## Yevamot Daf 64b

###### Yevamot 64b:1
[Yevamot 64b:1](https://torahapp.org/share/book/Yevamot/r/64b:1)

חֻצַּבְתֶּם וְאֶל מַקֶּבֶת בּוֹר נֻקַּרְתֶּם״, וּכְתִיב, ״הַבִּיטוּ אֶל אַבְרָהָם אֲבִיכֶם וְאֶל שָׂרָה תְּחוֹלֶלְכֶם״.

**William Davidson Edition - English:**
**from where you were hewn, and to the hole of the pit from where you were dug”** (Isaiah 51:1), **and it is written** in the next verse: **“Look to Abraham your father and to Sarah who bore you”** (Isaiah 51:2), which indicates that sexual organs were fashioned for them, signified by the words hewn and dug, over the course of time.


###### Yevamot 64b:2
[Yevamot 64b:2](https://torahapp.org/share/book/Yevamot/r/64b:2)

אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: שָׂרָה אִמֵּנוּ אַיְלוֹנִית הָיְתָה, שֶׁנֶּאֱמַר: ״וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד״, אֲפִילּוּ בֵּית וָלָד אֵין לָהּ.

**William Davidson Edition - English:**
**Rav Naḥman said** that **Rabba bar Avuh said: Our mother Sarah was** initially a **sexually underdeveloped woman [*aylonit*], as it is stated: “And Sarah was barren; she had no child”** (Genesis 11:30). The superfluous words: “She had no child,” indicate that **she did not have even a place,** i.e., a womb, **for a child.**


###### Yevamot 64b:3
[Yevamot 64b:3](https://torahapp.org/share/book/Yevamot/r/64b:3)

אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: לֹא שָׁנוּ אֶלָּא בְּדוֹרוֹת הָרִאשׁוֹנִים, שֶׁשְּׁנוֹתֵיהֶן מְרוּבּוֹת. אֲבָל בְּדוֹרוֹת הָאַחֲרוֹנִים, שֶׁשְּׁנוֹתֵיהֶן מוּעָטוֹת — שְׁתֵּי שָׁנִים וּמֶחֱצָה, כְּנֶגֶד שְׁלֹשָׁה עִיבּוּרִים. רַבָּה אָמַר רַב נַחְמָן: שָׁלֹשׁ שָׁנִים, כְּנֶגֶד שָׁלֹשׁ פְּקִידוֹת. דְּאָמַר מָר: בְּרֹאשׁ הַשָּׁנָה נִפְקְדוּ שָׂרָה רָחֵל וְחַנָּה.

**William Davidson Edition - English:**
**Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: They taught** that he waits ten years **only** with regard to the people who lived **in former generations, whose years** were **numerous,** i.e., they lived longer. **However,** with regard to the people who live **in later generations, whose years are few,** he waits only **two and half years** before divorcing her, **corresponding to** the time period of **three pregnancies. Rabba said** in the name of **Rav Naḥman:** He waits **three years, corresponding to** the **three remembrances** of barren women by God, **as the Master said: On Rosh HaShana Sarah, Rachel, and Hannah were remembered,** i.e., God gave them children. Since God determines on Rosh HaShana whether barren women will conceive that year, one may remain married until three such opportunities have passed.


###### Yevamot 64b:4
[Yevamot 64b:4](https://torahapp.org/share/book/Yevamot/r/64b:4)

אָמַר רַבָּה: לֵיתַנְהוּ לְהָנֵי כְּלָלֵי. מִכְּדֵי מַתְנִיתִין מַאן תַּקֵּין — רַבִּי, וְהָא בִּימֵי דָוִד אִימַּעוּט שְׁנֵי, דִּכְתִיב: ״יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה״.

**William Davidson Edition - English:**
However, **Rabba** himself **said: These principles are not** accepted as *halakha*. Why not? **Now** consider, **who established** the content of the **mishna? Rabbi** Yehuda HaNasi. Yet, **in the days of** King **David,** many years before the time of Rabbi Yehuda HaNasi, **the years** of an average lifespan **were** already **diminished, as it is written: “The days of our years are seventy years,** and if with strength eighty years” (Psalms 90:10). Consequently, if Rabbi Yehuda HaNasi included in the mishna the statement that one remains married for ten years, that must apply even nowadays.


###### Yevamot 64b:5
[Yevamot 64b:5](https://torahapp.org/share/book/Yevamot/r/64b:5)

וְהַאי ״שֶׁמָּא לֹא זָכָה לְהִבָּנוֹת הֵימֶנָּה״, וְדִלְמָא אִיהִי דְּלָא זָכְיָא? אִיהִי כֵּיוָן דְּלָא מְפַקְּדָא אַפְּרִיָּה וּרְבִיָּה, לָא מִיעַנְשָׁה.

**William Davidson Edition - English:**
The Gemara asks about the language of the *baraita*. **And** what about **this** expression: **Perhaps he did not merit to be built from her; perhaps** it was **she who did not merit** to build a family. The Gemara answers: **She, since she is not commanded** to be **fruitful and multiply, is not punished.** Their worthiness therefore depends on him, not her.


###### Yevamot 64b:6
[Yevamot 64b:6](https://torahapp.org/share/book/Yevamot/r/64b:6)

אִינִי? וְהָא אֲמַרוּ לֵיהּ רַבָּנַן לְרַבִּי אַבָּא בַּר זַבְדָּא: נְסֵיב אִיתְּתָא וְאוֹלֵיד בְּנֵי, וַאֲמַר לְהוּ: אִי זְכַאי — הֲווֹ לִי מִקַּמַּיְיתָא. הָתָם דַּחוֹיֵי קָא מְדַחֵי לְהוּ לְרַבָּנַן, דְּרַבִּי אַבָּא בַּר זַבְדָּא אִיעֲקַר מִפִּרְקֵיהּ דְּרַב הוּנָא.

**William Davidson Edition - English:**
The Gemara challenges the mishna’s statement that if one did not have children after ten years he should marry a different woman. **Is that so? Didn’t the Sages say to Rabbi Abba bar Zavda: Marry a woman and have children, and he said to them: If I had merited, I would** already **have** children **from** my **first** wife? This indicates that there is no obligation to remarry if one did not have children with his first wife. The Gemara answers: **There,** Rabbi Abba bar Zavda **was** merely **putting the Rabbis off** with an excuse, **as** the real reason why he would not marry was because **Rabbi Abba bar Zavda became impotent from Rav Huna’s discourse.** Rav Huna’s students would hold back from relieving themselves until his lengthy sermons were finished, which caused them to become sterile.


###### Yevamot 64b:7
[Yevamot 64b:7](https://torahapp.org/share/book/Yevamot/r/64b:7)

רַב גִּידֵּל אִיעֲקַר מִפִּרְקֵיהּ דְּרַב הוּנָא. רַבִּי חֶלְבּוֹ אִיעֲקַר מִפִּרְקֵיהּ דְּרַב הוּנָא. רַב שֵׁשֶׁת אִיעֲקַר מִפִּרְקֵיהּ דְּרַב הוּנָא. רַב אַחָא בַּר יַעֲקֹב אֲחַדְתֵּיהּ סוּסְכִּינְתָּא, תַּלְיוּהּ בְּאַרְזָא דְּבֵי רַב וּנְפַק מִינֵּיהּ כְּהוּצָא יַרְקָא. אָמַר רַב אַחָא בַּר יַעֲקֹב: שִׁיתִּין סָבֵי הֲוֵינָא וְכוּלְּהוּ אִיעֲקוּר מִפִּרְקֵיהּ דְּרַב הוּנָא לְבַר מֵאֲנָא, דְּקַיֵּימִי בְּנַפְשַׁאי ״הַחׇכְמָה תְּחַיֶּה בְעָלֶיהָ״.

**William Davidson Edition - English:**
The Gemara similarly relates that **Rav Giddel became impotent from Rav Huna’s discourse, Rav Ḥelbo became impotent from Rav Huna’s discourse,** and **Rav Sheshet became impotent from Rav Huna’s discourse.** The Gemara relates: **Rav Aḥa bar Ya’akov was afflicted by *suskhinta*,** a disease caused by holding back from urinating. **They suspended him from the cedar** column that supported **the study hall, and** a substance that was as **green** as a palm **leaf emerged from him,** and he was healed. **Rav Aḥa bar Ya’akov said: We were sixty elders** present at the time, **and they all became impotent from Rav Huna’s discourse, aside from me, as I fulfilled with regard to myself** the verse: **“Wisdom preserves the life of he who has it”** (Ecclesiastes 7:12). I used the above cure to avoid becoming impotent.


###### Yevamot 64b:8
[Yevamot 64b:8](https://torahapp.org/share/book/Yevamot/r/64b:8)

גֵּירְשָׁהּ מוּתֶּרֶת וְכוּ׳. שֵׁנִי — אִין, שְׁלִישִׁי — לָא.

**William Davidson Edition - English:**
§ It was taught in the mishna that if a man **divorced** his wife after ten years without children, **she is permitted** to marry a second man, who may remain married to her for ten years. The Gemara comments: **A second** husband, **yes,** but **a third** one, **no.** Once she has been married to two men without children for ten years each, it is presumed that she is unable to have children.


###### Yevamot 64b:9
[Yevamot 64b:9](https://torahapp.org/share/book/Yevamot/r/64b:9)

מַתְנִיתִין מַנִּי? רַבִּי הִיא. דְּתַנְיָא: מָלָה הָרִאשׁוֹן וָמֵת, שֵׁנִי וָמֵת, שְׁלִישִׁי — לֹא תָּמוּל, דִּבְרֵי רַבִּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: שְׁלִישִׁי תָּמוּל, רְבִיעִי — לֹא תָּמוּל.

**William Davidson Edition - English:**
The Gemara comments: **Who is** the *tanna* of **the mishna? It is Rabbi** Yehuda HaNasi, who holds that a legal presumption [*ḥazaka*] is established after two occurrences. **As it is taught** in a *baraita*: If a woman **circumcised** her **first** son **and he died** as a result of the circumcision, and she circumcised her **second** son **and he** also **died, she should not circumcise** her **third** son, as the deaths of the first two produce a presumption that this woman’s sons die as a result of circumcision. This is **the statement of Rabbi** Yehuda HaNasi. **Rabban Shimon ben Gamliel says: She should circumcise** her **third** son, as there is not considered to be a legal presumption that her sons die from circumcision, but **she should not circumcise** her **fourth** son if her first three sons died from circumcision.


###### Yevamot 64b:10
[Yevamot 64b:10](https://torahapp.org/share/book/Yevamot/r/64b:10)

וְהָתַנְיָא אִיפְּכָא, הֵי מִינַּיְיהוּ (אַחֲרִינִיתָא)?

**William Davidson Edition - English:**
The Gemara asks: **Isn’t the reverse taught** in a *baraita*, that Rabbi Yehuda HaNasi holds that the woman’s third son must be circumcised and Rabban Shimon ben Gamliel holds that he is not circumcised? **Which of them** was composed **later** and is therefore presumed to be more reliable?


###### Yevamot 64b:11
[Yevamot 64b:11](https://torahapp.org/share/book/Yevamot/r/64b:11)

תָּא שְׁמַע, דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: מַעֲשֶׂה בְּאַרְבַּע אֲחָיוֹת בְּצִפּוֹרִי שֶׁמָּלָה רִאשׁוֹנָה וָמֵת, שְׁנִיָּה וָמֵת, שְׁלִישִׁית וָמֵת, רְבִיעִית בָּאת לִפְנֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אָמַר לָהּ: אַל תָּמוּלִי.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear, as Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said: An incident** occurred **involving four sisters in Tzippori, that** the **first** sister **circumcised** her son **and he died,** and the **second** sister circumcised her son **and he died,** and the **third** one circumcised her son **and he** too **died.** The **fourth** sister **came before Rabban Shimon ben Gamliel,** who **said to her: Do not circumcise** him. This indicates that according to Rabban Shimon ben Gamliel a presumption is established only after three occurrences.


###### Yevamot 64b:12
[Yevamot 64b:12](https://torahapp.org/share/book/Yevamot/r/64b:12)

וְדִלְמָא אִי אָתְיָא שְׁלִישִׁית נָמֵי הֲוָה אָמַר לָהּ? אִם כֵּן, מַאי אַסְהָדוּתֵיהּ דְּרַבִּי חִיָּיא בַּר אַבָּא? וְדִלְמָא הָא קָא מַשְׁמַע לַן דַּאֲחָיוֹת מְחַזְּקוֹת.

**William Davidson Edition - English:**
The Gemara refutes this proof: **Perhaps if** the **third** sister had **come** before him **he would also have said to her** the same ruling. The Gemara asks: **If so, what is** the purpose **of Rabbi Ḥiyya bar Abba’s testimony?** Why would he have related this incident if it does not teach us anything? The Gemara answers: **Perhaps** he comes to **teach us that sisters establish a presumption** in a case like this even though the children who died were not from the same mother.


###### Yevamot 64b:13
[Yevamot 64b:13](https://torahapp.org/share/book/Yevamot/r/64b:13)

אָמַר רָבָא: הַשְׁתָּא דְּאָמְרַתְּ אֲחָיוֹת מְחַזְּקוֹת, לֹא יִשָּׂא אָדָם אִשָּׁה לֹא מִמִּשְׁפַּחַת נִכְפִּין וְלֹא מִמִּשְׁפַּחַת מְצוֹרָעִים. וְהוּא דְּאִתַּחְזַק תְּלָתָא זִימְנֵי.

**William Davidson Edition - English:**
**Rava said: Now that you have said** that **sisters establish a presumption, a man should not marry a woman from a family of epileptics or from a family of lepers,** as these diseases might be hereditary. The Gemara adds: **And this** applies only if it **was established three times,** i.e., three members of the family are afflicted with the disease.


###### Yevamot 64b:14
[Yevamot 64b:14](https://torahapp.org/share/book/Yevamot/r/64b:14)

מַאי הֲוָה עֲלַהּ? כִּי אֲתָא רַב יִצְחָק בַּר יוֹסֵף, אָמַר: עוֹבָדָא הֲוָה קַמֵּיהּ דְּרַבִּי יוֹחָנָן בִּכְנִישְׁתָּא דְמָעוֹן בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וּמָלָה רִאשׁוֹנָה וָמֵת, שְׁנִיָּה וָמֵת, שְׁלִישִׁית בָּאָה לְפָנָיו. אָמַר לָהּ: לְכִי וּמוּלִי.

**William Davidson Edition - English:**
The Gemara asks: **Which** halakhic conclusion **was about this** matter? Is a presumption established after two occurrences or only after three? **When Rav Yitzḥak bar Yosef came** from Eretz Yisrael, **he said: An incident occurred before Rabbi Yoḥanan in the synagogue of** the town of **Maon on** a **Yom Kippur that occurred on Shabbat.** The **first** sister had **circumcised** her son **and he died;** the **second** sister circumcised her son **and he** also **died.** The **third** sister **came before him,** and he **said to her: Go and circumcise** your son, as a presumption is not established after only two occurrences.


###### Yevamot 64b:15
[Yevamot 64b:15](https://torahapp.org/share/book/Yevamot/r/64b:15)

אֲמַר לֵיהּ אַבָּיֵי: חֲזִי דְּקָשָׁרֵית אִיסּוּרָא וְסַכַּנְתָּא.

**William Davidson Edition - English:**
**Abaye said to** Rav Yitzḥak: **See** to it that your report is accurate, **as you are permitting** an action that would otherwise constitute **a prohibition and a danger.** If the third baby should not be circumcised, doing so would be a prohibited labor and would endanger the life of the child.


###### Yevamot 64b:16
[Yevamot 64b:16](https://torahapp.org/share/book/Yevamot/r/64b:16)

סְמַךְ עֲלַהּ אַבָּיֵי, וַאֲזַל נַסְבַהּ לְחוּמָה בְּרַתֵּיה דְּאִיסִי בְּרֵיהּ דְּרַב יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה, דְּנַסְבַהּ רַחֲבָא דְפוּמְבְּדִיתָא וּשְׁכֵיב, רַב יִצְחָק בְּרֵיהּ דְּרַבָּה בַּר בַּר חָנָה וּשְׁכֵיב, וְנַסְבַהּ הוּא וּשְׁכֵיב.

**William Davidson Edition - English:**
The Gemara comments: **Abaye relied on this** report **and went** and **married Ḥuma, the daughter of Isi, son of Rav Yitzḥak, son of Rav Yehuda.** Ḥuma **had** previously **married Raḥava of Pumbedita, and he died,** and then she married **Rav Yitzḥak, son of Rabba bar bar Ḥana, and he died; and he,** Abaye, **married her** nevertheless, without concern that she had been established to be a woman whose husbands die; **and he died** as well while married to her.


###### Yevamot 64b:17
[Yevamot 64b:17](https://torahapp.org/share/book/Yevamot/r/64b:17)

אָמַר רָבָא: וּמִי אִיכָּא דְּעָבֵיד עוֹבָדָא בְּנַפְשֵׁיהּ כִּי הַאי, וְהָא אִיהוּ דְּאָמַר: אָבִין — דְּסַמְכָא, יִצְחָק סוּמָּקָא — לָאו בַּר סַמְכָא. אָבִין — יֶשְׁנוֹ בַּחֲזָרָה, יִצְחָק סוּמָּקָא — אֵינוֹ בַּחֲזָרָה. וְעוֹד: אֵימַר דִּפְלִיגִי לְעִנְיַן מִילָה, בְּנִישּׂוּאִין מִי פְּלִיגִי?

**William Davidson Edition - English:**
**Rava said: Is there** anyone **who performs an action like this** and endangers **himself** by marrying such a woman? **Wasn’t it he,** Abaye, **who said** that **Avin is reliable** but **Yitzḥak the Red,** i.e., Rav Yitzḥak bar Yosef, **is not reliable?** He proceeds to explain the difference between them: **Avin returns** to Eretz Yisrael and hears whether the Sages there rescind their previous rulings, whereas **Yitzḥak the Red does not return** to Eretz Yisrael and never finds out if the Sages there rescind their rulings. **And furthermore, say that they disagree with regard to** whether a presumption is established by two or by three deaths due to **circumcision,** but **do** they necessarily **argue with regard to marriage?**


###### Yevamot 64b:18
[Yevamot 64b:18](https://torahapp.org/share/book/Yevamot/r/64b:18)

אִין, וְהָתַנְיָא: נִיסֵּת לָרִאשׁוֹן וָמֵת, לַשֵּׁנִי וָמֵת, לַשְּׁלִישִׁי — לֹא תִּנָּשֵׂא, דִּבְרֵי רַבִּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: לַשְּׁלִישִׁי — תִּנָּשֵׂא, לִרְבִיעִי — לֹא תִּנָּשֵׂא.

**William Davidson Edition - English:**
The Gemara responds: **Yes, and it is taught** in a *baraita*: If a woman **was married to** her **first** husband **and he died, to a second** one **and he** also **died, she may not get married to a third** husband. This is **the statement of Rabbi** Yehuda HaNasi. **Rabban Shimon ben Gamliel says: She may get married to a third** husband, but if he also dies, **she may not get married to a fourth** husband.


###### Yevamot 64b:19
[Yevamot 64b:19](https://torahapp.org/share/book/Yevamot/r/64b:19)

בִּשְׁלָמָא גַּבֵּי מִילָה, אִיכָּא מִשְׁפָּחָה דִּרְפֵי דְּמָא וְאִיכָּא מִשְׁפָּחָה דִּקְמִיט דְּמָא, אֶלָּא נִישּׂוּאִין מַאי טַעְמָא? אֲמַר לֵיהּ רַב מָרְדֳּכַי לְרַב אָשֵׁי: הָכִי אָמַר אֲבִימִי מֵהַגְרוֹנְיָא מִשְּׁמֵיהּ דְּרַב הוּנָא: מַעְיָן גּוֹרֵם. וְרַב אָשֵׁי אָמַר: מַזָּל גּוֹרֵם.

**William Davidson Edition - English:**
The Gemara asks: **Granted with regard to circumcision** a presumption of death due to circumcision can be established because **there are families whose blood is thin** and does not clot well, **and there are families whose blood clots. However,** in the case of **marriage, what is the reason** for concern that a subsequent husband will die? **Rav Mordekhai said to Rav Ashi: Avimi of Hagron-ya said in the name of Rav Huna as follows:** Her **spring** is the **cause.** In other words, the woman has some sort of condition that causes those who have intercourse with her to die. **And Rav Ashi said** that her **constellation** is the **cause** of her husbands’ deaths.


###### Yevamot 64b:20
[Yevamot 64b:20](https://torahapp.org/share/book/Yevamot/r/64b:20)

מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ דְּאֵירְסַהּ וּמִית, אִי נָמֵי דִּנְפַל מִדִּיקְלָא וּמִית.

**William Davidson Edition - English:**
The Gemara asks: **What is** the practical difference **between them?** The Gemara answers: **There is** a difference **between them** in a case **where** a man **betrothed her and died** before the wedding; **alternatively,** in a case **where he fell off a palm tree and died.** If the concern is due to intercourse, then in these cases the husband’s death cannot be attributed to his wife. Conversely, if the concern is due to her bad fortune, the husband’s death can be attributed to his wife even in these cases.


###### Yevamot 64b:21
[Yevamot 64b:21](https://torahapp.org/share/book/Yevamot/r/64b:21)

אֲמַר לֵיהּ רַב יוֹסֵף בְּרֵיהּ דְּרָבָא לְרָבָא, בְּעַי מִינֵּיהּ מֵרַב יוֹסֵף: הֲלָכָה כְּרַבִּי? וַאֲמַר לִי: אִין. הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל? וַאֲמַר לִי: אִין, אַחוֹכֵי אַחֵיךָ בִּי!

**William Davidson Edition - English:**
**Rav Yosef, son of Rava, said to Rava: I inquired of Rav Yosef** whether the ***halakha* is in accordance with** the opinion of **Rabbi** Yehuda HaNasi, **and he said to me: Yes.** I subsequently asked him if the ***halakha* is in accordance with** the opinion of **Rabban Shimon ben Gamliel, and he said to me: Yes. Was he mocking me** by issuing contradictory rulings?


###### Yevamot 64b:22
[Yevamot 64b:22](https://torahapp.org/share/book/Yevamot/r/64b:22)

אֲמַר לֵיהּ: לָא, סְתָמֵי הִיא וּפְשַׁיט לָךְ: נִישּׂוּאִין וּמַלְקִיּוֹת — כְּרַבִּי. וְסָתוֹת וְשׁוֹר הַמּוּעָד — כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.

**William Davidson Edition - English:**
Rava **said to him: No, there are unattributed** *mishnayot* in accordance with each opinion, **and he resolved for you** that the *halakha* is in accordance with each opinion in particular cases. With regard to **marriage and lashings** the *halakha* is **in accordance with** the opinion of **Rabbi** Yehuda HaNasi that two occurrences are sufficient for a presumption. Concerning **set patterns** of menstrual bleeding **and a forewarned ox,** the *halakha* is **in accordance with** the opinion of **Rabban Shimon ben Gamliel** that a presumption is established after three occurrences.


###### Yevamot 64b:23
[Yevamot 64b:23](https://torahapp.org/share/book/Yevamot/r/64b:23)

נִישּׂוּאִין — הָא דַּאֲמַרַן. מַלְקִיּוֹת — דִּתְנַן: מִי שֶׁלָּקָה וְשָׁנָה — בֵּית דִּין כּוֹנְסִין אוֹתוֹ לְכִיפָּה וּמַאֲכִילִין אוֹתוֹ שְׂעוֹרִים עַד שֶׁתְּהֵא כְּרֵיסוֹ נִבְקַעַת. וְסָתוֹת — דִּתְנַן: אֵין הָאִשָּׁה

**William Davidson Edition - English:**
The Gemara identifies the aforementioned *halakhot*. **Marriage** is referring to **that which we said** with regard to a woman whose husbands have died. The case of **lashings** is **as we learned** in a mishna (*Nidda* 63b): **One who was flogged** for transgressing a Torah law, **and repeated** the same transgression and was flogged again, if he then repeats the sin a third time, the **court places him in a** narrow, **vaulted chamber and they feed him barley until his stomach bursts.** Once he has sinned and been flogged twice he has established a presumption of wickedness, and when he sins again he is caused to die so that he will not continue to sin. The case of **set patterns** of menstrual bleeding is **as we learned** in a mishna (*Nidda* 63b): **A woman does not**