יבמות ט׳Yevamot 9

Mishnah

משנה: יֵשׁ מוּתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לְיִבְמֵיהֶן מוּתָּרוֹת לְיִבְמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן מוּתָּרוֹת לָאֵילּוּ וְלָאֵלּוּ וַאֲסוּרוֹת לָאֵילּוּ וְלָאֵלּוּ. אֵילּוּ מוּתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לְיִבְמֵיהֶן כֹּהֵן הֶדְיוֹט שֶׁקִּידֵּשׁ אֶת הָאַלְמָנָה וְיֵשׁ לוֹ אָח כֹּהֵן גָּדוֹל כָּשֵׁר שֶׁנָּשָׂא כְשֵׁירָה וְיֵשׁ לוֹ אָח חָלָל. יִשְׂרָאֶל שֶׁנָּשָׂא יִשְׂרְאֵלִית וְיֵשׁ לוֹ אָח מַמְזֵר. מַמְזֵר שֶׁנָּשָׂא מַמְזֶרֶת וְיֵשׁ לוֹ אָח יִשְׂרָאֵל מוּתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לְיִבְמֵיהֶן.

MISHNAH: There exist women permitted to their husbands but forbidden to their levirs, permitted to their levirs but forbidden to their husbands, permitted to both of them, or forbidden to both. The following are permitted to their husbands but forbidden to their levirs: If a simple priest was betrothed to a widow and has a brother who is High Priest, or a qualified man married a qualified woman and has a disqualified brother, or an Israel married an Israelite woman and has a bastard brother, or a bastard married a bastard woman and has an Israel brother, [the women] are permitted to their husbands and forbidden for their levirs.

Halakhah

הלכה: יֵשׁ מוּתָּרוֹת לְבַעֲלֵיהֶן כול׳. רִבִּי נִיחָא בַּר סָבָא בְּעָא קוֹמֵי רִבִּי יוֹנָה. לָמָּה לִי נָשָׂא וָאֲפִילוּ קִידֵּשׁ. לָמָּה לִי אַלְמָנָה וָאֲפִילוּ בְּתוּלָה. וְאִילֵּין אִינּוּן. זוֹ וְצָרָה. אִית לִי חוֹרָנִין. צָרַת סוֹטָה מוּתֶּרֶת לְבַעַל וָאֲסוּרָה לְיָבָם. אָחִיו שֶׁבָּא עַל אֲחוֹת חֲלוּצָתוֹ מוּתֶּרֶת לְבַעַל וָאֲסוּרָה לְיָבָם. כָּשֵׁר שֶׁנָּשָׂא כְשֵׁירָה וְיֵשׁ לוֹ אָח חָלָל מוּתֶּרֶת לְבַעַל וַאֲסוּרָה לְיָבָם. הָדָא מְסַיְיעָא לְרִבִּי יוֹנָה. דְּרִבִּי יוֹנָה אָמַר. לֵית כְּלָלֵיהּ דְּרִבִּי כְלָלִין.

HALAKHAH: “There exist women permitted to their husbands,” etc. Rebbi Niḥa bar Sava asked before Rebbi Jonah: Why “married”? Even “betrothed”! Why a widow? even a virgin! Are these all? She and her co-wife. I also have others: The co-wife of one suspected of adultery is permitted to her husband and forbidden to her levir. If his brother had slept with the sister of one who had performed ḥalîṣah with him, she is permitted to her husband and forbidden to her levir. If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

כָּשֵׁר שֶׁנָּשָׂא כְשֵׁירָה וְיֵשׁ לוֹ אָח חָלָל מוּתֶּרֶת לְבַעַל וַאֲסוּרָה לְיָבָם. לֹא כֵן אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב. גֵּר וְעֶבֶד מְשׁוּחְרָר וְחָלָל מוּתָּרִין בִּכְהוּנָה. כֵּינִי מַתְנִיתָא. [חָלָל] שֶׁנָּשָׂא כְשֵׁירָה וְיֵשׁ לוֹ אָח [כָּשֵׁר]. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב. גֵּר וְעֶבֶד מְשׁוּחְרָר וְחָלָל מוּתָּרִין בִּכְהוּנָה. מַאי טַעֲמַא. כְּשֵׁירִין הוּזְהָרוּ עַל הַפְּסוּלוֹת וּפְסוּלִים עַל הַכְּשֵׁרוֹת אֲבָל לֹא פְסוּלוֹת עַל הַכְּשֵׁירִין וְלֹא כְשֵׁירוֹת עַל הַפְּסוּלִין. וְהָתַנֵּי לֹא יִקָּחוּ לֹא יִקָּחוּ. מְלַמֵּד שֶׁהָאִשָּׁה מוּזְהֶרֶת עַל יְדֵי הָאִישׁ. סָבְרִין מֵימַר בִּכְשֵׁירוֹת עַל הַפְּסוּלוֹת. וְאֵינָן כִּפְסוּלוֹת עַל הַכְּשֵׁירוֹת.

“If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say in the name of Rav that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women and disqualified men against qualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified women but it is only disqualified women against qualified women. “If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a desecrated [priest], married to a woman qualified for the priesthood, has a qualified brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified men but it is only disqualified women against qualified men.

Mishnah

משנה: אֵילּוּ מוּתָּרוֹת לְיִבְּמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן כֹּהֵן גָּדוֹל שֶׁקִּידֵּשׁ אֶת הָאַלְמָנָה וְיֵשׁ לוֹ אָח כֹּהֵן הֶדְיוֹט. כָּשֵׁר שֶׁנָּשָׂא חֲלָלָה וְיֵשׁ לוֹ אָח חָלָל. יִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת וְיֵשׁ לוֹ אַח מַמְזֵר. מַמְזֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֵשׁ לוֹ אָח יִשְׂרָאֵל מוּתָּרוֹת לְיִבְּמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן.

MISHNAH: These are permitted to their levirs and forbidden to their husbands: If a High Priest was betrothed to a widow and has a brother who is a simple priest, or qualified [priest] married a disqualified woman and has a disqualified brother, or an Israel married a bastard woman and has a bastard brother, or a bastard who married an Israel woman and has an Israel brother; [the women] are permitted to their levirs and forbidden to their husbands.

Halakhah

הלכה: אֵילּוּ מוּתָּרוֹת לְבַעֲלֵיהֶן כול׳. לֹא אָמַר אֶלָּא קִידֵּשׁ. הָא אִם בָּעַל נִפְסְלָה בִבְעִילָה. הָדָא דְתַנִּינָן. אֲסוּרוֹת אֵילּוּ לָאֵילּוּ.

HALAKHAH: “The following are permitted to their husbands,” etc. He only said “betrothed”, but if he copulated with her, the copulation disqualifies her. That is what we stated: “Forbidden to both of them.”

וְאִילֵּין אִינּוּן. הָא אִית לָךְ חוֹרָנִיין. הַמַּחֲזִיר אֶת גְּרוּשָׁתוֹ מִשֶּׁנִּישֵּׂאת אֲסוּרָה לַבַּעַל וּמוּתֶּרֶת לְיָבָם. הוּא שֶׁבָּא עַל אֲחוֹת חֲלוּצָתוֹ אֲסוּרָה לְבַעַל וּמוּתֶּרֶת לְיָבָם. פְּצוּעַ דַּכָּא שֶׁנָּשָׂא כְשֵׁירָה וְיֵשׁ לוֹ אָח כָּשֵׁר אֲסוּרָה לְבַעַל וּמוּתֶּרֶת לְיָבָם. הָדָא מְסַיְיעָא לְרִבִּי יוֹנָה. דְּרִבִּי יוֹנָה אָמַר. לֵית כְּלָלוֹי דְּרִבִּי כְלָלִין.

Are these all? There are others: If somebody takes back a woman he divorced after she had been married [to another man], she is forbidden to the husband but permitted to the levir. If he slept with the sister of a woman with whom he had performed ḥalîṣah, she is forbidden to the husband but permitted to the levir. If a man with injured testicles married a qualified woman, she is forbidden to the husband but permitted to the levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

Mishnah

משנה: אֲסוּרוֹת לָאֵילּוּ וְלָאֵילוּ. כֹּהֵן גָּדוֹל שֶׁנָּשָׂא אֶת הָאַלְמָנָה וְיֵשׁ לוֹ אָח כֹּהֵן גָּדוֹל אוֹ כֹהֵן הַדְיוֹט. כָּשֵׁר שֶׁנָּשָׂא חֲלָלָה וְיֵשׁ לוֹ אָח כָּשֵּׁר. יִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת וְיֵשׁ לוֹ אַח יִשְׂרָאֵל. מַמְזֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֵשׁ לוֹ אָח מַמְזֵר אֲסוּרוֹת לָאֵילּוּ וְלָאֵילוּ. וּשְׁאָר כָּל הַנָּשִׁים מוּתָּרוֹת לְבַעֲלֵיהֶן וּלְיִבְמֵיהֶן.

MISHNAH: Forbidden to both of them: If a High Priest married a widow and has a brother who is a High Priest or a simple priest, or a qualified [priest] married a disqualified woman and has a qualified brother, or an Israel married a bastard woman and has an Israel brother, or a bastard married an Israel woman and has a bastard brother; these [women] are forbidden to both of them and all other women are permitted to their husbands and their levirs.

Halakhah

הלכה: וְאִילֵּין אִינּוּן. הָא אִית לָךְ חוֹרָנִיין. סוֹטָה אֲסוּרָה לָזֶה וְלָזֶה. חֲלוּצָה אֲסוּרָה לָזֶה וְלָזֶה. פְּצוּעַ דַּכָּא שֶׁנָּשָׂא כְשֵּׁירָה וְיֵשׁ לוֹ אָח פְּצוּעַ דַּכָּא אַף אֲסוּרָה לָזֶה וְלָזֶה. הָדָא מְסַיְיעָא לְרִבִּי יוֹנָה. דְּאָמַר. לֵית כְּלָלוֹי דְּרִבִּי כְלָלִין.

HALAKHAH: Are these all? There are others: A woman suspected of adultery is forbidden to both of them. The widow after ḥalîṣah is forbidden to both of them. If a man with injured testicles married a qualified woman and has a brother with injured testicles, she is forbidden to both of them. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

Mishnah

משנה: שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים שְׁנִיָיה לַבַּעַל וְלֹא שְׁנִיָיה לַיָּבָם אֲסוּרָה לַבַּעַל וּמוּתֶּרֶת לַיָּבָם שְׁנִיָיה לַיָּבָם וְלֹא שְׁנִיָיה לַבַּעַל אֲסוּרָה לַיָּבָם וּמוּתֶּרֶת לַבַּעַל. שְׁנִיָיה לָזֶה וְלָזֶה אֲסוּרָה לָזֶה וְלָזֶה. אֵין לָהּ לֹא כְתוּבָּה וְלֹא פֵירוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת וְהַוְולָד כָּשֵׁר וְכוֹפִין אוֹתוֹ לְהוֹצִיא. אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל. בַּת יִשְׂרָאֵל לְנָתִין וּלְמַמְזֵר וְיֵשׁ לָהֶן כְּתוּבָּה.

MISHNAH: Secondary prohibitions instituted by the Sopherim. If she is secondarily prohibited to the husband but not to the levir, she is forbidden to the husband but permitted to the levir. Secondarily prohibited to the levir but not to the husband, she is forbidden to the levir but permitted to the husband. Secondarily prohibited to both of them, she is forbidden to both of them. She may claim neither Ketubah nor usufruct nor upkeep nor wear but the child is qualified and one forces him to divorce her. A widow married to the High Priest, a divorcee of one that performed ḥalîṣah married to a simple priest, a female bastard or a Gibeoness married to an Israel, and Israel woman married to a Gibeonite or a bastard have a claim of Ketubah.

Halakhah

הלכה: שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים כול׳. הַשְּׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים שְׁנִיָיה לַבַּעַל וְלֹא שְׁנִיָיה לַיָּבָם אֲסוּרָה לַבַּעַל וּמוּתֶּרֶת לַיָּבָם. מַהוּ שֶׁיְּהֵא לָהּ כְּתוּבָּה אֶצֶל הַיָּבָם. מֵאַחַר שֶׁהִיא מוּתֶּרֶת לוֹ יֵשׁ לָהּ כְּתוּבָּה. אוֹ מֵאַחַר שֶׁכְּתוּבָּתָהּ עַל נִיכְסֵי בַּעֲלָהּ הָרִאשׁוֹן וְהִיא אֲסוּרָה לוֹ אֵין לָהּ כְּתוּבָּה.

HALAKHAH: “Secondary prohibitions instituted by the Sopherim,” etc. “If she is secondarily, rabbinically, prohibited to the husband but not to the levir, she is forbidden to the husband but permitted to the levir.” Does she have Ketubah from the levir? Since she is permitted to him, she has Ketubah, or because the Ketubah is a lien on the estate of her first husband and she was forbidden to him, does she have no Ketubah?

שְׁנִיָיה לַיָּבָם וְלֹא שְׁנִיָיה לַבַּעַל אֲסוּרָה לַיָּבָם וּמוּתֶּרֶת לַבַּעַל. מַהוּ שֶׁיְּהֵא לָהּ כְּתוּבָּה אֶצֶל הַיָּבָם. מֵאַחַר שֶׁהִיא אֲסוּרָה לוֹ אֵין לָהּ כְּתוּבָּה. אוֹ מֵאַחַר שֶׁכְּתוּבָּתָהּ עַל נִיכְסֵי בַּעֲלָהּ הָרִאשׁוֹן וְהִיא מוּתֶּרֶת לוֹ יֵשׁ לָהּ כְּתוּבָּה.

“If she is secondarily prohibited to the levir but not to the husband, she is forbidden to the levir but permitted to the husband.” Does she have Ketubah from the levir? Since she is forbidden to him, she does not have Ketubah, or because the Ketubah is a lien on the estate of her first husband and she was permitted to him, does she have Ketubah?

וְלֹא פֵירוֹת. אָמַר רִבִּי יִרְמְיָה. שֶׁאֵין לוֹ עָלֶיהָ אֶלָּא אֲכִילַת פֵּירוֹת בִּלְבַד. תַּנֵּי רִבִּי יוֹסֵי צַיְידָנִיָיה קוֹמֵי רִבִּי יִרְמְיָה וּפַלִּיג עַל רִבִּי יִרְמְיָה. וְזַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ וּבְהֵפֵר נְדָרֶיהָ. מַהוּ וְלֹא פֵירוֹת. שֶׁאֵינָהּ יְכוֹלָה לְהוֹצִיא מִמֶּנּוּ אֲכִילַת פֵּירוֹת שֶׁאָכַל.

“No usufruct.” Rebbi Jeremiah said, that he has from her only the usufruct. Rebbi Yose the Sidonian stated before Rebbi Jeremiah, in disgreement with Rebbi Jeremiah: “He has the right to what she finds and earns, and to dissolve her vows.” What means “no usufruct”? That she cannot reclaim from him the usufruct he had [from her property].

אָמַר רִבִּי יוֹסֵה. כָּל שָׁעָה הַוְיָא רִבִּי הִילָא אָמַר לִי. תְּנֵי מַתְנִיתָךְ. יוֹרְשָׁהּ וּמִיטַמֵּא לָהּ. וְתַנִּי כֵן. מְטַמֵּא הוּא אָדָם בְּאִשְׁתּוֹ הַכְּשֵׁירָה. וְאִינוֹ מִיטַמֵּא בְּאִשְׁתּוֹ פְסוּלָה.

Rebbi Yose said: All the time Rebbi Hila told me, state in your baraita that he inherits from her and defiles himself for her. We have also stated so: A man defiles himself for his qualified wife but does not become defiled for his disqualified wife.

רִבִּי אָבוּן בְּעָא קוֹמֵי רִבִּי מָנָא. עַבְדֵי שְׁנִיּוֹת מַהוּ שֶׁיֹּאכְלוּ בַתְּרוּמָה. אָמַר לֵיהּ. שְׁתוֹק וְיָפֶה לָךְ. הִיא אוֹכֶלֶת וַעֲבָדֶיהָ אֵינָן אוֹכְלִין.

Rebbi Abun asked before Rebbi Mana: May the slaves of a secondarily forbidden [wife] eat heave? He said to him, be quiet, it is better for you. She eats but her slaves do not eat.

תַּמָּן תַּנִּינָן. גֶּט מְעוּשֶּׂה בְיִשְׂרָאֵל כָּשֵׁר וּבַגּוֹיִם פָּסוּל. שְׁמוּאֵל אָמַר. פָּסוּל וּפוֹסֵל לִכְהוּנָה. וָמַר שְׁמוּאֵל. אַכְרְזוֹן בְּקִרְוֵיכוֹן. פָּסוּל וּפוֹסֵל לִכְהוּנָה. שְׁמוּאֵל אָמַר. אֵין מְעַשִּׂין אֶלָּא פוֹסְלִין. שְׁמוּאֵל אָמַר. אֵין מְעַשִּׂין אֶלָּא כְגוֹן אַלְמָנָה לְכֹהֵן גָּדוֹל. גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט. וְהָא תַנִּינָן שְׁנִיּוֹת. לָא בְגִין אָמַר שְׁמוּאֵל. וְהָא תַנִּינָן. הַמַדִּיר אֶת אִשְׁתּוֹ מִלֵּיהֲנוֹת לוֹ. עַד שְׁלֹשִׁים יוֹם יַעֲמִיד פַּרְנָס. יוֹתֵר מִיכֵּן יוֹצִיא וְיִתֵּן כְּתוּבָּה. שָׁמַעְנוּ שֶׁהוּא מוֹצִיא. שָׁמַעְנוּ כוֹפִין.

There, we have stated: “A forced bill of divorce is valid in Israel; it is invalid from Gentiles.” Samuel said, it is invalid and disqualifies for the priesthood. And Samuel said, publicize in your towns: It is invalid and disqualifies for the priesthood. Samuel said, one does not force, only disqualify. Samuel said, one does not force except for example a widow married to a High Priest, a divorcee or one freed by ḥalîṣah for a simple priest. But did we not state: “Secondarily forbidden”? Did he not say “for example”? But did we not state: “A person who by a vow forbids his wife to have any usufruct from him, up to 30 days he shall appoint a caretaker; after 30 days he shall divorce her and pay Ketubah”! We heard that he shall divorce; did we hear that one forces him?

מַה בֵין אֵילּוּ לָאֵילּוּ. אֵלֶּא עַל יְדֵי שֶׁהֵן דִּבְרֵי תוֹרָה וְאֵין דִּבְרֵי תוֹרָה צְרִיכִין חִיזּוּק לְפִיכָךְ יֵשׁ לָהֶן כְּתוּבָּה. וְאֵילּוּ עַל יְדֵי שֶׁהֵן דִּבְרֵי סוֹפְרִין וְדִבְרֵי סוֹפְרִין צְרִיכִין חִיזּוּק לְפִיכָךְ אֵין לָהֶן כְּתוּבָּה. אִית דְּבָעֵי מֵימַר. אֵיּלּוּ עַל יְדֵי שֶׁקְּנָסָן בְּיָדָן וּבְיַד הַוְולָד וְלֹא קָנְסוּ בָהֶן דָּבָר אַחֵר לְפִיכָךְ יֵשׁ לָהֶן כְּתוּבָּה. וְאֵיּלּוּ עַל יְדֵי שֶׁאֵין קְנָסָן בְּיָדָן וּבְיַד הַוְולָד וְקָנְסוּ בָהֶן דָּבָר אַחֵר לְפִיכָךְ אֵין לָהֶן כְּתוּבָּה. מַה נְפַק מִן בֵּינֵיהוֹן. הַמַּחֲזִיר אֶת גְּרוּשָׁתוֹ מִשֶּׁנִּישֵּׂאת. מָאן דְּאָמַר. אֵילּוּ עַל יְדֵי שֶׁהֵן דִּבְרֵי תוֹרָה. וְזוֹ הוֹאִיל וְהוּא דְבַר תּוֹרָה לְפִיכָךְ יֵשׁ לָהּ כְּתוּבָּה. וְאִית דְּבָעֵי מֵימַר. אֵיּלּוּ עַל יְדֵי שֶׁקְּנָסָן בְּיָדָן וּבְיַד הַוְולָד. וְזֶה הוֹאִיל וְאֵין קְנָסָהּ בְּיָדוֹ וּבְיַד הַוְולָד לְפִיכָךְ אֵין לָהּ כְּתוּבָּה.

What is the difference between these and those? Since these are words of the Torah and the words of the Torah do not need support, therefore they have Ketubah. Those, because they are words of the Sopherim and the words of the Sopherim need support, therefore they do not have Ketubah. Some want to say since these are punished together with the child, they did not fine them, therefore they have Ketubah. Those, since they are not punished together with the child, they fined them, therefore they do not have Ketubah What is the difference between them? He who remarried his divorced wife after she had remarried. For him who says since these are words of the Torah, and this case is a word of the Torah, therefore she has Ketubah. For those who want to say since these are punished together with the child, this one, since neither she nor the child is punished, therefore, she has no Ketubah.

רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. רִבִּי זְעִירָה וְרִבִּי הִילָא תְּרֵיהוֹן אָמְרִין. בִּמְזוֹנוֹת פְּלִיגִין. רִבִּי יוֹחָנָן אָמַר. יֵשׁ לָהּ מְזוֹנוֹת. אָמַר לֵיהּ רִבִּי לָעְזָר. אוֹמְרִים לָהּ. הוֹצִיא. וְאַתְּ אָמַר הָכֵין. הֲווֹן בָּעִיָין מֵימַר כֵּן. בִּתְנַיֵי כְּתוּבָּה פְלִיגִין. כָּל עַמָּא מוֹדֵיי שֶׁאֵין לָהּ מְזוֹנוֹת. בְּיוֹרְשֶׁיהָ קָנְסוּ לֹא כָּל שֶׁכֵּן בָּהּ. וּמָאן דָּמַר. בִּמְזוֹנוֹת פְּלִיגִין. הָא בִּתְנַיֵי כְּתוּבָּה לא. לָמָּה. בָּהּ קָנְסוּ וְלֹא קָנְסוּ בְיוֹרְשֶׁיהָ.

Rebbi Jacob bar Aḥa said that Rebbi Ze‘ira and Rebbi Hila say that they differ about upkeep. Rebbi Joḥanan said, she may demand upkeep. Rebbi Eleazar said to him, one says to [him], divorce her! And you say so? They wanted to say so, they differ about the conditions attached to a Ketubah. Everybody agrees that she cannot claim support since they even punished her heirs, so much more herself. But for him who says that they differ about upkeep it follows that they do not differ about the conditions attached to a Ketubah. They fined her but not her heirs.

Mishnah

משנה: בַּת יִשְׂרָאֵל מְאוֹרֶסֶת לְכֹהֵן מְעוּבֶּרֶת מִכֹּהֵן שׁוֹמֶרֶת יָבָם לְכֹהֶן. וְכֵן בַּת כֹּהֵן לְיִשְׂרָאֵל לֹא תֹאכַל בַּתְּרוּמָה. בַּת יִשְׂרָאֵל מְאוֹרֶסֶת לְלֵוִי מְעוּבֶּרֶת מִלֵּוִי שׁוֹמֶרֶת יָבָם לְלֵוִי וְכֵן בַּת לֵוִי לְיִשְׂרָאֵל לֹא תֹאכַל בַּמַּעֲשֵׂר. בַּת לֵוִי מְאוֹרֶסֶת לְכֹהֵן מְעוּבֶּרֶת מִכֹּהֵן שׁוֹמֶרֶת יָבָם לְכֹהֶן וְכֵן בַּת כֹּהֵן לְלֵוִי לֹא יֹאכְלוּ לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר.

MISHNAH: An Israel woman betrothed to a Cohen, or pregnant from a Cohen, or waiting for her Cohen levir, and also a Cohen woman betrothed to an Israel may not eat heave. An Israel woman betrothed to a Levite, or pregnant from a Levite, or waiting for her Levite levir, and also a Levite woman betrothed to an Israel may not eat tithe. A Levite woman betrothed to a Cohen, or pregnant from a Cohen, or waiting for her Cohen levir, and also a Levite woman betrothed to a Cohen may not eat either heave or tithe.

Halakhah

הלכה: בַּת יִשְׂרָאֵל מְאוֹרֶסֶת לְכֹהֵן. כָּל טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ. וְלֵית הִיא גַו בֵּייתֵהּ. מִכֹּהֵן. לִילִיד בַּית. אֵין בֵּין יְלִיד בַּיִת. לְשׁוֹמֶרֶת יָבָם לְכֹהֶן. כָּל טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ. וְלֵית הוּא גַו בֵּייתֵהּ. וְכֵן בַּת כֹּהֵן לְיִשְׂרָאֵל. וּבַת כֹהֵן כִּי תִהְיֶה לְאִישׁ זָר. מְעוּבֶּרֶת מִיִּשְׂרָאֵל שׁוֹמֶרֶת יָבָם לְיִשְׂרָאֵל. וְשָׁבָה אֶל בֵּית אָבִיהָ פְּרָט לְשׁוֹמֶרֶת יָבָם. בִּנְעוּרֶיהָ. פְּרָט לִמְעוּבֶּרֶת.

HALAKHAH: “An Israel woman betrothed to a Cohen.” “Any pure person in your house may eat it,” but she is not in his house. “From a Cohen”, for the one born in his house; this one is not born in his house. “The one waiting for her Cohen levir,” “any pure person in your house may eat it,” but she is not in his house. “And also a Cohen woman betrothed to an Israel,” “a daughter of a Cohen when she will belong to an outside man.” One pregnant from an Israel or waiting for an Israel levir: “When she returns to her father’s house,” that excludes the one waiting for her levir, “as in her youth,” that excludes the pregnant one.

בַּת יִשְׂרָאֵל מְאוֹרֶסֶת לְלֵוִי. אַתֶּם וּבֵיתְכֶם וְלֵית הִיא גַּו בֵּייתֵהּ. מְעוּבֶּרֶת מִלֵּוִי. יְלִיד בַּית. וְאֵין כָּאן יְלִיד בַּיִת. אָמַר רִבִּי יוֹסֵי. כְּלוּם כְּתִיב יְלִיד בַּיִת אֶלָּא בְכֹהֵן. כְּמַה דְתֵימַר תַּמָּן הַיְּלוּד מַאֲכִיל וְשֶׁאֵינוֹ יְלוּד אֵינוֹ מַאֲכִיל. וְהָכָא נַמֵּי הַיְּלוּד מַאֲכִיל וְשֶׁאֵינוֹ יְלוּד אֵינוֹ מַאֲכִיל. שׁוֹמֶרֶת יָבָם לְלֵוִי. אַתֶּם וּבֵיתְכֶם. וְלָאו הוּא גַּו בֵּייתָהּ. וְכֵן בַּת לֵוִי. וּבַת כֹהֵן כִּי תִהְיֶה לְאִישׁ זָר. וְלֹא בַּת כֹּהֵן כְּתִיב. אָמַר רִבִּי יוֹסֵי. בַּת. אַחַת בַּת כֹּהֵן וְאַחַת בַּת לֵוִי. בַּת כֹּהֵן שֶׁנִּישֵּׂאת לְיִשְׂרָאֵל חוֹזֶרֶת וְאוֹכֶלֶת. בַּת יִשְׂרָאֵל שֶׁנִּישֵּׂאת לְכֹהֵן חוֹזֶרֶת וְאֵינָהּ אוֹכֶלֶת. מְעוּבֶּרֶת מִיִּשְׂרָאֵל שׁוֹמֶרֶת יָבָם לְיִשְׂרָאֵל. וְשָׁבָה אֶל בֵּית אָבִיהָ פְּרָט לְשׁוֹמֶרֶת יָבָם. בִּנְעוּרֶיהָ. פְּרָט לִמְעוּבֶּרֶת.

“An Israel woman betrothed to a Levite,” “you and your house” but she is not in his house. “Pregnant from a Levite,” “born in the house,” this one is not born in his house. Rebbi Yose said, is not “born in the house” written only for a Cohen? As you say there, whoever is born lets eat, whoever is not born does not let eat; here also whoever is born lets eat, whoever is not born does not let eat. “Waiting for her Levite levir,” “you and your house,” but he is not in her house. “And also a Levite woman”: “And a daughter of a Cohen when she will belong to an outside man.” Is there not written “daughter of a Cohen”? Rebbi Yose said “daughter”, whether she is a Cohen’s or a Levi’s. The daughter of a Cohen who was married to an Israel may return and eat, the daughter of an Israel who was married to a Cohen may return and not eat. One pregnant from an Israel or waiting for an Israel levir: “When she returns to her father’s house,” that excludes the one waiting for her levir, “as in her youth,” that excludes the pregnant one.

בַּת לֵוִי מְאוֹרֶסֶת לְכֹהֵן. כָּל טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ. וְלֵית הוּא גַו בֵּייתָהּ. מְעוּבֶּרֶת מִּכֹּהֵן. יְלִיד בַּית. וְאֵין כָּאן יְלִיד בַּיִת. שׁוֹמֶרֶת יָבָם לְכֹהֶן. כָּל טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ. וְלֵית הוּא גַו בֵּיתָא. וְכֵן בַּת כֹּהֵן לְלֵוִי לֹא יֹאכְלוּ לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר. נִיחָא בַּתְּרוּמָה לֹא תֹאכֵל. בְּמַעֲשֵׂר. מַה נַפְשֵׁךְ. כֹּהֱנֶת הִיא תֹאכֵל. לְוִיָיה הִיא תֹאכֵל. רִבִּי הִילָא בְשֵׁם רִבִּי יוֹחָנָן. כְּמָאן דְּאָמַר אֵין נוֹתְנִין מַעֲשֵׂר לִכְהוּנָּה. הֲוֵי הוּא דְאָמַר נוֹתְנִין מַעֲשֵׂר לִכְהוּנָּה.

“A Levitic woman betrothed to a Cohen.” “Any pure person in your house may eat it,” but he is not in her house. “From a Cohen”, for the one born in his house; this one is not born in his house. “The one waiting for her Cohen levir,” “any pure person in your house may eat it,” but she is not in his house. “Similarly, the daughter of a Cohen [betrothed] to a Levite should eat neither heave nor tithe.” We understand that she should not eat heave. But tithe any way you take it, if she is a Cohen’s daughter she should eat, if she is a Levite’s wife she should eat. Rebbi Hila in the name of Rebbi Joḥanan: [It follows] him who says one does not give tithe to Cohanim. That means, he himself says one gives heave to Cohanim.

Mishnah

משנה: בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן תֹּאכַל בַּתְּרוּמָה. מֵת וְלָהּ מִמֶּנּוּ בֵּן תֹּאכַל בַּתְרוּמָה. נִשֵּׂאת לְלֵוִי תֹּאכַל בַּמַעֲשֵׂר. מֵת וְלָהּ מִמֶּנּוּ בֵּן תֹּאכַל בַּמַּעֲשֵׂר. נִשֵּׂאת לְיִשְׂרָאֵל לֹא תֹאכַל לֹא בַּתְּרוּמָה וְלֹא בַּמַּעֲשֵׂר.

MISHNAH: An Israel woman married to a Cohen shall eat heave. If he died but she had a son from him, she shall eat heave. If [then] she married a Levite, she shall eat tithe. If he died but she had a son from him, she shall eat tithe. If [then] she marries an Israel, she may eat neither heave nor tithe.

Mishnah

משנה: מֵת וְלָהּ מִמֶּנּוּ בֵן לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר. מֵת בְּנָהּ מִיִּשְׂרָאֵל תֹּאכַל בַּמַּעֲשֵׂר. מִלֵּוִי תֹּאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִכֹּהֵן לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר.

MISHNAH: If he died but she had a son from him, she may eat neither heave nor tithe. If her son from the Israel died, she may eat tithe. From the Levite, she may eat heave. If her son from the Cohen died, she may eat neither heave nor tithe.

Mishnah

משנה: בַּת כֹּהֵן שֶּׁנִּשֵּׂאת לְיִשְׂרָאֵל לֹא תֹאכַל בַּתְּרוּמָה. מֵת וְלָהּ מִמֶּנּוּ בֵן לֹא תֹאכַל בַּתְּרוּמָה. נִשֵּׂאת לַלֵּוִי תֹּאכַל בַּמַּעֲשֵׂר. מֵת וְלָהּ מִמֶּנּוּ בֵן תֹּאכַל בַּמַּעֲשֵׂר. נִשֵּׂאת לְכֹהֵן תֹּאכַל בַּתְּרוּמָה. מֵת וְלָהּ מִמֶּנּוּ בֵן תֹּאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִכֹּהֵן לֹא תֹאכַל בַּתְּרוּמָה. מִלֵּוִי לֹא תֹאכַל בַּמַּעֲשֵׂר. מֵת בְּנָהּ מִיִּשְׂרָאֵל חוֹזֶרֶת לְבֵית אָבִיהָ וְעַל זוֹ נֶאֱמַר וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ.

MISHNAH: A Cohen’s daughter married to an Israel may not eat heave. If he died but she had a son from him, she may not eat heave. If [then] she married a Levite, she may eat tithe. If he died but she had a son from him, she may eat tithe. If [then] she married a Cohen, she may eat heave. If he died but she had a son from him, she may eat heave. If her son from the Cohen died, she may eat tithe; from the Levite, she may not eat tithe. If her son from the Israel died, she returns to her father’s house and for this case it was said: “She returns to her father’s house as in her youth.”

Halakhah

הלכה: בַּת כֹּהֵן שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל כול׳. רִבִּי לֵיוֹנְטֵי בְּעָא קוֹמֵי רִבִּי יוֹנָה. נִיחָא בַּת כֹּהֵן שֶׁנִּישֵּׂאת לְיִשְׂרָאֵל חוֹזֶרֶת וְאוֹכֶלֶת. בַּת יִשְׂרָאֵל שֶׁנִּישֵּׂאת לְכֹהֵן הוֹאִיל וְהִיא רְאוּיָה לוֹכַל לָמָּה אֵינָהּ אוֹכֶלֶת. אָמַר לֵיהּ. כֵּן אָמַר רִבִּי זְעִירָה רַב עָנָן בְשֵׁם רַב. מַהוּ בַּת כֹּהֵן. מִתְלַמֶּדָּתָהּ שֶׁלַּכֹּהֵן. כְּמַה דְתֵימַר בַּת בָּבֶל הַשְּׁדוּדָה. וְכִי בַּת בָּבֶל הָיְתָה. אֶלָּא שֶׁנַּעֲשֵׂית כְּמַעֲשֵׂה בָבֶל. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב. שְׁתֵּי בָנוֹת אֲמוּרוֹת בַּפָּרָשָׁה. אַחַת חוֹזֶרֶת וְאוֹכֶלֶת וְאַחַת חוֹזֶרֶת וְאֵינָהּ אוֹכֶלֶת. בַּת כֹּהֵן שֶׁנִּישֵּׂאת לְיִשְׂרָאֵל חוֹזֶרֶת וְאוֹכֶלֶת. בַּת יִשְׂרָאֵל שֶׁנִּישֵּׂאת לְכֹהֵן חוֹזֶרֶת וְאֵינָהּ אוֹכֶלֶת. אֱמוֹר מֵעַתָּה. נִשֵּׁאת לְכָשֵׁר חוֹזֶרֶת וְאוֹכֶלֶת. לְפָסוּל חוֹזֶרֶת וְאֵינָהּ אוֹכֶלֶת. רַב אָמַר הֲלָכָה אוֹכֶלֶת בַּתְּרוּמָה וְאֵינָהּ אוֹכֶלֶת בֶּחָזֶה וַשּׁוֹק. רִבִּי יוֹחָנָן אָמַר. אוֹכֶלֶת בֶּחָזֶה וַשּׁוֹק. תַּנֵּי רִבִּי חִיָיה מְסַיֵיעַ לְרַב. מִלֶּחֶם. לֹא כָּל הַלֶּחֶם. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי מְסַיֵיעַ לְרִבִּי יוֹחָנָן. מִלֶּחֶם אָבִיהָ תֹאכֵל. לְרַבּוֹת חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר.

HALAKHAH: “A Cohen’s daughter married to an Israel,” etc. Rebbi Leontes asked before Rebbi Yose: One understands that a Cohen’s daughter who was married to an Israel returns to eat. But why does the daughter of an Israel married to a Cohen not eat when she should be enabled to eat? He said to him, so said Rebbi Ze‘ira, Rav Anan in the name of Rav: What means “a Cohen’s daughter”, one who is trained by a Cohen. As you say, “Babylon’s ransacked daughter,” was she the daughter of Babylon? But she behaved in Babylon’s way. Rebbi Yose ben Rebbi Abun in the name of Rav: Two daughters are mentioned in the paragraph. One returns and eats, the other returns but does not eat. A Cohen’s daughter who was married to an Israel returns to eat. A daughter of an Israel married to a Cohen returns but does not eat. Say also, if she was married to a qualified person, she returns and eats, to a disqualified person she returns but does not eat. Rav said, practice is that she returns to eat heave but not to eat breast and foreleg. Rebbi Joḥanan said, she eats breast and foreleg. Rebbi Ḥiyya stated a support for Rav: “ of food,” not all the food. Rebbi Simeon ben Ioḥai stated a support for Rebbi Joḥanan: “of her father’s food she shall eat,” to include the loaves of the thanksgiving sacrifice and the cakes of the nazir.