Sotah 48

שעמום ורבי יאשיה האי תחת אישה מאי עביד ליה מיבעי ליה להקיש איש לאשה ואשה לאיש

a weak-minded man.<span class="x" onmousemove="('comment',' V. infra 27a. ');">¹</span> And what does R. Joshiah make of the phrase 'being under her husband'? — He requires it to draw an analogy between a husband and wife and between a wife and husband.<span class="x" onmousemove="('comment',' This is likewise expounded infra 27a. ');">²</span>

אלא טעמא דכתיבי הני קראי הא לאו הכי הוה אמינא ארוסה שתיא והא כי אתא רבי אחא בר חנינא מדרומא אתא ואייתי מתניתא בידיה (במדבר ה, כ) מבלעדי אישך משקדמה שכיבת בעל לבועל ולא שקדמה שכיבת בועל לבעל

Now the reason [given why a betrothed maiden is excluded] is because these Scriptural texts occur, otherwise I would have said that a betrothed maiden must drink; but when R. Aha b. Hanina came from the South he brought this teaching with him: Besides thine husband<span class="x" onmousemove="('comment',' Num. V, 20. ');">³</span> — i.e., when intercourse with a husband had preceded intercourse with a paramour and not when intercourse with a paramour had preceded intercourse with a husband!<span class="x" onmousemove="('comment',' Consequently a betrothed maiden is excluded from the law. ');">⁴</span>

אמר רמי בר חמא משכחת לה כגון שבא עליה ארוס בבית אביה

— Rami b. Hama said, [It is necessary to rely upon the texts] for such a contingency as when the fiance had had intercourse with her in her father's house.<span class="x" onmousemove="('comment',' Before marriage. ');">⁵</span> Similarly with a childless widow the texts would be required for the contingency as when the brother-in-law had had intercourse with her in her father-in-law's house;<span class="x" onmousemove="('comment',' After her husband's death. ');">⁶</span>

דכוותה גבי שומרת יבם כגון שבא עליה יבם בבית חמיה הא שומרת יבם קרית לה אשתו מעלייתא היא דהאמר רב קנה לכל

but can you call her a childless widow waiting for her levir'? [In such circumstances], Surely she is his legal wife; for Rab has said: He<span class="x" onmousemove="('comment',' The levir. ');">⁷</span> has acquired her [as his wife] in every respect!<span class="x" onmousemove="('comment',' By cohabitation. If, e.g., he is a priest, she partakes of the heave-offering. ');">⁸</span>

כשמואל דאמר לא קנה אלא לדברים האמורים בפרשה

— It is as Samuel said: He has only acquired her for the objects mentioned in the Scriptural portion.<span class="x" onmousemove="('comment',' Deut. XXV, 5-10. viz., to be his brother's heir and free himself from the ceremony of Halizah; but cohabitation would not constitute a marriage to give her the right to partake of the heave.offering if he was a priest. ');">⁹</span> If that is so, are we to say that Rab agrees with R. Joshiah<span class="x" onmousemove="('comment',' Who says that a childless widow waiting for her levir drinks, and that can arise in the case where the cohabitation occurred in her father's house. ');">¹⁰</span>

אי הכי לימא רב דאמר כרבי יאשיה ושמואל דאמר כרבי יונתן אמר לך רב אנא דאמרי אפילו לרבי יונתן מדאיצטריך קרא למעוטה מכלל דאשתו מעלייתא היא

and Samuel with R. Jonathan?<span class="x" onmousemove="('comment',' Who holds that she does not drink, for cohabitation does not constitute full marriage. ');">¹¹</span> — Rab can reply. I even agree with R. Jonathan, because from the fact that it was necessary for the text to exclude her,<span class="x" onmousemove="('comment',' A childless widow who cohabited with her brother-in-law. ');">¹²</span> it follows that she is his legal wife.