## Yevamot Daf 107a

###### Yevamot 107a:1
[Yevamot 107a:1](https://torahapp.org/share/book/Yevamot/r/107a:1)

**בֵּית שַׁמַּאי** אוֹמְרִים: אֵין מְמָאֲנִין אֶלָּא אֲרוּסוֹת, וּבֵית הִלֵּל אוֹמְרִים: אֲרוּסוֹת וּנְשׂוּאוֹת.

**William Davidson Edition - English:**
**MISHNA:** The Sages decreed that in the case of a minor girl whose father died, her mother or brothers may marry her off. However, such a marriage does not have the same legal status as the marriage of an adult. Therefore, if the minor regrets having married, she is allowed to make a declaration of refusal to her husband, thereby annulling the marital bond. The Sages disagreed with regard to the details of this *halakha*: **Beit Shammai say: Only betrothed girls may refuse.** A girl may refuse, upon reaching adulthood, to remain married to the man to whom her mother or brothers married her as a minor after the death of her father. **But Beit Hillel say** that both **betrothed and fully married** girls may refuse.


###### Yevamot 107a:2
[Yevamot 107a:2](https://torahapp.org/share/book/Yevamot/r/107a:2)

בֵּית שַׁמַּאי אוֹמְרִים: בַּבַּעַל וְלֹא בַּיָּבָם, וּבֵית הִלֵּל אוֹמְרִים: בַּבַּעַל וּבַיָּבָם.

**William Davidson Edition - English:**
**Beit Shammai say:** Refusal may be directed only **at** her **husband and not at** her ***yavam*.** In such a situation, she must perform *ḥalitza* in order to dissolve the levirate bond. **But Beit Hillel say:** It may be directed **at** her **husband or** her ***yavam*.**


###### Yevamot 107a:3
[Yevamot 107a:3](https://torahapp.org/share/book/Yevamot/r/107a:3)

בֵּית שַׁמַּאי אוֹמְרִים: בְּפָנָיו, וּבֵית הִלֵּל אוֹמְרִים: בְּפָנָיו וְשֶׁלֹּא בְּפָנָיו. בֵּית שַׁמַּאי אוֹמְרִים: בְּבֵית דִּין. וּבֵית הִלֵּל אוֹמְרִים: בְּבֵית דִּין וְשֶׁלֹּא בְּבֵית דִּין.

**William Davidson Edition - English:**
**Beit Shammai say:** The refusal must take place specifically **in the presence of** the husband. **But Beit Hillel say:** It may take place **either in his presence or in his absence. Beit Shammai say:** The refusal must take place specifically **in court. But Beit Hillel say:** It may take place **either in court, or not in court.**


###### Yevamot 107a:4
[Yevamot 107a:4](https://torahapp.org/share/book/Yevamot/r/107a:4)

אָמְרוּ לָהֶם בֵּית הִלֵּל לְבֵית שַׁמַּאי: מְמָאֶנֶת וְהִיא קְטַנָּה, אֲפִילּוּ אַרְבַּע וְחָמֵשׁ פְּעָמִים. אָמְרוּ לָהֶם בֵּית שַׁמַּאי: אֵין בְּנוֹת יִשְׂרָאֵל הֶפְקֵר, אֶלָּא מְמָאֶנֶת וּמַמְתֶּנֶת עַד שֶׁתַּגְדִּיל, וּתְמָאֵן, וְתִנָּשֵׂא.

**William Davidson Edition - English:**
**Beit Hillel said to Beit Shammai: She may refuse as long as she is a minor, even four or five times** if her relatives married her off again to another man after each refusal. **Beit Shammai said to them: The daughters of Israel are not to be treated with disregard** and should not be passed from one man to another. **Rather, she refuses** once. **And** then **she must wait until she reaches majority, and refuse, and marry.**


###### Yevamot 107a:5
[Yevamot 107a:5](https://torahapp.org/share/book/Yevamot/r/107a:5)

**גְּמָ׳** אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מַאי טַעְמָא דְּבֵית שַׁמַּאי — לְפִי שֶׁאֵין תְּנַאי בְּנִשּׂוּאִין. וְאִי נְשׂוּאָה תְּמָאֵן, אָתֵי לְמֵימַר יֵשׁ תְּנַאי בְּנִשּׂוּאִין.

**William Davidson Edition - English:**
**GEMARA:** **Rav Yehuda said** that **Shmuel said: What is the reason of Beit Shammai** for ruling that a married minor girl may not perform refusal? It is **because there are no conditions with regard to marriage.** Although a betrothal can be conditional, the condition is nullified upon consummation of the marriage. Likewise, marriage cannot be conditional, as the sexual relationship is not subject to conditions. **And if a married** minor girl **would refuse,** others may mistakenly think this to be a condition with regard to the marriage of an adult woman, and **they will come to say that there** can be a **condition with regard to marriage.**


###### Yevamot 107a:6
[Yevamot 107a:6](https://torahapp.org/share/book/Yevamot/r/107a:6)

נִכְנְסָה לְחוּפָּה וְלֹא נִבְעֲלָה, מַאי אִיכָּא לְמֵימַר? לְפִי שֶׁאֵין תְּנַאי בְּחוּפָּה.

**William Davidson Edition - English:**
The Gemara asks: **But what is there to say if she entered the marriage canopy but did not** yet **engage in sexual intercourse?** The marriage goes into effect even though it has not yet been consummated. The Gemara replies: **There are no conditions with regard to a wedding canopy,** i.e., the wedding ceremony.


###### Yevamot 107a:7
[Yevamot 107a:7](https://torahapp.org/share/book/Yevamot/r/107a:7)

מָסַר הָאָב לִשְׁלוּחֵי הַבַּעַל, מַאי אִיכָּא לְמֵימַר? לָא פְּלוּג רַבָּנַן.

**William Davidson Edition - English:**
The Gemara asks further: **But what is there to say if the father delivered his daughter to the agents of the husband** to be married, so that she was considered married even before the marriage ceremony took place? The Gemara answers: **The Sages did not distinguish** between different circumstances, and no marriages are conditional. It follows that refusal cannot take place once a minor girl is married.


###### Yevamot 107a:8
[Yevamot 107a:8](https://torahapp.org/share/book/Yevamot/r/107a:8)

וּבֵית הִלֵּל: מִידָּע יָדְעִי דְּנִישּׂוּאֵי קְטַנָּה דְּרַבָּנַן נִינְהוּ. רַבָּה וְרַב יוֹסֵף דְּאָמְרִי תַּרְוַיְיהוּ: טַעְמָא דְּבֵית שַׁמַּאי, לְפִי שֶׁאֵין אָדָם עוֹשֶׂה בְּעִילָתוֹ בְּעִילַת זְנוּת.

**William Davidson Edition - English:**
**And** with regard to **Beit Hillel,** what is their reasoning? **It is known that marriage of a minor girl is by rabbinic** law, and therefore no one would confuse this type of marriage with an adult marriage. **Rabba and Rav Yosef both say: Beit Shammai’s reason is that a man would not readily render his sexual act licentious sexual intercourse.** If he had intercourse with the minor girl and the marriage was later retroactively annulled by her refusal, then his sexual act was outside the context of marriage and is regarded as licentious.


###### Yevamot 107a:9
[Yevamot 107a:9](https://torahapp.org/share/book/Yevamot/r/107a:9)

נִכְנְסָה לַחוּפָּה וְלֹא נִבְעֲלָה, מַאי אִיכָּא לְמֵימַר? לָא נִיחָא לֵיהּ דְּתִיהְוֵי חוּפָּה דְאִיסּוּרָא. מָסַר הָאָב לִשְׁלוּחֵי הַבַּעַל מַאי אִיכָּא לְמֵימַר? לָא פְּלוּג רַבָּנַן. וּבֵית הִלֵּל, כֵּיוָן דְּאִיכָּא קִדּוּשִׁין וּכְתוּבָּה — לָא אָתוּ לְמֵימַר דִּבְעִילָתוֹ בְּעִילַת זְנוּת.

**William Davidson Edition - English:**
The Gemara asks: **What is there to say if she entered the marriage canopy but did not engage in sexual intercourse,** as this reason would not apply to such a case? The Gemara answers: **It would not be satisfactory for him,** i.e., the husband, **if** his **would be a forbidden marriage canopy,** because if the marriage is later annulled by her refusal, he will have stood under the marriage canopy with a woman who was not permitted to him. The Gemara asks: **What is there to say if the father delivered his daughter to the agents of the husband?** The Gemara answers: **The Sages did not distinguish** between different circumstances. **And** how do **Beit Hillel** respond to Beit Shammai’s reasoning? **Since there is both betrothal and a marriage contract** in this case, **no one will come to say that his sexual act was licentious intercourse.** The primary reason Beit Shammai prohibit refusal after marriage is because it would render the sexual relationship of the marriage a licentious one. Beit Hillel do not regard sexual activity under such circumstances as licentious, so there is also no stigma attached to having stood under a wedding canopy with a girl who later refuses the marriage.


###### Yevamot 107a:10
[Yevamot 107a:10](https://torahapp.org/share/book/Yevamot/r/107a:10)

רַב פָּפָּא אָמַר: טַעְמָא דְּבֵית שַׁמַּאי מִשּׁוּם פֵּירֵי, טַעְמָא דְּבֵית הִלֵּל מִשּׁוּם פֵּירֵי. טַעְמָא דְּבֵית שַׁמַּאי מִשּׁוּם פֵּירֵי — דְּאִי אָמְרַתְּ נְשׂוּאָה תְּמָאֵן, שָׁמֵיט וְאָכֵיל לְהוּ מִינַּהּ, דְּסוֹף סוֹף לְמִיפַּק קָיְימָא. וּבֵית הִלֵּל: אַדְּרַבָּה, כֵּיוָן דְּאָמְרַתְּ תְּמָאֵן — אַשְׁבּוֹחֵי מַשְׁבַּח לְהוּ. סָבַר דְּאִי לָא, עָיְיצִי לַהּ קְרוֹבֵיהּ, וּמַפְּקִי לַהּ מִינֵּיהּ.

**William Davidson Edition - English:**
**Rav Pappa said:** The **reasoning for Beit Shammai’s** opinion **is because of** the **profits** from the property she brings into the marriage, **and** the **reasoning for Beit Hillel’s** opinion **is** also **because of** the **profits** from her property. He explains: The **reasoning for Beit Shammai’s** opinion **is because of** the **profits** from her property, **for if you say that a married** minor girl **may perform refusal, then the husband** of that minor **might seize** those profits **from her and consume them, as ultimately she stands to leave** him if she refuses him later. In the meantime, he will try to extract as much profit as he can. **And Beit Hillel** say: **On the contrary: Since you say she may refuse, he will** seek to **improve** her property. **He will think: if** I **do not** do so, **her relatives will advise her** to refuse him **and they will take her from him.**


###### Yevamot 107a:11
[Yevamot 107a:11](https://torahapp.org/share/book/Yevamot/r/107a:11)

רָבָא אָמַר: הַיְינוּ טַעְמָא דְּבֵית שַׁמַּאי — שֶׁאֵין אָדָם טוֹרֵחַ בִּסְעוּדָה וּמַפְסִידָהּ. וּבֵית הִלֵּל: תַּרְוַיְיהוּ נִיחָא לְהוּ, כְּדֵי דְּלִיפּוֹק עֲלַיְיהוּ קָלָא דְאִישׁוּת.

**William Davidson Edition - English:**
**Rava said: This is the reasoning of Beit Shammai: A man will not bother to make a marriage feast and** then **lose it.** If the wife is entitled to refuse him even after the marriage, the man will not be willing to marry a minor and bear the expenses of the wedding, when it is uncertain that she will stay with him. **And Beit Hillel** reason as follows: **The marriage is convenient for both of them** even if it is nullified later, **so as to generate publicity about them that** they are **married.**


###### Yevamot 107a:12
[Yevamot 107a:12](https://torahapp.org/share/book/Yevamot/r/107a:12)

בֵּית שַׁמַּאי אוֹמְרִים בַּבַּעַל וְכוּ׳. אָמַר רַבִּי אוֹשַׁעְיָא: מְמָאֶנֶת לְמַאֲמָרוֹ, וְאֵינָהּ מְמָאֶנֶת לְזִיקָּתוֹ. אָמַר רַב חִסְדָּא: מַאי טַעְמָא דְּרַבִּי אוֹשַׁעְיָא? מַאֲמָר, דְּמִדַּעְתַּהּ — מָצְיָא עָקְרָא. זִיקָּה, דִּבְעַל כֻּרְחַהּ — לָא מָצְיָא עָקְרָא.

**William Davidson Edition - English:**
§ It is taught in the mishna: **Beit Shammai say:** Refusal may be directed only **at** her **husband** and not her *yavam*. If she wishes to refuse her *yavam*, she must perform *ḥalitza* in order to dissolve the levirate bond. But Beit Hillel say that refusal may be directed at her husband or her *yavam*. **Rabbi Oshaya said:** A minor *yevama* **may direct a refusal against a levirate betrothal but she may not direct a refusal against his** levirate **bond.** Before the *yavam* betroths her, she cannot nullify the levirate bond by refusal. **Rav Ḥisda said: What is the reasoning of Rabbi Oshaya?** In the case of **levirate betrothal, which is consensual, she can nullify** it. But with regard to the levirate **bond, which** applies to her even **against her will, she cannot nullify** it.


###### Yevamot 107a:13
[Yevamot 107a:13](https://torahapp.org/share/book/Yevamot/r/107a:13)

וַהֲרֵי בִּיאָה, דִּבְעַל כֻּרְחַהּ,

**William Davidson Edition - English:**
The Gemara asks: **But** the **consummation** of the levirate bond **may be against her will**