## Yevamot Daf 107b

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

וּמָצְיָא עָקְרָא! אֶלָּא: בִּיאָה וּמַאֲמָר, דְּהוּא קָעָבֵיד — מָצְיָא עָקְרָא. זִיקָּה, דְּרַחֲמָנָא רְמָא עֲלַהּ — לָא מָצְיָא עָקְרָא. עוּלָּא אָמַר: מְמָאֶנֶת אַף לְזִיקָּתוֹ. מַאי טַעְמָא — נִישּׂוּאֵי קַמָּאֵי קָא עָקְרָא.

**William Davidson Edition - English:**
**and she can nullify it,** as she can subsequently refuse the *yavam* with whom she entered into levirate marriage. **Rather,** the reasoning is: With regard to **consummation** of the levirate marriage **and** to **levirate betrothal,** both of **which he performs, she can nullify** them. But with regard to **the** levirate **bond, which the Merciful One imposes upon her** at the death of her first husband, she **cannot nullify** it. Whereas **Ulla said: She may direct her refusal even to his** levirate **bond. What is the reason?** By refusing, she **nullifies the original marriage,** rather than the levirate bond that resulted from the death of her husband.


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

אֵיתִיבֵיהּ רָבָא לְעוּלָּא: כֹּל שֶׁיְּכוֹלָה לְמָאֵן וְלֹא מֵיאֲנָה — צָרָתָהּ חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. וְאַמַּאי? תְּמָאֵן הַשְׁתָּא וְתִעְקְרִינְהוּ לְנִישּׂוּאֵי קַמָּאֵי, וְתִתְיַיבֵּם צָרָתָהּ! צָרַת עֶרְוָה שָׁאנֵי. דְּתָנֵי רָמֵי בַּר יְחֶזְקֵאל: מֵיאֲנָה בַּבַּעַל — מוּתֶּרֶת לְאָבִיו. בַּיָּבָם — אֲסוּרָה לְאָבִיו.

**William Davidson Edition - English:**
**Rava raised an objection to** the statement made by **Ulla.** It is taught in a *baraita*: In **any** case of levirate marriage in which a minor girl is forbidden to the *yavam* and she **could perform refusal but does not perform refusal, her rival wife performs *ḥalitza* and may not enter into levirate marriage.** Rava continues: **Why? Let her perform refusal now and nullify the first marriage** retroactively, so that the so-called rival wife was never really a rival wife of a forbidden relative at all, **and let her rival wife enter into levirate marriage.** The Gemara answers: **A rival wife of a forbidden relative is different,** due to a rabbinic decree, **as Rami bar Yeḥezkel taught** in a *baraita*: A minor girl **who refuses her husband is permitted to his father,** because the marriage was annulled and she is no longer his daughter-in-law. But one who refuses **a *yavam* is forbidden to his father.**


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

אַלְמָא בִּשְׁעַת נְפִילָה נִרְאֵית כְּכַלָּתוֹ, הָכָא נָמֵי בִּשְׁעַת נְפִילָה נִרְאֵית כְּצָרַת בִּתּוֹ.

**William Davidson Edition - English:**
**Evidently, at the time when she happens** before her *yavam* for levirate marriage **she appears to be his** father’s **daughter-in-law.** Since people would not understand that her refusal later on would annul her first marriage, the Sages decreed that the father-in-law may no longer marry her. **Here, too,** in a case, for example, of the rival wife of a girl who was married to her uncle, since **at the time she happened** before the girl’s father for levirate marriage **she appears to be his daughter’s rival wife,** the Sages decreed that even if the girl refuses her original marriage, the rival wife is forbidden to the girl’s father.


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

אָמַר רַב: מֵיאֲנָה בָּזֶה — אֲסוּרָה לָזֶה, מִידֵּי דְּהָוֵה אַבַּעֲלַת הַגֵּט. בַּעֲלַת הַגֵּט, לָאו כֵּיוָן דְּאִיתַּסְרָא לַהּ לְחַד, אִיתַּסְרָא לְהוּ לְכוּלְּהוּ — הָכָא נָמֵי לָא שְׁנָא.

**William Davidson Edition - English:**
§ **Rav said:** A minor girl who **refuses this** *yavam* who married her in levirate marriage **is forbidden to that** *yavam*, his brother, **just as it is** in a case **concerning a** *yevama* **who has** received **a bill of divorce** from one of her *yevamin*. **Is it not so that since** the *yevama* **who has** received **a bill of divorce is forbidden to one of them,** i.e., the one who gave her the divorce, **she is forbidden to all of them? Here too, it is no different.**


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

וּשְׁמוּאֵל אָמַר: מֵיאֲנָה בָּזֶה — מוּתֶּרֶת לָזֶה, וְלָא דָּמְיָא לְבַעֲלַת הַגֵּט. בַּעֲלַת הַגֵּט, הוּא דְּקָא עָבֵיד בַּהּ. הָכָא, הִיא קָעָבְדָא בֵּיהּ, דְּאָמְרָה: ״לָא רָעֵינָא בָּךְ, וְלָא צָבֵינָא בָּךְ״. בָּךְ הוּא דְּלָא רָעֵינָא, הָא בְּחַבְרָךְ רָעֵינָא.

**William Davidson Edition - English:**
**And Shmuel said: If she refused this** *yavam*, **she is permitted to that** one, **and it is not comparable to** a *yevama* **who has** received **a bill of divorce.** For in the case of the *yevama* **who has** received **a bill of divorce, it is he who performed the act** of giving the bill of divorce **to her,** and he thereby renders her forbidden to his brothers as well. **Here, she is performing an act on him, as she says: I do not desire you and I do not want you,** indicating: **It is you whom I do not desire, but I may desire your fellow.**


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

רַב אַסִּי אָמַר: מֵיאֲנָה בָּזֶה — מוּתֶּרֶת אֲפִילּוּ לוֹ. לֵימָא כְּרַבִּי אוֹשַׁעְיָא סְבִירָא לֵיהּ, דְּאָמַר: אֵינָהּ מְמָאֶנֶת לְזִיקָּתוֹ. בְּחַד יָבָם הָכִי נָמֵי דְּמָצְיָא עָקְרָא. הָכָא, בִּשְׁנֵי יְבָמִין עֲסִיקִינַן, דְּאֵין מֵיאוּן לַחֲצִי זִיקָּה.

**William Davidson Edition - English:**
**Rav Asi said: If she refuses this** *yavam* **she is permitted even to him** if she changes her mind. The Gemara asks: **Shall we say that he holds in accordance with** the opinion of **Rabbi Oshaya, who said: She cannot refuse his levirate bond,** and since the bond still exists and is not dissolved by her refusal, she is consequently permitted to engage in sexual relations with him to consummate it. The Gemara rejects this: Rav Asi’s opinion is consistent with that of Ulla, that refusal of a levirate bond is effective. **In the case of one *yavam*** who had no additional brothers, **she can indeed nullify the** levirate **bond.** However, **here, we are dealing with two *yevamin*, and there cannot be refusal of half a** levirate **bond.** Since she refuses only one *yavam*, her status as a *yevama* remains intact, the levirate bond remains intact, and she is permitted to consummate the levirate bond even with the one she initially refused.


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

כִּי אֲתָא רָבִין, אָמַר רַבִּי יוֹחָנָן: מֵיאֲנָה בָּזֶה — מוּתֶּרֶת לָאַחִין, וְלֹא הוֹדוּ לוֹ. מַאן לֹא הוֹדוּ לוֹ? אָמַר אַבָּיֵי: רַב. רָבָא אָמַר: רַבִּי אוֹשַׁעְיָא. וְאָמְרִי לַהּ רַב אַסִּי.

**William Davidson Edition - English:**
The Gemara relates: **When Ravin came** from Eretz Yisrael **he said** that **Rabbi Yoḥanan** said: A minor girl who **refuses this** *yavam* **is permitted to the brothers, and they did not agree with him.** The Gemara asks: **Who did not agree with him? Abaye said:** It was **Rav,** as Rav claims that she is forbidden to the brothers. **Rava said:** It was **Rabbi Oshaya,** who claims that refusal cannot nullify the levirate bond. **And some say:** It was **Rav Asi** who did not agree with him, since according to Rav Asi she is permitted to marry even the brother she refused.


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

בֵּית שַׁמַּאי אוֹמְרִים: בְּפָנָיו וְכוּ׳. תַּנְיָא, אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי: וַהֲלֹא פִּישׁוֹן הַגַּמָּל מֵיאֲנָה אִשְׁתּוֹ שֶׁלֹּא בְּפָנָיו! אָמְרוּ לָהֶן בֵּית שַׁמַּאי לְבֵית הִלֵּל: פִּישׁוֹן הַגַּמָּל בְּמִדָּה כְּפוּשָׁה מָדַד, לְפִיכָךְ מָדְדוּ לוֹ בְּמִדָּה כְּפוּשָׁה.

**William Davidson Edition - English:**
§ It is taught in the mishna: **Beit Shammai say:** The refusal must take place specifically **in the presence of** the husband, but Beit Hillel say: Either in his presence or in his absence. **It is taught** in a *baraita*: **Beit Hillel said to Beit Shammai: But** didn’t the **wife of Pishon the camel driver refuse** him **in his absence? Beit Shammai said to Beit Hillel: Pishon the camel driver measured using a defective standard,** as he did not properly take care of the property she brought into the marriage, **and therefore the Sages measured him with a defective standard [*midda kefusha*].** The marriage in that case was annulled by the Sages and the refusal was not treated as a standard refusal.


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

מִדְּקָא אָכֵיל פֵּירֵי, פְּשִׁיטָא נְשׂוּאָה הִיא. וְהָאָמְרִי בֵּית שַׁמַּאי נְשׂוּאָה לָא מְמָאֲנָה! תְּרֵי קִיטְרֵי עֲבַדוּ בֵּיהּ.

**William Davidson Edition - English:**
The Gemara asks: **Since he was consuming the profits** from her property, **it is obvious that** it is speaking of a case where **she was married,** as a man is not entitled to the profits of the property of his betrothed. **But didn’t Beit Shammai say that a married** minor girl **cannot perform refusal?** The Gemara answers in accordance with Beit Shammai’s opinion: **They tied him in two knots,** i.e., the Sages punished Pishon in two ways: They permitted the refusal against him to take place in his absence, and they permitted it even though she was already married to him.


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

בֵּית שַׁמַּאי אוֹמְרִים: בִּפְנֵי בֵּית דִּין וְכוּ׳. תְּנַן הָתָם: הַחֲלִיצָה וְהַמֵּיאוּנִין בִּשְׁלֹשָׁה. מַאן תַּנָּא? אָמַר רַבָּה: בֵּית שַׁמַּאי הִיא. אַבָּיֵי אָמַר: אֲפִילּוּ תֵּימָא בֵּית הִלֵּל, עַד כָּאן לָא קָאָמְרִי בֵּית הִלֵּל אֶלָּא דְּלָא בָּעֵינַן מוּמְחִין, אֲבָל שְׁלֹשָׁה בָּעֵינַן.

**William Davidson Edition - English:**
§ It was taught: **Beit Shammai say:** The refusal must take place specifically **before a court,** but Beit Hillel say: It may take place either before a court, or not before a court. **We learned** in a mishna **elsewhere** (*Sanhedrin* 2a): ***Ḥalitza* and refusals** take place **in the presence of three** judges. The Gemara asks: **Who** is the *tanna* who **taught this? Rabba said: It is Beit Shammai** who say that refusal must take place specifically before a court. **Abaye said: You** can **even say** that it is **Beit Hillel. Beit Hillel state only that we do not require expert judges** for a refusal, **but we do require three** upright people, who constitute a court of laymen.


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

כִּדְתַנְיָא, בֵּית שַׁמַּאי אוֹמְרִים: בִּפְנֵי בֵּית דִּין, וּבֵית הִלֵּל אוֹמְרִים: בִּפְנֵי בֵּית דִּין וְשֶׁלֹּא בִּפְנֵי בֵּית דִּין. וְאֵלּוּ וְאֵלּוּ מוֹדִים שֶׁצָּרִיךְ שְׁלֹשָׁה. רַבִּי יוֹסֵי בַּר יְהוּדָה וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן מַכְשִׁירִין בִּשְׁנַיִם. אָמַר רַב יוֹסֵף בַּר מִנְיוֹמֵי אָמַר רַב נַחְמָן: הֲלָכָה כְּאוֹתוֹ הַזּוּג.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: **Beit Shammai say: Before a court, and Beit Hillel say:** Either **before a court or not before a court, but both this** school **and that** school **concede that three** people **are required. Rabbi Yosei bar Yehuda and Rabbi Elazar, son of Rabbi Shimon, validate** a refusal in the presence **of two. Rav Yosef bar Manyumi said** that **Rav Naḥman said: The *halakha* is in accordance with that pair.**


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

בֵּית שַׁמַּאי אוֹמְרִים: תְּמָאֵן וְכוּ׳. וְהָא מֵיאֲנָה חֲדָא זִימְנָא! אָמַר שְׁמוּאֵל: עַד שֶׁתַּגְדִּיל וְתֹאמַר: ״רוֹצָה אֲנִי בַּמֵּיאוּנִים הָרִאשׁוֹנִים״.

**William Davidson Edition - English:**
§ The mishna states that **Beit Shammai say: She refuses** once. **And** then **she must wait until she reaches majority, and refuse, and marry.** The Gemara asks: **Didn’t she** already **refuse once?** Why must she refuse again? **Shmuel said:** Beit Shammai’s statement means: The refusal does not take effect **until she reaches majority and says: I wish** to uphold **my initial refusal,** in case she changed her mind in the interim.


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

עוּלָּא אָמַר, תַּרְתֵּי קָתָנֵי: אוֹ שֶׁתְּמָאֵן וְתַגְדִּיל וְתֵיאָרֵס, אוֹ שֶׁתְּמָאֵן וְתִנָּשֵׂא לְאַלְתַּר.

**William Davidson Edition - English:**
**Ulla said: Two** different possibilities **are taught** in Beit Shammai’s statement: **Either she should refuse, and** then once she **has matured** she **should become betrothed; or she should refuse and marry immediately.** She should not refuse and then only become betrothed again. According to Beit Shammai, as a minor, she may not refuse again.


###### Yevamot 107b:14
[Yevamot 107b:14](https://torahapp.org/share/book/Yevamot/r/107b:14)

בִּשְׁלָמָא עוּלָּא, הַיְינוּ דְּקָתָנֵי ״עַד שֶׁתַּגְדִּיל וְתִנָּשֵׂא״. אֶלָּא לִשְׁמוּאֵל ״עַד שֶׁתַּגְדִּיל וְתֹאמַר״ מִיבְּעֵי לֵיהּ! קַשְׁיָא.

**William Davidson Edition - English:**
The Gemara challenges this: **Granted,** the explanation of **Ulla is** consistent with **that which is taught: Until she reaches majority and marries.** That is: Until she reaches majority, or until she marries. **But according to** the explanation of **Shmuel,** the mishna **should have** said: **Until she reaches majority and says** that she wishes to uphold the refusal. The Gemara comments: This phrase is **difficult** according to his explanation.


###### Yevamot 107b:15
[Yevamot 107b:15](https://torahapp.org/share/book/Yevamot/r/107b:15)

**מַתְנִי׳** אֵי זוֹ הִיא קְטַנָּה שֶׁצְּרִיכָה לְמָאֵן — כֹּל שֶׁהִשִּׂיאוּהָ אִמָּהּ וְאַחֶיהָ לְדַעְתָּהּ. הִשִּׂיאוּהָ שֶׁלֹּא לְדַעְתָּהּ — אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר: כׇּל תִּינוֹקֶת שֶׁאֵינָהּ יְכוֹלָה לִשְׁמוֹר קִידּוּשֶׁיהָ — אֵינָהּ צְרִיכָה לְמָאֵן.

**William Davidson Edition - English:**
**MISHNA:** **Who is a minor girl who needs to perform refusal** in order to annul her marriage? **Any** minor **whose mother or brother married her off with her consent. If they married her off without her consent, she need not refuse** her husband at all and may leave her husband without a declaration of refusal. **Rabbi Ḥanina ben Antigonus says: Any girl who** is so young that she **cannot keep her betrothal,** i.e., the money or document of betrothal, **safe does not need to refuse,** as the Sages instituted marriage only for a girl old enough to understand what she is doing.


###### Yevamot 107b:16
[Yevamot 107b:16](https://torahapp.org/share/book/Yevamot/r/107b:16)

רַבִּי אֶלְעָזָר אוֹמֵר: אֵין מַעֲשֵׂה קְטַנָּה כְּלוּם, אֶלָּא כִּמְפוּתָּה. בַּת יִשְׂרָאֵל לְכֹהֵן — לֹא תֹּאכַל בִּתְרוּמָה, בַּת כֹּהֵן לְיִשְׂרָאֵל — תֹּאכַל בִּתְרוּמָה.

**William Davidson Edition - English:**
**Rabbi Elazar says: The act of a minor girl is nothing,** so that if a minor girl’s mother or brothers marry her off, the marriage is essentially invalid. **Rather,** her status is **as though she were** a **seduced** unmarried woman. Therefore, a minor **daughter of a non-priest married to a priest may not eat *teruma*,** and **the** minor **daughter of a priest married to an Israelite may eat *teruma*.**


###### Yevamot 107b:17
[Yevamot 107b:17](https://torahapp.org/share/book/Yevamot/r/107b:17)

רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: כׇּל עַכָּבָה שֶׁהִיא מִן הָאִישׁ — כְּאִילּוּ הִיא אִשְׁתּוֹ. כׇּל עַכָּבָה שֶׁאֵינָהּ מִן הָאִישׁ — כְּאִילּוּ אֵינָהּ אִשְׁתּוֹ.

**William Davidson Edition - English:**
**Rabbi Eliezer ben Ya’akov says** otherwise: If there is **any obstruction** in the matter **due to the man, it is as if she were his wife.** If there is **any obstruction in the matter that is not due to the man, it is as if she were not his wife.** This statement will be explained in the Gemara.


###### Yevamot 107b:18
[Yevamot 107b:18](https://torahapp.org/share/book/Yevamot/r/107b:18)

**גְּמָ׳** אָמַר רַב יְהוּדָה, וְאָמְרִי לַהּ בְּמַתְנִיתָא תָּנָא: בָּרִאשׁוֹנָה הָיוּ כּוֹתְבִין גֵּט מֵיאוּן: ״לָא רָעֵינָא בֵּיהּ וְלָא צָבֵינָא בֵּיהּ וְלֵית אֲנָא בָּעֲיָא לְהִתְנַסְבָא לֵיהּ״. כֵּיוָן דַּחֲזוֹ דִּנְפִישׁ דִּיבּוּרָא, אָמְרִי:

**William Davidson Edition - English:**
**GEMARA:** **Rav Yehuda said, and some say it was taught in a *baraita*: At first, they would write a bill of refusal in this manner: I do not desire him, I do not want him, and I do not wish to be married to him. Once they saw that the text was too long, the** Sages **said:**