## Yevamot Daf 43b

###### Yevamot 43b:1
[Yevamot 43b:1](https://torahapp.org/share/book/Yevamot/r/43b:1)

וְלֵית לֵיהּ לְרַבִּי יוֹסֵי לְהַבְחִין?

**William Davidson Edition - English:**
The Gemara asks: **But does Rabbi Yosei not accept** that there is a decree to wait three months in order **to distinguish** between the seed of the first and second husbands? According to the Gemara’s emendation of his statement, it would appear there is no case in which Rabbi Yosei applies the decree.


###### Yevamot 43b:2
[Yevamot 43b:2](https://torahapp.org/share/book/Yevamot/r/43b:2)

לֵית לֵיהּ. וְאִיבָּעֵית אֵימָא: לְעוֹלָם אִית לֵיהּ, וְאֵימָא, רַבִּי יוֹסֵי אוֹמֵר: כׇּל אֲרוּסוֹת גְּרוּשׁוֹת יִנָּשְׂאוּ.

**William Davidson Edition - English:**
The Gemara answers: Indeed, **he does not accept** the decree. **And if you wish, say** that **actually, he does accept** the decree and applies it in the case of a married woman who was divorced. **And** with regard to the challenge to his opinion from the *a fortiori* inference, emend the mishna and **say: Rabbi Yosei says** that **all** women **who were** only **betrothed** to their previous husbands and then **divorced may be married** within three months, since the reason to wait does not apply in this case.


###### Yevamot 43b:3
[Yevamot 43b:3](https://torahapp.org/share/book/Yevamot/r/43b:3)

אִי הָכִי, הַיְינוּ רַבִּי יְהוּדָה? אִיכָּא בֵּינַיְיהוּ נְשׂוּאָה לֵיאָרֵס. רַבִּי יְהוּדָה סָבַר: נְשׂוּאָה מוּתֶּרֶת לֵיאָרֵס. וְרַבִּי יוֹסֵי סָבַר: נְשׂוּאָה אֲסוּרָה לֵיאָרֵס.

**William Davidson Edition - English:**
The Gemara asks: **If so,** then **this** opinion of Rabbi Yosei **is** identical to the opinion of **Rabbi Yehuda.** What difference is there between them? The Gemara answers: **There is** a practical difference **between them** in the case of a woman who was **married** to her previous husband and seeks **to be betrothed. Rabbi Yehuda holds** that **it is permitted to betroth** a woman who was **married** to her previous husband without first waiting three months. **And Rabbi Yosei holds** that **it is prohibited to betroth** a woman who was **married** to her previous husband without first waiting three months.


###### Yevamot 43b:4
[Yevamot 43b:4](https://torahapp.org/share/book/Yevamot/r/43b:4)

וְסָבַר רַבִּי יוֹסֵי נְשׂוּאָה אֲסוּרָה לֵיאָרֵס? וְהָתַנְיָא, רַבִּי יוֹסֵי אוֹמֵר: כׇּל הַנָּשִׁים יִתְאָרְסוּ, חוּץ מִן הָאַלְמָנָה מִפְּנֵי הָאִיבּוּל, וְכַמָּה אִיבּוּל שֶׁלָּהּ — שְׁלֹשִׁים יוֹם. וְכוּלָּן לֹא יִנָּשְׂאוּ עַד שֶׁיְּהוּ לָהֶן שְׁלֹשָׁה חֳדָשִׁים.

**William Davidson Edition - English:**
The Gemara asks: **But does Rabbi Yosei** really **hold** that **it is prohibited to betroth** a woman who was **married** to her previous husband without first waiting three months? **Isn’t it taught** in a *baraita*: **Rabbi Yosei says** that **all women may be betrothed** without waiting **except for a widow, due to the mourning period** she must observe for her deceased husband; **and how long is her mourning period?** It is **thirty days. And none of them may be married until they have** waited **three months.**


###### Yevamot 43b:5
[Yevamot 43b:5](https://torahapp.org/share/book/Yevamot/r/43b:5)

הַאי, מַאי קוּשְׁיָא? אִילֵּימָא דְּקָתָנֵי, רַבִּי יוֹסֵי אוֹמֵר: כׇּל הַנָּשִׁים יִתְאָרְסוּ — מִי אַלִּימָא מִמַּתְנִיתִין, דְּאוֹקֵימְנָא בַּאֲרוּסוֹת גְּרוּשׁוֹת יִנָּשְׂאוּ, הָכָא נָמֵי: כׇּל אֲרוּסוֹת גְּרוּשׁוֹת יִנָּשְׂאוּ.

**William Davidson Edition - English:**
The Gemara clarifies the question: **What difficulty does this** *baraita* pose? **If we say that** the *baraita* **teaches: Rabbi Yosei says** that **all women may be betrothed** without waiting, **is** the *baraita* **stronger than the mishna that was established** as teaching that women who were only **betrothed** to their previous husbands and then **divorced may be married** within three months? **Here, too,** the *baraita* could be established as teaching that **all** women who were only **betrothed** to their previous husbands and then **divorced may be married** within three months.


###### Yevamot 43b:6
[Yevamot 43b:6](https://torahapp.org/share/book/Yevamot/r/43b:6)

אֶלָּא מִסֵּיפָא, דְּקָתָנֵי: וְכוּלָּן לֹא יִנָּשְׂאוּ עַד שֶׁיְּהוּ לָהֶן שְׁלֹשָׁה חֳדָשִׁים. אִינְּסוֹבֵי הוּא דְּלָא, הָא אִיתְּרוֹסֵי — שַׁפִּיר דָּמֵי!

**William Davidson Edition - English:**
**Rather,** the difficulty arises **from the latter clause that teaches: And none of them may marry until they have** waited **three months.** This implies that Rabbi Yosei holds that it is specifically **marrying that** is **not** permitted, **but betrothing seems well** and is permitted. This challenges the Gemara’s original claim that Rabbi Yosei disagrees with Rabbi Yehuda on this point.


###### Yevamot 43b:7
[Yevamot 43b:7](https://torahapp.org/share/book/Yevamot/r/43b:7)

אָמַר רָבָא: תָּרֵיץ וְאֵימָא הָכִי, רַבִּי יוֹסֵי אוֹמֵר: כׇּל אֲרוּסוֹת גְּרוּשׁוֹת יִנָּשְׂאוּ, חוּץ מִן הָאַלְמָנָה, מִפְּנֵי הָאִיבּוּל. וְכַמָּה אִיבּוּל שֶׁלָּהּ — שְׁלֹשִׁים יוֹם. וּנְשׂוּאוֹת לֹא יִתְאָרְסוּ עַד שֶׁיְּהֵא לָהֶן שְׁלֹשָׁה חֳדָשִׁים.

**William Davidson Edition - English:**
**Rava said: Resolve** the difficulty **and** emend Rabbi Yosei’s statement to **say this: Rabbi Yosei says** that **all** women who were only **betrothed** to their previous husbands and then **divorced may marry** within three months **except for a widow, due to the mourning period** she must observe for her deceased husband. **And how long is her mourning period?** It is **thirty days. And** women who were **married** to their previous husbands **may not be betrothed until they have** waited **three months.**


###### Yevamot 43b:8
[Yevamot 43b:8](https://torahapp.org/share/book/Yevamot/r/43b:8)

וְאַלְמָנָה מִן הָאֵירוּסִין מִי אִית לַהּ אִיבּוּל? וְהָתָנֵי, רַבִּי חִיָּיא בַּר אַמֵּי: אִשְׁתּוֹ אֲרוּסָה — לֹא אוֹנֵן וְלֹא מִיטַּמֵּא לָהּ. וְכֵן הִיא — לֹא אוֹנֶנֶת וְלֹא מִיטַּמְּאָה לוֹ. מֵתָה — אֵינוֹ יוֹרְשָׁהּ. מֵת הוּא — גּוֹבָה כְּתוּבָּתָהּ!

**William Davidson Edition - English:**
The Gemara asks: **But does** a woman who became **a widow from betrothal have** to observe **a mourning period** for her husband? **Didn’t Rabbi Ḥiyya bar Ami teach** in a *baraita*: If one’s **wife** to whom he was **betrothed** died, **he does not observe** a period of **acute mourning** for her, **and** if he is a priest **he is not** permitted **to become ritually impure for her. And similarly,** if he dies, **she does not observe** a period of **acute mourning** for him and **she does not become ritually impure for him.** If **she dies, he does not inherit from her.** If **he dies, she collects** payment of **her marriage contract.** The *baraita* demonstrates that a widow is required to mourn her husband only if she was married to him and not merely betrothed. If so, clearly Rabbi Yosei’s ruling in the mishna is referring to married women. Accordingly, all of the Gemara’s emendations of Rabbi Yosei’s statement, in order to defend his statement from Rav Ḥisda’s *a fortiori* inference, are refuted.


###### Yevamot 43b:9
[Yevamot 43b:9](https://torahapp.org/share/book/Yevamot/r/43b:9)

אֶלָּא, תַּנָּאֵי הִיא. דְּתַנְיָא: מֵרֹאשׁ חֹדֶשׁ וְעַד הַתַּעֲנִית הָעָם מְמַעֲטִין מֵעִסְקֵיהֶן, מִלִּישָּׂא וּמִלִּיתֵּן, מִלִּבְנוֹת וְלִנְטוֹעַ, וּמִלֵּיאָרֵס וּמִלִּישָּׂא. שַׁבָּת שֶׁחָל תִּשְׁעָה בְּאָב בְּתוֹכָהּ — אָסוּר לְסַפֵּר וּלְכַבֵּס (וְאָסוּר לֵיאָרֵס). וְיֵשׁ אוֹמְרִים: כׇּל הַחֹדֶשׁ אָסוּר.

**William Davidson Edition - English:**
**Rather,** it must be that the question of whether it is permitted to betroth a woman during the period prior to the week of the Ninth of Av **is** subject to a dispute between ***tanna’im*. As it is taught** in a *baraita*: **From the New Moon** of Av **and until the fast** on the ninth, **the public reduces its activities,** refraining **from business transactions, from building and planting, and from betrothing and marrying.** During **the week in which the Ninth of Av occurs, it is prohibited to cut** hair **and to launder** clothes, **and it is prohibited to be betrothed. And some say: It is prohibited for the entire month.** The Gemara’s challenge to Rabbi Yosei’s opinion that it is prohibited for a widow to be betrothed during her mourning period was based on an *a fortiori* inference that assumes that it is permitted to be betrothed during the mourning period preceding the week of the Ninth of Av. However, since this ruling is subject to a dispute, Rabbi Yosei could reject the *a fortiori* inference by stating that he holds in accordance with the opinion that it is in fact prohibited to be betrothed during that period.


###### Yevamot 43b:10
[Yevamot 43b:10](https://torahapp.org/share/book/Yevamot/r/43b:10)

מַתְקֵיף לַהּ רַב אָשֵׁי: מִמַּאי דְּלֵיאָרֵס, לֵיאָרֵס מַמָּשׁ? דִּלְמָא לְמִיעְבַּד סְעוּדַת אֵירוּסִין הוּא דְּאָסוּר, הָא לֵיאָרֵס — שַׁפִּיר דָּמֵי.

**William Davidson Edition - English:**
**Rav Ashi strongly objects to this: From where** is it known **that** when the *baraita* prohibits one **to be betrothed,** it is referring **to actually betrothing? Perhaps it is** only **to make a betrothal feast that is prohibited, but** merely **to be betrothed seems well** and is permitted.


###### Yevamot 43b:11
[Yevamot 43b:11](https://torahapp.org/share/book/Yevamot/r/43b:11)

אִי הָכִי, מִלִּישָּׂא (לִינָּשֵׂא) נָמֵי, לְמֶיעְבַּד סְעוּדַת נִשּׂוּאִין הוּא דְּאָסוּר, הָא לִישָּׂא שַׁפִּיר דָּמֵי? הָכִי הַשְׁתָּא?! בִּשְׁלָמָא נִשּׂוּאִין בְּלֹא סְעוּדָה — אִיכָּא שִׂמְחָה, אֶלָּא אֵירוּסִין בְּלֹא סְעוּדָה — מִי אִיכָּא שִׂמְחָה?

**William Davidson Edition - English:**
The Gemara questions Rav Ashi’s objection: **If so,** then with regard to the prohibition **against marrying** as well one could make the same claim: With regard to the prohibition **to marry, too, it is only to make a marriage feast that is prohibited, but** merely **to marry seems well** and is permitted. The Gemara rejects its question: **How can** these cases **be compared? Granted,** from **a marriage,** even **without a feast, there is joy, but** from **a betrothal without a feast, is there** any **joy?** It is merely a legal ceremony.


###### Yevamot 43b:12
[Yevamot 43b:12](https://torahapp.org/share/book/Yevamot/r/43b:12)

אֶלָּא אָמַר רַב אָשֵׁי: שָׁאנֵי אֲבֵילוּת חֲדָשָׁה מֵאֲבֵילוּת יְשָׁנָה, וְשָׁאנֵי אֲבֵילוּת דְּרַבִּים מֵאֲבֵילוּת דְּיָחִיד.

**William Davidson Edition - English:**
**Rather, Rav Ashi stated** a different resolution of Rav Yosei’s opinion: **New mourning,** i.e., the mourning for a relative who has just passed away, **is different from old mourning,** i.e., the mourning over historic events such as the destruction of the Temple, and it is appropriate to be more lenient in the latter. **And the mourning of the public is different from the** private **mourning of the individual,** and it is appropriate to be more stringent in the latter. As such, it is not possible to form an *a fortiori* inference from the *halakhot* of mourning for the Temple to those of a wife mourning for her husband.


###### Yevamot 43b:13
[Yevamot 43b:13](https://torahapp.org/share/book/Yevamot/r/43b:13)

**מַתְנִי׳** אַרְבָּעָה אַחִין נְשׂוּאִין אַרְבַּע נָשִׁים וָמֵתוּ, אִם רָצָה הַגָּדוֹל שֶׁבָּהֶם לְיַיבֵּם אֶת כּוּלָּן — הָרְשׁוּת בְּיָדוֹ.

**William Davidson Edition - English:**
**MISHNA:** In a case of **four brothers married to four women and** some of the brothers **died** childless, their wives thereby become *yevamot*. **If the eldest of** the brothers who survived **wished to consummate the levirate marriage with all of** his *yevamot*, **he has permission** to do so.


###### Yevamot 43b:14
[Yevamot 43b:14](https://torahapp.org/share/book/Yevamot/r/43b:14)

מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי נָשִׁים וּמֵת — בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ.

**William Davidson Edition - English:**
In the case of **one who was married to two women and died** childless, the **intercourse or *ḥalitza* of** either **one of** the wives with the *yavam* **releases her rival wife** from the levirate bond, and the rival wife need not enter into levirate marriage or perform *ḥalitza*.