יבמות ט״זYevamot 16

Perek 16 of 16 in Yevamot — 9 halakhot

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Halakhah 1א׳

Mishnah

משנה: הָאִשָּׁה שֶׁהָלַך בַּעֲלָהּ וְצָרָתָהּ לִמְדִינַת הַיָּם וּבָאוּ וְאָמְרוּ לָהּ מֵת בַּעֲלֵיךְ לֹא תִינָּשֵׂא וְלֹא תִתְיַיבֵּם עַד שֶׁתֵּדַע שֶׁמָּא מְעוּבֶּרֶת הִיא צָרָתָהּ. הָיְתָה לָהּ חָמוֹת אֵינָהּ חוֹשֶׁשֶׁת. יָצָאת מְלֵיאָה חוֹשֶׁשֶׁת. רִבִּי יְהוֹשֻׁעַ אוֹמֵר אֵינָהּ חוֹשֶׁשֶׁת.

MISHNAH: If a woman’s husband and her co-wife went overseas and people came and told her “your husband died”, she cannot remarry or perform ḥalîṣah until she has ascertained whether this co-wife was pregnant. If she had a mother-in-law, she does not have to suspect. If the latter left pregnant, she has to suspect; Rebbi Joshua says, she does not have to suspect.

Halakhah

הלכה: הָאִשָּׁה שֶׁהָלַך בַּעֲלָהּ וְצָרָתָהּ לִמְדִינַת הַיָּם. רַב שְׁאִיל לְרִבִּ[י] חִיָיה רוֹבָה. וְתַמְתִּין שְׁלֹשָׁה וְתַחֲלוֹץ מִיָּד. מַה נַפְשֵׁךְ. אִם בֶּן קַיָימָה הוּא לֹא נָגְעָה בָהּ חֲלִיצָה. אִם אֵינוֹ בֶן קַיָימָה הֲרֵי חֲלִיצָתָהּ בְּיָדָהּ. אָמַר לֵיהּ לֹא שָׁנוּ שְׁלֹשָׁה חֳדָשִׁים אֶלָּא אֶצְלָהּ. הָא אֵצֶל צָרָתָהּ כַּמָּהּ תַּמְתִּין. תִּשְׁעָה חֳדָשִׁים. וְתַחֲלוֹץ מִיָּד. מַה נַפְשֵׁךְ. אִם בֶּן קַיָימָא הוּא הָא לֹא נָגְעָ בָהּ חֲלִיצָה. אִם אֵין בֶּן קַיָימָא הוּא הֲרֵי חֲלִיצָה בְיָדָהּ. אָתָא רִבִּי יְהוּדָה בְשֵׁם רִבִּי אֶלְעָזָר בְּשֵׁם רִבִּי חִיָיא רוֹבָא. שֶׁלֹּא תְהֵא צְרִיכָה כְרוּז לִכְהוּנָּה.

HALAKHAH: “If a woman’s husband and her co-wife went overseas”. Rav asked the elder Rebbi Ḥiyya: Why can she not wait three months and then immediately perform ḥalîṣah? As the case may be, if there was a live birth, ḥalîṣah did not affect her. If there was no live birth, she has ḥalîṣah in her hand! He said to him: They taught “three months” only for herself. If so, how long does she have to wait for her co-wife? 9 months. After that, could she not immediately perform ḥalîṣah? As the case may be, if there was a live birth, ḥalîṣah did not touch her. If there was no live birth, she has ḥalîṣah in her hand? There came Rebbi Jehudah in the name of Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: That she would not need a proclamation with regard to priesthood.

חֲבֵרַיָּא בְשֵׁם רִבִּי יוֹחָנָן. טַעֲמוֹן דְּרַבָּנִן. כִּי יֵשְׁבוּ. בְּוַדַּאי וְלֹא בְסָפֵק.

The colleagues in the name of Rebbi Joḥanan: The reason of the rabbis: “When [brothers] dwell,” certainly, not in a case of doubt.

יָצָאת מְלֵיאָה חוֹשֶׁשֶׁת. שֶׁהוּא סָפֵק אֶחָד. סָפֵק זָכָר סָפֵק נְקֵיבָה. סָפֵק מִדְּבַר תּוֹרָה לְהַחֲמִיר. רִבִּי יְהוֹשֻׁעַ אוֹמֵר אֵינָהּ חוֹשֶׁשֶׁת. שֶׁהֵן שְׁנֵי סְפֵיקוֹת. סָפֵק זָכָר סָפֵק נְקֵיבָה. סָפֵק בֶן קַיָימָא סָפֵק אֵינוֹ בֶן קַיָימָא. שְׁתֵּי סְפֵיקוֹת מִדִּבְרֵי תוֹרָה לְהָקֵל.

“If the latter left pregnant, she has to suspect,” since there is one doubt, whether it was a male or a female. A doubt in biblical matters has to be resolved in a restrictive way. “Rebbi Joshua says, she does not have to suspect,” since there is a double doubt. There are doubts whether it was a male or a female, and whether it was a live or a still birth.

Halakhah 2ב׳

Mishnah

משנה: שְׁתֵּי יְבָמוֹת זוֹ אוֹמֶרֶת מֵת בַּעֲלִי וְזוֹ אוֹמֶרֶת מֵת בַּעֲלִי זוֹ אֲסוּרָה מִפְּנֵי בַּעֲלָהּ שֶּׁל זוֹ וְזוֹ אֲסוּרָה מִפְּנֵי בַּעֲלָהּ שֶׁל זוֹ. לָזוֹ עֵדִים וְלָזוֹ אֵין עֵדִים אֶת שֶׁיֵּשׁ לָהּ עֵדִים אֲסוּרָה וְאֶת שֶׁאֵין לָהּ עֵדִים מוּתֶּרֶת. לָזוֹ בָנִים וְלָזוֹ אֵין בָּנִים אֶת שֶׁיֵּשׁ לָהּ בָּנִים מוּתֶּרֶת וְאֶת שֶׁאֵין לָהּ בָּנִים אֲסוּרָה. נִתְיַיבְּמוּ וּמֵתוּ יְבָמִין אֲסוּרוֹת לְהִינָּשֵׂא. רִבִּי לָעְזָר אוֹמֵר הוֹאִיל וְהוּתְּרוּ לַיְּבָמִין הוּתְּרוּ לְכָל אָדָם.

MISHNAH: If each one of two sisters-in-law says “my husband died”, each one is forbidden because of the other’s husband. If one has witnesses but the other has no witnesses, the one who has witnesses is forbidden but the one who has no witnesses is permitted. If one has children but the other has no children, the one who has children is permitted but the one who has no children is forbidden. If they married in levirate but the levirs died, they are forbidden to remarry. Rebbi Eleazar said, since they were permitted to the levirs, they became permitted to any man.

Halakhah

הלכה: שְׁתֵּי יְבָמוֹת. לָזוֹ בָנִים [עֵדִים] וְלָזוֹ אֵין כְּלוּם. זוֹ נִיתֶּרֶת בְּבָנִים וְזוֹ נִיתֶּרֶת בְּעֵדֶיהָ.

HALAKHAH: Two sisters-in-law, of whom one has children and witnesses but the other has neither. The first one is permitted by children, the other one by her witnesses.

מַה טַעְמָא דְרִבִּי לָעְזָר. מִשּׁוּם שֶׁאֵינָהּ חֲשׁוּדָה לְקַלְקֵל [עַצְמָהּ וּלְקַלְקֵל צָרָתָהּ לְאַחַר זְמָן אוֹ מִשּׁוּם שֶׁאֶינָהּ חֲשׁוּדָה לְקַלְקֵל] צָרָתָהּ כָּל עִיקָּר. נִישְׁמְעִינָהּ מִן הָדָא. הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעֲלָהּ לִמְדִינַת הַיָּם. וּבָאתָה וְאָמְרָה. מֵת בַּעֲלִי. תִּינָּשֵׂא וְתִטּוֹל כְּתוּבָּה וְצָרָתָהּ אֲסוּרָה. וְסָבְרִין מֵימָר. חֲשׁוּדָה הִיא לְקַלְקֵל אֶת עַצְמָהּ כְּדֵי שֶּׁתְּקַלְקֵל צָרָתָהּ. וְלֵית רִבִּי לָעְזָר פַּלִּיג. הֲוֵי לֵית טַעֲמָא וְלֹא מִשּׁוּם שֶׁאֵינָהּ חֲשׁוּדָה לְקַלְקֵל צָרָתָהּ כָּל עִיקָּר. וְחָשׁ לוֹמַר שֶׁמָּא שִׁילַּח לָהּ גִּיטָּא מִמְּדִינַת הַיָּם. הַגַּע עַצְמָךְ שֶׁהָיָה כֹהֵן. אָמַר רִבִּי אַבָּא בֵּרִבִּי זְימִנָא. חֲשׁוּדָה הִיא לַעֲשׂוֹת כַמָּה חֲלָלִים כְּדֵי לַעֲשׂוֹת בְּנֵי צָרָתָהּ מַמְזֵרִין.

What is the reason of Rebbi Eleazar? Is it because she is not suspected to cause trouble [to herself in order later to cause trouble to her co-wife or because she is not suspected to cause any trouble] to her co-wife? Let us hear from the following: “If a woman went overseas with her husband and returns and says ‘my husband died’, she can remarry and collect her ketubah, but her co-wife remains forbidden.” We explain it, saying that she is suspected to cause trouble to herself in order to cause trouble to her co-wife, and Rebbi Eleazar does not disagree. It is impossible that the reason be that she is not suspected to cause any trouble to her co-wife. We could suspect that perhaps her husband sent her a bill of divorce from overseas. Think of it, what if her [next] husband was a Cohen? Rebbi Abba bar Rebbi Zemina said, she is suspected to produce several desecrated children in order to make bastards of her co-wife’s children.

Halakhah 3ג׳

Mishnah

משנה: אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחוֹטֶם אַף עַל פִּי שֶׁיֵּשׁ סִימָנִין בְּגוּפוֹ וּבְכֵלָיו. אֵין מְעִידִין אֶלָּא עַד שְׁלֹשָׁה יָמִים. וַאֲפִילוּ רָאוּהוּ מְגוּיָיד וְצָלוּב עַל הַצְּלִיב וְהַחַיָּה אוֹכֶלֶת בּוֹ אֵין מְעִידִין אֶלָּא עַד שֶׁתֵּצֵא נַפְשׁוֹ. רִבִּי יוּדָה בֶן בָּבָא אוֹמֵר. לֹא כָל הָאָדָם וְלֹא כָל הַמְּקוֹמוֹת וְלֹא כָל הַשָּׁעוֹת שָׁווֹת.

MISHNAH: One testifies only on the appearance of the face with the nose, even though there may be marks on his body and his clothing. One testifies only up to three days. Even if one saw him cut up or crucified on the cross, or an animal eating of him, one testifies only after he has stopped breathing. Rebbi Judah ben Baba says, not all people nor all places nor all times are the same.

Halakhah

הלכה: אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים וכו׳. רַב יְהוּדָה אָמַר. הַחוֹטֶם עִם הַלְּסָתוֹת. וְאַתְיָא דָמַר רִבִּי יִרְמְיָה בְשֵׁם רַב. הַכָּרַת פְּנֵיהֶם עָנְתָה בָם. זֶה הַחוֹטֶם. אָמַר רִבִּי חִיָיא בַּר בָּא. מָאן דְבָעֵי דְלָא מִתְחַכְּמָא יְהִיב אִיסְפְּלָנִי עַל נְחִירֵיהּ וְלָא מִתְחַכֵּם. כְּהָדָה. בְּיוֹמֵי דְאֻרְסִקִּינָס מַלְכָּא הַוְיָין צִיפּוֹרָאֵי מִתְבָּעִין וַהֲווֹן יְהָבִין אִיסְפְּלָנִי עַל נְחִירֵיהוֹן וְאִינּוּן לָא מִתְחַכְּמִין. וּבְסֵיפָא אִיתְמָר עֲלֵיהוֹן לִישָׁן בִּישּׁ וְאִיתְצַיְּדוֹן כּוּלְּהוֹן מִן בִּידוֹ.

HALAKHAH: “One testifies only on the appearance of the face,” etc. Rav Jehudah said, the nose with the mandibles. This follows what Rebbi Jeremiah said in the name of Rav: “The recognition of their faces testified about them,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch on his nostrils, then he will not be recognized. As in the following: In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all caught because of lies.

כְּתִיב. וַיַכּוּ בָהֶם אֲבִיָּה וְעַמּוֹ מַכָּה גְדוֹלָה מְאֹד. אָמַר רִבִּי אַבָּא בַּר כַּהֲנָא. שֶּׁהֶעֱבִיר הַכָּרַת פְּנֵיהֶם שֶׁל יִשְׂרָאֵל. הָדָא הִיא דִכְתִיב הַכָּרַת פְּנֵיהֶם עָנְתָה בָם וגו׳. זֶה הַחוֹטֶם. רִבִּי אִמִּי אָמַר. שֶׁהוֹשִׁיב עֲלֵיהֶם מִשְׁמָרוֹת שְׁלֹשָׁה יָמִים עַד שֶׁנִּתְקַלְקֵל צוּרָתָן. הָדָא הִיא דִכְתִיב עָצְמוּ לִי אַלְמְנוֹתָיִךְ מֵחוֹל יַמִּים. וְתַנֵּי כֵן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחוֹטֶם. כְּתִיב וְלֹא עָצַר כֹּחַ יָרָבְעַם עוֹד בִּימֵי אֲבִיָּה [וַיִגְּפֵהוּ] יי וַיָּמוֹת. אָמַר רִבִּי שְׁמוּאֵל. אַתְ סָבוּר שֶׁהוּא יָרָבְעַם. אֵינָהּ אֶלָּא אֲבִיָּה. וְלָמָּה נִיגַּף. רִבִּי יוֹחָנָן אָמַר. עַל שֶׁחִישֵּׂד אֶת יָרָבְעַם בְּרַבִּים. הָדָא הִיא דִכְתִיב וְאַתֶּם הֲמוֹן רָב וְעִמָּכֶם עֶגְלֵי הַזָּהָב אֲשֶּׁר עָשָׂה לָכֶם יָרָבְעַם לֵאלֹהִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עַל שֶׁבִּיזֶּה אֶת אֲחִיָּה הַשִּׁילוֹנִי רַבֵּיהּ. וְדָה הִיא דִכְתִיב וַיִּקָּבְצוּ אֵלָיו אֲנָשִׁים בְּנֵי בְלִיַּעַל עַל דְּצַוָוח לַאֲחִיָּה הַשִּׁילוֹנִי [בְּלִיַּעַל]. וְרַבָּנִין אָמְרִין. עַל יְדֵי שֶׁבָּאת עֲבוֹדָה זָרָה לְיָדוֹ וְלֹא בִיעֲרָהּ. הָדָא הִיא דִכְתִיב וַיִּרְדּוֹף אֲבִיָּה אֲחַרֵי יָרָבְעַם וַיִּלְכֹּד מִמֶּנּוּ עָרִים אֶת בֵּיתְאֵל וְאֶת בְּנוֹתֶיהָ. וּכְתִיב וַיָּשֶׂם אֶת הָאֶחָד בְבֵיתאֵל וְאֶת הָאֶחָד נָתַן בְּדָן.

It is written: “Abijah and his people inflicted a very great slaughter on them.” Rebbi Abba bar Cahana said, he destroyed the face recognition of the men of Israel. That is what is written, “the recognition of their faces testified about them,” etc. That refers to the nose. Rebbi Immi said, he put up guards for three days until appearance was disfigured. That is what is written: “Your widows are more for me than the sand of the oceans.” It was stated in this respect: One testifies only on the appearance of the face with the nose. It is written: “Jeroboam was powerless for the rest of Aijah’s days; the Eternal smote him and he died.” Rebbi Samuel said, you think that this refers to Jeroboam, but it is Abijah. Why was he smitten? Rebbi Joḥanan said, because he insulted Jeroboam in public. That is what is written: “You are a great multitude and with you are the golden calves that Jeroboam made for you as gods.” Rebbi Simeon ben Laqish said, because he denigrated his teacher Aḥijah from Shiloh. That is what is written: “And men, rascals, joined him,” that he called Aḥijah from Shiloh a rascal. But the rabbis say, because an idol fell into his hand and he did not destroy it, that is what is written: “Abijah pursued Jeroboam and took from him cities, Beth El and its dependencies …” and it is written: “He set up one in Beth El and one he dedicated in Dan.”

אַף עַל פִּי שֶׁיֵּשׁ בְּגוּפוֹ וּבְכֵלָיו. וְלֹא כֵן תַּנֵּי. מְנַיִן לְאָחִיךָ שֶׁטָּעָה אַתָּה מַחֲזִירוֹ בֵּין בְּגוּפוֹ בֵּין בְּכֵילָיו. שַׁנְיָיא הִיא שֶׁהַסִּימָנִין דַּרְכָּן לְהִשְׁתַּנּוֹת.

“Even though there are [marks] on his body and his clothing.” Did one not state: From where that if your fellow man is lost, you return him both body and property? There is a difference, because marks are apt to change.

כֵּינִי מַתְנִיתָא. אֵין מְעִידִין אֶלָּא עַד לְאַחַר שְׁלֹשָׁה יָמִים. רִבִּי בָּא בְשֵׁם רַב פַּפַּי רִבִּי יְהוֹשֻּׁעַ דְּסוּכְנִין בְּשֵׁם רִבִּי לֵוִי. כָּל תְּלָתָא יוֹמִין נַפְשָׁא טַיְיסָא עַל גּוּפָהּ. סָבְרָא דְהִיא חָזְרָה לְגַוָוהּ. כֵּיוָן דְּהִיא חָמִית לֵיהּ דְּאִישְׁתַּנֵּי זִיוְוהוֹן דְּאַפּוֹי הִיא שָׁבְקָא לֵיהּ וְאָזְלָה. וּמִן תְּלָתָא יוֹמִין וּלְהַלָּן הַכֶּרֶס נִבְקָעַת עַל פָּנָיו וְאוֹמֶרֶת לוֹ. הֵילָךְ מַה שֶׁגָּזַלְתָּ וְחָמַסְתָּ. רִבִּי חַגַּי בְשֵׁם רִבִּי יֹאשִׁיָּה מַיְיתֵי לָהּ מֵהָדָא קְרָא וְזֵירֵתִי פֶרֶשׁ עַל פְּנֵיכֶם וַאֲפִילוּ פֶּרֶשׁ חַגֵּיכֶם. בְּאוֹתָהּ שָׁעָה אַךְ בְּשָׂרוֹ עָלָיו יִכְאָב וְנַפְשׁוֹ עָלָיו תֶּאֱבָל.

So is the Mishnah: “One testifies only up to after three days.” Rebbi Abba in the name of Rav Pappai, Rebbi Joshua from Suknin in the name of Rebbi Levi: During the first three days, the soul hovers over the body because she thinks that she will return to it. Once she sees that the splendor of his face changes after three days, she abandons him and goes away. After three days, the belly breaks open in his face and says to him, there is what you have robbed and extorted. Rebbi Ḥaggai in the name of Rebbi Joshia brings it from that verse: “I shall scatter your stomachs’ contents in your faces,” even “your holidays’ stomach contents.” At that moment, “but his flesh will hurt him, his soul will mourn for him.”

מתניתין. אֲפִילוּ רָאוּהוּ מְגוּיָיד. אֲנִי אוֹמֵר. בְּחֶרֶב מְלוּבֶּנֶת נִכְוָוה וְחָיָה. וְצָלוּב עַל הַצְּלִיבָה. אוֹמֵר אֲנִי. מַטְרוֹנָא עָבְרָה עָלָיו וּפְדָאָתוֹ. וְהַחַיָּה אוֹכֶלֶת בּוֹ. אֲנִי אוֹמֵר. נִתְרָחֲמוּ עָלָיו מִן הַשָּׁמַיִם. נָפַל לְבוֹר אֲרָיוֹת אֵין מֵעִידִין עָלָיו. אוֹמֵר אֲנִי. נַעֲשֶׂה לוֹ נִיסִּים כְּדָנִיֵּאל. נָפַל לְכִבְשָׁן הָאֵשׁ אֵין מֵעִידִין עָלָיו. אוֹמֵר אֲנִי. נַעֲשֶׂה לוֹ נִיסִּין כַּחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. נָפַל לְבוֹר מָלֵא נְחָשִׁים וְעַקְרַבִּים אֵין מֵעִידִין עָלָיו. רִבִּי יְהוּדָה בֶּן בָּבָא אוֹמֵר. אוֹמֵר אֲנִי. חַבָּר הָיָה. נָפַל לְיוֹרֶה בֵּין שֶׁל מַיִם וּבֵין שֶׁל שֶׁמֶן אֵין מֵעִידִין עָלָיו. רִבִּי אַבָּא אָמַר. שֶׁל שֶׁמֶן מֵעִידִין עָלָיו. שֶׁל מַיִם אֵין מֵעִידִין עָלָיו.

“Even if one saw him cut up,” I say he was burned by a red hot lance and survived. “Or crucified on the cross,” I say a noble lady passed by and redeemed him. “Or an animal was eating of him,” I say that in Heaven they had mercy on him. If he fell into a lion’s den one does not testify about him, I say that miracles happened for him as they did for Daniel. If he fell into a fiery oven one does not testify about him, I say that miracles happened for him as they did for Ḥanaiah, Mishael and Azariah. If he fell into a cistern full of snakes and scorpions one does not testify about him; Rebbi Jehudah ben Baba said, I say he was a snake charmer. If he fell into a boiling vat of water or oil, one does not testify about him. Rebbi Abba said, of oil one testifies, of water one does not testify.

רִבִּי יוּדָה בֶן בָּבָא. רִבִּי זְעִירָא רִבִּי חֲנַנְאֵל בְשֵּׁם רַב. הֲלָכָה כְרִבִּי יְהוּדָה בֶן בָּבָא. מִילֵּיהוֹן דְּרַבָּנִין פְלִיגִין. דָּמַר רִבִּי יִרְמְיָה. מַעֲשֶׂה בְאֶחָד שֶׁנָּפַל לְיַרְדֵּן וְעָלָה לְאַחַר שִׁבְעָה עָשָׂר יוֹם. וְהִכִּירוּ שֶׁצְּפָרְתוֹ הַצִּינָּה וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ.

“Rebbi Judah ben Baba.” Rebbi Ze‘ira, Rebbi Ḥananel in the name of Rav: Practice follows Rebbi Judah ben Baba. The words of the rabbis disagree, since Rebbi Jeremiah said that it happened that someone fell into the Jordan and surfaced after seventeen days when he was recognized because the cold had shrunk him so that they permitted his wife to remarry.

Halakhah 4ד׳

Mishnah

משנה: נָפַל בַּמַּיִם בֵּין שֶׁיֵּשׁ לָהֶן סוֹף בֵּין שֶׁאֵין לָהֶן סוֹף אִשְׁתּוֹ אֲסוּרָה. אָמַר רִבִּי מֵאִיר מַעֲשֶׂה בְאֶחָד שֶׁנָּפַל לְבוֹר הַגָּדוֹל וְעָלָה אַחַר שְׁלֹשָׁה יָמִים. אָמַר רִבִּי יוֹסֵי מַעֲשֶׂה בְסוּמֶא שֶׁיָּרַד לִטְבּוֹל בִּמְעָרָה וְיָרַד מוֹשְׁכוֹ אַחֲרָיו וְשָׁהוּ כְדֵי שֶׁתֵּצֵא נַפְשָׁם וְהִשִּׂיאוּ אֶת נְשׁוֹתֵיהֶן. וְשׁוּב מַעֲשֶׂה בְעַסְיָא בְּאֶחָד שֶׁשִּׁילְשְׁלוּהוּ לַיָּם וְלֹא עָלָה בְיָדָם אֶלָּא רַגְלוֹ אָמְרוּ חֲכָמִים מִן הָאַרְכּוּבָּה וּלְמָעֲלָה תִּינָּשֵׂא מִן הָאַרְכּוּבָּה וּלְמַטָּה לֹא תִינָּשֶׂא.

MISHNAH: If he fell into water, both enclosed and open, his wife is forbidden. Rebbi Meїr said, if happened that someone fell into a large cistern and came up after three days. Rebbi Yose said, it happened with a blind man who went to immerse himself in a cave, and his guide went after him, they stayed there the time to die [from drowning] and they permitted their wives to remarry. It also happened in Assos that one lowered a person into the sea and only his leg was recovered. The Sages said, if from the knee and higher, she can remarry, from lower than the knee she cannot remarry.

Halakhah

הלכה: נָפַל לַמַּיִם בֵּין שֶׁיֵּשׁ לָהֶן סוֹף בֵּין שֶׁאֵין לָהֶן סוֹף אִשְׁתּוֹ אֲסוּרָה. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. מַיִם שֶׁאִין לָהֶם סוֹף אִשְׁתּוֹ אֲסוּרָה. שֶׁיֵּשׁ לָהֶם סוֹף אִשְׁתּוֹ מוּתֶּרֶת. אָמַר רִבִּי מֵאִיר. מַעֲשֶׂה שֶׁנָּפַל לְבוֹר הַגָּדוֹל וְעָלָה אַחַר שְׁלֹשָׁה יָמִים. אָמְרוּ לוֹ. אֵין מַזְכִּירִין מַעֲשֵׂה נִיסִּים. אָמַר רִבִּי. מַעֲשֶׂה בִשְׁנַיִם שֶׁיָּרְדוּ לִכְמוֹר מִכְמָרוֹת לַיַּרְדֵן. לְעִיתוֹתֵי עֶרֶב. רָאָה אֶחָד מְחִילָה שֶׁל דָּגִים וְנִכְנַס לְתוֹכָהּ. וּבִקֵּשׁ לָצֵאת לא הָיָה מוֹצֵא פִיתְחָהּ שֶׁל מְעָרָה. וּבָא חֲבֵירוֹ וְעָמַד עַל פִּתְחָהּ שֶׁל מְעָרָה וְשָׁהָא כְדֵי שֶׁתֵּצֵא נַפְשׁוֹ וּבָא וְהִגִּיד בְּתוֹךְ בֵּיתוֹ. וּבְשַׁחֲרִית זָרְחָה הַחַמָּה וְהִכִּיר פִּתְחָהּ שֶׁל מְעָרָה וְיָצָא וּבָא וּמָצָא הֶסְפֵּד קָשׁוּר בְּתוֹךְ בֵּיתוֹ. אָמַר רִבִּי עֲקִיבָא. מַעֲשֶׂה שֶׁעָשִׂיתִי מְפָרֵשׂ בְּיָם הַגָּדוֹל וְרָאִיתִי סְפִינָה אַחַת שֶׁשָּׁקְעָה בַיָּם וְהָיִיתִי מִצְטָעֵר עַל תַּלְמִיד חָכָם אֶחָד שֶׁהָיָה בְתוֹכָהּ. וּכְשֶׁבָּאתִי לְמַגִּיזָה שֶּׁל קַפּוֹדְקִיָּא וְהִתְחִיל מְקַדְּמֵינִי וְשׁוֹאֵל לִי שְׁאֵלוֹת נוֹמְתִי לוֹ. בְּנִי. הֵיאַךְ פְּלַטָּתָהּ. נוֹמֶה לִי. רִבִּי. טְרָפַנִי גַּל לַחֲבִירוֹ וַחֲבֵירוֹ לַחֲבֵירוֹ עַד שֶׁהֵקִיאָנִי לַיַּבָּשָׁה. בְּאוֹתָהּ שָׁעָה אָמַרְתִּי. גְּדוֹלִים דִּבְרֵי חֲכָמִים שֶׁאָמְרוֹ. מַיִם שֶׁאֵין לָהֶם סוֹף אִשְׁתּוֹ אֲסוּרָה. מַיִם שֶׁיֵּשׁ לָהֶם סוֹף אִשְׁתּוֹ מוּתֶּרֶת.

HALAKHAH: “If he fell into water, both enclosed and open, his wife is forbidden, the words of Rebbi Meĩr. But the Sages say, in open waters his wife is forbidden, in enclosed waters, his wife is permitted.” Rebbi Meїr said, it happened that someone fell into a large cistern and came up after three days. They said to him, one does not mention wonders. Rebbi said, it happened that two went to put fish nets into the Jordan in the evening. One of them saw a fish cave and entered it. When he wanted to leave, he was unable to find the cave’s entrance. His colleague waited at the entrance of the cave so long that he would be dead; he returned and reported to his house. Next morning when the sun shone, the man recognized the entrance of the cave, left, and found his house in mourning. Rebbi Aqiba said, It happened that I was traveling on the ocean that I saw a ship sinking. I was sorry for a student Sage who was on that ship. When I came to Kappadocian Mazaga he greated me and asked me questions. I said to him, my son, how did you escape? He told me, Rabbi, one wave tore me to another, and another to another, until it vomited me onto dry land. Then I said, how great are the words of the Sages who said, in open waters his wife is forbidden, in enclosed waters, his wife is permitted.

אָמַר רִבִּי אַבָּהוּ. אִם הַיָּם גַּלֵינִי וְהִבִּיט לְאַרְבַּע רוּחוֹתָיו וְרָאָה שֶׁאֵין שָׁם בִּרְיָיה. מִשִּׂיאִין אֶת אִשְׁתּוֹ.

Rebbi Abbahu said, if the ocean was quiet, he looked around in all directions and saw that no creature was there, one lets his wife remarry.

וְשׁוּב מַעֲשֶׂה בְעַסְיָא בְּאֶחָד שֶׁשִּׁילְשְׁלוּהוּ הַיָּם וְלֹא עָלָה בְיָדָם אֶלָּא רַגְלוֹ. תַּנֵּי. רָצוּ לַחֲתוֹךְ סְפּוֹגִים וּבָאוּ וּמָצְאוּ אוֹתוֹ שׁוּלְחָנִי בְעַכּוֹ. רִבִּי חַגַּי בָּעֵי קוֹמֵי רִבִּי יוֹסֵי. לֹא מִסְתַּבְּרָא נוֹתְנִין לוֹ שָָׁהוּת כְּדֵי טְרֵיפָה. אָמַר לֵיהּ. אַף אֲנָא סָבוּר כֵּן.

“It also happened in Assos that one lowered a person into the sea and only his leg was recovered.” It was stated: They wanted to cut sponges and found that banker in Acco. Rebbi Ḥaggai asked before Rebbi Yose: Is it not reasonable that one allows time for him as for a torn animal? He answered him, that is my opinion also.

…and 5 more halakhot in this perek.

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The Jerusalem Talmud, edition by Heinrich W. Guggenheimer, De Gruyter 1999–2015, via Sefaria — CC BY

English: The Jerusalem Talmud, translation by Heinrich W. Guggenheimer, De Gruyter 1999–2015, via Sefaria — CC BY