Kiddushin 26

Chapter 26

א מי כתיב ופרצו פרצו כתיב

1 - Is it then written 'and they spread forth':1 'they spread forth is written.2

ב הדור יתבי וקאמרי הא דתנן האשה שהביאה חטאתה ומתה יביאו יורשין עולתה אמר רב יהודה אמר שמואל והוא שהפרישתה מחיים אבל לא הפרישתה מחיים לא

2 Again they sat and related: In reference to what we learnt: If a woman brought her sin-offering [after childbirth] and then died, her heirs must bring her burnt-offering,3 Rab Judah said in Samuel's name: Providing that she had separated it4

ג אלמא קסבר שיעבודא לאו דאורייתא אמר רב אסי א"ר יוחנן אע"ג שלא הפרישה מחיים אלמא קסבר שיעבודא הוה דאורייתא

3 during her lifetime, but not otherwise; thus proving that in his opinion the hypothecary obligation5 is not Biblical.<span class="x" onmousemove="('comment',' E.g., if a man borrows money, we do not say that his property is automatically mortgaged for its repayment, so that in the event of his death his heirs are Biblically liable, since they inherit mortgaged property, unless the debtor explicitly mortgages his goods in a bond, v. B.B. 175b. For here too, the woman is under an obligation to God to bring a sacrifice, yet since she did not separate an animal for it, no obligation lies on the heirs.');">6

ד והא פליגי בה חדא זימנא דרב ושמואל דאמרי תרוייהו מלוה על פה אינה גובה מן היורשין ולא מן הלקוחות ור' יוחנן ור"ל דאמרי תרוייהו מלוה על פה גובה בין מן היורשין בין מן הלקוחות

4 [But] R'Assi said in R'Johanan's name: Even if she did not separate it during her lifetime, thus proving that he holds that hypothecary obligation is Biblical.7 But they have already disputed this matter once.

ה צריכא דאי איתמר בהא בהך קאמר שמואל משום דלא מלוה כתובה בתורה היא אבל בהך אימא מודה להו לרבי יוחנן ולר"ל

5 For Rab and Samuel both maintained: A debt [contracted] by word of mouth cannot be collected from heirs or purchasers;8 while R'Johanan and Resh Lakish both rule: A debt [contracted] by word of mouth can be collected both from heirs and purchasers? - Both are necessary.

ו ואי אשמעינן בהא בהא קאמר ר' יוחנן דמלוה כתובה בתורה ככתובה בשטר דמיא אבל בהך אימא מודה ליה לשמואל צריכא

6 For if it were stated in the latter case [alone]: Only there [I would say] did Samuel rule [thus] because it is not a debt decreed in Scripture; but in the former instance I might say that he agrees with R'Johanan and Resh Lakish.9 And if we were taught this [dispute] in the former instance: only there, [I would say,] did R'Johanan rule [thus], because a debt decreed in Scripture is as one indited in a bond; but in the latter case, I might say that he agrees with Samuel.

ז אמר רב פפא הילכתא מלוה על פה גובה מן היורשין ואינו גובה מן הלקוחות גובה מן היורשין שיעבודא דאורייתא ואינו גובה מן הלקוחות דלית ליה קלא :

7 Hence both are necessary. R'Papa said: The law is: A debt [contracted] by word of mouth can be collected from heirs, but not from purchasers.

ח וקונה את עצמה בגט ובמיתת הבעל : בשלמא גט דכתיב (דברים כד, א) וכתב לה ספר כריתות

8 It can be collected from heirs: because the hypothecary obligation involved is Biblical. And it cannot be collected from the purchasers: because it [the debt] is not generally known.10

ט אלא מיתת הבעל מנלן סברא הוא הוא אסרה והוא שרתה

9 AND SHE ACQUIRES HER FREEDOM BY DIVORCE OR HER HUSBAND'S DEATH. As for divorce, It is well, since it is written, then he shall write her a bill of divorcement;11

י והא עריות דאסר להו ולא שרי להו אלא מדאמר רחמנא יבמה שאין לה בנים אסורה הא יש לה בנים מותרת

10 but whence do we know [that she is freed by] her husband's death? - It is logic: he [the husband] bound her; hence he frees her. But what of consanguineous relations, whom he binds, and nevertheless does not free?12

יא ודילמא אין לה בנים אסורה לעלמא ושריא ליבם ויש לה בנים לכולי עלמא נמי אסורה אלא מדאמר רחמנא אלמנה לכה"ג אסורה הא לכהן הדיוט שריא

11 - But since Scripture decreed that a yebamah without children is forbidden [to the outside world], it follows that if she has children she is permitted. Yet perhaps, if she has no children she is forbidden to the world but permitted to the yabam, whereas if she has children she is forbidden to all? - But since Scripture states that a widow is forbidden to a High Priest,13

יב ודילמא לכה"ג בלאו לכולי עלמא בעשה האי עשה מאי עבידתיה אי דאהניא מיתת הבעל תישתרי לגמרי אי דלא אהניא מיתת הבעל תוקמה במילתא קמייתא

12 it follows that she is permitted to an ordinary priest.14 Yet perhaps [she is forbidden] to a High Priest by a negative injunction, and to all others by an affirmative precept?<span class="x" onmousemove="('comment',' Lev. XXI, 24 is in the form of a negative injunction, the violation of which is punished by flagellation (malkoth) , whereas that of an affirmative precept goes unpunished by Biblical law. Tosaf.: the affirmative precept may be the verse: Therefore shall a man . . cleave to his wife');">15

יג אלמה לא אפיקתה ממיתה ואוקימתה על עשה מידי דהוה אפסולי המוקדשים

13 - What business has this [alleged] affirmative precept? If her husband's death has effect, let her be entirely free; and if not, let her remain in her original status!<span class="x" onmousemove="('comment',' As a married woman she is forbidden to others by a negative precept under pain of death (Lev. XVIII, 20: XX, 10; Deut. XXII, 22) ; there are no grounds for supposing that her husband's death leaves the interdict but changes its nature.');">16

יד דמעיקרא אית בהו מעילה ואסירי בגיזה ועבודה פרקינהו מעילה לית בהו בגיזה ועבודה אסירי

14 Why not? It [sc. her husband's death] withdraws her from [the penalty of] death and places her under [the interdict of] an affirmative precept.

טו אלא מדאמר קרא (דברים כ, ז) פן ימות במלחמה ואיש אחר יקחנה מתקיף לה רב שישא בריה דרב אידי אימא מאן אחר יבם

15 For this may be analogous to consecrated animals rendered unfit [for sacrifice], which originally [before they became unfit] involved a trespass-offering17 and might not be sheared or worked with; yet when they are redeemed, they no longer involve a trespass-offering, but may still not be sheared or worked with?18

טז א"ר אשי ב' תשובות בדבר חדא דיבם לא איקרי אחר ועוד כתיב (דברים כד, ג) ושנאה האיש האחרון וכתב לה ספר כריתות או כי ימות האיש האחרון ואיתקש מיתה לגירושין מה גירושין שריא וגומרת אף מיתה שריא וגומרת :

16 - But [it is known] since Scripture said, [And what man is there. his house,] lest he die in the battle and another man take her.19

יז והיבמה נקנית בביאה כו' : בביאה מנלן אמר קרא

17 To this R'Shisha son of R'Idi demurred: Perhaps who is meant by 'another man: the yabam?20 - Said R'Ashi, There are two answers to this: firstly, the yabam is not designated 'another man': and furthermore, it is written. And if the latter husband hate her, and write her a bill of divorcement. or if the latter husband die:21 thus death is compared to divorce: just as divorce completely frees22 her, so does death completely free her. A YEBAMAH IS ACQUIRED BY INTERCOURSE. Whence do we know [that she is acquired] by intercourse? - Scripture saith,

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