## Yevamot Daf 50a

###### Yevamot 50a:1
[Yevamot 50a:1](https://torahapp.org/share/book/Yevamot/r/50a:1)

אֵלּוּ שְׁנֵי דוֹרוֹת. זָכָה — מַשְׁלִימִין לוֹ, לֹא זָכָה — פּוֹחֲתִין לוֹ, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים: זָכָה — מוֹסִיפִים לוֹ, לֹא זָכָה — פּוֹחֲתִין לוֹ.

**William Davidson Edition - English:**
**these are** the **years of** the **generations,** i.e., the allotted lifespan that is preordained for each individual before birth. If **he is deserving,** God **completes his** allotted lifespan. If **he is not deserving,** God **reduces his** lifespan; this is **the statement of Rabbi Akiva.** Rabbi Akiva assumes one cannot outlive one’s preordained allotted lifespan. **The Rabbis say:** If **he is deserving,** God **adds** years **to his** lifespan. If **he is not deserving,** God **reduces his** lifespan. According to the Rabbis, Isaiah’s prophecy is referring to one who deserved to have extra years added to his allotted lifespan, and the verse in the Torah is referring to one who deserved to merely complete his lifespan.


###### Yevamot 50a:2
[Yevamot 50a:2](https://torahapp.org/share/book/Yevamot/r/50a:2)

אָמְרוּ לוֹ לְרַבִּי עֲקִיבָא, הֲרֵי הוּא אוֹמֵר: ״וְהוֹסַפְתִּי עַל יָמֶיךָ חֲמֵשׁ עֶשְׂרֵה שָׁנָה״! אָמַר לָהֶם: מִשֶּׁלּוֹ הוֹסִיפוּ לוֹ. תֵּדַע, שֶׁהֲרֵי נָבִיא עוֹמֵד וּמִתְנַבֵּא ״הִנֵּה בֵן נוֹלָד לְבֵית דָּוִד יֹאשִׁיָּהוּ שְׁמוֹ״, וַעֲדַיִין לֹא נוֹלַד מְנַשֶּׁה!

**William Davidson Edition - English:**
The Rabbis **said to Rabbi Akiva:** How can you claim that one cannot outlive one’s allotted lifespan when **there is** a verse that **states** that Isaiah prophesied to Hezekiah as Hezekiah lay on his deathbed: **“And I will add unto your days fifteen years”?** Rabbi Akiva **said to them:** Those additional years that God **added to his** lifespan are **from his own** allotted lifespan. When Hezekiah sinned God decreed that his lifespan be shortened, but when he repented God allowed him to live out those years. **Know** that this is so, **as a prophet** during the reign of King Jeroboam **stood and prophesied: “Behold, a son shall be born unto the House of David, Josiah is his name”** (I Kings 13:2). Josiah was the grandson of Manasseh, Hezekiah’s son, and at the time Hezekiah lay on his deathbed, **Manasseh had not yet been born.** Evidently, Hezekiah’s preordained allotted lifespan had still not been completed.


###### Yevamot 50a:3
[Yevamot 50a:3](https://torahapp.org/share/book/Yevamot/r/50a:3)

וְרַבָּנַן — מִי כְּתִיב מֵחִזְקִיָּה? ״לְבֵית דָּוִד״ כְּתִיב, אִי מֵחִזְקִיָּה נוֹלַד, אִי מֵאִינָשׁ אַחֲרִינָא.

**William Davidson Edition - English:**
**And** what would **the Rabbis** respond to Rabbi Akiva’s proof? They could counter: **Is it written** that Josiah was to be born specifically **from** the descendants of **Hezekiah? It is written** only that he would be born **“unto the House of David,”** so **he could be born either from** the descendants of **Hezekiah or from a different person** of the House of David. Accordingly, no proof concerning Hezekiah’s allotted lifespan can be deduced from that verse.


###### Yevamot 50a:4
[Yevamot 50a:4](https://torahapp.org/share/book/Yevamot/r/50a:4)

אִשְׁתּוֹ שֶׁמֵּתָה וְכוּ׳ יְבִמְתּוֹ שֶׁמֵּתָה וְכוּ׳. אָמַר רַב יוֹסֵף: כָּאן שָׁנָה רַבִּי מִשְׁנָה שֶׁאֵינָהּ צְרִיכָה.

**William Davidson Edition - English:**
§ The mishna details the prohibition with regard to one’s wife’s sister in various cases: If a man’s **wife died,** he is permitted to her sister; if **his *yevama* died,** he is permitted to her sister. **Rav Yosef said: Here Rabbi** Yehuda HaNasi **taught an unnecessary mishna,** since the prohibition with regard to one’s wife’s sister and the fact that the prohibition exists only in the lifetime of one’s wife is stated explicitly in the Torah, and there is no additional novelty in this mishna’s ruling.


###### Yevamot 50a:5
[Yevamot 50a:5](https://torahapp.org/share/book/Yevamot/r/50a:5)

**הֲדַרַן עֲלָךְ הַחוֹלֵץ**


###### Yevamot 50a:6
[Yevamot 50a:6](https://torahapp.org/share/book/Yevamot/r/50a:6)

**רַבָּן גַּמְלִיאֵל** אוֹמֵר: אֵין גֵּט אַחַר גֵּט, וְלֹא מַאֲמָר אַחַר מַאֲמָר, וְלֹא בְּעִילָה אַחַר בְּעִילָה, וְלֹא חֲלִיצָה אַחַר חֲלִיצָה. וַחֲכָמִים אוֹמְרִים: יֵשׁ גֵּט אַחַר גֵּט, וְיֵשׁ מַאֲמָר אַחַר מַאֲמָר. אֲבָל לֹא אַחַר בְּעִילָה, וְלֹא אַחַר חֲלִיצָה כְּלוּם.

**William Davidson Edition - English:**
**MISHNA:** **Rabban Gamliel says: A bill of divorce [*get*] is not** effective when given **after a bill of divorce** was previously given to a *yevama*. Once a *yevama* receives a bill of divorce from a *yavam*, no bill of divorce given by that *yavam* to her rival wife or a bill of divorce given to her by a different *yavam* is of any effect. **And levirate betrothal is not** effective **after** a previous **levirate betrothal** was performed, **and intercourse** with a second *yevama* **is not** effective **after intercourse** with the first one, **and *ḥalitza* is not** effective **after *ḥalitza*** was previously performed. **But the Rabbis say: A bill of divorce is** effective when given **after a bill of divorce, and levirate betrothal is** effective **after levirate betrothal, but nothing is** effective **after intercourse or after *ḥalitza*.** If a *yavam* has relations with the *yevama* or performs *ḥalitza* with her, no other action performed afterward is effective, whether performed by that *yavam* toward a different *yevama* or by any *yavam* with the original *yevama*.


###### Yevamot 50a:7
[Yevamot 50a:7](https://torahapp.org/share/book/Yevamot/r/50a:7)

כֵּיצַד: עָשָׂה מַאֲמָר בִּיבִמְתּוֹ וְנָתַן לָהּ גֵּט — צְרִיכָה הֵימֶנּוּ חֲלִיצָה. עָשָׂה מַאֲמָר וַחֲלִיצָה — צְרִיכָה הֵימֶנּוּ גֵּט. עָשָׂה מַאֲמָר וּבָעַל — הֲרֵי זוֹ כְּמִצְוָתָהּ.

**William Davidson Edition - English:**
The mishna elaborates: **How** do these laws work in practice? If a *yavam* **performed levirate betrothal with his *yevama*, and he** later **gave her a bill of divorce, she** nevertheless **requires *ḥalitza* from him.** The bill of divorce does not fully exempt her from levirate marriage, as the levirate bond remains intact. If **he performed levirate betrothal and** then ***ḥalitza*, she requires a bill of divorce from him** in order to cancel the levirate betrothal. If the *yavam* **performed levirate betrothal and** then engaged in **intercourse** with the *yevama*, **this is** the way to perform levirate marriage **in accordance with its mitzva,** as the Sages instituted this as the proper procedure for a *yavam* to perform levirate marriage.


###### Yevamot 50a:8
[Yevamot 50a:8](https://torahapp.org/share/book/Yevamot/r/50a:8)

נָתַן גֵּט וְעָשָׂה מַאֲמָר — צְרִיכָה גֵּט וַחֲלִיצָה. נָתַן גֵּט וּבָעַל — צְרִיכָה גֵּט וַחֲלִיצָה. נָתַן גֵּט וְחָלַץ — אֵין אַחַר חֲלִיצָה כְּלוּם.

**William Davidson Edition - English:**
If the *yavam* **gave** the *yevama* **a bill of divorce and** afterward **performed levirate betrothal** with her, **she requires** another **bill of divorce** to cancel the levirate betrothal, as well as ***ḥalitza*** to nullify the levirate bond. If **he gave** her **a bill of divorce and** then **engaged in intercourse** with her, **she requires a bill of divorce** to cancel the betrothal that took place via intercourse, **and *ḥalitza*** to nullify the levirate bond; the intercourse did not affect the levirate bond because once he gave her a bill of divorce she was forbidden to him. If **he gave** her **a bill of divorce and performed *ḥalitza*, nothing is** effective **after *ḥalitza*,** as the levirate bond was completely nullified.


###### Yevamot 50a:9
[Yevamot 50a:9](https://torahapp.org/share/book/Yevamot/r/50a:9)

חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט וּבָעַל, אוֹ בָּעַל וְעָשָׂה מַאֲמָר, נָתַן גֵּט וְחָלַץ — אֵין אַחַר חֲלִיצָה כְּלוּם.

**William Davidson Edition - English:**
Similarly, if he **performed *ḥalitza*** with her **and** then either **performed levirate betrothal,** or **gave a bill of divorce, or engaged in intercourse** with her; **alternatively,** if he **engaged in intercourse** with her **and** then either **performed levirate betrothal,** or **gave a bill of divorce, or performed *ḥalitza*** after they engaged in relations, **nothing is** effective **after *ḥalitza*** or intercourse. Any action performed afterward is unrelated to the levirate bond.