces her, another and she repudiates him, another who divorces her, another and she repudiates him, she is forbidden to return to anyone who had divorce her but permitted to return to those she had repudiated.

Halakhah

הלכה: הַמְמֵאֶנֶת כול׳. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. אֵין בָּהּ אֶלָּא מִשּׁוּם זֵיהוֹם כְּהוּנָּה וְאֵין בֵּית דִּין מְזָהֲמִין אוֹתָהּ.

HALAKHAH: “If [a girl] repudiates,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: Her only problem would be aspersion on the priesthood, but the court will not tolerate aspersion.

Mishnah

משנה: הַמְגָרֵשׁ אֶת הָאִשָּׁה וְהֶחֱזִירָהּ מוּתֶּרֶת לְיָבָם וְרִבִּי לִיעֶזֶר אוֹסֵר. וְכֵן הַמְגָרֵשׁ אֶת הַיְּתוֹמָה וְהֶחֱזִירָהּ מוּתֶּרֶת לְיָבָם וְרִבִּי לִיעֶזֶר אוֹסֶר. קְטַנָּה שֶּׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרְשָׁה כִּיתוֹמָה בְּחַיֵי הָאָב הֶחֱזִירָהּ אֲסוּרָה לְיָבָם. וּמוֹדִין חֲכָמִים לְרִבִּי לִעֶזֶר בִּזְמַן שֶׁגֵּירְשָׁהּ קְטַנָּה וְהֶחֱזִירָהּ קְטַנָּה מִפְּנֵי שֶׁהָיוּ גֵירוּשֶׁיהָ גֵירוּשִׁין גְּמוּרִין וְלֹא הָיְתָה חֲזָרָתָהּ גְּמוּרָה. אֲבָל אִם גֵּירְשָׁהּ קְטַנָּה וְהֶחֱזִירָהּ גְּדוֹלָה אוֹ שֶׁגִּידְּלָהּ תַּחְתָּיו מוּתֶּרֶת לְיָבָם.

MISHNAH: If somebody divorced his wife and later took her back, she is permitted to the levir but Rebbi Eliezer forbids her. Similarly, if somebody divorced an orphan girl and took her back, she is permitted to the levir but Rebbi Eliezer forbids her. If an underage girl who was married off by her father was divorced, she is like an orphan during her father’s lifetime. If she was taken back, she is prohibited to the levir. The Sages agree with Rebbi Eliezer in case he divorced her as a minor and took her back as a minor, since her divorce is a total divorce but her return was not complete. But if he divorced her as a minor and took her back as an adult or she became an adult while married to him, she is permitted to the levir.

Halakhah

הלכה: וּמוֹדִין חֲכָמִים כול׳. מַאי טַעֲמָא דְּרִבִּי לִעֶזֶר. מִפְּנֵי שֶׁעָמְדָה עָלָיו בְּאִיסּוּר שָׁעָה אַחַת. מוֹדִין חֲכָמִים לְרִבִּי לִעֶזֶר בִּקְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרָשָׁה שֶׁהִיא כִיתוֹמָה בְּחַיֵי אָבִיהָ. קִידּוּשֶׁיהָ וְגֵירוּשֶׁיהָ תוֹרָה. חֲזָרָתָהּ אֵינָהּ תּוֹרָה.

HALAKHAH: “The Sages agree,” etc. What is Rebbi Eliezer’s reason? That she was forbidden to him for an hour. The Sages agree with Rebbi Eliezer about the underage girl who was married off by her father and divorced, that she is like an orphan during her father’s lifetime. Her betrothal and divorce were by biblical standards; her remarriage was not by biblical standards.

צָרָתָהּ מַהוּ. רַב אָמַר. צָרָתָהּ אֲסוּרָה. רִבִּי יוֹחָנָן אָמַר. צָרָתָהּ אֲסוּרָה. רִבִּי שִׁמְעוֹן בֶן לָקִישׁ אָמַר. צָרָתָהּ מוּתֶּרֶת. אָמַר רִבִּי לָעְזָר. חוֹזְרִת בֵּין עַל רַבָּנִן דְּהָכָא בֵּין עַל רַבָּנִן דְּתַמָּן לָא אַשְׁכָּחִית בַּר נַשׁ דִּכְוָותִי אֶלָּא רִבִּי שִׁמְעוֹן בֶן לָקִישׁ דּוּ אָמַר. צָרָתָהּ מוּתֶּרֶת. רַב הַמְנוּנָא הֲוָה יְתִיב קוֹמֵי רַב אָדָא בַּר אַחֲוָה. אָמַר. צָרָתָהּ מַהוּ. אָמַר לֵיהּ. מוּתָּר. אָמַר. גֵּירוּשִׁין. אָמַר. אֲסוּרָה. אָמַר. חָזְרָיו. אָמַר רַבָּא בַּר מָמָל. מִסְתַּבְּרָא כְּמָאן דְּאָמַר. צָרָתָהּ מוּתֶּרֶת. בְּרַם כְּמָאן דְּאָמַר. צָרָתָהּ אֲסוּרָה. מַה נַפְשֵׁךְ. צַד שֶׁקָּנָה בָהּ כְּנֶגְדוֹ אָסוּר בְּצָרָתָהּ וְצַד שֶׁלֹּא קָנָה בָהּ כְּנֶגְדוֹ הִתִּיר בְּצָרָה. אָמַר רִבִּי שַׁמַּי. וְכִי יֵשׁ מַה נַפְשֵׁךְ בָּעֲרָיוֹת. מַהוּ כְדוֹן. כָּל יְבָמָה שֶׁאֵין כּוּלָּהּ לַחוּץ צַד הַקָּנוּי שֶׁבָּהּ נִידּוֹן מִשּׁוּם עֶרְוָה. וְעֶרְוָה פוֹטֶרֶת צָרָתָהּ.

What is the status of her co-wife? Rav said, her co-wife is forbidden. Rebbi Joḥanan said, her co-wife is forbidden. Rebbi Simeon ben Laqish said, her co-wife is permitted. Rebbi Eleazar said, I looked around at the rabbis here and at the rabbis there and did not find anybody agreeing with me except Rebbi Simeon ben Laqish who says, her co-wife is permitted.Rav Hamnuna was sitting before Rav Ada bar Ahava and said, what is the status of her co-wife? He said to him, she is permitted. He asked, divorce? He answered, forbidden. He said, go around. Rebbi Abba bar Mamal said, it is reasonable following him who said that her co-wife is permitted. But following him who said, her co-wife is forbidden, as you take it: The aspect he acquired in her makes the corresponding aspect forbidden in her co-wife, the aspect he did not acquire in her makes the corresponding aspect permitted in her co-wife! Rebbi Shammai said, does one admit that kind of argument in matters of incest prohibitions? What about it? For any sister-in-law who is not totally outside [the family], the acquired aspect of her belongs to an incest prohibition and an incest prohibition forbids the co-wife.

שְׁנֵי אַחִים נְשׂוּאִין כול׳. רִבִּי יוּדָן. כְּמַה דְאַתְּ אֲמַר תַּמָּן בָּעֵי. וְיַחֲלוֹץ צַד הַקָּנוּי שֶׁבָּהּ וְיִפְטוֹר צָרָתָהּ. אַף הָכָא. וְיַחֲלוֹץ צַד הַקָּנוּי שֶׁבַּקְּטַנָּה וְיַכְנִיס צָרָתָהּ. עַד דְּאַתְּ מַקְשֵׁי לֵיהּ עַל דְּרִבִּי לָעְזָר קַשִׁיָיתָה עַל דְּרִבִּי לִעֶזֶר. לֵיתְנֵי יָכוֹל לְמִיקְשֵׁי לָהּ עַל דְּרִבִּי אֱלִיעֶזֶר. דְּרִבִּי לִיעֶזֶר שַׁמֻּתִּי. בֵּית שַּׁמַּי אוֹמְרִים. אֵין מְמֵאֵנִין אֶלָּא אֲרוּסוֹת.

“Two brothers are married,” etc. Rebbi Yudan: One may ask what one asked there. Should he not perform ḥalîṣah for the acquired aspect in her and free her co-wife? So here, should he not perform ḥalîṣah for the acquired aspect in the underage girl and free her (co-wife) [sister]? Before you find Rebbi Eleazar difficult, you might find Rebbi Eliezer difficult! You cannot find this difficult for Rebbi Eliezer, since Rebbi Eliezer is a Shammaite and the House of Shammai say, one lets only the betrothed [women] repudiate?

Mishnah

משנה: שְׁנֵי אַחִים נְשׂוּאִין לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת מֵת בַּעֲלָהּ שֶׁלְּאַחַת מֵהֶן תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וְכֵן שְׁתֵּי חֵרְשׁוֹת גְּדוֹלָה וּקְטַנָּה מֵת בַּעֲלָהּ שֶׁלַּקְּטַנָּה תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת בַּעֲלָהּ שֶׁלַּגְּדוֹלָה רִבִּי לִיעֶזֶר אוֹמֵר מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ. רַבָּן גַּמְלִיאֵל אוֹמֵר אִם מֵיאֵנָה מֵיאֵנָה וְאִם לָאו תַּמְתִּין עַד שֶׁתַּגְדִּיל וְתֵצֵא הַלֵּזוּ מִשּׁוּם אֲחוֹת אִשָּׁה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר אִי לוֹ עַל אִשְׁתּוֹ וְאִי לוֹ לְאֵשֶׁת אָחִיו מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וְאֵשֶׁת אָחִיו בַּחֲלִיצָה.

MISHNAH: Two brothers are married to two underage orphan [sisters]. If the husband of one of them dies, the other one has to leave as wife’s sister. And so for two deaf-mute [sisters]. If one is adult and the other underage, if the husband of the underage girl died, she has to leave as wife’s sister. If the husband of the adult one died, Rebbi Eliezer said, one teaches the underage one to repudiate him. Rabban Gamliel says, if she repudiated, she repudiated; otherwise she should wait until she becomes of age and the other one has to leave as wife’s sister. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! He has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.

Halakhah

הלכה: כְּקִינְיָינָהּ שֶׁלֵּזוּ כֵּן קִנְיָינָהּ שֶׁלֵּזוּ וּכְקִנְיָינָהּ שֶׁלֵּזוּ כֵּן קִנְיָינָהּ שֶׁלֵּזוּ. וְלֹא כֵן תַּנִּינָן קְטַנָּה וְחֵרֶשֶׁת. תַּנֵּי רִבִּי חִיָיה. קְטַנָּה וְחֵרֶשֶׁת. מֵת בַּעַל הַקְּטַנָּה בַּעַל הַחֵרֶשֶׁת מוֹצִיאָהּ בַּגֵּט וְהַקְּטַנָּה תַּמְתִין עַד שֶׁתַּגְדִּיל וְתַחֲלוֹץ. וְתַחֲלוֹץ מִיָּד. לֵית יָכִיל בְּגִין דְּרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. אֵין חוֹלְצִין וְאֵין מְיַיבְּמִין אֶת הַקְּטַנָּה שֶׁמָּא תִימָּצֵא אַיְילוֹנִית. מֵת בַּעַל הַחֵרֶשֶׁת בַּעַל הַקְּטַנָּה מוֹצִיאָהּ בַּגֵּט וְהַחֵרֶשֶׁת אֲסוּרָה אִיסּוּר עוֹלָם. עָבַר וּבָא עַל הַחֵרֶשֶׁת יוֹצִיא בְגֵט וְהוּתְּרָה. כְּהַהִיא דְאָמַר רִבִּי הִילָא. מִפְּנֵי תַקָּנָתָהּ.

HALAKHAH: Is the degree of acquisition of one equal to that of the other? Did we not state “underage and deaf-mute”? Rebbi Hiyya stated ““underage and deaf-mute”: “If the husband of the underage girl died, the husband of the deaf-mute has to divorce her and the underage girl has to wait until she comes of age and perform ḥalîṣah” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. “If the husband of the deaf-mute died, the husband of the underage girl has to divorce her and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she becomes permitted.” This follows what Rebbi Hila said, in order to fix her status.

כֵּינִי מַתְנִיתָא. וְהַקְּטַנָּה תַּמְתִּין עַד שֶׁתַּגְדִּיל וְתַגִּיעַ לַפֶּרֶק וְתִינָּשֵׂא. אָמַר רִבִּי לָעְזָר. לֵית כָּאן תִּיִנָּשֵׂא אֶלָּא תִּתְאָרֵס. אָמַר רִבִּי יוֹחָנָן. זוֹ דִבְרֵי רַבָּן גַּמְלִיאֵל. הַמְקַדֵּשׁ אֲחוֹת יְבִמְתּוֹ נִפְטְרָה יְבִמְתּוֹ מִן הַחֲלִיצָה וּמִן הַיִּבּוּם. הֲוֵי הַהִיא דְּתַנִּינָן תַּמָּן שׁוֹמֶרֶת יָבָם שֶׁקִּידֵּשׁ אָחִיו אֶת אֲחוֹתָהּ. דְּלֹא כְרַבָּן גַּמְלִיאֵל.

So is the Mishnah: The underage girl should wait until she grows up, reaches puberty, and is being married. Rebbi Eleazar said, there is no “being married” here, only “being betrothed.” Rebbi Joḥanban said, these are the words of Rabban Gamliel: If somebody gave qiddušin to his sister-in-law’s sister, his sister-in-law was freed from ḥalîṣah and levirate. It follows that what we had stated there, “if somebody gave qiddušin to the sister of a woman waiting for her levir” does not follow Rabban Gamliel.

רִבִּי חַגַּיי אָמַר קוֹמֵי רִבִּי זְעִירָה מְנַחֵם בְּשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר אִם מֵיאֵנָה מֵיאֵנָה. רִבִּי לִיעֶזֶר אוֹמֵר. מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ וְאַתְּ אָמַר הָכֵין. רבִּי זְעִירָה רִבִּי חִיָיה בְשֵּׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּרִבִּי יְהוֹשֻּׁעַ אִם מֵיאֵנָה מֵיאֵנָה. רִבִּי יוֹשׁוּעַ אוֹמֵר אִי לוֹ עַל אִשְׁתּוֹ וְאִי לוֹ עַל אֵשֶׁת אָחִיו. וְאַתְּ אָמַר הָכֵין. רִבִּי הִילָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּרַבָּן גַּמְלִיאֵל. מוֹדֶה רִבִּי יְהוֹשֻׁעַ לְרַבָּן גַּמְלִיאֵל. אִם מֵיאֵנָה מֵיאֵנָה וְאִם לָאו תַּמְתִּין עַד שֶׁתַּגְדִּיל. וְאִם לָאו מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה.

Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.

Mishnah

משנה: מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת וָמֵת. בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁלְּאַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. וְכֵן שְׁתֵּי חֵרְשׁוֹת. קְטַנָּה וְחֵרֶשֶׁת אֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ.

MISHNAH: If somebody was married to two underage orphan girls and died, intercourse or ḥalîṣah of one of them frees her co-wife. The same holds for two deaf-mutes. An underaged girl and a deaf-mute: Intercourse of neither of them frees her co-wife.

Halakhah

הלכה: מִי שֶׁהָיָה נָשׂוּי כול׳. כְּקִנְיָינָהּ שֶׁלֵּזוּ כֵּן קִנְיָינָהּ שֶׁלֵּזוּ וּכְקִנְיָינָהּ שֶׁלֵּזוּ כֵּן קִנְיָינָהּ שֶׁלֵּזוּ. כֵּיצַד הוּא עוֹשֶׂה. רַב חִיָיה בַּר אַשִּׁי בְשֵׁם רַב. כּוֹנֵס אֶת הַחֵרֶשֵׁת וּמוֹצִיאָהּ בַּגֵּט וְהַקְּטַנָּה תַּמְתִין עַד שֶׁתַּחֲלוֹץ. וְתַחֲלוֹץ מִיָּד. לֵית יָכִיל בְּגִין דְּרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. אֵין חוֹלְצִין וְלֹא מְיַיבְּמִין אֶת הַקְּטַנָּה שֶׁמָּא תִימָּצֵא אַיְילוֹנִית. וְאִם בָּא עַל הַקְּטַנָּה מוֹצִיאָהּ בַּגֵּט וְהַחֵרֶשֶׁת אֲסוּרָה אִיסּוּר עוֹלָם. עָבַר וּבָא עַל הַחֵרֶשֶׁת מוֹצִיאָהּ בְּגֵט וְהוּתְּרָה. אָמַר רִבִּי הִילָא. מִפְּנֵי תַקָּנָתָהּ. רִבִּי בּוּן בַּר חִיָּא בָּעֵי קוֹמֵי רִבִּי הִילָא. מַהוּ מִפְּנֵי תַקָּנָתָהּ. כְּמַה דְתֵימַר תַּמָּן. יַחֲלוֹץ צַד הַקָּנוּי שֶׁבּוֹ וְיִכְנוֹס צָרָתָהּ. אָמַר אוּף הָכָא. יַחֲלוֹץ צַד הַקָּנוּי שֶׁבָּהּ וְיַכְנִיס צָרָתָהּ. וְיַחֲלוֹץ צַד הַקָּנוּי שֶׁבַּקְּטָנָה וְיַכְנִיס אֶת הַחֵרֶשֶׁת. אָמַר לֵיהּ. כֵּן אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לֹא מָצִינוּ שְׁתֵּי יְבָמוֹת אַחַת חוֹלֶצֶת וְאַחַת מִתְיַיבֶּמֶת. וּמָצִינוּ שְׁתֵּי יְבָמוֹת אַחַת חוֹלֶצֶת וְאַחַת יוֹצְאָה בְגֵט. אָמַר לֵיהּ. הֲוֵי הִיא דְתַנִּינָן תַּמָּן. מַאֲמָר לַזֶּה וְחָלַץ לַזֶּה הָרִאשׁוֹנָה צְרִיכָה גֵט.

HALAKHAH: Is the degree of acquisition of one equal to that of the other? What does he do? Rav Ḥiyya bar Ashi in the name of Rav: He marries the deaf-mute and divorces her; the underage girl has to wait until she can perform ḥalîṣah.” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. If he sleeps with the underage girl, he has to divorce her, and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she became permitted.” This follows what Rebbi Hila said, in order to fix her status. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: What means, “in order to fix her status”? As you say there, he should perform ḥalîṣah for the aspect that was acquired in her and marry her co-wife; could he not perform ḥalîṣah for the aspect that was acquired in the underage girl and marry the deaf-mute? He said to him, so says Rebbi Simeon ben Laqish: We never find two sisters-in-law of whom one performs ḥalîṣah and one is married in levirate. Do we find two sisters-in-law of whom one performs ḥalîṣah and one is divorced? He said to him, that happens. That is what we have stated there: “If he ‘bespoke’ one and performed ḥalîṣah with the other, the first one needs a bill of divorce”.

Mishnah

משנה: פִּיקַּחַת וְחֵרֶשֶׁת בִּיאַת הַפִּיקַּחַת פּוֹטֶרֶת אֶת הַחֵרֶשֶׁת וְאֵין בִּיאַת הַחֵרֶשֶׁת פּוֹטֶרֶת אֶת הַפִּיקַּחַת.

MISHNAH: A hearing wife and a deaf-mute: The intercourse of the hearing woman frees the deaf-mute but the intercourse of the deaf-mute does not free the hearing woman.

Halakhah

הלכה: פִּיקַּחַת וְחֵרֶשֶׁת כול׳. פִּיקַּחַת וְחֵרֶשֶׁת. בִּיאַת הַפִּיקַּחַת פּוֹטֶרֶת אֶת הַחֵרֶשֶׁת. אֵין בִּיאַת הַחֵרֶשֶׁת פּוֹטֶרֶת אֵת הַפִּיקַּחַת אֶלָּא פוֹסֶלֶת אֶת הַפִּיקַחַת.

HALAKHAH: “A hearing wife and a deaf-mute,” etc.: A hearing wife and a deaf-mute. The intercourse of the hearing woman frees the deaf-mute. The intercourse of the deaf-mute does not free the hearing woman but disables the hearing woman.

Mishnah

משנה: גְּדוֹלָה וּקְטַנָּה בִּיאַת הַגְּדוֹלָה פּוֹטֶרֶת אֶת הַקְּטַנָּה וְאֵין בִּיאַת הַקְּטַנָּה פּוֹטֶרֶת אֶת הַגְּדוֹלָה.

MISHNAH: An adult wife and an underage wife. The intercourse of the adult woman frees the underage girl but the intercourse of the underage girl does not free the adult woman.

Halakhah

הלכה: גְּדוֹלָה וּקְטַנָּה כול׳. גְּדוֹלָה וּקְטַנָּה. בִּיאַת גְּדוֹלָה פּוֹטֶרֶת אֶת הַקְּטַנָּה. אֵין בִּיאַת הַקְּטַנָּה פּוֹטֶרֶת אֶת הַגְּדוֹלָה אֶלָּא פוֹסֶלֶת אֶת הַגְּדוֹלָה.

HALAKHAH: “An adult wife and an underage wife,” etc. An adult wife and an underage wife. The intercourse of the adult woman frees the underage girl. The intercourse of the underage girl does not free the adult woman but disables the adult woman.

Mishnah

משנה: מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת וָמֵת. בָּא הַיָּבָם עַל הָרִאשׁוֹנָה וְחָזַר וּבָא עַל הַשְּׁנִיָיה. אוֹ שֶׁבָּא אָחִיו עַל הַשְּׁנִיָיה לֹא פָסַל אֶת הָרִאשׁוֹנָה וְכֵן שְׁתֵּי חֵרְשׁוֹת. קְטַנָּה וְחֵרֶשֶׁת בָּא הַיָּבָם עַל הַקְּטַנּה וְחָזַר וּבָא עַל הַחֵרֶשֶׁת. אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת לֹא פָסַל אֶת הַקְּטַנָה. בָּא הַיָּבָם עַל הַחֵרֶשֶׁת וְחָזַר וּבָא עַל הַקְּטַנּה אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָה פָּסַל אֶת הַחֵרֶשֶׁת.

MISHNAH: Somebody was married to two underage orphan girls and died. If the levir had intercourse with the first one and then had intercourse with the second, or his brother had intercourse with the second, the first one was not disabled. The same holds for two deaf-mutes. An underage girl and a deaf-mute. If the levir had intercourse with the underage girl and then had intercourse with the deaf-mute, or his brother had intercourse with the deaf-mute, the underage girl was not disabled. If the levir had intercourse with the deaf-mute and then had intercourse with the underage girl, or his brother had intercourse with the underage girl, the deaf-mute was disabled.

Halakhah

הלכה: מִי שֶׁהָיָה נָשׂוּי כול׳. אֲפִילוּ לֹא בָא עַל הַקְּטַנָּה פּוֹסֵל אֶת הַחֵרֶשֶׁת. שֶׁאִילּוּ לֹא בָא עַל הַקְּטַנָּה וָמֵתָה הָיָה מוּתָּר בַּחֵרֶשֶׁת. וְעַכְשָׁיו שֶׁבָּא עָלֶיהָ אֲפִילוּ מֵתָה פָּסַל אֶת הַחֵרֶשֶׁת.

HALAKHAH: “Somebody was married.” Even if he did not have intercourse with the underage girl, the deaf-mute is disabled. If he did not have intercourse with the underage girl and she died, he would have been permitted the deaf-mute. But now that he did have intercourse with her, even if she died he had disabled the deaf-mute.

Mishnah

משנה: פִּיקַּחַת וְחֵרֶשֶׁת בָּא הַיָּבָם עַל הַפִּיקַּחַת וְחָזַר וּבָא עַל הַחֵרֶשֶׁת. אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת לֹא פָסַל אֶת הַפִּיקַּחַת. בָּא הַיָּבָם עַל הַחֵרֶשֶׁת וְחָזַר וּבָא עַל הַפִּיקַּחַת אוֹ שֶׁבָּא אָחִיו עַל הַפִּיקַּחַת פָּסַל אֶת הַחֵרֶשֶׁת.

MISHNAH: A hearing wife and a deaf-mute. If the levir had intercourse with the hearing woman and then had intercourse with the deaf-mute, or his brother had intercourse with the deaf-mute, the hearing woman was not disabled. If the levir had intercourse with the deaf-mute and then had intercourse with the hearing woman, or his brother had intercourse with the hearing woman, the deaf-mute was disabled.

Halakhah

הלכה: פִּיקַּחַת וְחֵרֶשֶׁת. בָּא הַיָּבָם כול׳. אֲפִילוּ לֹא בָא עַל הַפִּיקַּחַת פּוֹסֵל אֶת הַחֵרֶשֶׁת. שֶׁאִילּוּ לֹא בָא עַל הַפִּיקַּחַת וָמֵתָה הָיָה מוּתָּר בַּחֵרֶשֶׁת. וְעַכְשָׁיו שֶׁבָּא עָלֶיהָ אֲפִילוּ מֵתָה פָּסַל אֶת הַחֵרֶשֶׁת.

HALAKHAH: “A hearing wife and a deaf-mute. If the levir had intercourse,” etc. Even if he did not have intercourse with the hearing woman, the deaf-mute is disabled. If he did not have intercourse with the hearing woman and she died, he would have been permitted the deaf-mute. But now that he did have intercourse with her, even if she died he had disabled the deaf-mute.

Mishnah

משנה: גְּדוֹלָה וּקְטַנָּה בָּא הַיָּבָם עַל הַגְּדוֹלָה וְחָזַר וּבָא עַל הַקְּטַנָּה. אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה לֹא פָסַל אֶת הַגְּדוֹלָה. בָּא הַיָּבָם עַל הַקְּטַנָּה וְחָזַר וּבָא עַל הַגְּדוֹלָה אוֹ שֶׁבָּא אָחִיו עַל הַגְּדוֹלָה פָּסַל אֶת הַקְּטַנָּה. רִבִּי לָעְזָר אוֹמֵר מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ.

MISHNAH: An adult wife and an underage one. If the levir had intercourse with the adult and then had intercourse with the underage one, or his brother had intercourse with her, the adult was not disabled. If the levir had intercourse with the underage widow and then had intercourse with the adult one, or his brother had intercourse with her, the underage one was disabled. Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.

Halakhah

הלכה: גְּדוֹלָה וּקְטַנָּה. בָּא הַיָּבָם כול׳. אֲפִילוּ לֹא בָא עַל הַגְּדוֹלָה פּוֹסֵל אֶת הַקְּטַנָּה. שֶׁאִילּוּ לֹא בָא עַל הַגְּדוֹלָה וָמֵתָה הָיָה מוּתָּר בַּקְּטַנָּה. וְעַכְשָׁיו שֶׁבָּא עָלֶיהָ אֲפִילוּ מֵתָה פָּסַל אֶת הַקְּטַנָּה.

HALAKHAH: “An adult wife and an underage one” Even if he did not have intercourse with the adult one, the underage one is disabled. If he did not have intercourse with the adult woman and she died, he would have been permitted the underage one. But now that he did have intercourse with her, even if she died he had disabled the underage one.

רִבִּי לָעְזָר אָמַר מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ. לְשֶׁעָבַר. הָא כַּתְּחִילָּה לֹא. רִבִּי מָנָא אָמַר לָהּ סְתָם. רִבִּי יִצְחָק בְּרֵיה דְּרִבִּי חִיָיה כְּתוֹבָה בְשֵׁם דְּרִבִּי יוֹחָנָן. דְּרִבִּי מֵאִיר הִיא. דְּרִבִּי מֵאִיר אָמַר. אֵין חוֹלְצִין וְלֹא מְיַיבְּמִין אֶת הַקְּטַנָּה שֶׁמָּא תִימָּצֵא אַיְילוֹנִית.

“Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.” After the fact. Therefore, not from the start! Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the Scribe in the name of Rebbi Yoḥanan: This is Rebbi Meїr’s, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram.

Mishnah

משנה: יָבָם קָטָן שֶׁבָּא עַל יְבָמָה קְטַנָּה יִגְדְּלוּ זֶה עִם זֶה. בָּא עַל יְבָמָה גְדוֹלָה יְגַדְּלֶנּוּ. הַיְבָמָה שֶׁאָמְרָה בְּתוֹךְ שְׁלֹשִׁים יוֹם לֹא נִבְעַלְתִּי כּוֹפִין אוֹתוֹ שֶׁיַּחֲלוֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם מְבַקְשִׁים מִמֶּנּוּ שֶׁיַּחֲלוֹץ לָהּ. וּבִזְמַן שֶׁהוּא מוֹדֶה אֲפִילוּ אַחַר שְׁנֵים עָשָׂר חוֹדֶשׁ כּוֹפִין אוֹתוֹ שֶׁיַּחֲלוֹץ לָהּ. הַנּוֹדֶרֶת הֲנָיָיה מִיבָמָהּ בְּחַיֵי בַעֲלָהּ כּוֹפִין אוֹתוֹ עַד שֶׁיַּחֲלוֹץ לָהּ. לְאַחַר מִיתַת בַּעֲלָהּ מְבַקְשִׁין מִמֶּנּוּ שֶׁיַּחֲלוֹץ לָהּ. אִם נִתְכַּוְונָה לְכָךְ אֲפִילוּ בְּחַיֵי בַעֲלָהּ מְבַקְשִׁין מִמֶּנּוּ שֶׁיַּחֲלוֹץ לָהּ.

MISHNAH: If an underage levir had intercourse with an underage sister-in-law, they should grow up together. If he had intercourse with an adult sister-in-law, she should raise him. If the sister-in-law claims within thirty days that she was not copulated with, one forces him to perform ḥalîṣah with her. After thirty days, one asks him to perform ḥalîṣah with her. But if he confesses, one forces him to perform ḥalîṣah with her even after twelve months. If a woman made a vow during her husband’s lifetime forbidding herself any usufruct from her levir, one coerces him until he performs ḥalîṣah with her. After her husband’s death, one begs him that he should perform ḥalîṣah with her. If she had [ ḥalîṣah] in mind even during her husband’s lifetime, one begs him that he should perform ḥalîṣah with her.

Halakhah

הלכה: יָבָם קָטָן כול׳. תַּנֵּי. טַעֲנַת בְּתוּלִים עַד שְׁלֹשִׁים יוֹם. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. מִיָּד. מַה נָן קַיָימִין. אִם בְּשֶׁבָּעַל. מִיָּד. וְאִם בְּשֶׁלֹּא בָעַל. אֲפִילוּ לְאַחַר כַּמָּה. אֶלָּא כֵן אֲנָן קַיָימִין בִּסְתָם. רִבִּי מֵאִיר אָמַר. חֲזָקָה אָדָם מַעֲמִיד עַצְמוֹ שְׁלֹשִׁים יוֹם. וְרַבָּנִין אָמְרִין. אֵין אָדָם מַעֲמִיד אֲפִילוּ יוֹם אֶחָד. רִבִּי יִרְמְיָה בָעֵי. מַהוּ שֶׁיְּהֵא נֶאֱמָן לוֹמַר עַל דְּרִבִּי מֵאִיר. הֶעֱמַדְתִּי עַצְמִי שְׁלֹשִׁים יוֹם בִּשְׁבִיל לַעֲשׂוֹת הַוְולָד שְּׁתוּקִי. נִישְׁמְעִינָהּ מִן הָדָא. הַיְבָמָה שֶׁאָמְרָה בְּתוֹךְ שְׁלֹשִׁים יוֹם. לֹא נִבְעַלְתִּי. כּוֹפִין אוֹתוֹ שֶׁיַּחֲלוֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם מְבַקְשִׁין מִמֶּנּוּ לַחֲלוֹץ לָהּ. (לְאַחַר שְׁלֹשִׁים.) וְאָמַר רִבִּי לָעְזָר. דְּרִבִּי מֵאִיר הִיא. וְאָמַר רִבִּי לָעְזָר. לֹא שָׁנוּ אֶלָּא אֶצְלָהּ. הָא אֶצֶל צָרָתָהּ לֹא. כְּמַהּ דְּתֵימַר תַּמָּן. לֹא הַכֹּל מִמֶּנָּה לַחוֹב לְצָרָתָהּ. אַף הָכָא לֹא הַכֹּל מִמֶּנָּה לַחוֹב לִבְנוֹ.

HALAKHAH: “If an underage levir,” etc. It was stated: A claim of non-virginity may be brought within thirty days, the words of Rebbi Meїr. But the Sages say, immediately. Where do we hold? If he copulated, immediately. If he did not copulate, even after a longer delay. But we must hold if it was not spelled out. Rebbi Meїr said, it is credible that a man may hold himself back for thirty days. But the Sages say, a man does not hold himself back even for one day. Rebbi Jeremiah asked: According to Rebbi Meїr, would a man be believed to assert that he held himself back for thirty days in order to make the child fatherless? Let us hear from the following: “If the sister-in-law claims within thirty days that she was not copulated with, one forces him to perform ḥalîṣah with her. After thirty days, one asks him to perform ḥalîṣah with her.” (After thirty days.) And Rebbi Eleazar said, this is Rebbi Meїr’s. And Rebbi Eleazar said, that refers only to her, but not to her co-wife. As you say there, she is not believed to damage her co-wife, so here, he is not believed to damage his son.

הַנּוֹדֶרֶת הֲנָיָיה מִיבָמָהּ כול׳. כְּהָדָא. הוּא אוֹמֵר. בָּעַלְתִּי. וְהִיא אוֹמֶרֶת. לֹא נִבְעַלְתִי. אַף עַל פִּי שֶׁחָזַר וְאָמַר. לֹא בָעַלְתִי. לֹא הַכֹּל מִמֶּנּוּ. שֶׁכְּבָר מִשָּׁעָה הָרִאשׁוֹנָה אָמַר. בָּעַלְתִּי. אֲבָל אִם אָמַר מִשָּׁעָה הָרִאשׁוֹנָה. לֹא בָעַלְתִי. שְׁנֵיהֶן יְכוֹלִין לַעֲקוֹר חֲזָקָה. חֲבֵרַיָיא בָעֵיי. מַה נָן קַיָימִין. אִם בְּמִשְׁנָה הָרִאשׁוֹנָה שָׁמַעְנוּ שֶׁמּוּתָּר לְיַיבֵּם. אִם בְּמִשְׁנָה אַחֲרוֹנָה שָׁמַעְנוּ שֶׁמּוּתָּר לַחֲלוֹץ. שָׁמַענוּ שֶׁכּוֹפִין. רַב הוּנָא בְשֵׁם רַב. וְהוּא שֶׁיְּהֵא הַגֵּט יוֹצֵא מִתַּחַת יָדוֹ לְתוֹךְ יָדָהּ. הוּא אָמַר. גֵט אִשָּׁה. וְהִיא אוֹמֶרֶת. גֵט יְבָמָה. בְּתוֹךְ שְׁלֹשִׁים חֲזָקָה לֹא בָעַל כּוֹפִין אוֹתוֹ שֶׁיַּחֲלוֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם מְבַקְשִׁין מִמֶּנּוּ שֶׁיַּחֲלוֹץ. רִבִּי יוֹסֵי בָעֵי. לְאַחַר שְׁלֹשִׁים יוֹם חֲזָקָה בָעַל. וְאַתְּ אָמַר כּוֹפִין. אֶלָּא כֵינִי. רַב הוּנָא בְשֵּׁם רַב. וְהוּא שֶׁיְּהֵא הַגֵּט יוֹצֵא מִתּוֹךְ יָדוֹ לְתוֹךְ יָדָהּ. הוּא אָמַר. גֵט אִשָּׁה. וְהִיא אוֹמֶרֶת. גֵט יְבָמָה. בְּתוֹךְ שְׁלֹשִׁים חֲזָקָה לֹא בָעַל כּוֹפִין אוֹתוֹ שֶׁיַּחֲלוֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם מְבַקְשִׁין מִמֶּנּוּ שֶׁיַּחֲלוֹץ לָהּ. כְּהָדָא. הוּא אָמַר. בְָּעַלְתִּי. וְהִיא אוֹמֶרֶת. לֹא נִבְעַלְתִי. פְּשִׁיטָא דְהוּא מַעֲלֶה לָהּ מְזוֹנוֹת. פְּשִׁיטָא שֶׁאֵינוֹ יוֹרְשָׁהּ. לֹא צְרִיכָא דְלֹא מַהוּ שֶׁיֵירֵשׁ נִיכְסֵי אָחִיו. הִיא אוֹמֶרֶת. נִבְעַלְתִי. וְהוּא אוֹמֵר. לֹא בָעַלְתִי. פְּשִׁיטָא שֶׁאֵינוֹ מַעֲלֶה לָהּ מְזוֹנוֹת. פְּשִׁיטָא שֶׁהוּא יוֹרֵשׁ נִיכְסֵי אָחִיו. לֹא צְרִיכָא דְלֹא מַהוּ שֶׁיִירָשֶׁנָּה.

“If a woman made a vow forbidding herself any usufruct,” etc. Consider the following: He said, I copulated, but she says, I was not copulated with. Even if he changed and then said, I did not copulate, he cannot be believed since from the start he had said, I copulated. But if from the start he said that he had not copulated, the two together can uproot the presumption. The colleagues asked: What are we talking about? If following the early Mishnah, we have understood that one may marry in levirate. If following the later Mishnah, we have understood that one may perform ḥalîṣah. Where did we hear that one coerces? Rav Huna in the name of Rav: That is, if a bill of divorce has passed from his hand to her hand. He says, it is the bill of divorce of a wife. But she says, it is the bill of divorce of a sister-in-law. Within thirty days, the presumption is that he did not copulate; one coerces him to perform ḥalîṣah. After thirty days, one asks him to perform ḥalîṣah. Rebbi Yose asked, after thirty days, the presumption is that he copulated and you say one coerces? But it must be the following: Rav Huna in the name of Rav: That is, if a bill of divorce has passed from his hand to her hand. He says, it is the bill of divorce of a wife. But she says, it is the bill of divorce of a sister-in-law. Within thirty days, the presumption is that he did not copulate; one coerces him to perform ḥalîṣah. After thirty days, one asks him to perform ḥalîṣah. The following: If he says, I copulated, and she says, I was not copulated with, it is obvious that he has to sustain her. It is obvious that he does not inherit from her. The problem is whether he inherits his brother’s property. If she says, I was copulated with, and he says, I did not copulate, it is obvious that he does not have to sustain her. It is obvious that he inherits his brother’s property. The problem is whether he inherits from her.