## Yevamot Daf 59a

###### Yevamot 59a:1
[Yevamot 59a:1](https://torahapp.org/share/book/Yevamot/r/59a:1)

מַהוּ? בָּתַר נִישּׂוּאִין אָזְלִינַן, אוֹ בָּתַר אֵירוּסִין אָזְלִינַן.

**William Davidson Edition - English:**
**what is** the *halakha*? The Gemara clarifies the dilemma: **Do we follow** the time of **marriage,** at which point she was unfit for him according to most *tanna’im*, who hold that a High Priest may not marry a grown woman, as she is no longer called “a wife in her virginity” (Leviticus 21:13)? **Or do we follow** the time of **betrothal,** at which point she was of suitable age?


###### Yevamot 59a:2
[Yevamot 59a:2](https://torahapp.org/share/book/Yevamot/r/59a:2)

אֲמַר לֵיהּ, תְּנֵיתוּהָ: נִתְאַרְמְלוּ אוֹ נִתְגָּרְשׁוּ, מִן הַנִּשּׂוּאִין — פְּסוּלוֹת, מִן הָאֵירוּסִין — כְּשֵׁרוֹת.

**William Davidson Edition - English:**
Shmuel **said to him: You learned it** in the mishna: If **they were widowed or divorced from marriage, they are disqualified** from partaking of *teruma*, but if they were widowed or divorced **from betrothal, they are fit** to partake of *teruma*. This indicates that disqualifications from the privileges of priesthood are determined based upon marriage rather than betrothal.


###### Yevamot 59a:3
[Yevamot 59a:3](https://torahapp.org/share/book/Yevamot/r/59a:3)

אֲמַר לֵיהּ: לְשַׁוּוֹיֵהּ חֲלָלָה לָא קָמִיבַּעְיָא לִי, דְּבִיאָה הִיא דִּמְשַׁוְּויָה חֲלָלָה. כִּי קָמִיבַּעְיָא לִי: ״וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח״, מַאי? קִיחָה דְקִדּוּשִׁין בָּעֵינַן, אוֹ קִיחָה דְנִישּׂוּאִין בָּעֵינַן.

**William Davidson Edition - English:**
Rabbi Ḥiyya bar Yosef **said to** Shmuel: With regard to **causing her** to become **a *ḥalala* I did not raise a dilemma, as** it is clear **that it is intercourse that causes her** to become **a *ḥalala*. When I raised a dilemma,** it was with regard to the verse pertaining to a High Priest: **“And he shall take a wife in her virginity”** (Leviticus 21:13). **What** does “take” mean in this verse? **Do we require** that only **the taking of betrothal** must occur when she is in her virginity, i.e., when she is a minor or a young woman, **or** perhaps **we require** even **the taking of marriage** to be performed when she is a minor or young woman?


###### Yevamot 59a:4
[Yevamot 59a:4](https://torahapp.org/share/book/Yevamot/r/59a:4)

אֲמַר לֵיהּ, הָא נָמֵי תְּנֵיתוּהָ: אֵירַס אֶת הָאַלְמָנָה וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל — יִכְנוֹס. שָׁאנֵי הָתָם, דִּכְתִיב: ״יִקַּח אִשָּׁה״.

**William Davidson Edition - English:**
Shmuel **said to him: This, too, you learned** in a mishna (61a): If **he betrothed a widow and was** subsequently **appointed to be High Priest, he may marry** her, despite the fact that a High Priest is prohibited from marrying a widow. This indicates that her permissibility to him is determined according to the time of the betrothal rather than the time of marriage. The Gemara refutes this proof: **There it is different, as it is written: “He shall take for a wife”** (Leviticus 21:14). The superfluous expression “for a wife” indicates that he is permitted to marry the widow in this case.


###### Yevamot 59a:5
[Yevamot 59a:5](https://torahapp.org/share/book/Yevamot/r/59a:5)

הָכָא נָמֵי, כְּתִיב ״אִשָּׁה״! אַחַת וְלֹא שְׁתַּיִם.

**William Davidson Edition - English:**
The Gemara objects: **Here, too,** with regard to a woman who matured after betrothal, **it is written:** “And he shall take **a wife** in her virginity,” and this should indicate that he may marry the grown woman in this case. The Gemara answers that the term “wife” allows for the inclusion of **one** case **but not two.** Consequently, since a High Priest may marry a widow he had betrothed before he was appointed High Priest, it cannot also be derived that he may marry a grown woman that he had betrothed before she matured.


###### Yevamot 59a:6
[Yevamot 59a:6](https://torahapp.org/share/book/Yevamot/r/59a:6)

וּמָה רָאִיתָ? הָא — אִישְׁתַּנִּי גּוּפַהּ, וְהָא — לָא אִישְׁתַּנִּי גּוּפַהּ.

**William Davidson Edition - English:**
The Gemara asks: **And what did you see** that led you to include the case of a widow and exclude that of a grown woman? The Gemara answers: In **this** case, of the grown woman, **her body has changed,** and therefore she is forbidden to him even though she was betrothed before she matured. In **that** case, of the widow, **her body has not changed.** It is the priest’s personal status that has changed, and therefore she remains permitted.


###### Yevamot 59a:7
[Yevamot 59a:7](https://torahapp.org/share/book/Yevamot/r/59a:7)

**מַתְנִי׳** כֹּהֵן גָּדוֹל לֹא יִשָּׂא אַלְמָנָה, בֵּין אַלְמָנָה מִן הָאֵירוּסִין, בֵּין אַלְמָנָה מִן הַנִּישּׂוּאִין. וְלֹא יִשָּׂא אֶת הַבּוֹגֶרֶת. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין בְּבוֹגֶרֶת [וְלֹא יִשָּׂא אֶת מוּכַּת עֵץ].

**William Davidson Edition - English:**
**MISHNA:** **A High Priest may not marry a widow, whether** she is **a widow from betrothal or a widow from marriage. And he may not marry a grown woman.** He may marry only a minor or a young woman. **Rabbi Elazar and Rabbi Shimon declare a grown woman fit** to marry a High Priest. **And he may not marry a woman whose hymen was torn accidentally.**


###### Yevamot 59a:8
[Yevamot 59a:8](https://torahapp.org/share/book/Yevamot/r/59a:8)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״אַלְמָנָה ... לֹא יִקַּח״ — בֵּין אַלְמָנָה מִן הָאֵירוּסִין, בֵּין אַלְמָנָה מִן הַנִּישּׂוּאִין. פְּשִׁיטָא! מַהוּ דְּתֵימָא: לֵילַף ״אַלְמָנָה״ ״אַלְמָנָה״ מִתָּמָר, מָה לְהַלָּן מִן הַנִּישּׂוּאִין — אַף כָּאן מִן הַנִּישּׂוּאִין, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught:** The verse states with regard to a High Priest: **“A widow…he shall not take”** (Leviticus 21:14), which prohibits him from marrying any widow, **whether** she is **a widow from betrothal or a widow from marriage.** The Gemara is surprised by this statement: This is **obvious,** as the verse is referring to a widow without further specification. The Gemara answers: It is necessary; **lest you say that one should derive** a verbal analogy between the words **“widow”** and **“widow,”** based upon the usage of that term in a verse with regard to **Tamar,** Judah’s daughter-in-law (Genesis 38:11), as follows: **Just as there,** Tamar was a widow **from marriage, so too here** the verse is referring only to a widow **from marriage.** The *tanna* therefore **teaches us** that this is not the case.


###### Yevamot 59a:9
[Yevamot 59a:9](https://torahapp.org/share/book/Yevamot/r/59a:9)

וְאֵימָא הָכִי נָמֵי?! דּוּמְיָא דִּגְרוּשָׁה: מָה גְּרוּשָׁה — בֵּין מִן הַנִּישּׂוּאִין בֵּין מִן הָאֵירוּסִין, אַף אַלְמָנָה — בֵּין מִן הָאֵירוּסִין בֵּין מִן הַנִּישּׂוּאִין.

**William Davidson Edition - English:**
The Gemara asks: **And say** that **it is indeed so,** that the suggested verbal analogy is correct. The Gemara answers: It is **similar to** the case of **a divorcée: Just as a divorcée** is forbidden to a priest **whether** she was divorced **from marriage or from betrothal, so too a widow** is forbidden to a High Priest **whether** she is a widow **from marriage or from betrothal.**


###### Yevamot 59a:10
[Yevamot 59a:10](https://torahapp.org/share/book/Yevamot/r/59a:10)

וְלֹא יִשָּׂא אֶת הַבּוֹגֶרֶת. תָּנוּ רַבָּנַן: ״וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח״, פְּרָט לַבּוֹגֶרֶת — שֶׁכָּלוּ לָהּ בְּתוּלֶיהָ. דִּבְרֵי רַבִּי מֵאִיר. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין בְּבוֹגֶרֶת.

**William Davidson Edition - English:**
§ It was taught in the mishna: **And** a High Priest **may not marry a grown woman. The Sages taught** that the verse: **“And he shall take a wife in her virginity”** (Leviticus 21:13) **excludes a grown woman, whose hymen has worn away,** i.e., it is no longer as complete as that of a minor or a young woman; this is **the statement of Rabbi Meir. Rabbi Elazar and Rabbi Shimon declare a grown woman fit** to marry a High Priest.


###### Yevamot 59a:11
[Yevamot 59a:11](https://torahapp.org/share/book/Yevamot/r/59a:11)

בְּמַאי קָא מִיפַּלְגִי? רַבִּי מֵאִיר סָבַר: ״בְּתוּלָה״ — אֲפִילּוּ מִקְצָת בְּתוּלִים מַשְׁמַע. ״בְּתוּלֶיהָ״ — עַד דְּאִיכָּא כׇּל הַבְּתוּלִים. ״בִּבְתוּלֶיהָ״, בִּכְדַרְכָּהּ — אִין, שֶׁלֹּא כְּדַרְכָּהּ — לָא.

**William Davidson Edition - English:**
The Gemara asks: **With regard to what do they disagree?** The Gemara explains: **Rabbi Meir holds** that were the verse referring simply to **a virgin** it would have **indicated** that **even** a woman with **partial** signs of **virginity,** i.e., a grown woman, is permitted. Since the verse states **“her virginity,”** it means that she is fit to marry a High Priest only **if all of** the signs of **her virginity are** intact, which excludes a grown woman. The full expression **“in her virginity”** indicates that if she has experienced sexual intercourse in **a typical** manner, which takes place in the area of her virginity, i.e., her hymen, **yes,** she is disqualified from marrying a High Priest; but if she has experienced sexual intercourse in **an atypical** manner i.e., anal intercourse, **no,** she is not disqualified.


###### Yevamot 59a:12
[Yevamot 59a:12](https://torahapp.org/share/book/Yevamot/r/59a:12)

וְרַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן סָבְרִי: ״בְּתוּלָה״ — בְּתוּלָה שְׁלֵימָה מַשְׁמַע. ״בְּתוּלֶיהָ״ — וַאֲפִילּוּ מִקְצָת בְּתוּלִים. ״בִּבְתוּלֶיהָ״ — עַד שֶׁיִּהְיוּ כׇּל בְּתוּלֶיהָ קַיָּימִין, בֵּין בִּכְדַרְכָּהּ, בֵּין שֶׁלֹּא כְּדַרְכָּהּ.

**William Davidson Edition - English:**
**And Rabbi Elazar and Rabbi Shimon hold** that were the verse referring simply to **a virgin,** it would have **indicated** that only **a complete virgin** is fit to marry a High Priest, but not a grown woman. When it states **“her virginity,”** it indicates that **even** a woman with **partial** signs of **virginity,** i.e., a grown woman, is fit to marry the High Priest. The full expression **“in her virginity”** indicates that she is not fit to marry a High Priest **unless all of her virginity is intact,** i.e., she has not engaged in intercourse of any kind, **whether typical** sexual intercourse **or atypical** sexual intercourse.


###### Yevamot 59a:13
[Yevamot 59a:13](https://torahapp.org/share/book/Yevamot/r/59a:13)

אָמַר רַב יְהוּדָה אָמַר רַב: נִבְעֲלָה שֶׁלֹּא כְּדַרְכָּהּ — פְּסוּלָה לַכְּהוּנָּה. מֵתִיב רָבָא: ״וְלוֹ תִהְיֶה לְאִשָּׁה״ — בְּאִשָּׁה הָרְאוּיָה לוֹ, פְּרָט לְאַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Rav said:** If **she had atypical sexual intercourse, she is disqualified from** the High **Priesthood,** i.e., from marrying the High Priest. **Rava raised an objection** based upon a *baraita*: The verse states with regard to rape: **“And she shall be his wife”** (Deuteronomy 22:19), and the Sages explained that this is referring only **to a woman suitable for him, excluding a widow for a High Priest** and **a divorcée or a *ḥalutza* for a common priest.** In these cases, the rapist is not permitted to marry his victim.


###### Yevamot 59a:14
[Yevamot 59a:14](https://torahapp.org/share/book/Yevamot/r/59a:14)

הֵיכִי דָּמֵי? אִלֵּימָא בִּכְדַרְכָּהּ, מַאי אִירְיָא מִשּׁוּם אַלְמָנָה? תִּיפּוֹק לֵיהּ מִשּׁוּם דְּהָוְיָא לַהּ בְּעוּלָה, אֶלָּא לָאו: שֶׁלֹּא כְּדַרְכָּהּ, וּמִשּׁוּם אַלְמָנָה — אִין, מִשּׁוּם בְּעוּלָה — לָא!

**William Davidson Edition - English:**
The Gemara clarifies: **What are the circumstances** of this *halakha*? **If we say** that the High Priest raped her by engaging **in typical** intercourse, **why** does the *baraita* **specifically** state that she is forbidden to him **because** she is **a widow? Let him derive** this *halakha* **from** the fact **that she is** now **a non-virgin. Rather,** is it **not** that he had **atypical** intercourse with her, **and due to** the fact that she is **a widow, yes,** that is the reason she is forbidden, but **due to** the fact that she is **a non-virgin, no,** that is not the reason she is forbidden? This indicates that a woman who had intercourse in an atypical manner is not considered a non-virgin and is not disqualified from marrying a High Priest.