יבמות ו׳Yevamot 6

Mishnah

משנה: הַבָּא עַל יְבִמְתּוֹ בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד בֵּין בְּאוֹנֶס בֵּין בְרָצוֹן אֲפִילוּ הוּא שׁוֹגֵג וְהִיא מְזִידָה הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת הוּא אָנוּס וְהִיא לֹא אֲנוּסָה הִיא אֲנוּסָה וְהוּא לֹא אָנוּס. אֶחָד הַמְּעָרֶה וְאֶחָד הַגּוֹמֵר קָנָה וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה.

MISHNAH: If somebody comes to his sister-in-law, whether in error, or criminally, or under duress, or willingly, even if he is in error and she acts criminally, or he does it criminally but she is in error, or he is under duress but she is not, or she is under duress but he is not, whether he touched or completed, he acquired her and there is no difference between intercourse and intercourse.

Halakhah

הלכה: הַבָּא עָל יְבִמְתּוֹ כול׳. אֲנָן תַּנִּינָן. אֲפִילוּ הוּא שׁוֹגֵג וְהִיא מְזִידָה. הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת. תַּנֵּי רִבִּי חִיָיא. אֲפִילוּ שְׁנֵיהֶן שׁוֹגְגִין אֲפִילוּ שְׁנֵיהֶן מְזִידִין. הֲווֹן בָּעֵיי מֵימַר בְּפִיקֵּחַ שֶׁיֵּשׁ בּוֹ דַעַת שֶׁהוּא קוֹנֶה בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת. וְחֵרֵשּׁ שֶׁאֵין בּוֹ דַעַת לֹא יִקְנֶה אֶלָּא לְדַעַת. אַשְׁכַּח תַּנֵּי רִבִּי חִיָיה. אֶחָד הַחֵרֵשׁ וְאֶחָד הַשּׁוֹטֶה שֶׁבָּעֲלוּ קָנוּ וּפָטְרוּ אֶת הַצָּרוֹת.

HALAKHAH: “If somebody comes to his sister-in-law,” etc. We have stated: “Even if he is in error and she acts criminally, or he does it criminally but she is in error.” Rebbi Ḥiyya stated: Even if both act in error, even if both act criminally. They wanted to say, a hearing person who is competent acquires both if he has the intention and if he does not have the intention but the deaf-mute, who is not competent, should acquire only if he has the intention. It was found that Rebbi Ḥiyya stated: Both the deaf-mute and the insane who copulated acquired [the widow] and freed the co-wives.

יְבָמָהּ יָבוֹא עָלֶיהָ לְדַעְתּוֹ. וּלְקָחָהּ לוֹ לְאִשָּׁה שֶׁלֹּא לְדַעְתּוֹ. וְיִבְּמָהּ אֲפִילוּ עַל כּוֹרְחוֹ. יְבָמָהּ יָבֹא עָלֶיהָ לְדַעְתָּהּ. וּלְקָחָהּ לוֹ לְאִשָּׁה שֶׁלֹּא לְדַעְתָּהּ. וְיִבְּמָהּ אֲפִילוּ עַל כּוֹרְחָהּ. יְבָמָהּ יָבֹא עָלֶיהָ כְּדַרְכָּהּ. וּלְקָחָהּ לוֹ לְאִשָּׁה שֶׁלֹּא כְּדַרְכָּהּ. וְיִבְּמָהּ אֲפִילוּ מִן הַצַּד. יְבָמָהּ יָבֹא עָלֶיהָ בִּיאָה גְמוּרָה. וּלְקָחָהּ לוֹ לְאִשָּׁה בִּיאָה שֶׁאֵינָהּ גְּמוּרָה. וְיִבְּמָהּ אֲפִילוּ בְּהֶעֱרָיָיה.

“Her levir shall come upon her”, when he is aware of it. “And take her as a wife for himself”, when he is not aware of it. “And take her in levirate”, even against his will. “Her levir shall come upon her”, when she is aware of it. “And take her as a wife for himself”, when she is not aware of it. “And take her in levirate”, even against her will. “Her levir shall come upon her”, in the usual way. “And take her as a wife for himself”, not in the usual way. “And take her in levirate”, even from the side. “Her levir shall come upon her”, in a completed intercourse. “And take her as a wife for himself”, in incomplete intercourse. “And take her in levirate”, even if only touching.

אֵי זוֹ הִיא הֶעֱרָיָיה. רַב יְהוּדָה בְשֵׁם רִבִּי שְׁמוּאֵל. עַד כְּדֵי שֶּׁתְּהֵא אֶצְבַּע נִרְאֵית בֵּין הַשְּׂפָיוֹת. רִבִּי יוֹחָנָן אָמַר עַד שֶׁתִּיכָנֵס הַעֲטָרָה. רִבִּי בָּא בַּר חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. נִכְנְסָה הָעֲטָרָה זוֹ הִיא גְמַר בִּיאָה. מַה אֲנָן קַיָימִין. אִם בִּשְׁאָר כָּל הָעֲרָיוֹת. עָשָׂה בָהֶן אֶת הַמְּעָרֶה כְגוֹמֵר. אִם בְּשִׁפְחָה חֲרוּפָה. עַד שֶׁיִּפְלוֹט. וְאָמַר רִבִּי יִרְמְיָה רִבִּי בָּא בַּר מָמָל בְּשֵׁם רַב. שִׁכְבַת זֶרַע עַד שֶּׁיִּפְלוֹט. אֶלָּא כֵן אֲנָן קַיָימִין בְּאַלְמָנָה לְכֹהֵן גָּדוֹל. וְאָמַר רִבִּי בָּא בַּר מָמָל. הֶעֱרָה בָהּ חַיָיב מִשּׁוּם חֲלָלָה. נִכְנְסָה עֲטָרָה חַיָיב מִשּׁוּם בִּיאָה. גָּמַר אֶת הַבִּיאָה חַיָיב מִשּׁוּם וְלֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו.

What is touching? Rav Jehudah in the name of Samuel: That the finger should be seen between the lips. Rebbi Joḥanan said, until the gland enters. Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: When the gland has entered that is completion of intercourse. What are we dealing with? If about incest prohibitions, He made the one who touches equal to him who finishes. If for a bound slave girl, until he ejaculates, since Rebbi Jeremiah, Rebbi Abba bar Mamal, said in the name of Rav: “Flow of semen”, until he ejaculates. But we must deal with a widow for the High Priest. When he touched her, he became guilty for desecrating her. When the gland entered, he became guilty for having intercourse. When he ejaculated, he became guilty because “he shall not desecrate his semen in his people.”

תַּמָּן תַּנִּינָן. כָּל הַנָּשִׁים מְטַמּוֹת בַּבַּיִת הַחִיצוֹן. אֵי זֶה בַּיִת הַחִיצוֹן. רִבִּי יוֹחָנָן אָמַר. עַד מָקוֹם שֶׁהַתִינּוֹקוֹת יוֹשְׁבוֹת לַמַּיִם וְנִרְאוֹת. אָמַר לֵיהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וַהֲלֹא כָּל הַטֻּמְאוֹת שֶׁהִיא מְטַמָּא אֵינָהּ מִטַּמְּאָה אֶלָּא עַד בֵּית הַשִּׁינַּיִים. תַּנֵּי רִבִּי זַכַּיי. עַד בֵּית הַשִּׁינַּיִים וּמִבֵּין הַשִּׁינַּיִים וְלִפְנִים. רִבִּי יוֹסֵי בֵּרִבִּי בּוּן בְּשֵׁם שְׁמוּאֵל. כָּל בֵּית הַבּוֹשֶׁת קָרוּי בַּיִת הַחִיצוֹן.

There, we have stated: “All women become impure in the outer cavity.” What is the outer cavity? Rebbi Joḥanan said, up to the place which is seen when girls sit down to urinate. Rebbi Simeon ben Laqish said to him, but in all impurities particular to her, she becomes impure only up to the place of teeth. Rebbi Zakkai stated: Up to the place of teeth, and from between the teeth to the inside. Rebbi Yose ben Rebbi Abun in the name of Samuel: The entire genitals are called “outer cavity”.

קָנָה וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה. מַה קָנָה. שְׁמוּאֵל אָמַר. לֹא קָנָה אֶלָּא בִּדְבָרִים הָאֲמוּרִים בַּפָּרָשָׁה. לִירַשׁ נִיכְסֵי הַמֵּת וּלְאָרְסָהּ לְאָחִיו וּלְהַתִּיר צָרָתָהּ לַשּׁוּק. רִבִּי יוֹחָנָן אָמַר. קָנָה כָּל הַדְּבָרִים. אָמַר רִבִּי יִצְחָק בַּר אֶלְעָזָר. מַה פְלִיגִין. בְּשֶׁהֶעֱרָה בָהּ. אֲבָל אִם גָּמַר אֶת הַבִּיאָה כָּל עַמָּא מוֹדֵיי שֶׁקָּנָה בְּכָל הַדְּבָרִים. אָמַר רִבִּי מַתַּנְיָיא. מַה פְלִיגִין. בְּבָא עָלֶיהָ עוֹדָהּ בְּבֵית אָבִיהָ. אֲבָל אִם בָּא עָלֶיהָ עוֹדָהּ בְּבֵית בַּעֲלָהּ כָּל עַמָּא מוֹדֵיי שֶׁקָּנָה בְּכָל הַדְּבָרִים. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה. כְּנָסָהּ הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר.

“He acquired her and there is no difference between intercourse and intercourse.” What did he acquire? Samuel said, he acquired only the things spelled out in the paragraph: To inherit the deceased’s property, (to be betrothed by a brother), and to permit her co-wife to the outside. Rebbi Joḥanan said, he acquired everything. Rebbi Isaac ben Eleazar said, when do they disagree? If he touched her. But if he completed the intercourse, everybody agrees that he acquired everything. Rebbi Mattaniah said, when do they disagree? If he had intercourse with her still in her father’s house. But if he had intercourse with her still in her husband’s house, everybody agrees that he acquired everything. Rebbi Yose said, the Mishnah said: If he married her, she is his wife in every respect.

מַהוּ שֶׁתֹּאכַל בִּתְרוּמָה. רִבִּי בָּא בְשֵׁם שְׁמוּאֵל. נִרְאִין הַדְּבָרִים. אִם הָיְתָה אוֹכֶלֶת בִּתְרוּמָה בְחַיֵּי בַעֲלָהּ אוֹכֶלֶת. וְאִם לָאו אֵינָהּ אוֹכֶלֶת. רִבִּי יוֹחָנָן אָמַר. אֲפִילוּ לֹא אָכְלָה אוֹכֶלֶת. רִבִּי יוֹסֵי אוֹמֵר. אֲפִילוּ נִרְאֵית לֶאֱכוֹל. מַתְנִיתָא מְסַיְיעָא לְדֵין מַתְנִיתָא מְסַיְיעָא לְדֵין. מַתְנִיתָא מְסַיְיעָא לִשְׁמוּאֵל. בַּת יִשְׂרָאֵל פִּיקַּחַת שֶׁנִּישֵּׂאת לְכֹהֵן חֵרֵשׁ אֵינָהּ אוֹכֶלֶת בִּתְרוּמָה. מֵת וְנָפְלָה לִפְנֵי הַיָּבָם. אִם הָיָה פִּיקֵחַ אוֹכֶלֶת. חֵרֵשׁ אֵינָהּ אוֹכֶלֶת. מַתְנִיתָא מְסַיְיעָא לְרִבִּי יוֹחָנָן. בַּת יִשְׂרָאֵל פִּיקַּחַת שֶׁנִּתְאָרְסָה לְכֹהֵן פִּיקֵּחַ. לֹא הִסְפִּיק לְכוֹנְסָהּ לְחוּפָּה שֶׁלְּנִישּׂוּאִין עַד שֶׁיֶּחֱרַשׁ הוּא אוֹ עַד שֶׁנִּתְחָרְשָׁה הִיא אֵינָהּ אוֹכֶלֶת בִּתְרוּמָה. מֵת וְנָפְלָה לִפְנֵי הַיָּבָם אֲפִילוּ חֵרֵֵשׁ אוֹכֶלֶת. בְּזֶה יִיפֶּה כֹּחַ הַיָּבָם מִכּוֹחַ הַבַּעַל. שֶׁהַיָּבָם חֵרֵשׁ מַאֲכִיל וְהַבַּעַל חֵרֵשׁ אֵינוֹ מַאֲכִיל.

May she eat heave? Rebbi Abba in the name of Samuel: It is reasonable that she should eat if she was eating during her husband’s lifetime; otherwise she may not eat. Rebbi Joḥanan said, she eats even if she did not eat before. Rebbi Yose said, even if she was only able to eat. There is a baraita in support of either one. There is a baraita supporting Samuel: A hearing daughter of an Israel who married a deaf-mute Cohen does not eat heave. If he died and she came before the levir, if he is hearing, she eats, deaf-mute does not eat. There is a baraita supporting Rebbi Joḥanan: A hearing daughter of an Israel who became engaged to a hearing Cohen, who did not manage to bring her to the bridal chamber before he became deaf-mute or before she became deaf-mute, does not eat heave. If he died and she came before a levir she eats even if he is deaf-mute. In this He increased the power of the levir over that of the husband since the deaf-mute levir enables her to eat, but the deaf-mute husband does not enable her to eat.

Mishnah

משנה: וְכֵן הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת הָאֲמוּרוֹת בַּתּוֹרָה אוֹ פְסוּלוֹת אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל וּבַת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין פָּסַל וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה.

MISHNAH: Similarly, anybody who comes upon any of the incest-prohibited women specified in the Torah, or of the disqualified ones, [i. e.,] a widow for the High Priest or a divorcee or one who had participated in ḥalîṣah for a private Cohen, a bastard or Gibeonite female for an Israel, or an Israel woman for a male bastard or Gibeonite, disqualified her and there is no difference between intercourse and intercourse.

Halakhah

הלכה: וְכֵן הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת כול׳. אַלְמָנָה לֹא יִקָּח. יָכוֹל אֲפִילוּ אוֹנֶס. תַּלְמוּד לוֹמַר לֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו. יָכוֹל אֲפִילוּ הֶעֱרָה. תַּלְמוּד לוֹמַר לֹא יָחִיל וְלֹא יְחַלֵּל. אֲפִילוּ בְאוֹנְסִין. לֹא יָחִיל וְלֹא יְחַלֵּל. אֲפִילוּ בְהֶעֱרָיָיה. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן לְקִיחָה בִּשְׁאָר כָּל הַעֲרָיוֹת. מַה לְקִיחָה שֶׁנֶּאֶמְרָה בִשְׁאָר כָּל הַעֲרָיוֹת עָשָׂה בָהֶן אֶת הַמְּעָרֶה כְגוֹמֵר. אַף לְקִיחָה שֶׁנֶּאֶמְרָה כָאן נַעֲשֶׂה בָהּ אֶת הַמְּעָרֶה כְגוֹמֵר. רִבִּי חַגַּיי בָּעֵי. אִי מַה לְקִיחָה שֶׁנֶּאֶמְרָה בִשְׁאָר כָּל הַעֲרָיוֹת עָשָׂה בָהֶן אֶת הַמְּעָרֶה כְגוֹמֵר וְהַוְולָד מַמְזֵר. אַף לְקִיחָה שֶׁנֶּאֶמְרָה כָאן נַעֲשֶׂה בָהּ אֶת הַמְּעָרֶה כְגוֹמֵר וְהַוְולָד יְהֵא מַמְזֵר. אָמַר רִבִּי יוֹסָה. לֵיידֶא מִילָּא אִיתְמַר חָלָל. לֹא דְמַמְזֵר רוֹב מִן הֶחָלָל. אָתָא רִבִּי בּוּן בַּר בִּיסְנָא בְשֵׁם רִבִּי בָּא בַּר מָמָל. נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן לְקִיחָה בְּשׁוֹמרֶת יָבָם. מַה לְקִיחָה שֶׁנֶּאֶמְרָה בְשׁוֹמֶרֶת יָבָם עָשָׂה בָהֶן אֶת הַמְּעָרֶה כְגוֹמֵר וְהַוְולָד כָּשֵּׁר. אַף לְקִיחָה שֶׁנֶּאֶמְרָה כָאן נַעֲשֶׂה בָהּ אֶת הַמְּעָרֶה כְגוֹמֵר וְהַוְולָד כָּשֵּׁר. דְּאָמַר רִבִּי בָּא בַּר מָמָל. הֶעֱרָה בָהּ חַיָיב מִשּׁוּם חֲלָלָה. נִכְנְסָה הָעֲטָרָה חַיָיב מִשּׁוּם בִּיאָה. גָּמַר אֶת הַבִּיאָה חַיָיב מִשּׁוּם מְחַלֵּל.

HALAKHAH: “Similarly, anybody who comes upon any of the incest-prohibited women,” etc. “He should not take a widow.” Even if under duress? The verse says, “he shall not desecrate his seed in his people.” Even if he touched? The verse does not say לא יחול but לא יחלל, even under duress; לא יחול but לא יחלל, even by touching. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It says here “taking” and it says there “taking” referring to incest prohibitions. Since regarding “taking” referred to by incest prohibitions He treated the one who touched as equal to the one who completed, so also regarding “taking” referred to here we should treat the one who touched as equal to the one who completed. Rebbi Ḥaggai asked, if regarding “taking” referred to by incest prohibitions He treated the one who touched as equal to the one who completed and the child is a bastard, so also regarding “taking” referred to here we should treat the one who touched as equal to the one who completed and treat the child as a bastard. Rebbi Yosa said, for which purpose was “desecrated” written? Is not bastard worse than desecrated? Rebbi Abun bar Bisna came in the name of Rebbi Abba bar Mamal. It says here “taking” and it says there “taking” referring to the woman waiting for the levir. Since regarding “taking” referring to the one waiting for the levir He treated the one who touched as equal to the one who completed and the child is acceptable, so also regarding “taking” referred to here we should treat the one who touched as equal to the one who completed and treat the child as acceptable, since Rebbi Abba bar Mamal said: When he touched, he became guilty because of the desecrated one. When the gland entered, he became guilty for having intercourse. When he ejaculated, he became guilty because of desecrating.