## Yevamot Daf 19b

###### Yevamot 19b:1
[Yevamot 19b:1](https://torahapp.org/share/book/Yevamot/r/19b:1)

רַבִּי שִׁמְעוֹן אוֹמֵר: בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶם פּוֹטֶרֶת צָרָתָהּ, חָלַץ לְבַעֲלַת מַאֲמָר — לֹא נִפְטְרָה צָרָה. כְּנָסָהּ וָמֵת, וְאַחַר כָּךְ נוֹלַד לוֹ אָח, אוֹ שֶׁנּוֹלַד לוֹ אָח וְאַחַר כָּךְ כְּנָסָהּ, וָמֵת — שְׁתֵּיהֶן פְּטוּרוֹת מִן הַחֲלִיצָה וּמִן הַיִּיבּוּם.

**William Davidson Edition - English:**
**Rabbi Shimon says: Intercourse or *ḥalitza* with one of them,** i.e., the wife of the second brother, **exempts her rival wife**, but if **he performed *ḥalitza* with** the one **who received the levirate betrothal, then** her **rival wife**, i.e., the wife of the second brother, **is not** thereby **exempt,** since possibly levirate betrothal does not have the same strength as marriage. If the second brother **married** his deceased brother’s wife **and** then **died** himself, **and afterward a brother was born, or if a brother was born and then he married her and died,** the two wives **are both exempt from *ḥalitza* and levirate marriage.** In this case, one was the wife of a brother with whom he did not coexist and the other her rival wife.


###### Yevamot 19b:2
[Yevamot 19b:2](https://torahapp.org/share/book/Yevamot/r/19b:2)

כְּנָסָהּ וְנוֹלַד לוֹ אָח, וְאַחַר כָּךְ מֵת — שְׁתֵּיהֶן פְּטוּרוֹת מִן הַחֲלִיצָה וּמִן הַיִּיבּוּם, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי שִׁמְעוֹן אוֹמֵר: הוֹאִיל וּבָא וּמְצָאָהּ בְּהֶיתֵּר, וְלֹא עָמְדָה עָלָיו שָׁעָה אַחַת בְּאִיסּוּר — מְיַיבֵּם לְאֵיזוֹ מֵהֶן שֶׁיִּרְצֶה, אוֹ חוֹלֵץ לְאֵיזוֹ מֵהֶן שֶׁיִּרְצֶה.

**William Davidson Edition - English:**
The *baraita* continues: If he **married** his *yevama* **and** then **a brother was born, and then he died, both** the wife of the first deceased brother and the original wife of the *yavam* **are exempt from *ḥalitza* and levirate marriage;** this is **the statement of Rabbi Meir. And Rabbi Shimon says: Since** the third brother **came and found her in a permitted state, and she was never for a moment prohibited to him,** as when he was born she was already the wife of the second brother, who was still alive, **he** therefore **takes whichever he wishes in levirate marriage, or performs *ḥalitza* with whichever he wishes.**


###### Yevamot 19b:3
[Yevamot 19b:3](https://torahapp.org/share/book/Yevamot/r/19b:3)

הָא בָּבָא דְסֵיפָא לְמַאן קָתָנֵי לַהּ? אִילֵּימָא לְרַבִּי מֵאִיר קָתָנֵי לַהּ — מִכְּדִי לָא שָׁנֵי לֵיהּ לְרַבִּי מֵאִיר בֵּין יִיבֵּם וְאַחַר כָּךְ נוֹלַד בֵּין נוֹלַד וְאַחַר כָּךְ יִיבֵּם?! לְעָרְבִינְהוּ וְלִתְנִינְהוּ!

**William Davidson Edition - English:**
The Gemara clarifies: **The section of the latter clause** of the *baraita*, which refers to the case of a brother born after the levirate marriage, **according to whom is it taught? If we say it is taught for** the purpose of clarifying the opinion of **Rabbi Meir,** it does not make sense, **since it makes no difference to Rabbi Meir whether the levirate marriage preceded the birth or the birth preceded the levirate marriage.** In his opinion under both circumstances she is the wife of a brother with whom he did not coexist. And if this were in fact taught for the purpose of clarifying his opinion **it should have combined** the cases **and taught them** together.


###### Yevamot 19b:4
[Yevamot 19b:4](https://torahapp.org/share/book/Yevamot/r/19b:4)

אֶלָּא לָאו רַבִּי שִׁמְעוֹן. וּבְיִיבֵּם וְאַחַר כָּךְ נוֹלַד — פְּלִיג, בְּנוֹלַד וְאַחַר כָּךְ יִיבֵּם — לָא פְּלִיג. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Rather, is it not** that the latter segment was meant to clarify the opinion of **Rabbi Shimon,** since the different parts of the *baraita* enumerate different possibilities? **And** Rabbi Shimon **disagrees in** the case when the brother first **performed levirate marriage and afterward** his brother **was born,** but he **does not disagree in** the case where the younger brother **was born and afterward** the second brother performed **levirate marriage.** The Gemara summarizes: **Conclude from this** that Rabbi Shimon disagrees only here, as Rav Pappa explained.


###### Yevamot 19b:5
[Yevamot 19b:5](https://torahapp.org/share/book/Yevamot/r/19b:5)

אָמַר מָר: עָמַד הַשֵּׁנִי לַעֲשׂוֹת מַאֲמָר בִּיבִמְתּוֹ, וְלֹא הִסְפִּיק לַעֲשׂוֹת מַאֲמָר בִּיבִמְתּוֹ עַד שֶׁנּוֹלַד לוֹ אָח, וָמֵת — רִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְּעוֹלָמוֹ, וּשְׁנִיָּה — אוֹ חוֹלֶצֶת אוֹ מִתְיַיבֶּמֶת. מַאי ״עָמַד״, וּמַאי ״לֹא הִסְפִּיק״? אִי עֲבַד — עֲבַד, וְאִי לָא עֲבַד — לָא עֲבַד!

**William Davidson Edition - English:**
§ The Gemara proceeds to discuss the *baraita* itself. **The Master said: The second was about to perform levirate betrothal with his *yevama*, but did not manage to perform levirate betrothal with his *yevama* before his brother was born, and** then the second brother **died. The first** woman **goes out** and is free to remarry without *ḥalitza* or levirate marriage **due to** the fact that **she was the wife of a brother with whom** the third brother **did not coexist, and the second** woman **performs *ḥalitza* or enters into levirate marriage.** The Gemara asks: **What is** the meaning of the phrase: **Was about to, and what is** the meaning of: **Did not manage** to perform levirate betrothal? The important issue is not his intention but his actions. **If he did it, he did it; and if he did not do it, he did not do it.**


###### Yevamot 19b:6
[Yevamot 19b:6](https://torahapp.org/share/book/Yevamot/r/19b:6)

אֶלָּא: ״עָמַד״ — מִדַּעְתָּהּ, וְ״לֹא הִסְפִּיק״ — מִדַּעְתָּהּ, אֶלָּא בְּעַל כׇּרְחָהּ, וּדְלָא כְּרַבִּי. דְּתַנְיָא: הָעוֹשֶׂה מַאֲמָר בִּיבִמְתּוֹ שֶׁלֹּא מִדַּעְתָּהּ, רַבִּי אוֹמֵר: קָנָה, וַחֲכָמִים אוֹמְרִים: לֹא קָנָה.

**William Davidson Edition - English:**
**Rather,** the correct interpretation is: **Was about to** means that he was about to perform levirate betrothal **with her consent. Did not manage** means that he did not manage to perform it **with her consent, but instead** did it **against her will.** Consequently, it is understood that this *baraita* **is not in accordance with** the opinion of **Rabbi** Yehuda HaNasi, **as it is taught** in a *baraita*: With regard to **one who performs levirate betrothal with his *yevama* without her consent, Rabbi** Yehuda HaNasi **says: He acquired** her and the betrothal is fully valid, like a consensual levirate betrothal with his *yevama*; **and the Rabbis say: He did not acquire** her.


###### Yevamot 19b:7
[Yevamot 19b:7](https://torahapp.org/share/book/Yevamot/r/19b:7)

מַאי טַעְמָא דְּרַבִּי — גָּמַר מִבִּיאָה דִיבָמָה: מָה בִּיאָה דִיבָמָה — בְּעַל כׇּרְחָהּ, אַף קִדּוּשִׁין דִּיבָמָה — בְּעַל כׇּרְחָהּ. וְרַבָּנַן גָּמְרִי מִקִּדּוּשִׁין דְּעָלְמָא: מָה קִדּוּשִׁין דְּעָלְמָא — מִדַּעְתָּהּ, אַף קִדּוּשִׁין דִּיבָמָה — מִדַּעְתָּהּ.

**William Davidson Edition - English:**
The Gemara explains: **What is the reason** for **Rabbi** Yehuda HaNasi’s opinion? **He learned** this **from** the case of a *yavam* engaging in **intercourse with a *yevama*. Just as** even **non-consensual intercourse with the *yevama*** renders her his wife, as the matter does not require her consent, **so too, betrothal of a *yevama*** can be **non-consensual.** But **the Rabbis learned from** the *halakhot* of **betrothal in general; just as betrothal in general requires consent** by the woman, **so too, betrothal of a *yevama*** for purposes of levirate marriage **requires consent.**


###### Yevamot 19b:8
[Yevamot 19b:8](https://torahapp.org/share/book/Yevamot/r/19b:8)

בְּמַאי קָמִיפַּלְגִי? מָר סָבַר מִילֵּי דִיבָמָה מִמִּילֵּי דִיבָמָה הֲוָה לֵיהּ לְמֵילַף, וּמָר סָבַר: מִילֵּי דְקִדּוּשִׁין מִמִּילֵּי דְקִדּוּשִׁין הֲוָה לֵיהּ לְמֵילַף.

**William Davidson Edition - English:**
The Gemara explains: **With regard to what** principle do Rabbi Yehuda HaNasi and the Rabbis **disagree? One Sage,** Rabbi Yehuda HaNasi, **holds** that halakhic **matters concerning *yevamot* must be inferred from matters concerning *yevamot*** and not from other areas of *halakha*. **And one Sage,** the Rabbis, **holds** that halakhic **matters concerning** levirate **betrothal must be inferred from matters concerning betrothal.**


###### Yevamot 19b:9
[Yevamot 19b:9](https://torahapp.org/share/book/Yevamot/r/19b:9)

עָשָׂה בָּהּ מַאֲמָר וְאַחַר כָּךְ נוֹלַד לוֹ אָח, אוֹ שֶׁנּוֹלַד לוֹ אָח וְאַחַר כָּךְ עָשָׂה בָּהּ מַאֲמָר, וָמֵת — רִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְּעוֹלָמוֹ, וּשְׁנִיָּה — חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. רַבִּי שִׁמְעוֹן אוֹמֵר: בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ.

**William Davidson Edition - English:**
The Gemara clarifies another segment of the *baraita*. It is taught: If the second brother **performed levirate betrothal with her, and afterward his brother was born, or if his brother was born and then he performed levirate betrothal and died, the first** woman **goes out** and is free to remarry **because** she is **the wife of a brother with whom he did not coexist, and the second,** the wife of the second brother, **performs *ḥalitza* but does not enter into levirate marriage. Rabbi Shimon says: Intercourse or *ḥalitza* with one of them exempts her rival wife.**


###### Yevamot 19b:10
[Yevamot 19b:10](https://torahapp.org/share/book/Yevamot/r/19b:10)

רַבִּי שִׁמְעוֹן אַהֵיָיא קָאֵי? אִילֵּימָא אַנּוֹלַד לוֹ אָח וְאַחַר כָּךְ עָשָׂה בָּהּ מַאֲמָר — הָא אָמְרַתְּ בְּנוֹלַד וּלְבַסּוֹף יִיבֵּם לָא פְּלִיג רַבִּי שִׁמְעוֹן. אֶלָּא אַעָשָׂה בָּהּ מַאֲמָר וְאַחַר כָּךְ נוֹלַד לוֹ אָח.

**William Davidson Edition - English:**
The Gemara asks: **To which** case is **Rabbi Shimon referring? If we say** that he is referring to the case when **his brother was born and then he performed levirate betrothal with her, didn’t you** already **say** that **Rabbi Shimon did not dispute** the case where the brother **was born and then ultimately he performed a levirate marriage,** and she would be forbidden as the wife of a brother with whom he did not coexist. **Rather,** one must say that Rabbi Shimon disputed the case where **he performed levirate betrothal with her and afterward his brother was born.**


###### Yevamot 19b:11
[Yevamot 19b:11](https://torahapp.org/share/book/Yevamot/r/19b:11)

חָלַץ לְבַעֲלַת מַאֲמָר לֹא נִפְטְרָה צָרָה. מַאי טַעְמָא — מִשּׁוּם דַּהֲוַאי צָרָה וַדַּאי, וּבַעֲלַת מַאֲמָר סָפֵק, וְאֵין סָפֵק מוֹצִיא מִידֵי וַדַּאי.

**William Davidson Edition - English:**
Later in the *baraita* it is taught: If the third brother **performed *ḥalitza* with** the wife of the first brother, **to whom** the second brother **performed levirate betrothal, her rival wife is not exempt.** The Gemara clarifies: **What is the reason** for this? It is **because the rival wife**, the widow of the second brother, has a **definite** legal status that requires an act to free her to remarry, as she is the wife of a brother with whom he did coexist, **whereas** the widow of the first brother **with whom** the second brother **performed levirate betrothal** had only **an uncertain** legal status, as it is not clear if she is to be considered truly the wife of the second brother by means of the levirate betrothal or not. **And** the principle is that **an uncertainty does not override a certainty.** Therefore, even if the third brother performs *ḥalitza*, since the status of the first woman’s obligation is uncertain, the status of the *ḥalitza* itself is uncertain, as it is possible that she did not require *ḥalitza* at all. Consequently, this *ḥalitza* is not sufficient to exempt her rival wife. This teaches that he must perform *ḥalitza* or levirate marriage with the woman who is definitely obligated, and then the other will be exempt.


###### Yevamot 19b:12
[Yevamot 19b:12](https://torahapp.org/share/book/Yevamot/r/19b:12)

יָתֵיב רַב מְנַשֶּׁה בַּר זְבִיד קַמֵּיהּ דְּרַב הוּנָא וְיָתֵיב וְקָאָמַר: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן?! כִּדְאָמַר טַעְמָא: הוֹאִיל וּבָא וּמְצָאָהּ בְּהֶיתֵּר, וְלֹא עָמְדָה עָלָיו שָׁעָה אַחַת בְּאִיסּוּר!

**William Davidson Edition - English:**
**Rav Menashe bar Zevid sat before Rav Huna. He sat and said: What is the reason that Rabbi Shimon** allows the third brother to marry the wife of his brother with whom he did not coexist where she was taken in levirate marriage prior to his birth? The Gemara also wonders: **What is Rabbi Shimon’s reason? The reason** is **as he stated** in that same *baraita*: **Since** the third brother **came and found her in a permitted state, and she was never for a moment prohibited to him** he may perform levirate marriage with her.


###### Yevamot 19b:13
[Yevamot 19b:13](https://torahapp.org/share/book/Yevamot/r/19b:13)

אֶלָּא: מַאי טַעְמָא דְּרַבָּנַן? אָמַר קְרָא: ״וּלְקָחָהּ לוֹ לְאִשָּׁה וְיִבְּמָהּ״, עֲדַיִין יִבּוּמִים הָרִאשׁוֹנִים עָלֶיהָ. אֶלָּא הָא דִּתְנַן: כְּנָסָהּ — הֲרֵי הִיא כְּאִשְׁתּוֹ לְכׇל דָּבָר. וְאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: מְלַמֵּד

**William Davidson Edition - English:**
**Rather,** the question was as follows: Rabbi Shimon gave such a persuasive explanation of his opinion that it raises the question: **What is the reason for the Rabbis’** opinion? The Gemara answers that **the verse states:** “Her brother-in-law will…**take her to him to be his wife and consummate the levirate marriage [*veyibbema*]”** (Deuteronomy 25:5). This means that **the first levirate bond is still upon her.** Even after she is taken as a wife by the second brother, her earlier status as wife of her late first husband is still in effect. The Gemara challenges this: **But** what about **that which we learn** in a mishna (38a): If **he took** his *yevama* **in marriage** as his wife, **then her** legal status is **that of his wife in every sense; and Rabbi Yosei bar Ḥanina said:** This **teaches**