## Yevamot Daf 42a

###### Yevamot 42a:1
[Yevamot 42a:1](https://torahapp.org/share/book/Yevamot/r/42a:1)

לְאַחַר שְׁלֹשָׁה — אֵין צְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים.

**William Davidson Edition - English:**
If they performed the *ḥalitza* **after three** months, **she does not need to wait three months** and may marry immediately.


###### Yevamot 42a:2
[Yevamot 42a:2](https://torahapp.org/share/book/Yevamot/r/42a:2)

הֱוֵי (הַ)שְׁלֹשָׁה חֳדָשִׁים שֶׁאָמְרוּ, מִשְּׁעַת מִיתַת הַבַּעַל, וְלֹא מִשְּׁעַת חֲלִיצַת הַיָּבָם.

**William Davidson Edition - English:**
The Gemara infers from the latter clause of the *baraita*: It **must be** that **the three months that are stated** throughout the *baraita* are counted **from the time of the husband’s death and not from the time of the *ḥalitza* of the *yavam*.**


###### Yevamot 42a:3
[Yevamot 42a:3](https://torahapp.org/share/book/Yevamot/r/42a:3)

מַאי שְׁנָא מִגֵּט, דְּרַב אָמַר: מִשְּׁעַת נְתִינָה, וּשְׁמוּאֵל אָמַר: מִשְּׁעַת כְּתִיבָה!

**William Davidson Edition - English:**
The Gemara asks: In **what** way **is** this case **different from** the case of **a bill of divorce, where Rav said** that the three months are counted **from the time of the giving** of the bill of divorce, **and Shmuel said** that the count is **from the time of the writing** of the bill. If a couple is secluded together after the bill of divorce is written, the bill of divorce is invalid. Therefore, there is no concern that they were secluded from that time. This is why Shmuel holds that the three months are counted from the writing. Rav apparently assumes that even so, the count always begins from the formal end of the marriage and not from the point from which there was no possibility of her becoming pregnant. Why, then, does the *baraita* not rule also in the case when a woman happens for levirate marriage, that the count should begin from the point of *ḥalitza*, since the marriage is only fully severed at that point?


###### Yevamot 42a:4
[Yevamot 42a:4](https://torahapp.org/share/book/Yevamot/r/42a:4)

אָמַר רָבָא, קַל וָחוֹמֶר: אִיסּוּר כָּרֵת הִתַּרְתָּ, אִיסּוּר לָאו — לֹא כׇּל שֶׁכֵּן.

**William Davidson Edition - English:**
**Rava said:** With regard to a *yevama*, all agree that the count begins from the time of her husband’s death. This can be derived through an ***a fortiori*** inference, as follows: If **a prohibition** that entails ***karet*,** i.e., the prohibition against engaging in relations with one’s brother’s wife in the event she is pregnant and not subject to levirate marriage, **you have permitted** after three months from the husband’s death, then in the case of a standard **negative prohibition,** such as the prohibition against engaging in relations with a woman within three months of the death of her previous husband, is it **not all the more so** clear that she should be permitted to remarry after three months from her husband’s death? Therefore, even Rav agrees that in this case, the count begins from the husband’s death.


###### Yevamot 42a:5
[Yevamot 42a:5](https://torahapp.org/share/book/Yevamot/r/42a:5)

וְכֵן שְׁאָר כׇּל הַנָּשִׁים. בִּשְׁלָמָא יְבָמָה, כְּדַאֲמַרַן. אֶלָּא שְׁאָר כׇּל הַנָּשִׁים אַמַּאי?

**William Davidson Edition - English:**
§ The mishna states: **And similarly, all other women may** not be betrothed or marry until they have waited three months. The Gemara asks: **Granted, a *yevama*** has to wait, **in accordance with** the reason **that we said,** that if she is pregnant with viable offspring, consummating the levirate marriage would violate the prohibition against engaging in relations with one’s brother’s wife. **But** with regard to **all other women, why** shouldn’t they remarry immediately even if they are pregnant?


###### Yevamot 42a:6
[Yevamot 42a:6](https://torahapp.org/share/book/Yevamot/r/42a:6)

אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל, מִשּׁוּם דְּאָמַר קְרָא: ״לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ״, לְהַבְחִין בֵּין זַרְעוֹ שֶׁל רִאשׁוֹן לְזַרְעוֹ שֶׁל שֵׁנִי.

**William Davidson Edition - English:**
**Rav Naḥman said** that **Shmuel said:** It is **due to** the fact **that the verse states** with regard to Abraham: **“To be a God to you and your seed after you”** (Genesis 17:7), which indicates that the Divine Presence rests with someone only when his seed can be identified as being descended from him, i.e., there are no uncertainties with regard to their lineage. Therefore, to prevent any uncertainties concerning the lineage of her child, the woman must wait so that it will be possible **to distinguish between the seed of the first** husband **and the seed of the second** husband. After three months, if she has conceived from her previous husband, the pregnancy will already be noticeable.


###### Yevamot 42a:7
[Yevamot 42a:7](https://torahapp.org/share/book/Yevamot/r/42a:7)

מֵתִיב רָבָא: לְפִיכָךְ גֵּר וְגִיּוֹרֶת צְרִיכִין לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים, הָכָא מַאי לְהַבְחִין אִיכָּא?

**William Davidson Edition - English:**
**Rava raised an objection** from a *baraita*: **Therefore,** on account of the requirement to wait three months, **a male convert and a female convert** who were originally married to each other and converted **need to wait three months** before they may remarry following their conversion. Rava asks: **Here,** in this case, **what** reason **is there to distinguish?** Even if they do not wait and she is found to be pregnant, it is clear who the child’s parents are.


###### Yevamot 42a:8
[Yevamot 42a:8](https://torahapp.org/share/book/Yevamot/r/42a:8)

הָכָא נָמֵי, אִיכָּא לְהַבְחִין בֵּין זֶרַע שֶׁנִּזְרַע בִּקְדוּשָּׁה לְזֶרַע שֶׁלֹּא נִזְרַע בִּקְדוּשָּׁה.

**William Davidson Edition - English:**
The Gemara explains: **Here, too, there is** a need **to distinguish between seed that was sown in sanctity,** i.e., a child conceived by a Jewish parents, **and seed that was not sown in sanctity,** i.e., a child conceived by gentile parents.


###### Yevamot 42a:9
[Yevamot 42a:9](https://torahapp.org/share/book/Yevamot/r/42a:9)

רָבָא אָמַר: גְּזֵירָה שֶׁמָּא יִשָּׂא אֶת אֲחוֹתוֹ מֵאָבִיו, וִייַבֵּם אֵשֶׁת אָחִיו מֵאִמּוֹ.

**William Davidson Edition - English:**
**Rava stated** a different reason for the need to wait: It is a rabbinic **decree lest** a child be born and be incorrectly identified as the son of his mother’s second husband when he is fact the son of her first husband. This could result in him **marrying his paternal sister,** unaware of the true relationship between them, **or consummating a levirate marriage with the wife of his maternal brother** under the misconception that his maternal brother was also his paternal brother. This would be prohibited because the prohibition to engage in relations with one’s brother’s wife is waived only in the case where there is a mitzva of levirate marriage, which applies only to paternal brothers.


###### Yevamot 42a:10
[Yevamot 42a:10](https://torahapp.org/share/book/Yevamot/r/42a:10)

וְיוֹצִיא אֶת אִמּוֹ לַשּׁוּק. וְיִפְטוֹר אֶת יְבִמְתּוֹ לַשּׁוּק.

**William Davidson Edition - English:**
**Or** in the event that his mother’s second husband died and he was assumed to be his only offspring, **he would cause his mother to go out** and be permitted **to the** general **public** because, under the misconception that he was the offspring of the deceased, he assumed that there was no mitzva of levirate marriage. **Or,** in the event that his maternal brother died childless and the brother’s widow became subject to levirate marriage, under the misconception that he was the paternal brother of the deceased he might perform *ḥalitza* and **permit** his supposed ***yevama* to** marry a man from **the** general **public.** To avoid these problems, the Sages decreed that a woman must wait before remarrying.


###### Yevamot 42a:11
[Yevamot 42a:11](https://torahapp.org/share/book/Yevamot/r/42a:11)

מֵתִיב רַב חֲנַנְיָה: בְּכוּלָּן אֲנִי קוֹרֵא בָּהֶן מִשּׁוּם תַּקָּנַת עֶרְוָה, וְכָאן מִשּׁוּם תַּקָּנַת וָלָד. וְאִם אִיתָא, כּוּלְּהוּ מִשּׁוּם תַּקָּנַת עֶרְוָה!

**William Davidson Edition - English:**
**Rav Ḥananya raised an objection** from a *baraita*: **In all of those** cases where the Sages prohibit a woman from marrying or consummating a levirate marriage, **I identify** that the prohibition is **due to an ordinance** instituted to prevent a violation of **forbidden relations, and here,** with regard to the prohibition against marrying within three months, it is **due to an ordinance for** the benefit of **the offspring.** Rav Ḥananya explains the challenge: **And if it is so** that Rava’s understanding of the prohibition against marrying within three months is correct, then **all of the** cases of forbidden marriages are **due to an ordinance** to prevent violation of **forbidden relations.** However, the *baraita* indicates otherwise.


###### Yevamot 42a:12
[Yevamot 42a:12](https://torahapp.org/share/book/Yevamot/r/42a:12)

הַאי מִשּׁוּם תַּקָּנַת וָלָד, דְּלָא לִפְגַע בְּהוּ עֶרְוָה.

**William Davidson Edition - English:**
The Gemara defends Rava’s opinion and explains that the *baraita* can be interpreted in a way that is consistent with his understanding: When the *baraita* says that **this** prohibition is **due to an ordinance for** the benefit of **the offspring,** it means **that** due to the prohibition the offspring **will not encounter** a prohibition of **forbidden relations.**


###### Yevamot 42a:13
[Yevamot 42a:13](https://torahapp.org/share/book/Yevamot/r/42a:13)

בִּשְׁלָמָא תַּמְתִּין שְׁנֵי חֳדָשִׁים וְתִנָּשֵׂא — לָא, דְּהַיְינוּ סְפֵיקָא: אִי בַּר תִּשְׁעָה לְקַמָּא, אִי בַּר שִׁבְעָה לְבָתְרָא.

**William Davidson Edition - English:**
§ The Gemara analyzes the prohibition against marrying before three months have passed: **Granted, she should not wait** for only **two months and** then **marry, as this is** still a case that could give rise to **an uncertainty whether** the child born to her seven months after remarrying **is nine** months **old,** i.e., counting from conception, and it is the offspring **of the first** husband, or **whether** the child is only **seven** months **old** and is the offspring **of the latter** husband.


###### Yevamot 42a:14
[Yevamot 42a:14](https://torahapp.org/share/book/Yevamot/r/42a:14)

אֶלָּא תַּמְתִּין חֹדֶשׁ אֶחָד וְתִנָּשֵׂא, וְאִי לְשִׁבְעָה יָלְדָה — הַאי בַּר שִׁבְעָה לְבָתְרָא הוּא. וְאִי לִתְמָנְיָא יָלְדָה — הַאי בַּר תִּשְׁעָה לְקַמָּא הוּא!

**William Davidson Edition - English:**
**However, let her wait** only **one month and** then **marry, and** then, since it is presumed that a baby born during its eighth month since conception is not viable but a baby born during its seventh or nine month is viable, **if after seven** months since remarrying **she gives birth,** then the child **is** clearly **seven** months **old** and **is** the offspring **of the latter** husband, **and if after eight** months since remarrying **she gives birth,** then **this** child **is** clearly **nine** months **old and is** the offspring **of the first** husband. Why, then, is there a need to wait three months?


###### Yevamot 42a:15
[Yevamot 42a:15](https://torahapp.org/share/book/Yevamot/r/42a:15)

אִי נָמֵי לִתְמָנְיָא יָלְדָה, אִיכָּא לְמֵימַר דְּבָתְרָא הוּא. דִּלְמָא אִישְׁתַּהוֹיֵי אִישְׁתַּהַי חֹדֶשׁ אֶחָד וְאִיעַבַּר.

**William Davidson Edition - English:**
The Gemara explains: **Even if she gave birth after eight** months since remarrying **one could say that** the child is the offspring **of the latter** husband, as **perhaps she waited one month** after remarrying **and conceived** only then. As such, the baby would be only seven months old, and that would explain its viability.


###### Yevamot 42a:16
[Yevamot 42a:16](https://torahapp.org/share/book/Yevamot/r/42a:16)

וְתַמְתִּין שְׁנֵי חֳדָשִׁים וּמֶחֱצָה וְתִנָּשֵׂא, דְּאִי לְשִׁבְעָה יָלְדָה — הַאי בַּר שִׁבְעָה לְבָתְרָא הוּא, וְאִי לְשִׁיתָּא וּפַלְגָא יָלְדָה — הַאי בַּר תִּשְׁעָה לְקַמָּא הוּא. דְּאִי בַּר בָּתְרָא הוּא — בַּר שִׁיתָּא וּפַלְגָא לָא חָיֵי!

**William Davidson Edition - English:**
The Gemara asks further: **But let her wait for two and a half months and** then **marry, as, if after seven** months since remarrying **she gives birth,** then **this** child **is** clearly **seven** months **old and is** the offspring **of the latter** husband. **And if after six and a half** months since remarrying **she gives birth,** then **this** child **is** clearly **nine** months **old** and **is** the offspring **of the first** husband, because **if** one would suggest **it is** the offspring **of the latter** husband, in that case it would be **six and a half** months **old,** at **which** age it **cannot survive.**


###### Yevamot 42a:17
[Yevamot 42a:17](https://torahapp.org/share/book/Yevamot/r/42a:17)

אִי נָמֵי לְשִׁיתָּא וּפַלְגָא יָלְדָה, אִיכָּא לְמֵימַר דְּבָתְרָא הוּא, דְּאָמַר מָר זוּטְרָא: אֲפִילּוּ לְמַאן דְּאָמַר יוֹלֶדֶת לְתִשְׁעָה אֵינָהּ יוֹלֶדֶת לִמְקוּטָּעִין, יָלְדָה לְשִׁבְעָה — יוֹלֶדֶת לִמְקוּטָּעִין.

**William Davidson Edition - English:**
The Gemara objects: **Even if after six and a half** months since remarrying **she gave birth, one could say that** the child is the offspring **of the latter** husband, **as Mar Zutra said: Even according to the one who says** that **a woman who gives birth after nine** months **does not give birth after an incomplete** number of months, i.e., she carries for a full nine months, nevertheless, **a woman who gives birth after seven months can give birth after an incomplete** number of months, and therefore it is possible that the baby was actually born after six and a half months.


###### Yevamot 42a:18
[Yevamot 42a:18](https://torahapp.org/share/book/Yevamot/r/42a:18)

שֶׁנֶּאֱמַר: ״וַיְהִי לִתְקֻפוֹת הַיָּמִים״, מִעוּט ״תְּקוּפוֹת״ — שְׁתַּיִם, מִעוּט ״יָמִים״ — שְׁנַיִם.

**William Davidson Edition - English:**
This fact is derived from the verse concerning the birth of Samuel the prophet, **as it is stated: “And it came to pass, when the seasons of the days had come,** that Hannah conceived, and bore a son” (I Samuel 1:20). How much time is indicated by the phrase “the seasons of the days”? **The minimal sense of** the word **“seasons” is two,** and since each season of the year is three months, that indicates six months. **The minimal sense of** the word **“days” is two.** Accordingly, one may conclude that Samuel the prophet was born after six months and two days.


###### Yevamot 42a:19
[Yevamot 42a:19](https://torahapp.org/share/book/Yevamot/r/42a:19)

וְתַמְתִּין מַשֶּׁהוּ וְתִנָּשֵׂא, וְכִי מָלוּ שְׁלֹשָׁה חֳדָשִׁים — לִבְדְּקַהּ!

**William Davidson Edition - English:**
The Gemara suggests further: **But let her wait any** minimal **amount** of time, less than a month, **and** then **marry, and** then **when three months** after the end of her first marriage **are complete, examine her** body to see if she is noticeably pregnant. If she is, then perforce the baby is the offspring of her previous husband because a pregnancy is not noticeable until three months.


###### Yevamot 42a:20
[Yevamot 42a:20](https://torahapp.org/share/book/Yevamot/r/42a:20)

אָמַר רַב סָפְרָא: אֵין בּוֹדְקִין אֶת הַנְּשׂוּאוֹת, שֶׁלֹּא יִתְגַּנּוּ עַל בַּעֲלֵיהֶן. וְנִבְדְּקַהּ בְּהִלּוּכַהּ!

**William Davidson Edition - English:**
**Rav Safra said:** This solution is not possible because **one does not examine** the bodies of **married women so as not to shame them before their husbands.** The Gemara suggests: **But let her be examined through the way she walks,** since after three months a pregnant woman walks differently than a woman who is not pregnant.


###### Yevamot 42a:21
[Yevamot 42a:21](https://torahapp.org/share/book/Yevamot/r/42a:21)

אָמַר רָמֵי בַּר חָמָא: אִשָּׁה מְחַפָּה עַצְמָהּ, כְּדֵי שֶׁיִּירַשׁ בְּנָהּ בְּנִכְסֵי בַעֲלָהּ.

**William Davidson Edition - English:**
**Rami bar Ḥama said: A woman** who conceived from her previous husband would **mask herself** by purposefully walking in a manner in which her pregnancy will not be discerned, so that her child will be identified as the son of her new husband **in order that her child will** ultimately **inherit her** new **husband’s property.** Therefore, it is impossible to rely upon a test of this kind. In summary, the Gemara has demonstrated that it would be ineffective to wait any less than three months.


###### Yevamot 42a:22
[Yevamot 42a:22](https://torahapp.org/share/book/Yevamot/r/42a:22)

הֵיכָא דְּקִים לַן דִּמְעוּבֶּרֶת הִיא, תִּנָּשֵׂא! אַלְּמָה תַּנְיָא: לֹא יִשָּׂא אָדָם מְעוּבֶּרֶת חֲבֵרוֹ וּמֵינֶקֶת חֲבֵרוֹ. וְאִם נָשָׂא — יוֹצִיא וְלֹא יַחְזִיר עוֹלָמִית!

**William Davidson Edition - English:**
§ The Gemara asks: In cases **where we are convinced that she is pregnant, let her marry** immediately, as the reason to wait three months does not apply. **Why,** then, **is it taught** in a *baraita*: **A man may not marry a woman who is pregnant** with the child **of another** man, **nor a woman who is nursing** the child **of another** man; **and if he** transgressed and **married** her, he is penalized for violating the prohibition, and **he must divorce** her **and may never take** her **back?**


###### Yevamot 42a:23
[Yevamot 42a:23](https://torahapp.org/share/book/Yevamot/r/42a:23)

גְּזֵרָה שֶׁמָּא תַּעֲשֶׂה עוּבָּרָהּ סַנְדָּל. אִי הָכִי, דִּידֵיהּ נָמֵי!

**William Davidson Edition - English:**
The Gemara explains: This prohibition is a rabbinic **decree lest** she become pregnant a second time and **her** original **fetus will be deformed** into the shape of **a sandal fish.** The Gemara asks: **If so, even** if his wife is pregnant with **his own** child, the same concern applies.


###### Yevamot 42a:24
[Yevamot 42a:24](https://torahapp.org/share/book/Yevamot/r/42a:24)

אִי לְמַאן דְּאָמַר בְּמוֹךְ — בְּמוֹךְ, וְאִי לְמַאן דְּאָמַר מִן הַשָּׁמַיִם יְרַחֲמוּ — מִן הַשָּׁמַיִם יְרַחֲמוּ.

**William Davidson Edition - English:**
The Gemara responds: She is permitted to engage in relations, both **if** one holds **in accordance with the one who said** that a young girl, for whom it is dangerous to become pregnant, is permitted to engage in relations **using a** contraceptive **resorbent** placed at the entrance to her womb, then also a woman pregnant with her husband’s child may engage in relations **using a resorbent, and** similarly **if** one holds **in accordance with the one who said** a young girl is permitted to engage in relations in her usual manner and **Heaven will have mercy** upon her and prevent any mishap, then in this case as well a pregnant woman should continue to engage in relations and **Heaven will have mercy** upon her.


###### Yevamot 42a:25
[Yevamot 42a:25](https://torahapp.org/share/book/Yevamot/r/42a:25)

הָכָא נָמֵי: אִי לְמַאן דְּאָמַר בְּמוֹךְ — בְּמוֹךְ, אִי לְמַאן דְּאָמַר מִן הַשָּׁמַיִם יְרַחֲמוּ — מִן הַשָּׁמַיִם יְרַחֲמוּ!

**William Davidson Edition - English:**
The Gemara objects: But **here, too,** in the case of a woman who is pregnant with the child of another man, these solutions could be employed: Both **if** one holds **in accordance with the one who says** that a young girl may engage in relations **using a resorbent,** in this case as well she may do so **using a resorbent, and** similarly **if** one holds **in accordance with the one who says** that **Heaven will have mercy** upon her, in this case as well **Heaven will have mercy** upon her.


###### Yevamot 42a:26
[Yevamot 42a:26](https://torahapp.org/share/book/Yevamot/r/42a:26)

אֶלָּא, מִשּׁוּם דַּחְסָה. אִי הָכִי, דִּידֵיהּ נָמֵי! דִּידֵיהּ — חָיֵיס עִילָּוֵיהּ. הָכָא נָמֵי: חָיֵיס עִילָּוֵיהּ!

**William Davidson Edition - English:**
The Gemara suggests a different reason for the prohibition against marrying a woman who is pregnant with the child of another man: **Rather,** it is **due to the** damage that could be caused to the fetus by the **pressure** applied to it at the time of intercourse. The Gemara asks: **If so, even** if his wife his pregnant with **his own** child, the same concern applies. The Gemara explains: When it is **his own** child, **he has mercy upon it** and tries not to apply too much pressure. The Gemara asks: But **here, too,** when it is the child of another man, **he will have mercy upon it,** as certainly one is careful not to cause harm to any human life and will be careful not to press down too hard.


###### Yevamot 42a:27
[Yevamot 42a:27](https://torahapp.org/share/book/Yevamot/r/42a:27)

אֶלָּא: סְתָם מְעוּבֶּרֶת לְמֵנִיקָה קַיְימָא,

**William Davidson Edition - English:**
The Gemara suggests a different reason: **Rather,** the reason for the prohibition is that **a typical pregnant woman is poised to nurse** her child once it is born;