## Jerusalem Talmud Yevamot Chapter 13 ###### Jerusalem Talmud Yevamot 13:1:1 [Jerusalem Talmud Yevamot 13:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** The House of Shammai say, one makes only betrothed girls repudiate¹ 22:16). If the father is dead, the girl can be married off by her mother or her brothers under rabbinic rules. Since that marriage is not valid under biblical rules, if the girl dislikes the marriage she can walk out of it by a simple declaration, without formalities (Chapter 1, Note 118). The House of Shammai restrict this possibility to the betrothed girl. They hold that a consummated marriage can be dissolved only by a bill of divorce, irrespective of how the marriage was contracted. The active formulation, that one makes a girl repudiate, means that under certain circumstances, explained later in the Mishnah, one tells the girl to 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 levir². 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 times³. The House of Shammai said to them: The daughters of Israel are not abandoned property⁴! But she repudiates, waits until she is of age, or repudiates and is married⁵. footnotes: ¹ An underage girl can be married off by her father (Deut. ² The House of Shammai and Sadducees restrict levirate to the widowed betrothed girl (Chapter 1, Note 192). They consider candidacy for levirate as binding as marriage. ³ A girl married off by her father becomes an adult by the consummation of marriage. But a girl married off by mother or brothers is not married by biblical standards and, therefore, does not become an adult until she reaches her twelfth year. ⁴ That she can sleep with any man she chooses and then leave him without formality. ⁵ Since the House of Shammai do not permit repudiation by married girls, she may remarry as a minor if betrothal and marriage come together. ###### Jerusalem Talmud Yevamot 13:1:2 [Jerusalem Talmud Yevamot 13:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:2) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “The House of Shammai say, one permits repudiation,” etc. There⁶ 6:1. In most Mishnah sources, the tradent is R. Jehudah ben Baba., we have stated: “Rebbi Jehudah bar Abba testified to five statements: That one makes underage girls repudiate, … ” Does one disagree with testimony⁷ is a collection of confirmed testimonies an attempt is made to reconstruct a history of early practice. These are recognized as authoritative.? 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 her⁸, he has the right to what she finds and earns⁹, he by rabbinic convention acquires the right to the future earnings of his wife., to dissolve her vows¹⁰ 30:9)., 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. They¹¹ said that her marriage is a marriage and they said that she may repudiate him and leave. footnotes: ⁶ Mishnah Idiut ⁷ Tractate Idiut ⁸ The husband’s sexual relations with her are meritorious as married sex and not sinful promiscuity. ⁹ In exchange for the obligations the husband accepted by executing the ketubah ¹⁰ The biblical prerogative of the husband (Num. ¹¹ The anonymous authors of the institutions of rabbinic Judaism, known as “the men of the great assembly”. ###### Jerusalem Talmud Yevamot 13:1:3 [Jerusalem Talmud Yevamot 13:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:3) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** What is the reason of the House of Shammai? If you say so, you make all intercourse he had with her intercourse of harlotry¹³. 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 harlotry¹⁴. 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 her¹⁵ 1:5., what is her status? As betrothed or as married¹⁶? footnotes: ¹³ An outside event would turn legitimate behavior retroactively into sin. The Babli, 107a, in a first explanation formulates that nobody would marry a fatherless underage girl since he does not want to run the risk involved. ¹⁴ Chapter 6, Note 108. In the Babli, 107a, the House of Hillel hold that intercourse in a formal marriage can never be sinful. ¹⁵ Where betrothed couples were permitted unchaperoned meetings. It is assumed that they slept together; Mishnah Ketubot ¹⁶ The questions are not answered since practice does not follow the House of Shammai. The Babli holds that in all these cases, the House of Shammai would treat her as married. ###### Jerusalem Talmud Yevamot 13:1:4 [Jerusalem Talmud Yevamot 13:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:4) נִרְאֵית שֶּׁלֹּא לְמֵאֵן אֲפִילוּ כֵן חוֹזֶרֶת וּמְמָאֵנֶת. נִישְׁמְעִינָהּ מִן הָדָא. קְטַנָּה שֶׁהַשִּׂיאָה אָבִיהָ וְנִתְגָּרְשָׁה וְהָלְכָה הִיא וְהִשִּׂיאָה אֶת עַצְמָהּ אֲפִילוּ כֵן חוֹזֶרֶת וּמְמֵאֶנֶת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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 father¹⁷ but then was divorced¹⁸, if she went and married by herself she nevertheless can repudiate. footnotes: ¹⁷ This is marriage by biblical standards and can be dissolved only by death or a bill of divorce. ¹⁸ She does not return to her father’s authority, she is “an orphan during her father’s lifetime”. Nevertheless, she cannot contract as an adult as long as she is underage. This means any marriage she contracts now, even if arranged by her father, is only rabbinic and subject to repudiation before she reaches the age of 12. ###### Jerusalem Talmud Yevamot 13:1:5 [Jerusalem Talmud Yevamot 13:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:5) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** What is the reason of the House of Shammai¹⁹? 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! ²⁰ 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. footnotes: ¹⁹ Why do the House of Shammai forbid repudiation of the levir and the House of Hillel permit it? ²⁰ This text is from Chapter 1, Halakhah 2, Notes 121–139, with small variations, mostly in spelling. ###### Jerusalem Talmud Yevamot 13:1:6 [Jerusalem Talmud Yevamot 13:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:6) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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. ###### Jerusalem Talmud Yevamot 13:1:7 [Jerusalem Talmud Yevamot 13:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:7) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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? ###### Jerusalem Talmud Yevamot 13:1:8 [Jerusalem Talmud Yevamot 13:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:8) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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. ###### Jerusalem Talmud Yevamot 13:1:9 [Jerusalem Talmud Yevamot 13:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:9) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “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. ###### Jerusalem Talmud Yevamot 13:1:10 [Jerusalem Talmud Yevamot 13:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:10) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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. ###### Jerusalem Talmud Yevamot 13:1:11 [Jerusalem Talmud Yevamot 13:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:11) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rav Hamnuna in the name of Assi: The Mishnah²¹ 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 place²². Why can she not repudiate his “bespeaking” and marry his brother? Explain it, if she says, I cannot stand you²³. Rebbi Hila in the name of Rebbi Simeon ben Yosina in the name of Rebbi Hoshaia²⁴: The Mishnah speaks about a sister-in-law who has five levirs²⁵. If one of them “bespoke” her, she may repudiate his “bespeaking” and marry his brother²⁶. 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 standards²⁷. footnotes: ²¹ The House of Hillel who approve of repudiation of the levir apply this even to the case when there is more than one. ²² In the Babli, 107b, Rav Assi is reported that if she repudiates one of two levirs, she may even be married by the rejected levir himself since the Hose of Hillel will agree that the candidacy (Chapter 2, Note 9) imposed by an act of God cannot be repudiated. What is reported here is in Babli the opinion of Rav, that a repudiation of the levir implies repudiation of the original marriage and elimination of the levirate. ²³ Meaning, neither you nor your deceased brother. ²⁴ R. Hila is mentioned in the Babli, 107b, as Ulla who holds that repudiation eliminates candidacy. R. Hoshaia holds there, 107a, that “bespeaking” can be repudiated but not candidacy. ²⁵ There is no difference in law between the case of 2 and that of 5 levirs. ²⁶ The same position taken by R. Hoshaia in the Babli. ²⁷ This contradicts the position ascribed to R. Hoshaia in the Babli; the only candidacy that is not subject to repudiation is one based on the biblical validity of the previous marriage. ###### Jerusalem Talmud Yevamot 13:1:12 [Jerusalem Talmud Yevamot 13:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:12) 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 Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “²⁸ 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 absence²⁹. The House of Shammai said to them, is that a proof? Since he measured crookedly, the Sages measured crookedly for him³⁰.” This is difficult. Because a man behaves incorrectly, does one permit his incest prohibition³¹ 33a). There is no such claim in the Yerushalmi.? Rab Ḥisda said, that means that, if she transgresses and repudiated after marriage, the House of Shammai recognize her act of repudiation³². footnotes: ²⁸ Quoted also in the Babli, 107b. ²⁹ In the Babli: “That his wife repudiated him in his absence”. In the version of the Yerushalmi, the court acted as the guardian of the orphan. ³⁰ The Babli explained that he was dishonest in administering her property. ³¹ Since the House of Shammai hold that a married woman cannot repudiate, they seem to lift the prohibition of adultery from Pison’s wife. The Babli does not have this problem since it holds that “everybody who marries, marries under rabbinic rules” and that, therefore, a rabbinic court is empowered to annul a marriage as punishment for a severe infraction of the rules (e. g., Babli 90a, 110a, Giṭṭin ³² This disproves the earlier assertion to the contrary. ###### Jerusalem Talmud Yevamot 13:1:13 [Jerusalem Talmud Yevamot 13:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:13) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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 Jehudah³³: “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. footnotes: ³³ Tosephta 13:1; a similar text in Babli 108a. ###### Jerusalem Talmud Yevamot 13:1:14 [Jerusalem Talmud Yevamot 13:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:14) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Does a court convene for repudiation³⁴? Was it not stated³⁵ 93a, in the name of R. Ḥanina. In the Babli, 109a, a statement of Bar Qappara.: 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 Abba³⁶, R. Berekhiah in the name of R. 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 them³⁷. footnotes: ³⁴ This refers to the requirement of the House of Shammai that the court be a party to any repudiation. ³⁵ Gen. rabba ³⁶ In Gen. rabba ³⁷ The Babli applies the negative statement only to frivolous repudiations, not to necessary ones. ###### Jerusalem Talmud Yevamot 13:1:15 [Jerusalem Talmud Yevamot 13:1:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:1:15) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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 repudiation³⁸. 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 marry³⁹. footnotes: ³⁸ This opinion must read the statement of the House of Shammai as: If she repudiates, she may remarry in any case. ³⁹ R. Abba reads the statement of the House of Shammai not as a requirement but as a counsel given to the husband to publicize the marriage in order to make his claim to her widely known. (While betrothal needs only two witnesses, a standard marriage ceremony needs at least ten invitees. They will make the fact of the marriage widely known.) ###### Jerusalem Talmud Yevamot 13:2:1 [Jerusalem Talmud Yevamot 13:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:2:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** Which underage girl needs to repudiate? Anyone whom mother or brothers married off with her knowledge⁴⁰. If they married her off without her knowledge⁴¹ 5:4). 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 repudiate⁴². Rebbi Eliezer says, in all legal respects, the underage girl is like one seduced⁴³: 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. footnotes: ⁴⁰ She has been informed that she is going to live with that man as his wife. ⁴¹ If either she was not informed that she was a wife or she was too young to understand the implications, she may walk out without any formality. The minimum age for a girl to be married is three years and one day (Mishnah Niddah ⁴² If she is apt to give her marriage ring away as any other piece of jewelry, she is not married. ⁴³ Since the underage cannot legally enter a contract, her marriage has no legal consequences until she comes of age. ###### Jerusalem Talmud Yevamot 13:2:2 [Jerusalem Talmud Yevamot 13:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:2:2) **הלכה:** אֵי זוֹ הִיא קְטַנָּה שֶׁהִיא צְרִיכָה לְמֵאֵן כול׳. אֵי זֶהוּ לְדַעְתָּהּ. עֲבַד לָהּ גְּנוֹן וּמְלַבְּשִׁין לָהּ קוֹזְמִידִין וּמַדְבְּרִין לָה גְּבַר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “Which underage girl needs to repudiate,” etc? What means “with her knowledge”? One makes for her a canopy, dresses her in jewelry⁴⁴ and leads the man to her. footnotes: ⁴⁴ Greek κοσμίδια “jewelry”. ###### Jerusalem Talmud Yevamot 13:2:3 [Jerusalem Talmud Yevamot 13:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:2:3) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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 time⁴⁵. This implies that they disagree with Rebbi Ḥananiah ben Antigonos. footnotes: ⁴⁵ Since a bill of divorce is needed if the girl is able to take care of that bill (which she needs as proof that she is unmarried and can enter a second marriage) irrespective of her maturity when she was married first, it proves that the majority does not require more than that she was made aware that she was being married and reasonably could understand what that meant. ###### Jerusalem Talmud Yevamot 13:2:4 [Jerusalem Talmud Yevamot 13:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:2:4) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁴⁶ 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 him⁴⁷. ⁴⁸ 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. footnotes: ⁴⁶ Tosephta 13:3, Babli 108a. ⁴⁷ In all parallel sources: “except that she needs repudiation from him.” That reading is required by the next sentence, since otherwise R. Joshua would be more logically consistent than R. Eliezer. ⁴⁸ Tosephta 13:4; in the Babli, this is an Amoraic statement by Samuel. ###### Jerusalem Talmud Yevamot 13:2:5 [Jerusalem Talmud Yevamot 13:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:2:5) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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 servants⁴⁹ 25:41.. Even though he married her, he did not sleep with her until she had grown two pubic hairs⁵⁰. footnotes: ⁴⁹ A slightly garbled version of Abigail’s speech, 1S. ⁵⁰ Since for him, sleeping with an underage girl is tantamount to seducing her, even in a marriage. ###### Jerusalem Talmud Yevamot 13:2:6 [Jerusalem Talmud Yevamot 13:2:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:2:6) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** According to Rebbi Eliezer, may she repudiate him and collect a fine from him⁵¹? According to Rebbi Joshua, may she repudiate him and collect a fine from another man⁵²? May she repudiate this one and invalidate her bill of divorce, a desecrated or a bastard⁵³? Rebbi Isaac asked, may she repudiate and return to her father’s food⁵⁴? It is obvious that she does not return to her husband’s food⁵⁵ 53b, and is left unanswared (In the absence of a legal ruling, the claimant cannot prove his case and cannot collect.) since he writes for her: “You shall live in my house and be fed from my property,⁵⁶ 4:12.” and she is not in his house. Therefore, the only question is, may she repudiate and return to her father’s food? footnotes: ⁵¹ Since for R. Eliezer any sex act with a minor girl is a seduction, may she repudiate him and go to court to collect the money due a virgin from her seducer? ⁵² Assuming she was still a virgin; if she repudiated the man, may she claim never to have been married and therefore be entitled to all the payments the seducer or the rapist of a virgin has to pay? ⁵³ These are different questions taken together. If a Cohen married an underage girl forbidden to him and she repudiated him, does that retroactively free the Cohen from the guilt incurred in the marriage (and its eventual punishment)? Or if she repudiates a second marriage, may she return to the first husband even though for an adult that would be a transgression of a biblical prohibition; cf. Mishnaiot 4–6. ⁵⁴ The daughter of a Cohen married to an Israel. This is no problem for R. Eliezer since she never stopped eating Cohen’s food. ⁵⁵ After he divorced her. The question whether the repudiating wife has any monetary claim on the husband is also asked in the Babli, Ketubot ⁵⁶ Mishnah Ketubot ###### Jerusalem Talmud Yevamot 13:2:7 [Jerusalem Talmud Yevamot 13:2:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:2:7) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁵⁷ Chapter 1, Notes 105–135, with minor differences. 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. footnotes: ⁵⁷ This and the following paragraphs are from Terumot ###### Jerusalem Talmud Yevamot 13:2:8 [Jerusalem Talmud Yevamot 13:2:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:2:8) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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 can⁶⁰: “He cannot”. He can, following R. Jehudah; he cannot, following the majority. 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 cereals⁶¹: “Of animals”. The text following shows that the *Terumot* text is correct at this place.? 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. footnotes: ⁶⁰ In Terumot ⁶¹ In Terumot ###### Jerusalem Talmud Yevamot 13:2:9 [Jerusalem Talmud Yevamot 13:2:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:2:9) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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 standards⁶²! 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 prohibitions⁶³ 30:14) are exactly what the husband may hinder his wife to bind herself to.? Rebbi Joḥanan said, one does not whip for prohibitions⁶⁴ 1:1, *Nedarim* 1:1. Since the prohibition is purely by words, it is a “prohibition not implying an action”, for whose infringement no sacrifice of purification is needed or possible. But then there is no criminal act involved and the court will not get involved. It is well possible that R. Joshua holds that the powers of the husband to eliminate such a minor prohibition extends to rabbinic marriages. Cf. Babli *Niddah* 46b.. 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 dedications⁶⁵ 5:6. The vows of a girl up to 11 years and a boy up to 12 years are null and void. The vows of a girl over 12 years and a boy over 13 years are valid. In the year in between the validity depends on the ability of the person making the vow to understand what he is doing..” What is the status of that Mishnah? For Cahana it is in dispute⁶⁶, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion⁶⁷. footnotes: ⁶² This again proves that in the statement of R. Joshua early in the Halakhah, he must agree that the underage girl may walk out of the marriage by simple repudiation. This means that even according to him, the marriage of a minor is only valid by rabbinic standards. But since the annulment of the wife’s vows by the husband is a biblical law, it is difficult to see how a rabbinic marriage could confer biblical powers on the husband. ⁶³ If somebody privatly forbade himself certain things or enjoyments. These “vows and oaths of prohibition to deprive oneself” (Num. ⁶⁴ Cf. Nazir ⁶⁵ Mishnah Niddah ⁶⁶ Who said earlier that he who cannot give heave cannot dedicate. For him, R. Jehudah will not agree to the lower time limit set by the Mishnah. ⁶⁷ In the previous paragraphs they had denied the link between ability to tithe and ability to make dedications and vows. ###### Jerusalem Talmud Yevamot 13:3:1 [Jerusalem Talmud Yevamot 13:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:3:1) **משנה:** רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר כָּל עַכָּבָה שֶׁהִיא מִן הָאִישׁ כְּאִילּוּ הִיא אִשְׁתּוֹ. וְכָל עַכָּבָה שֶׁאֵינָהּ מִן הָאִישׁ כְּאִילּוּ אֵינָהּ אִשְׁתּוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 wife⁶⁸. footnotes: ⁶⁸ If the marriage of a man with an underage girl is dissolved by the initiative of the man, she is treated as a divorcee forbidden his relatives and forbidden to a Cohen, and he is forbidden her close relatives. But if she walks out on him, there never was any marriage, neither side is forbidden the close relatives of the other, and she is not forbidden to marry a Cohen. This is all explained in the next Mishnah. ###### Jerusalem Talmud Yevamot 13:3:2 [Jerusalem Talmud Yevamot 13:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:3:2) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 wife⁶⁸.” footnotes: ⁶⁸ If the marriage of a man with an underage girl is dissolved by the initiative of the man, she is treated as a divorcee forbidden his relatives and forbidden to a Cohen, and he is forbidden her close relatives. But if she walks out on him, there never was any marriage, neither side is forbidden the close relatives of the other, and she is not forbidden to marry a Cohen. This is all explained in the next Mishnah. ###### Jerusalem Talmud Yevamot 13:4:1 [Jerusalem Talmud Yevamot 13:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:4:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 priesthood⁶⁸. If he gave her a bill of divorce and later took her back, then she repudiated him⁶⁹ 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 divorce⁷⁰ 24:4). 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. footnotes: ⁶⁸ If the marriage of a man with an underage girl is dissolved by the initiative of the man, she is treated as a divorcee forbidden his relatives and forbidden to a Cohen, and he is forbidden her close relatives. But if she walks out on him, there never was any marriage, neither side is forbidden the close relatives of the other, and she is not forbidden to marry a Cohen. This is all explained in the next Mishnah. ⁶⁹ This repudiation is applied not only to the Second but also to the first marriage; then she is not divorced from him and may marry him anew after divorce or widowhood from another man. ⁷⁰ This divorce stands, and so stands the prohibition to take back the divorcee who was otherwise married (Deut. ###### Jerusalem Talmud Yevamot 13:4:2 [Jerusalem Talmud Yevamot 13:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:4:2) **הלכה:** הַמְמֵאֶנֶת בָּאִישׁ כול׳. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. אֵין בָּהּ [אֶלָּא] מִשּׁוּם זֵיהוֹם כְּהוּנָּה וְאֵין בֵּית דִּין מְזָהֲמִין אוֹתָהּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 aspersion⁷². footnotes: ⁷² Cf. Chapter 10, Halakhah 7, Note 126. Since the marriage was only rabbinic, the prohibition cannot be biblical. ###### Jerusalem Talmud Yevamot 13:5:1 [Jerusalem Talmud Yevamot 13:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:5:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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. ###### Jerusalem Talmud Yevamot 13:5:2 [Jerusalem Talmud Yevamot 13:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:5:2) **הלכה:** הַמְמֵאֶנֶת כול׳. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. אֵין בָּהּ אֶלָּא מִשּׁוּם זֵיהוֹם כְּהוּנָּה וְאֵין בֵּית דִּין מְזָהֲמִין אוֹתָהּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 aspersion⁷². footnotes: ⁷² Cf. Chapter 10, Halakhah 7, Note 126. Since the marriage was only rabbinic, the prohibition cannot be biblical. ###### Jerusalem Talmud Yevamot 13:6:1 [Jerusalem Talmud Yevamot 13:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:6:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** If somebody divorced his wife and later took her back, she is permitted to the levir but Rebbi Eliezer forbids her⁷³. Similarly, if somebody divorced an orphan girl and took her back, she is permitted to the levir but Rebbi Eliezer forbids her⁷³. If an underage girl who was married off by her father was divorced, she is like an orphan during her father’s lifetime⁷⁴. If she was taken back, she is prohibited to the levir. ⁷⁵ 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 him⁷⁶, she is permitted to the levir. footnotes: ⁷³ The second marriage annuls the prior divorce. R. Eliezer holds that she remains forbidden, even if the husband dies childless, since she was forbidden as his brother’s divorcee, as explained in the Halakhah. The same explanation is given in the Babli, 109a. ⁷³ The second marriage annuls the prior divorce. R. Eliezer holds that she remains forbidden, even if the husband dies childless, since she was forbidden as his brother’s divorcee, as explained in the Halakhah. The same explanation is given in the Babli, 109a. ⁷⁴ She is emancipated from her father’s power by her marriage. Since the father has the right to marry off his underage daughter, both betrothal and divorce are valid by biblical standards. But since the remarriage was by an underage girl no longer under tutelage but unable to perform legal acts by reason of her age, everybody agrees that her rabbinic marriage cannot lift the biblical prohibition of the brother’s divorcee. ⁷⁵ This Mishnah is not in the Babli nor in most independent Mishnah mss. ⁷⁶ Since they live together with the idea of being married, the first intercourse after she reaches the age of 12 years makes her marriage valid by biblical standards. ###### Jerusalem Talmud Yevamot 13:6:2 [Jerusalem Talmud Yevamot 13:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:6:2) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “The Sages agree,” etc. What is Rebbi Eliezer’s reason? That she was forbidden to him for an hour⁷³. ⁷⁷ 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. footnotes: ⁷³ The second marriage annuls the prior divorce. R. Eliezer holds that she remains forbidden, even if the husband dies childless, since she was forbidden as his brother’s divorcee, as explained in the Halakhah. The same explanation is given in the Babli, 109a. ⁷⁷ Tosephta 13:5. ###### Jerusalem Talmud Yevamot 13:6:3 [Jerusalem Talmud Yevamot 13:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:6:3) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** What is the status of her co-wife⁷⁸? 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, forbidden⁷⁹. He said, go around⁸⁰. 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-wife⁸¹ on Alfasi, 37b in the Wilna edition): צַד שֶׁקָּנָה בָהּ כְּנֶגְדוֹ מוּתָּר בְּצָרָתָהּ וְצַד שֶׁלֹּא קָנָה בָהּ כְּנֶגְדוֹ הִתִּיר בְּצָרָתָהּ. “The aspect he acquired in her *permits* the corresponding aspect in her co-wife, the aspect he did not acquire in her was permitted in the corresponding aspect in her co-wife.” The argument is based on the doctrine that the marriage of an underage girl not arranged by her father results in partial acquisition of the girl by the husband. This doctrine is stated explicitly in the Babli (110b, 111a) but not in the Yerushalmi. If the girl was married, then the prior divorce was annulled and both she and her co-wife are permitted to the levir. Is the girl was not married, then she is not a widow; the co-wife is the only widow and as such subject to the levirate.! 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-wife⁸². footnotes: ⁷⁸ The co-wife of the girl married off by her father, divorced, and remarried. ⁷⁹ This is the case of the Mishnah. ⁸⁰ Look for other opinions in the matter. ⁸¹ This text makes no sense. It seems that the correct text is the one quoted by Nahmanides (The wars of the Eternal ⁸² This argument supports the authorities Rav and R. Joḥanan. The Yerushalmi prohibits the levirate for the co-wife. The Babli disagrees, 109a. ###### Jerusalem Talmud Yevamot 13:6:4 [Jerusalem Talmud Yevamot 13:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:6:4) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “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]⁸⁸? 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 Shammaite⁸⁹ 9:9, *Terumot* 5:4, Babli *Niddah* 7b. R. Eliezer became a student of Rabban Yoḥanan ben Zakkai; in no sense can he be considered an orthodox representative of the House of Shammai. and the House of Shammai say, one lets only the betrothed [women] repudiate⁹⁰? footnotes: ⁸⁸ Would it not be possible (or required) to apply the argument of R. Eleazar and R. Abba bar Mamal in the previous Halakhah to the situation here? It is difficult to see why one should try to make the situation more complicated than it already is. The text is at least partially corrupt. ⁸⁹ Ševi‘it ⁹⁰ Mishnah 1. ###### Jerusalem Talmud Yevamot 13:7:1 [Jerusalem Talmud Yevamot 13:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:7:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** Two brothers are married to two underage orphan [sisters]⁸³. 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]⁸⁴. 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 him⁸⁵. 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 sister⁸⁶. 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*⁸⁷. footnotes: ⁸³ The word “sisters” is missing but is in the Mishnah in the Babli and in the independent Mishnah. ⁸⁴ Their marriages are only rabbinically valid. ⁸⁵ R. Eliezer holds that the biblical candidacy of the adult one forbids the rabbinically married one to her husband. If the underage girl repudiates her husband, her marriage never happened and the husband is free to marry his brother’s widow in levirate. ⁸⁶ Rabban Gamliel holds that candidacy has no effect on an existing marriage even if that marriage is only rabbinical. As long as the sister is underage, the older one cannot marry since she cannot get ḥalîṣah. ⁸⁷ He holds with R. Eliezer that candidacy of the older forbids the younger one to her husband. But he also thinks that one never tells an underage girl to repudiate. He will agree that if his wife repudiates him on her own, that he may marry her sister in levirate. ###### Jerusalem Talmud Yevamot 13:7:2 [Jerusalem Talmud Yevamot 13:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:7:2) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** Is the degree of acquisition of one equal to that of the other⁹⁷? Did we not state “underage and deaf-mute”⁹²? Rebbi Hiyya stated ““underage and deaf-mute”⁹³: “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*⁹⁴” 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-ram⁹⁵ immediately; cf. Chapter 12, Note 105.. “If the husband of the deaf-mute died, the husband of the underage girl has to divorce her and the deaf-mute is permanently forbidden⁹⁶ No man in the world is permitted to her.. If he transgressed and had intercourse with the deaf-mute, he divorces her and she becomes permitted⁹⁷.” This follows what Rebbi Hila said, in order to fix her status⁹⁸ there is a difference between underage and deaf-mute.. footnotes: ⁹⁷ Since the marriage of the underage girl is only rabbinic, the sister either was not married, then she can be married and divorced, or she was married, then she is freed by divorce after levirate. ⁹² In the next Mishnah, also dealing with a case asymmetric in the rules. ⁹³ Tosephta 13:6. ⁹⁴ Possibly the degree of acquisition of the deaf-mute by the husband is less than that of an underage girl. Then the biblical candidacy of the underage would prohibit the deaf-mute for her husband. Therefore, he must divorce the deaf- mute. ⁹⁵ But according to other authorities, she may perform ḥalîṣah ⁹⁶ She cannot be married in levirate since her sister’s marriage may have been valid. As a deaf-mute, she cannot perform ḥalîṣah. ⁹⁷ Since the marriage of the underage girl is only rabbinic, the sister either was not married, then she can be married and divorced, or she was married, then she is freed by divorce after levirate. ⁹⁸ One permits the levir to transgress rabbinic rules since otherwise the deaf-mute cannot be helped. In the inverse case, that the underage girl became the childless widow, it is not necessary to permit infraction of the rules since everything can be done abiding by the rules. All this case shows is that on the rabbinic level, ###### Jerusalem Talmud Yevamot 13:7:3 [Jerusalem Talmud Yevamot 13:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:7:3) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** So is the Mishnah: The underage girl should wait until she grows up, reaches puberty, and is being married⁹⁹. Rebbi Eleazar said, there is no “being married” here, only “being betrothed.”¹⁰⁰ 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 there¹⁰¹, “if somebody gave *qiddušin* to the sister of a woman waiting for her levir” does not follow Rabban Gamliel. footnotes: ⁹⁹ This refers to the statement of Rabban Gamliel that in the absence of repudiation, the underage girl should wait until she becomes of age. The statement is modified slightly to make clear that the marriage of the former underage girl must acquire biblical validity in order to free her sister. ¹⁰⁰ In the Babli, 109b, that is very much in dispute. ¹⁰¹ Mishnah 4:10. The complications of that Mishnah are irrelevant for Rabban Gamliel. ###### Jerusalem Talmud Yevamot 13:7:4 [Jerusalem Talmud Yevamot 13:7:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:7:4) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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 so¹⁰²? 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 so¹⁰³? Rebbi Hila, Rebbi Yose¹⁰⁴ in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated¹⁰⁵; otherwise she should wait until she becomes of age. If not¹⁰⁵, he has to send away his wife by a bill of divorce and his brother’s wife by *ḥalîṣah.* footnotes: ¹⁰² The statement in the name of R. Joḥanan is inconsistent: R. Eliezer says one teaches the girl to repudiate! ¹⁰³ The second formulation is also inconsistent. ¹⁰⁴ Since R. Hila was one of the teachers of R. Yose, one has to read here: R. Yasa. ¹⁰⁵ In the first case, the problem took care of itself. If the women do not want to wait, Rabban Gamliel will agree with Rebbi Joshua.In the Babli, 110a, practice is stated to follow R. Eliezer without discussion. ¹⁰⁵ In the first case, the problem took care of itself. If the women do not want to wait, Rabban Gamliel will agree with Rebbi Joshua.In the Babli, 110a, practice is stated to follow R. Eliezer without discussion. ###### Jerusalem Talmud Yevamot 13:8:1 [Jerusalem Talmud Yevamot 13:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:8:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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. ###### Jerusalem Talmud Yevamot 13:8:2 [Jerusalem Talmud Yevamot 13:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:8:2) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** ¹⁰⁶ 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-mute¹⁰⁷ which permits the co-wife for levirate; in our case there would be a solution which takes care of the deaf-mute without requiring the levir to commit a sin. {This also supports the position of Nahmanides that the Yerushalmi in Halakhah 6 choses R. Eleazar over R. Shammai.}? 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”¹⁰⁸. footnotes: ¹⁰⁶ This refers to the last case in the Mishnah, an underage girl and a deaf-mute. It is again supposed that the underage girl was not married off by her father and the deaf-mute was already deaf-mute at the moment of marriage. In contrast to the Babli, the Yerushalmi does not try to determine the actual difference in the rabbinic status of the two marriages. The first part of the paragraph is exactly parallel to the preceding Halakhah, Notes 91–98. ¹⁰⁷ This refers to the discussion in Halakhah 6 and supports the reading of Naḥmanides in Note 81. It is suggested there that in case of partial validity of a marriage there could be a partial ḥalîṣah ¹⁰⁸ Mishnah 5:5, Note 73. ###### Jerusalem Talmud Yevamot 13:9:1 [Jerusalem Talmud Yevamot 13:9:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:9:1) **משנה:** פִּיקַּחַת וְחֵרֶשֶׁת בִּיאַת הַפִּיקַּחַת פּוֹטֶרֶת אֶת הַחֵרֶשֶׁת וְאֵין בִּיאַת הַחֵרֶשֶׁת פּוֹטֶרֶת אֶת הַפִּיקַּחַת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 woman¹⁰⁹. footnotes: ¹⁰⁹ If a man married to a hearing woman and a deaf-mute dies childless, the execution of biblical levirate by intercourse with the hearing widow frees the deaf-mute but the execution of rabbinic levirate by intercourse with the deaf-mute does not free the hearing widow. ###### Jerusalem Talmud Yevamot 13:9:2 [Jerusalem Talmud Yevamot 13:9:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:9:2) **הלכה:** פִּיקַּחַת וְחֵרֶשֶׁת כול׳. פִּיקַּחַת וְחֵרֶשֶׁת. בִּיאַת הַפִּיקַּחַת פּוֹטֶרֶת אֶת הַחֵרֶשֶׁת. אֵין בִּיאַת הַחֵרֶשֶׁת פּוֹטֶרֶת אֵת הַפִּיקַּחַת אֶלָּא פוֹסֶלֶת אֶת הַפִּיקַחַת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 woman¹¹⁰.. footnotes: ¹¹⁰ She now is forbidden to the levir. But since the marriage of the deaf-mute was rabbinic only, the hearing woman cannot remarry without ḥalîṣah ###### Jerusalem Talmud Yevamot 13:10:1 [Jerusalem Talmud Yevamot 13:10:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:10:1) **משנה:** גְּדוֹלָה וּקְטַנָּה בִּיאַת הַגְּדוֹלָה פּוֹטֶרֶת אֶת הַקְּטַנָּה וְאֵין בִּיאַת הַקְּטַנָּה פּוֹטֶרֶת אֶת הַגְּדוֹלָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 woman¹¹¹. footnotes: ¹¹¹ This and the corresponding Halakhah are the exact parallels to the preceding Mishnah and Halakhah. The Mishnah is required only because it is not known whether the rabbinic status of the underage wife is identical with that of the deaf-mute wife or not. ###### Jerusalem Talmud Yevamot 13:10:2 [Jerusalem Talmud Yevamot 13:10:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:10:2) **הלכה:** גְּדוֹלָה וּקְטַנָּה כול׳. גְּדוֹלָה וּקְטַנָּה. בִּיאַת גְּדוֹלָה פּוֹטֶרֶת אֶת הַקְּטַנָּה. אֵין בִּיאַת הַקְּטַנָּה פּוֹטֶרֶת אֶת הַגְּדוֹלָה אֶלָּא פוֹסֶלֶת אֶת הַגְּדוֹלָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 woman¹¹¹. footnotes: ¹¹¹ This and the corresponding Halakhah are the exact parallels to the preceding Mishnah and Halakhah. The Mishnah is required only because it is not known whether the rabbinic status of the underage wife is identical with that of the deaf-mute wife or not. ###### Jerusalem Talmud Yevamot 13:11:1 [Jerusalem Talmud Yevamot 13:11:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:11:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** Somebody was married to two underage orphan girls and died. If the levir had intercourse with the first one¹¹² and then had intercourse with the second, or his brother had intercourse with the second¹¹³, 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 disabled¹¹⁴. 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 disabled¹¹⁵. footnotes: ¹¹² She then is married to him in levirate by biblical standards. ¹¹³ These acts are sinful, but since the first levirate was legitimate, the sins of others cannot influence the status of the blameless wife. ¹¹⁴ This is also the reading in the Babli of the Babylonian Gaonim and Maimonides. But the Western tradition, represented by Rashi, RaBaD, and the printed Babli text, reads: “the underage girl was disabled”. This is explained as a rabbinic decree to assimilate this case to the next one. Since the Mishnaiot are formulated to express the non-symmetry of the situations, the Eastern reading is to be preferred. ¹¹⁵ This Mishnah very definitely holds that the status of the deaf-mute is inferior to that of the underage girl. If the underage girl had not been an orphan, she could have been a wife by biblical standards. The marriage of the deaf-mute is a purely rabbinic institution to ensure that she should have a home and not be an object of public sexual abuse. Therefore, the almost biblical levirate of the underage girl annuls the purely rabbinic levirate of the deaf-mute, forbids the latter to the levir, and leads to the problem of the permanently forbidden deaf-mute discussed in the preceding Halakhot. As a consequence, both widows are forbidden to the levirs.A totally different tradition is preserved in Tosephta 13:7. There, it is held that if any levirate is not 100% biblical, any doubling forbids both widows for all levirs. ###### Jerusalem Talmud Yevamot 13:11:2 [Jerusalem Talmud Yevamot 13:11:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:11:2) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “Somebody was married.” Even if he did not have intercourse with the underage girl, the deaf-mute is disabled¹¹⁶. 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. footnotes: ¹¹⁶ In the presence of an underage widow, the candidacy of the deaf-mute widow for levirate is not executable. As an earlier Mishnah stated, intercourse with the deaf-mute does not free the underage girl. The candidacy of the deaf-mute could be resurrected only if the underage girl died before she was married by the levir.It is obvious that if the case involves a biblically married woman and a deaf-mute or an underage girl, the same situation applies. ###### Jerusalem Talmud Yevamot 13:12:1 [Jerusalem Talmud Yevamot 13:12:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:12:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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. ###### Jerusalem Talmud Yevamot 13:12:2 [Jerusalem Talmud Yevamot 13:12:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:12:2) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 disabled¹¹⁶. 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. footnotes: ¹¹⁶ In the presence of an underage widow, the candidacy of the deaf-mute widow for levirate is not executable. As an earlier Mishnah stated, intercourse with the deaf-mute does not free the underage girl. The candidacy of the deaf-mute could be resurrected only if the underage girl died before she was married by the levir.It is obvious that if the case involves a biblically married woman and a deaf-mute or an underage girl, the same situation applies. ###### Jerusalem Talmud Yevamot 13:13:1 [Jerusalem Talmud Yevamot 13:13:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:13:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 him¹¹⁷. footnotes: ¹¹⁷ Since the levirate of the underage girl would be almost biblical, her intercourse is incestuous and also forbids the adult co-widow. The situation can be remedied if the marriage of the underage girl is eliminated. ###### Jerusalem Talmud Yevamot 13:13:2 [Jerusalem Talmud Yevamot 13:13:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:13:2) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “An adult wife and an underage one” Even if he did not have intercourse with the adult one, the underage one is disabled¹¹⁶. 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. footnotes: ¹¹⁶ In the presence of an underage widow, the candidacy of the deaf-mute widow for levirate is not executable. As an earlier Mishnah stated, intercourse with the deaf-mute does not free the underage girl. The candidacy of the deaf-mute could be resurrected only if the underage girl died before she was married by the levir.It is obvious that if the case involves a biblically married woman and a deaf-mute or an underage girl, the same situation applies. ###### Jerusalem Talmud Yevamot 13:13:3 [Jerusalem Talmud Yevamot 13:13:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:13:3) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.” After the fact¹¹⁸. 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. footnotes: ¹¹⁸ Why does R. Eleazar (ben Shamua, the Tanna) not recommend that the underage girl repudiate the levir immediately before any complications can arise? The conclusion is that in practice one does not have to wait before one instructs the underage widow to repudiate the former marriage. The Babli, 111b, concurs that one follows R. Eleazar ###### Jerusalem Talmud Yevamot 13:14:1 [Jerusalem Talmud Yevamot 13:14:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:14:1) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** If an underage levir had intercourse with an underage sister-in-law, they should grow up together¹¹⁹. If he had intercourse with an adult sister-in-law, she should raise him¹¹⁹. If the sister-in-law claims within thirty days¹²⁰ that she was not copulated with, one forces him to perform *ḥalîṣah* with her¹²¹.. After thirty days, one asks him to perform *ḥalîṣah* with her¹²². 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 levir¹³¹, one coerces him until he performs *ḥalîṣah* with her. After her husband’s death, one begs him that he should perform *ḥalîṣah* with her¹³².. If she had [*ḥalîṣah*] in mind even during her husband’s lifetime, one begs him that he should perform *ḥalîṣah* with her. footnotes: ¹¹⁹ And stay married. ¹¹⁹ And stay married. ¹²⁰ After he officially brought her into his house. The marriage ceremony of the levir is without meaning unless it is followed by the sex act. ¹²¹ It is obvious that she cannot prove her claim by witnesses. But for the first thirty days, her claim carries a presumption of truth. Unless the levir can disprove her claim, she is not married in levirate and is freed by ḥalîṣah ¹²² It is not credible that a woman would stay more than thirty days with a man who does not sleep with her. If the levir denies her claim, she would have to prove it. In the absence of proof, the court may counsel a separation but cannot force it. ¹³¹ She made the vow when she did not think that her husband would die childless, but now she finds herself forbidden to marry the levir. ¹³² If she made the vow in order to prevent levirate, the court will not coerce the levir to abandon the biblical commandment of levirate. It is clear that the Mishnah became obsolete when preference changed from levirate to ḥalîṣah ###### Jerusalem Talmud Yevamot 13:14:2 [Jerusalem Talmud Yevamot 13:14:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:14:2) **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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “If an underage levir,” etc. ¹²³ Halakhah 1:4. It was stated: A claim of non-virginity may be brought within thirty days, the words of Rebbi Meїr. But the Sages say, immediately¹²⁴ 1:4: “A claim of non-virginity may be brought within thirty days, the words of Rebbi Meїr. Rebbi Yose says, if they were alone together, immediately; if they were not alone together, within thirty days (*Tosephta*), indefinitely (*Babli*).” The husband goes to court to annul the marriage, without divorce and without payment, claiming that he was lead to believe the bride to be a virgin when he found that she was not.. 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 day¹²⁵. 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 fatherless¹²⁶? 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.)¹²⁷. And Rebbi Eleazar said, this is Rebbi Meїr’s¹²⁸. And Rebbi Eleazar said, that refers only to her, but not to her co-wife¹²⁹. As you say there¹³⁰, “here” is there, *Ketubot*, cf. Note 122., she is not believed to damage her co-wife, so here, he is not believed to damage his son. footnotes: ¹²³ The entire paragraph is from Ketubot ¹²⁴ In the Babli, 111b, and the Tosephta, Ketubot ¹²⁵ In the Babli, 112a, this is declared to be irrelevant for our Mishnah since a man will sleep with his bride immediately after the marriage ceremony but might be reluctant to touch his sister-in-law for some time. ¹²⁶ If his wife becomes pregnant immediately after the marriage ceremony, can he declare in court that the child is not his since he did not sleep with his bride for some time? ¹²⁷ Missing in Ketubot ¹²⁸ But the majority will accept the widow’s claim only on the day after she entered the levir’s house. ¹²⁹ If the co-wife married an outside man based on the other’s levirate marriage, she cannot cast aspersion on the validity of her cowidow’s marriage without the testimony of two credible witnesse.The Babli agrees, 112a, at least in the interpretation of Rashi and Rabbenu Ḥananel. ¹³⁰ “There” is here, Yebamot ###### Jerusalem Talmud Yevamot 13:14:3 [Jerusalem Talmud Yevamot 13:14:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Yevamot/r/13:14:3) 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. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “If a woman made a vow forbidding herself any usufruct,” etc. ¹³³ 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 presumption¹³⁴. The colleagues asked: What are we talking about? If following the early Mishnah¹³⁵ 1:7 stating that in early times, levirate was preferred, but today *ḥalîṣah* is preferred., 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 coerces¹³⁶ 25:5–9 makes it clear that the levir can be compelled to appear in court but not that he can be compelled to do anything against his will.? Rav Huna in the name of Rav: That is, if a bill of divorce has passed from his hand to her hand¹³⁷ if she already lives in his house, why does one not coerce him to sleep with her? Note that the colleagues prevented this question to be asked by referring to the later Mishnah.. He says, it is the bill of divorce of a wife. But she says, it is the bill of divorce of a sister-in-law¹³⁸ for her candidacy of levirate.. 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 coerces¹³⁹? The answer is that he already gave the bill of divorce but that might not be enough to let the sister-in-law remarry.? 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 her¹⁴⁰. It is obvious that he does not inherit from her¹⁴¹. The problem is whether he inherits his brother’s property¹⁴². If she says, I was copulated with, and he says, I did not copulate, it is obvious that he does not have to sustain her¹⁴³. It is obvious that he inherits his brother’s property¹⁴⁴ 25:5–6 makes it quite clear that the transfer of property is an automatic consequence of the transfer of the wife and her word is the only one that should carry weight in his family.. The problem is whether he inherits from her¹⁴⁵. footnotes: ¹³³ The entire Halakhah refers to Mishnah 15, not Mishnah 16. ¹³⁴ The court must believe that they had no sexual relations and that she never became the levir’s wife while living in his house. ¹³⁵ Bekhorot ¹³⁶ Deut. ¹³⁷ In the Babli, 112a, this is the answer of Rav to the question why one does coerce him to perform ḥalîṣah ¹³⁸ As was determined earlier, in order to remarry she needs a bill of divorce for his “bespeaking” and ḥalîṣah ¹³⁹ The only difference between the colleagues and R. Yose is the formulation of the question. Since after 30 days the presumption is that she became his wife, why should he be asked to perform a useless ḥalîṣah ¹⁴⁰ He obligated himself since he asserts that she is his wife by biblical standards. ¹⁴¹ She asserts that she is not his wife. ¹⁴² If there are potential co-heirs, he inherits only if he is married to the widow. ¹⁴³ If he asserts that he did not copulate, it is obvious that there are no eyewitnesses to back up her claim for support as a wife. Since in money matters the proof is on the claimant, she cannot enforce her claim. ¹⁴⁴ This is not obvious. In fact, all classical commentators amend the text to read “he does not inherit” and the editor of the Leiden ms. here notes a corruption. Their reason is that the coheirs can point to his denial of acquisition. There is little reason to accept the argument and the correction since Deut. ¹⁴⁵ One the one hand, she asserts that he inherits from her. On the other hand, he renounces all his rights in any settlement with her family. No answers are given to the questions that never apply in practice.