## Yevamot Daf 50b

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

אֶחָד יְבָמָה אַחַת לְיָבָם אֶחָד, וְאֶחָד שְׁתֵּי יְבָמוֹת לְיָבָם אֶחָד. כֵּיצַד? עָשָׂה מַאֲמָר בָּזוֹ וּמַאֲמָר בָּזוֹ — צְרִיכוֹת שְׁנֵי גִיטִּין וַחֲלִיצָה. מַאֲמָר בָּזוֹ וְגֵט לָזוֹ — צְרִיכָה גֵּט וַחֲלִיצָה. מַאֲמָר בָּזוֹ וּבָעַל אֶת זוֹ — צְרִיכוֹת שְׁנֵי גִיטִּין וַחֲלִיצָה. מַאֲמָר בָּזוֹ וְחָלַץ לָזוֹ — הָרִאשׁוֹנָה צְרִיכָה גֵּט.

**William Davidson Edition - English:**
The above principles apply **both** in cases of **one *yevama* to one *yavam*, as well as** in cases of **two *yevamot* to one *yavam*. How so?** If **he performed levirate betrothal with this** *yevama* **and levirate betrothal with that** one, i.e., her rival wife, **they require two bills of divorce,** each for her own levirate betrothal, **and *ḥalitza*** with one of them, to release them both from the levirate bond. If he performed **levirate betrothal with this** one **and** gave **a bill of divorce to that** one, the first woman **requires a bill of divorce** to cancel the levirate betrothal, **and** one of them must receive ***ḥalitza*.** If he performed **levirate betrothal with this** one **and engaged in intercourse with that** one, **they require two bills of divorce and** he must perform ***ḥalitza*** with one of them. If the *yavam* performed **levirate betrothal with this** one **and performed *ḥalitza* with that** one, **the first** woman **requires a bill of divorce.**


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

גֵּט לָזוֹ וְגֵט לָזוֹ — צְרִיכוֹת הֵימֶנּוּ חֲלִיצָה. גֵּט לָזוֹ וּבָעַל אֶת זוֹ — צְרִיכָה גֵּט וַחֲלִיצָה. גֵּט לָזוֹ וּמַאֲמָר בָּזוֹ — צְרִיכָה גֵּט וַחֲלִיצָה. גֵּט לָזוֹ וְחָלַץ לְזוֹ — אֵין אַחַר חֲלִיצָה כְּלוּם.

**William Davidson Edition - English:**
If the *yavam* gave **a bill of divorce to this** *yevama* **and a bill of divorce to that** one, **they require *ḥalitza* from him.** If he gave **a bill of divorce to this** one **and engaged in intercourse with that** one, the latter **requires a bill of divorce and *ḥalitza*.** If he gave **a bill of divorce to this** one **and** performed **levirate betrothal with that** one, the latter **requires a bill of divorce and** he must perform ***ḥalitza*** with one of them. If the *yavam* gave **a bill of divorce to this** woman **and performed *ḥalitza* with that** one, **nothing is** effective **after *ḥalitza*,** and he cannot betroth the rival wife.


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

חָלַץ וְחָלַץ, אוֹ חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט וּבָעַל, אוֹ בַּעַל וּבָעַל, אוֹ בָּעַל וְעָשָׂה מַאֲמָר, נָתַן גֵּט וְחָלַץ — אֵין אַחַר חֲלִיצָה כְּלוּם. בֵּין יָבָם אֶחָד לִשְׁתֵּי יְבָמוֹת, בֵּין שְׁנֵי יְבָמִין לִיבָמָה אַחַת.

**William Davidson Edition - English:**
If **he performed *ḥalitza*** with one *yevama* **and** then **performed *ḥalitza*** with a second *yevama*, **or he performed *ḥalitza*** with one *yevama* **and** then proceeded to either **perform levirate betrothal, give a bill of divorce, or engage in intercourse** with a second; **alternatively, he engaged in intercourse** with one *yevama* and **engaged in intercourse** with the second *yevama*, **or he engaged in intercourse** with one *yevama* **and** proceeded to either **perform levirate betrothal, give a bill of divorce, or perform *ḥalitza*** with the second, **nothing is** effective **after *ḥalitza*** or intercourse. These *halakhot* apply **both** in cases of **one *yavam* to two *yevamot*, as well as two *yevamin* to one *yevama*.**


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

חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט וּבָעַל, אוֹ בָּעַל וְעָשָׂה מַאֲמָר, וְנָתַן גֵּט וְחָלַץ — אֵין אַחַר חֲלִיצָה כְּלוּם. בֵּין בַּתְּחִלָּה, בֵּין בָּאֶמְצַע, בֵּין בַּסּוֹף.

**William Davidson Edition - English:**
If **he performed *ḥalitza*** with one *yevama* **and** then proceeded to either **perform levirate betrothal, give a bill of divorce, or engage in intercourse** with a second *yevama*; **alternatively, he engaged in intercourse** with one *yevama* **and** then proceeded to **perform levirate betrothal, or give a bill of divorce, or perform *ḥalitza*** with a second *yevama*, **nothing is** effective **after *ḥalitza*, whether** the *ḥalitza* took place **at the beginning, in the middle, or at the end.** All of these *halakhot* accord with the opinion of Rabbi Akiva, who maintains betrothal does not take effect on a woman who is forbidden due to the prohibition against betrothing a *yevama* after *ḥalitza*.


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

וְהַבְּעִילָה, בִּזְמַן שֶׁהִיא בַּתְּחִלָּה — אֵין אַחֲרֶיהָ כְּלוּם, בָּאֶמְצַע וּבַסּוֹף — יֵשׁ אַחֲרֶיהָ כְּלוּם. רַבִּי נְחֶמְיָה אוֹמֵר: אַחַת בְּעִילָה וְאַחַת חֲלִיצָה, בֵּין בַּתְּחִלָּה בֵּין בָּאֶמְצַע בֵּין בַּסּוֹף — אֵין אַחֲרֶיהָ כְּלוּם.

**William Davidson Edition - English:**
**But** with regard to **intercourse, when it is at the beginning,** i.e., the first act the *yavam* performed with his *yevama*, **nothing is** effective **after it** and any subsequent action is void. However, if it was performed **in the middle, and** similarly if it was performed **at the end,** i.e., after some other action that impairs the validity of his intercourse, **something is** effective **after it. Rabbi Neḥemya says: Both** with regard to **intercourse and *ḥalitza*, whether** performed **at the beginning, in the middle, or at the end, nothing is** effective **after it.** If the *yavam* performed a valid action according to Torah law, any subsequent action is of no consequence according to *halakha*.


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

**גְּמָ׳** עַד כָּאן לָא פְּלִיגִי אֶלָּא בְּגֵט אַחַר גֵּט, וּמַאֲמָר אַחַר מַאֲמָר. אֲבָל גֵּט אֶחָד בִּיבָמָה [וּמַאֲמָר אֶחָד בִּיבָמָה] — מַהֲנֵי.

**William Davidson Edition - English:**
**GEMARA:** Rabban Gamliel and the Rabbis **disagree only with regard to** the efficacy of **a bill of divorce** performed **after a bill of divorce and levirate betrothal** performed **after levirate betrothal, but one bill of divorce** given **to a** single ***yevama*, or one levirate betrothal** performed **with a** single ***yevama*, is effective.** The bill of divorce prevents him from performing levirate marriage, and the levirate betrothal requires a bill of divorce to cancel it, in addition to *ḥalitza*.


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

מַאי טַעְמָא אֲמוּר רַבָּנַן גֵּט בִּיבָמָה מַהֲנֵי — מִשּׁוּם דְּמַהֲנֵי בְּעָלְמָא. דְּאִי אָמְרַתְּ לָא מַהֲנֵי, אָמְרִי: גֵּט לְהוֹצִיאָהּ, וַחֲלִיצָה לְהוֹצִיאָהּ. וּמִדְּגֵט לָא מַהֲנֵי — חֲלִיצָה נָמֵי לָא מַהֲנֵי, וְאָתֵי לְמִיבְעַל אַחַר חֲלִיצָה.

**William Davidson Edition - English:**
The Gemara elaborates: **What is the reason that the Sages said** that **a bill of divorce is effective for a *yevama*,** despite the fact that she is not his wife? This is **because it is effective in general** in cases of married women. **For if you say** that **it is not effective** in the case of a *yevama*, there are some who might mistakenly **say** the following: **A bill of divorce** is given to a woman in order **to remove her** from her husband, **and *ḥalitza*** likewise serves **to remove her** from the *yavam*; **since a bill of divorce is ineffective** for this *yevama*, ***ḥalitza* is also ineffective** and does not sever their relationship completely. **And** perhaps the *yavam* **will come to engage in intercourse after *ḥalitza*,** which is forbidden by the Torah prohibition derived from the verse: “So shall it be done to the man who does not build his brother’s house” (Deuteronomy 25:9).


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

וּמַאי טַעְמָא אֲמוּר רַבָּנַן מַאֲמָר בִּיבָמָה מַהֲנֵי — מִשּׁוּם דְּמַהֲנֵי בְּעָלְמָא. דְּאִי אָמְרַתְּ לָא מַהֲנֵי, אָמְרִי: מַאֲמָר לִקְנוֹת, וּבִיאָה לִקְנוֹת. וּמִדְּמַאֲמָר לָא מַהֲנֵי — בִּיאָה נָמֵי לָא מַהְנְיָא, וְאָתֵי לְמִיבְעַל אַחַר בִּיאָה.

**William Davidson Edition - English:**
**And what is the reason the Sages said** that **levirate betrothal is effective for a *yevama*? Because it is effective in general,** as levirate betrothal is essentially an act of betrothal. **For if you say** that **it is not effective,** there are some who might mistakenly **say: Levirate betrothal serves to acquire** a woman **and intercourse** serves **to acquire** a woman in general, as women can be betrothed by intercourse; **since levirate betrothal is ineffective** in the case of a *yevama*, **intercourse is also ineffective,** i.e., it does not acquire a *yevama* completely. **And** he will therefore **come to engage in intercourse** with a rival wife **after intercourse** with the first *yevama*.


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

וּמַאי טַעְמָא אֲמוּר רַבָּנַן בִּיאָה פְּסוּלָה יֵשׁ אַחֲרֶיהָ כְּלוּם —

**William Davidson Edition - English:**
**And what is the reason the Sages** who disagree with Rabbi Neḥemya **said** that **invalid intercourse,** i.e., intercourse that follows any disqualifying action with the rival wife of a *yevama*, does not fully acquire the *yevama*, such that **something is** effective **after it?** In this case the invalid intercourse does not cancel the levirate bond, and therefore further action with the *yevama* is effective.


###### Yevamot 50b:10
[Yevamot 50b:10](https://torahapp.org/share/book/Yevamot/r/50b:10)

אָמְרִי: אִי בִּיאָה אַחַר הַגֵּט הִיא — גְּזֵירָה בִּיאָה אַחַר הַגֵּט מִשּׁוּם בִּיאָה אַחַר חֲלִיצָה. וְאִי בִּיאָה אַחַר מַאֲמָר הִיא — גְּזֵירָה בִּיאָה אַחַר מַאֲמָר מִשּׁוּם בִּיאָה אַחַר בִּיאָה.

**William Davidson Edition - English:**
The Sages **say: If this is intercourse** performed **after a bill of divorce,** then it is considered invalid due to **a** rabbinic **decree** with regard to **intercourse after a bill of divorce because** of its potential confusion with a case of **intercourse after *ḥalitza*.** The Sages established that invalid intercourse of this kind should not cancel the levirate bond completely, for if it did, then people might come to engage in intercourse after *ḥalitza*, which would violate a Torah prohibition. **And if this is intercourse** performed **after levirate betrothal,** then it is considered invalid due to **a** rabbinic **decree** with regard to **intercourse after levirate betrothal because** of its potential confusion with a case of **intercourse** with the second *yevama* **after intercourse** with the first. If intercourse after levirate betrothal is effective, people might come to engage in intercourse with a second *yevama* after intercourse with a first, and this is forbidden as the woman is considered his brother’s wife who is not eligible for levirate marriage.


###### Yevamot 50b:11
[Yevamot 50b:11](https://torahapp.org/share/book/Yevamot/r/50b:11)

וּמַאי טַעְמָא אֲמוּר רַבָּנַן הַאי חֲלִיצָה פְּסוּלָה — אֵין אַחֲרֶיהָ כְּלוּם, אָמְרִי: מַאי לִגְזוֹר? נִגְזוֹר חֲלִיצָה אַחַר הַגֵּט מִשּׁוּם חֲלִיצָה אַחַר חֲלִיצָה — כֹּל כִּי הָנֵי תִּחְלוֹץ וְתֵיזִיל.

**William Davidson Edition - English:**
**And what is the reason the Sages said** with regard to **this invalid *ḥalitza*** that **nothing is** effective **after it?** For they **say: What** is the reason that **we should issue a decree** in that case? **Should we issue a decree** with regard to ***ḥalitza*** performed **after a bill of divorce due to** a concern for ***ḥalitza*** performed **after *ḥalitza*?** In this case there is no concern, as there is no prohibition involved in repeating *ḥalitza*. In **any** situation **like these, let her continue performing *ḥalitza*,** for no harm is done if *ḥalitza* is performed unnecessarily.


###### Yevamot 50b:12
[Yevamot 50b:12](https://torahapp.org/share/book/Yevamot/r/50b:12)

לִיגְזוֹר חֲלִיצָה אַחַר מַאֲמָר מִשּׁוּם חֲלִיצָה אַחַר בִּיאָה, אַטּוּ חֲלִיצָה אַחַר מַאֲמָר מִי לָא בָּעֲיָא גֵּט לְמַאֲמָרוֹ? חֲלִיצָה אַחַר בִּיאָה נָמֵי בָּעֲיָא גֵּט לְבִיאָתוֹ.

**William Davidson Edition - English:**
Alternatively, **should we issue a decree** stating that other actions are effective after ***ḥalitza*** is performed **after levirate betrothal due to** the concern for confusion with the case of ***ḥalitza*** performed **after intercourse?** In this case there is a concern that people will assume that no bill of divorce is required after intercourse so long as the *yavam* performed *ḥalitza*. The Gemara challenges this concern: **Is that to say** that in the case of ***ḥalitza* after levirate betrothal she does not require a bill of divorce for his levirate betrothal,** such that one would conclude the same for *ḥalitza* after intercourse? In the case of *ḥalitza* after levirate betrothal, the woman requires a bill of divorce, and similarly in the case of ***ḥalitza* after intercourse she likewise requires a bill of divorce for his intercourse.** Thus, the same action performed following *ḥalitza* after levirate betrothal is also performed following *ḥalitza* after intercourse, and therefore there is no need to issue a further decree.


###### Yevamot 50b:13
[Yevamot 50b:13](https://torahapp.org/share/book/Yevamot/r/50b:13)

אָמַר רָבָא:

**William Davidson Edition - English:**
§ **Rava said:**