## Yevamot Daf 112a

###### Yevamot 112a:1
[Yevamot 112a:1](https://torahapp.org/share/book/Yevamot/r/112a:1)

מִיבְזָז בְּזִיז מִינַּהּ.

**William Davidson Edition - English:**
**he is embarrassed with her.** Therefore, it is possible that more time passed before he engaged in intercourse with her.


###### Yevamot 112a:2
[Yevamot 112a:2](https://torahapp.org/share/book/Yevamot/r/112a:2)

עַד שֶׁכּוֹפִין אוֹתוֹ לַחְלוֹץ — נִיכְפֶּנּוּ לְיַיבֵּם! אָמַר רַב: בְּשֶׁגִּיטָּהּ יוֹצֵא מִתַּחַת יָדָהּ.

**William Davidson Edition - English:**
§ The Gemara asks about the *halakha* that if he has not consummated the marriage, he is forced to perform *ḥalitza*: **Before he is forced to perform *ḥalitza*, let us force him to consummate the levirate marriage. Rav said:** The mishna is referring to a case **where her bill of divorce is** already **to be found in her hand.** The *yavam* has already given her a bill of divorce, but she claims that he never consummated the levirate marriage, and that therefore she is not released by the bill of divorce and still requires *ḥalitza*.


###### Yevamot 112a:3
[Yevamot 112a:3](https://torahapp.org/share/book/Yevamot/r/112a:3)

מֵיתִיבִי: יְבָמָה שֶׁאָמְרָה בְּתוֹךְ שְׁלֹשִׁים יוֹם ״לֹא נִבְעַלְתִּי״ — בֵּין שֶׁהוּא אוֹמֵר ״בָּעַלְתִּי״, בֵּין שֶׁהוּא אוֹמֵר ״לֹא בָּעַלְתִּי״, כּוֹפִין אוֹתוֹ שֶׁיַּחְלוֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם — מְבַקְּשִׁין הֵימֶנּוּ שֶׁיַּחְלוֹץ לָהּ.

**William Davidson Edition - English:**
The Gemara **raises an objection: If, within thirty days, a *yevama* said: I have not engaged in sexual intercourse with him, then whether he says: I did engage in intercourse, or whether he says: I did not engage in intercourse,** the court **forces him to perform *ḥalitza*.** If she made this claim **after thirty days** have passed, the court **asks him to perform *ḥalitza*.**


###### Yevamot 112a:4
[Yevamot 112a:4](https://torahapp.org/share/book/Yevamot/r/112a:4)

הִיא אוֹמֶרֶת ״נִבְעַלְתִּי״, וְהוּא אוֹמֵר ״לֹא בָּעַלְתִּי״ — הֲרֵי זֶה יוֹצִיא בְּגֵט. הוּא אוֹמֵר ״בָּעַלְתִּי״, וְהִיא אוֹמֶרֶת ״לֹא נִבְעַלְתִּי״ — אַף עַל פִּי שֶׁחָזַר וְאָמַר ״לֹא בָּעַלְתִּי״, צָרִיךְ גֵּט וַחֲלִיצָה.

**William Davidson Edition - English:**
If **she says** after thirty days: **I engaged in sexual intercourse** with him, **and he says: I did not engage in sexual intercourse** with her, **then he releases** her **with a bill of divorce,** because the legal presumption is that he did have sexual relations with her. If **he says: I engaged in sexual intercourse** with her, **and she says: I did not engage in sexual intercourse** with him, **even if he retracted** his statement **and said: I did not engage in sexual intercourse** with her, this situation **requires** both **a bill of divorce and *ḥalitza*.** The fact that the *baraita* requires a bill of divorce indicates that the entire passage is referring to a case when she did not yet have a bill of divorce.


###### Yevamot 112a:5
[Yevamot 112a:5](https://torahapp.org/share/book/Yevamot/r/112a:5)

אָמַר רַבִּי אַמֵּי: צְרִיכָה חֲלִיצָה עִם גִּיטָּהּ. רַב אָשֵׁי אָמַר: הָתָם — גֵּט לְזִיקָּתוֹ, הָכָא — גֵּט לְבִיאָתוֹ.

**William Davidson Edition - English:**
**Rabbi Ami says:** When the *baraita* says that she requires a bill of divorce, it means that **she requires *ḥalitza* with her bill of divorce** that she already received. **Rav Ashi says: There,** where Rav explained the mishna as referring to a case where she has already received a divorce, it is referring to **a bill of divorce** that he gave her **for his levirate bond,** before he consummated the levirate marriage. Upon its reception, it is prohibited to consummate the levirate marriage, but she still requires *ḥalitza*. **Here,** in the *baraita*, it is referring to **a bill of divorce** that he gave **for his consummation** of the levirate marriage. After he engaged in sexual relations with her she becomes his wife and requires a regular divorce in order to remarry.


###### Yevamot 112a:6
[Yevamot 112a:6](https://torahapp.org/share/book/Yevamot/r/112a:6)

הָנְהוּ שְׁנֵיהֶם מוֹדִים דַּאֲתוֹ לְקַמֵּיהּ דְּרָבָא, אֲמַר לְהוּ רָבָא: חֲלוּצוּ לַהּ, וּשְׁרוֹ לַהּ תִּיגְרָא. אֲמַר לֵיהּ רַב שֵׁרֵבְיָא לְרָבָא: וְהָתַנְיָא צְרִיכָה גֵּט וַחֲלִיצָה! אֲמַר לֵיהּ: אִי תַּנְיָא — תַּנְיָא.

**William Davidson Edition - English:**
It was told: **A certain couple,** a *yavam* and *yevama*, **who both admitted** that they had not consummated the levirate marriage, **came before Rava. Rava said** to the Sages who sat before him: **Arrange *ḥalitza*** for **her, and resolve her case. Rav Sherevya said to Rava: But it is taught** in a *baraita* **that she requires a bill of divorce and *ḥalitza*. He said to him: If this** *baraita* **is taught, it is taught,** and I retract my ruling on account of it.


###### Yevamot 112a:7
[Yevamot 112a:7](https://torahapp.org/share/book/Yevamot/r/112a:7)

בְּעָא מִינֵּיהּ הוּן בְּרֵיהּ דְּרַב נַחְמָן מִדְּרַב נַחְמָן: צָרָתָהּ מַהוּ?

**William Davidson Edition - English:**
**Hon, son of Rav Naḥman, asked Rav Naḥman: What is** the *halakha* with regard to **her rival wife?** If the *yavam* consummated the levirate marriage with his brother’s wife, the rival wife is exempted. In the event that the *yevama* who entered levirate marriage says that her *yavam* did not consummate the levirate marriage, is there a need for a procedure to exempt the rival wife from the levirate bond?


###### Yevamot 112a:8
[Yevamot 112a:8](https://torahapp.org/share/book/Yevamot/r/112a:8)

אֲמַר לֵיהּ: וְכִי מִפְּנֵי שֶׁאָנוּ כּוֹפִין וּמְבַקְּשִׁין, תֵּיאָסֵר צָרָה?

**William Davidson Edition - English:**
**He said to him: Just because we force or** sometimes **ask** the husband to perform *ḥalitza* in order to remove any uncertainty and release the wife, **should the rival wife be forbidden** to remarry? The presumption is that the *yavam* did consummate the levirate marriage but since she denies it, she causes herself to be forbidden to marry others without *ḥalitza*. However, her statement is not relied upon to the extent that her rival wife would be forbidden.


###### Yevamot 112a:9
[Yevamot 112a:9](https://torahapp.org/share/book/Yevamot/r/112a:9)

הַנּוֹדֶרֶת הֲנָאָה וְכוּ׳. תְּנַן הָתָם, בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים: שָׁלֹשׁ נָשִׁים יוֹצְאוֹת וְנוֹטְלוֹת כְּתוּבָּה.

**William Davidson Edition - English:**
§ It is taught in the mishna: If a woman **vows** during her husband’s lifetime to derive no **benefit** from her *yavam*, the court forces him to perform *ḥalitza*. **We learned** in a mishna **elsewhere** (*Nedarim* 90b): **At first they said: Three** categories of **women are divorced** from their husbands against their will, **and** even so they **receive payment** of their **marriage contract.**


###### Yevamot 112a:10
[Yevamot 112a:10](https://torahapp.org/share/book/Yevamot/r/112a:10)

הָאוֹמֶרֶת ״טְמֵאָה אֲנִי לְךָ״, ״הַשָּׁמַיִם בֵּינִי לְבֵינָךְ״, ״נְטוּלָה אֲנִי מִן הַיְּהוּדִים״.

**William Davidson Edition - English:**
They are: A woman **who says: I am defiled to you.** When a priest’s wife tells her husband that she was raped, he is obligated to divorce her as she is forbidden to him. Since she became forbidden due to circumstances beyond her control, she is entitled to receive payment of her marriage contract. Likewise, a woman who says: **Heaven is between me and you,** that is: There are no witnesses to the matter, but Heaven will testify that you are incapable of having normal sexual relations with me. Since this is not her fault, she receives the settlement in her marriage contract. The same *halakha* applies if a woman vows: **I am withdrawn from the Jews,** meaning, she vows not to engage in sexual relations with any Jew, because conjugal relations are difficult for her.


###### Yevamot 112a:11
[Yevamot 112a:11](https://torahapp.org/share/book/Yevamot/r/112a:11)

חָזְרוּ לוֹמַר, שֶׁלֹּא תְּהֵא אִשָּׁה נוֹתֶנֶת עֵינֶיהָ בְּאַחֵר וּמְקַלְקֶלֶת עַל בַּעְלָהּ. אֶלָּא: ״הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ״ — תָּבִיא רְאָיָה לִדְבָרֶיהָ. ״הַשָּׁמַיִם בֵּינִי לְבֵינָךְ״ — יַעֲשׂוּ דֶּרֶךְ בַּקָּשָׁה.

**William Davidson Edition - English:**
The Sages subsequently **retracted and said** that in order **that** a married **woman should not cast her eyes on another** man **and,** in order to be with him, **ruin** her relationship **with her husband** and leave with payment of her marriage contract, these *halakhot* were modified. **Rather,** a priest’s wife **who says** to her husband: **I am defiled to you, must bring evidence for her statement** that she was raped. A woman who says: **Heaven is between me and you,** the court **deals** with the matter **by way of a request,** and the husband is not forced to divorce his wife.


###### Yevamot 112a:12
[Yevamot 112a:12](https://torahapp.org/share/book/Yevamot/r/112a:12)

״נְטוּלָה אֲנִי מִן הַיְּהוּדִים״ — יָפֵר חֶלְקוֹ, וּמְשַׁמַּשְׁתּוֹ, וּתְהֵא נְטוּלָה מִן הַיְּהוּדִים.

**William Davidson Edition - English:**
As for a woman who says: **I am withdrawn from the Jews,** her husband **must nullify his part** in the vow, that is, the part of the vow that concerns him, so that she should be permitted to him, **and she may have relations with him. But she is withdrawn from** all other **Jews,** so that if he divorces her, she is forbidden to all.


###### Yevamot 112a:13
[Yevamot 112a:13](https://torahapp.org/share/book/Yevamot/r/112a:13)

אִיבַּעְיָא לְהוּ: ״נְטוּלָה אֲנִי מִן הַיְּהוּדִים״ לַיָּבָם מַהוּ? מִי מַסְּקָה אַדַּעְתַּהּ דְּמָיֵית בַּעֲלָהּ וְנָפְלָה קַמֵּי יָבָם, אוֹ לָא.

**William Davidson Edition - English:**
**A dilemma was raised before** the scholars: If the wife said: **I am withdrawn from the Jews** and the husband nullifies his part in the vow, **what is** the *halakha* **with regard to the *yavam*** once the husband has died? Does this vow apply to him? When she takes the vow, **does it enter her mind that her husband will die and she will happen before a *yavam*, or not?** If she did entertain the thought, then the vow applies to the *yavam*, as the husband’s nullification only affects himself, and she must perform *ḥalitza*. If she did not consider the possibility of becoming a *yevama*, then the vow does not apply to the *yavam* and she can enter into levirate marriage. Her vow was directed only against any potential suitors she might have if her husband divorced her.


###### Yevamot 112a:14
[Yevamot 112a:14](https://torahapp.org/share/book/Yevamot/r/112a:14)

רַב אָמַר: יָבָם אֵינוֹ כְּבַעַל, וּשְׁמוּאֵל אָמַר: יָבָם הֲרֵי הוּא כְּבַעַל. אָמַר אַבָּיֵי: כְּווֹתֵיהּ דְּרַב מִסְתַּבְּרָא, דִּתְנַן: הַנּוֹדֶרֶת הֲנָאָה מִיְּבָמָהּ בְּחַיֵּי בַעְלָהּ, כּוֹפִין אוֹתוֹ שֶׁיַּחְלוֹץ. וְאִם אִיתָא דְּמַסְּקָה אַדַּעְתַּהּ —

**William Davidson Edition - English:**
**Rav says: A *yavam* is not like a husband.** She did not intend that her vow be directed against him at all, and he may enter into levirate marriage with her. **And Shmuel says: A *yavam* is like a husband** in this respect and the vow applies to him as well, so he must perform *ḥalitza*. **Abaye said: Ruling according to Rav’s** opinion **stands to reason, as we learned** in the mishna: If a woman **vows during her husband’s lifetime** to derive no **benefit from her *yavam*,** the court **forces him to perform *ḥalitza*. And if it is** the case **that it enters her mind** that the husband will die and she will become a candidate for levirate marriage with the *yavam*,