## Yevamot Daf 42b

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

דִּלְמָא אִיעַבַּרָה וּמִעֲכַר חַלְבַהּ, וְקָטְלָה לֵיהּ. אִי הָכִי, דִּידֵיהּ נָמֵי! דִּידֵיהּ — מְמַסְמְסָא לֵיהּ בְּבֵיצִים. וְחָלָב דִּידַהּ נָמֵי, מְמַסְמְסָא לֵיהּ בְּבֵצִים וְחָלָב! לָא יָהֵב לַהּ בַּעַל. (וְלִיתְבְּעִינֵיהּ) [וְתִתְבְּעִינְהוּ] לְיוֹרְשִׁים! אָמַר אַבָּיֵי: אִשָּׁה בּוֹשָׁה לָבֹא לְבֵית דִּין, וְהוֹרֶגֶת אֶת בְּנָהּ.

**William Davidson Edition - English:**
therefore, one should be concerned that **perhaps she will become pregnant and her milk will dry up** during pregnancy, **and** the lack of milk will **kill** her newborn child. The Gemara asks: **If so, even** if his wife is pregnant with **his own** child, the same concern applies. The Gemara explains: For **his own** child, **she will feed [*memasmesa*] him with eggs and milk** as a substitute for the mother’s milk. The Gemara asks: Even if the child is not his, it is still the mother’s child, and for **her** child **she will also feed him with eggs and milk.** The Gemara answers: **The husband will not give her** money to procure food for a child that is not his. The Gemara asks: **But she could sue** her first husband’s **heirs** to provide subsistence for the child. **Abaye said: A woman is embarrassed to come to court, and** therefore she will not obtain enough sustenance for him. Consequently, **she** effectively **kills her son** as a result.


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

אַחַת בְּתוּלוֹת וְאַחַת בְּעוּלוֹת. הֵי נִיהוּ בְּתוּלוֹת וְהֵי נִיהוּ אֲרוּסוֹת? הֵי נִיהוּ בְּעוּלוֹת וְהֵי נִיהוּ נְשׂוּאוֹת?

**William Davidson Edition - English:**
§ The mishna states: The requirement to wait three months before remarrying applies **both to virgins and non-virgins,** both to divorcées and to widows, and both to women who were married to their previous husbands and to women who were only betrothed. The Gemara asks: **Which** women **are** referred to as **virgins and which are** referred to as those who were **betrothed?** Although the two terms appear to be synonymous, since a virgin will be subject to levirate marriage only if she was betrothed, they must certainly refer to two different categories of women. Similarly, **which** women **are** referred to as **non-virgins and which are** referred to as **married,** as a married woman is always considered to be a non-virgin?


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

אָמַר רַבִּי יְהוּדָה, הָכִי קָאָמַר: אַחַת בְּתוּלוֹת וְאַחַת בְּעוּלוֹת שֶׁנִּתְאַרְמְלוּ אוֹ שֶׁנִּתְגָּרְשׁוּ, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין.

**William Davidson Edition - English:**
**Rabbi Yehuda said this is what** the mishna **is saying:** The requirement to wait applies **to both virgins and non-virgins who were widowed or divorced, whether from betrothal or from marriage,** i.e., the mishna does not list different categories of women but instead establishes a general principle.


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

רַבִּי אֶלְעָזָר לָא עָל לְבֵי מִדְרְשָׁא. אַשְׁכְּחֵיהּ לְרַבִּי אַסִּי, אֲמַר לֵיהּ: מַאי אֲמוּר רַבָּנַן בְּבֵי מִדְרְשָׁא? אֲמַר לֵיהּ, הָכִי אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי יוֹסֵי.

**William Davidson Edition - English:**
The Gemara relates: **Rabbi Elazar did not enter the study hall** one day. **He found Rabbi Asi** and **said to him: What was said by the Sages in the study hall** today? **He said to him: This** is what **Rabbi Yoḥanan said:** The ***halakha* is in accordance with** the opinion of **Rabbi Yosei** that a woman is permitted to be betrothed even before three months have passed, since the reason for waiting does not apply in that case.


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

מִכְּלָל דִּיחִידָאָה פְּלִיג עֲלֵיהּ? אִין, וְהָתַנְיָא: הֲרֵי שֶׁהָיְתָה רְדוּפָה לֵילֵךְ לְבֵית אָבִיהָ, אוֹ שֶׁהָיָה לָהּ כַּעַס בְּבֵית בַּעְלָהּ, אוֹ שֶׁהָיָה בַּעְלָהּ חָבוּשׁ בְּבֵית הָאֲסוּרִין, אוֹ שֶׁהָיָה בַּעְלָהּ זָקֵן אוֹ חוֹלֶה, אוֹ שֶׁהָיְתָה הִיא חוֹלָה,

**William Davidson Edition - English:**
Rabbi Elazar said: **From the fact** that Rabbi Yoḥanan needed to state this, it would seem **that** there is **an individual** opinion that **disagrees with him,** even though no such opinion is mentioned in the mishna. Rabbi Asi answered: **Yes,** that is correct, **and so it is taught** in a *baraita* in the *Tosefta* (*Yevamot* 6:6): With regard to a woman who is certainly not pregnant, for example, a woman who, at the time of her husband’s death, had not lived with her husband for some time because she always eagerly hurried, like **one pursued, to go to her father’s house, or because she had** been subject to **anger in her husband’s house, or because her husband had been incarcerated in prison, or because her husband was elderly or infirm, or because she was infirm.**


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

אוֹ שֶׁהִפִּילָה אַחַר מִיתַת בַּעְלָהּ, אוֹ שֶׁהָיְתָה עֲקָרָה, אוֹ זְקֵנָה, אוֹ קְטַנָּה, אוֹ אַיְלוֹנִית, אוֹ שֶׁאֵינָהּ רְאוּיָה לֵילֵד — צְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה מַתִּיר לֵיאָרֵס וְלִינָּשֵׂא מִיָּד.

**William Davidson Edition - English:**
**Or** a woman who could not be pregnant **because she miscarried after her husband’s death, or because she was barren, or elderly, or a minor, or a sexually underdeveloped woman [*aylonit*], or** if for some other reason **she was unsuited to give birth;** even though the reason for the decree to wait three months does not apply to such a woman, nevertheless, **she must wait three months.** This is **the statement of Rabbi Meir. Rabbi Yehuda permits** such women **to be betrothed or to marry immediately.** It is apparent from the *baraita* that the question of whether a woman is required to wait the three months when the reason to do so does not apply is subject to a dispute.


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

אָמַר רַבִּי חִיָּיא בַּר אַבָּא: חָזַר בּוֹ רַבִּי יוֹחָנָן. אָמַר רַב יוֹסֵף: אִי הֲדַר בֵּיהּ — מִמַּתְנִיתִין דְּכַרְמָא הֲדַר בֵּיהּ. דְּתַנְיָא: אָמַר רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה, שָׁמַעְתִּי מִפִּי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה: כּוּלָּן צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים.

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Abba said: Rabbi Yoḥanan retracted** his statement that the *halakha* is in accordance with the opinion of Rabbi Yosei. **Rav Yosef said:** Even **if he** wanted to **retract** his statement, would **he retract from the *baraita*** that records the opinions of the Sages **of the vineyard** of Yavne? **As it is taught** in a *baraita*: **Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, said: I heard from the mouth of the Sages in the vineyard of Yavne** that **all** those women enumerated in the *baraita* above **need to wait three months.** If the great Sages of Yavne held in accordance with the opinion Rabbi Yosei, then the *halakha* is certainly in accordance with his opinion.


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

אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זְרִיקָא: כִּי עָיְילַתְּ לְקַמֵּיהּ דְּרַבִּי אֲבָהוּ, רְמִי לֵיהּ: מִי אָמַר רַבִּי יוֹחָנָן הֲלָכָה כְּרַבִּי יוֹסֵי? וְהָאָמַר רַבִּי יוֹחָנָן: הֲלָכָה כִּסְתַם מִשְׁנָה. וּתְנַן: כׇּל הַנָּשִׁים לֹא יִנָּשְׂאוּ וְלֹא יִתְאָרְסוּ עַד שֶׁיְּהוּ לָהֶם שְׁלֹשָׁה חֳדָשִׁים, אַחַת בְּתוּלוֹת וְאַחַת בְּעוּלוֹת!

**William Davidson Edition - English:**
**Rabbi Yirmeya said to Rabbi Zerika: When you come before Rabbi Abbahu, raise the** following **contradiction: Did Rabbi Yoḥanan** actually **say** that the ***halakha* is in accordance with** the opinion of **Rabbi Yosei? Didn’t Rabbi Yoḥanan say** that the ***halakha* is** always established **in accordance with** the ruling of **an unattributed mishna? And we learned** in the mishna an unattributed ruling: **All women may not marry and may not be betrothed until they have** waited **three months** since their previous marriage ended; this applies to **both virgins and non-virgins.**


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

אֲמַר לֵיהּ: דִּרְמָא לָךְ הָא — לָא חַשׁ לְקִמְחֵיהּ. סְתָם וְאַחַר כָּךְ מַחְלוֹקֶת הִיא, וְאֵין הֲלָכָה כִּסְתָם. דְּאָמַר רַב פָּפָּא, וְאִיתֵּימָא רַבִּי יוֹחָנָן: מַחְלוֹקֶת וְאַחַר כָּךְ סְתָם — הֲלָכָה כִּסְתָם. סְתָם וְאַחַר כָּךְ מַחְלוֹקֶת — אֵין הֲלָכָה כִּסְתָם.

**William Davidson Edition - English:**
When Rabbi Zerika went and asked, Rabbi Abbahu **said to him:** The one **who raised this contradiction to you is** clearly **not concerned for his flour;** this **is** a case of **an unattributed** ruling **followed by a dispute** on that ruling, and in such cases the ***halakha* is not** necessarily **in accordance with the unattributed opinion. As Rav Pappa said, and some say** it was **Rabbi Yoḥanan** who said the following principle: When the Mishna first records **a dispute, and afterward** it records only one side of that dispute as **an unattributed opinion,** then the ***halakha* is in accordance with the unattributed opinion.** However, when the Mishna first records **an unattributed opinion and afterward** records that the ruling is subject to **a dispute, the *halakha* is not** necessarily **in accordance with the unattributed opinion.** In each case, the later reference is considered to be a summary of the matter.


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

מִסְתְּמִיךְ וְאָזֵיל רַבִּי אֲבָהוּ אַכַּתְפֵּיהּ דְּרַבִּי נַחוּם שַׁמָּעֵיהּ, מְנַקֵּיט וְאָזֵיל הִלְכָתָא מִינֵּיהּ. בְּעָא מִינֵּיהּ: מַחְלוֹקֶת וְאַחַר כָּךְ סְתָם מַאי? אֲמַר לֵיהּ: הֲלָכָה כִּסְתָם. סְתָם וְאַחַר כָּךְ מַחְלוֹקֶת מַאי? אֲמַר לֵיהּ: אֵין הֲלָכָה כִּסְתָם.

**William Davidson Edition - English:**
§ The Gemara relates: **Rabbi Abbahu would walk while leaning upon the shoulder of Rabbi Naḥum, his attendant,** and along the way Rabbi Naḥum would **walk and gather halakhic rulings from him.** Once, Rabbi Naḥum **asked him:** When the Mishna first records **a dispute, and afterward** it records only one side of that dispute as **an unattributed opinion, what** is the *halakha*? Rabbi Abbahu **said to him:** The ***halakha* is in accordance with the unattributed opinion.** Rabbi Naḥum then asked: When the Mishna first records **an unattributed opinion and afterward** records that the ruling is subject to **a dispute, what** is the *halakha*? Rabbi Abbahu **said to him:** The ***halakha* is not** necessarily **in accordance with the unattributed opinion.**


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

סְתָמָא דְּמַתְנִיתִין וּמַחְלוֹקֶת בְּבָרַיְיתָא, מַאי? אֲמַר לֵיהּ: הֲלָכָה כִּסְתָם. מַחְלוֹקֶת בְּמַתְנִיתִין וּסְתָמָא בְּבָרַיְיתָא, מַאי? אֲמַר לֵיהּ:

**William Davidson Edition - English:**
Rabbi Naḥum asked: When a ruling is recorded in **the Mishna as unattributed and** it is subject to **a dispute in a *baraita*, what** is the *halakha*? Rabbi Abbahu **said to him:** The ***halakha* is in accordance with** the **unattributed opinion** in the Mishna. Rabbi Naḥum then asked: When **the Mishna** records that a matter is subject to **a dispute, and** only one side is recorded as **an unattributed opinion in a *baraita*, what** is the *halakha*? Rabbi Abbahu **said to him:**