Yevamot 176

Chapter 176

א והבא עליה באשם תלוי קאי אמר רב ששת כגון שניסת לאחד מעדיה
1 and he who cohabits with her<span class="x" onmousemove="('comment',' And thus commits a doubtful sin, it being uncertain which pair of witnesses is to be trusted. ');"><sup>1</sup></span> is liable to bring an asham talui!<span class="x" onmousemove="('comment',' V. Glos. Such an offering is brought for the commission of a doubtful sin. How, then, could Rab maintain that she may continue to live with her second husband? ');"><sup>2</sup></span> R. Shesheth replied:<span class="x" onmousemove="('comment',' Rab's ruling is applicable. ');"><sup>3</sup></span>
ב היא גופה באשם תלוי קיימא באומרת ברי לי אי הכי מאי למימרא אפי' רבי מנחם ברבי יוסי לא קאמר אלא כשבאו עדים ואח"כ ניסת אבל ניסת ואח"כ באו עדים לא אמר
2 When she was married, for instance, to one of her witnesses.<span class="x" onmousemove="('comment',' Who well knows that her first husband is dead. ');"><sup>4</sup></span> But she herself is liable to an asham talui!<span class="x" onmousemove="('comment',' Since as far as she is concerned her first husband's death is still a matter of doubt. ');"><sup>5</sup></span> — Where<span class="x" onmousemove="('comment',' Rab's ruling is applicable. ');"><sup>3</sup></span>
ג דתניא שנים אומרים מת ושנים אומרים לא מת שנים אומרים נתגרשה ושנים אומרים לא נתגרשה הרי זו לא תנשא ואם ניסת לא תצא ר' מנחם ברבי יוסי אמר תצא א"ר מנחם בר' יוסי אימת אני אומר תצא בזמן שבאו עדים ואח"כ ניסת אבל ניסת ואח"כ באו עדים הרי זו לא תצא
3 she states, 'I am certain',<span class="x" onmousemove="('comment',' That the man who claims to be her first husband is a stranger. An asham talui is brought only in cases where a person is himself in doubt as to the propriety of an act he has committed; v. Keth. Sonc. ed., p. 122 notes. ');"><sup>6</sup></span> If so, what need was there to state [such an obvious ruling], when even R. Menahem son of R. Jose<span class="x" onmousemove="('comment',' Who in a similar case maintained (v. infra) that the woman must leave her second husband. ');"><sup>7</sup></span> maintained his view only where the witnesses<span class="x" onmousemove="('comment',' Who testified that the first husband was alive. ');"><sup>8</sup></span>
ד כי קאמר רב נמי בזמן שבאו עדים ואחר כך ניסת לאפוקי מדר' מנחם בר' יוסי ואיכא דאמר טעמא דניסת ואחר כך באו עדים אבל באו עדים ואח"כ ניסת תצא כמאן כר' מנחם בר' יוסי
4 came first and the woman married afterwards, but not<span class="x" onmousemove="('comment',' Lit., 'he did not say'. ');"><sup>9</sup></span> where she married first and the witnesses came afterwards! For it was taught: If two witnesses state that he<span class="x" onmousemove="('comment',' The woman's first husband. ');"><sup>10</sup></span> was dead and two state that he was not dead, or if two state that the woman was divorced and two state that she was not divorced, the woman must not marry again, but if she married she need not leave;<span class="x" onmousemove="('comment',' Her second husband ');"><sup>11</sup></span>
ה מתיב רבא מנין שאם לא רצה דפנו ת"ל (ויקרא כא, ח) וקדשתו בעל כרחו
5 R. Menahem, son of R. Jose, however, ruled that she must leave.<span class="x" onmousemove="('comment',' The woman's first husband. ');"><sup>10</sup></span> Said R. Menahem son of R. Jose, 'When do I rule that she must leave? Only when witnesses came first and she married afterwards, but where she married first and the witnesses came afterwards, she need not leave!'<span class="x" onmousemove="('comment',' V. Keth. 22b. What need, then, was there for Rab's ruling? ');"><sup>12</sup></span> — Rab also spoke of the case where witnesses came first and the woman married afterwards, [his object being] to exclude the ruling of R. Menahem son of R. Jose.
ו היכי דמי אילימא דלא ניסת לאחד מעדיה ולא קאמרה ברי לי צריכא למימר דדפנו אלא לאו דניסת לאחד מעדיה וקאמרה ברי לי וקתני דפנו אלמא מפקינן לה מיניה
6 Another reading: The reason then<span class="x" onmousemove="('comment',' Why Rab allowed the woman to remain with her second husband though two witnesses stated that her first husband was still alive. ');"><sup>13</sup></span> is because she married first and the witnesses came afterwards,<span class="x" onmousemove="('comment',' As in the case in our Mishnah in connection with which Rab's statement was made. ');"><sup>14</sup></span> but where witnesses came first and the woman married afterwards, she must leave. In accordance with whose [view is this ruling]? — In accordance with that of R. Menahem son of R. Jose.
ז איסור כהונה שאני ואיבעית אימא מאי דפנו דפנו בעדים ואבעית אימא כשבאו עדים ואח"כ ניסת ור' מנחם בר' יוסי היא
7 Raba raised an objection: Whence is it deduced that if [a priest] refused<span class="x" onmousemove="('comment',' To observe the rules of levitical uncleanness and matrimony prescribed in Lev. XXI, 1ff. ');"><sup>15</sup></span> he is to be compelled?<span class="x" onmousemove="('comment',' [H] rt. [H] 'to strike on the side' (cf. [H] 'side', 'wall'). ');"><sup>16</sup></span> It was expressly stated, And thou shalt sanctify him,<span class="x" onmousemove="('comment',' Ibid. 8. ');"><sup>17</sup></span>
ח רב אשי אומר מאי לא תצא דקאמר רב לא תצא מהיתירה הראשון
8 even against his will. Now, how is this<span class="x" onmousemove="('comment',' Case of coercion. ');"><sup>18</sup></span> to be understood?<span class="x" onmousemove="('comment',' Since a Scriptural text was required for the purpose, it could not apply to established or even doubtful prohibitions which a priest must undoubtedly obey and the observance of which is obviously to be enforced. ');"><sup>19</sup></span> If it be suggested [that it is a case] where she was not married to one of her witnesses<span class="x" onmousemove="('comment',' Who was a priest. ');"><sup>20</sup></span>
ט הא אמרה רב חדא זימנא דתנן ניסת שלא ברשות מותרת לחזור לו ואמר רב הונא אמר רב הכי הלכתא חדא מכללא דחברתה איתמר
9 and she does not plead 'I am certain',<span class="x" onmousemove="('comment',' Cf. supra p. 599, n. 16. ');"><sup>21</sup></span> is there any need to state that he is to be compelled?<span class="x" onmousemove="('comment',' V. supra p. 600, n. 13. ');"><sup>22</sup></span> Consequently it must refer to a case<span class="x" onmousemove="('comment',' Lit., 'but not?' ');"><sup>23</sup></span>
י אמר שמואל לא שנו אלא שלא מכחשתו אבל מכחשתו לא תצא במאי עסקינן אילימא בבי תרי כי מכחשתא ליה מאי הוי אלא בחד טעמא דמכחשתו הא שתקה תצא
10 where she was married to one of her witnesses<span class="x" onmousemove="('comment',' Who was a priest. ');"><sup>24</sup></span> and she pleads, 'I am certain'; I and yet it was stated that he was to be compelled;<span class="x" onmousemove="('comment',' To separate from her if witnesses subsequently came and declared that the first husband was still alive at the time this second marriage with the priest took place. ');"><sup>25</sup></span> from which it clearly follows that she is to be taken away from him!<span class="x" onmousemove="('comment',' How then could Rab rule that in the case of contradictory evidence between two pairs of witnesses the second union is not to be severed if it took place prior to the appearance of the second pair. ');"><sup>26</sup></span>
יא והאמר עולא כל מקום שהאמינה תורה עד אחד הרי כאן שנים ואין דבריו של אחד במקום שנים הכא במאי עסקינן בפסולי עדות וכדר' נחמיה
11 — A priestly prohibition is different.<span class="x" onmousemove="('comment',' A priest is subject to greater restrictions which do not apply to others. ');"><sup>27</sup></span> If you prefer I might say,<span class="x" onmousemove="('comment',' In reply to Raba's objection. ');"><sup>28</sup></span> 'What is the meaning of "he is to be compelled"? He is to be compelled by means of witnesses'.<span class="x" onmousemove="('comment',' Before marriage with the priest is allowed, the court makes every effort to ascertain whether witnesses are available who could contradict the evidence of the first witnesses and thus prevent the marriage. If, however, no such witnesses are available and the marriage has taken place, the union need not be severed though such witnesses subsequently appeared. ');"><sup>29</sup></span>
יב דתניא ר' נחמיה אומר כל מקום שהאמינה תורה עד אחד הלך אחר רוב דעות ועשו שתי נשים באיש אחד כשני אנשים באיש אחד
12 And if you prefer I might say:<span class="x" onmousemove="('comment',' In reply to Raba's objection. ');"><sup>28</sup></span> [It is a case] where witnesses came first and she married afterwards, and this represents the view of R. Menahem son of R. Jose.<span class="x" onmousemove="('comment',' With which Rab is in agreement. ');"><sup>30</sup></span> R. Ashi replied. What is meant by the expression, 'She need not leave' which Rab used? She is not to depart from her first state of permissibility.<span class="x" onmousemove="('comment',' She may return to her first husband, because in her second marriage she is a victim of circumstances, it having been contracted on misleading evidence. ');"><sup>31</sup></span>
יג ואיבעית אימא כל היכא דאתא עד אחד כשר מעיקרא אפילו מאה נשים כעד אחד דמיין הכא במאי עסקינן כגון דאתיא אשה מעיקרא
13 But surely Rab has said this once! For we learned, IF SHE MARRIED WITHOUT AN AUTHORIZATION SHE MAY RETURN TO HIM, and Rab Huna stated in the name of Rab: This is the established law!<span class="x" onmousemove="('comment',' Infra 91a; why should the same ruling be stated twice? ');"><sup>32</sup></span> — One was stated as an inference from, the other.<span class="x" onmousemove="('comment',' Rab, however, gave his ruling only once. ');"><sup>33</sup></span> Samuel said: This<span class="x" onmousemove="('comment',' That the woman must … LEAVE THE ONE AS WELL AS THE OTHER. (V. our Mishnah). ');"><sup>34</sup></span>
יד ותרצה לדר' נחמיה הכי ר' נחמיה אומר כל מקום שהאמינה תורה עד אחד הלך אחר רוב דעות ועשו שתי נשים באשה אחת כשני אנשים באיש אחד אבל שתי נשים באיש אחד כפלגא ופלגא דמי:
14 was taught only in the case where she does not contradict him,<span class="x" onmousemove="('comment',' The man who claims to be her husband. ');"><sup>35</sup></span> but where she contradicts him she need not leave. What [are the circumstances] spoken of? If it be suggested that there are two witnesses,<span class="x" onmousemove="('comment',' Who testify to the veracity of the statement of the man who claims to be the first husband. ');"><sup>36</sup></span>
טו צריכה גט מזה ומזה: בשלמא מראשון תבעי גט אלא משני אמאי זנות בעלמא הוא
15 of what avail is her denial?<span class="x" onmousemove="('comment',' Lit., 'when she contradicts him, what is?'; her word would obviously not be accepted against the word of two witnesses. ');"><sup>37</sup></span> [It must then deal with the case] of one witness, and the reason<span class="x" onmousemove="('comment',' Why the woman may continue to live with her second husband. ');"><sup>38</sup></span> is because she contradicts him;<span class="x" onmousemove="('comment',' The evidence that her first husband was alive. ');"><sup>39</sup></span>
טז אמר רב הונא גזירה שמא יאמרו גירש זה ונשא זה ונמצאת אשת איש יוצאה בלא גט אי הכי סיפא דקתני אמרו לה מת בעלך ונתקדשה ואח"כ בא בעלה מותרת לחזור לו התם נמי נימא גירש זה וקדש זה ונמצאת אשת איש יוצאה שלא בגט
16 had she, however, remained silent, she would have been obliged to leave. But, surely, 'Ulla stated that 'wherever the Torah allows credence to one witness<span class="x" onmousemove="('comment',' In certain cases of marriage and divorce, testifying, for instance, that a husband was dead. ');"><sup>40</sup></span> he is regarded as two witnesses, and the evidence of one man<span class="x" onmousemove="('comment',' Who now states that the first husband was not dead. ');"><sup>41</sup></span> against that of two men has no validity!'<span class="x" onmousemove="('comment',' The previous evidence of the one witness being consequently valid, why should the woman have to leave even when she does not contradict the latter evidence? ');"><sup>42</sup></span>
יז לעולם בעיא גט אי הכי נמצא זה מחזיר גרושתו משנתארסה כר' יוסי בן כיפר דאמר מן הנשואין אסורה מן האירוסין מותרת
17 — Here it is a case of evidence by ineligible witnesses,<span class="x" onmousemove="('comment',' Relatives, women or slaves, for instance, two of whom testify that the first husband is alive. ');"><sup>43</sup></span> and [Samuel's statement is] in accordance with the view of R. Nehemiah. For it was taught: R. Nehemiah stated, 'Wherever the Torah allows credence to one witness<span class="x" onmousemove="('comment',' In certain cases of marriage and divorce, testifying, for instance, that a husband was dead. ');"><sup>40</sup></span> the majority of opinions is to be followed,<span class="x" onmousemove="('comment',' Since one witness is trusted, the accepted law of valid evidence is superseded in such cases and the evidence of any ineligible witnesses (cf. supra n. 8) is equally admissible. ');"><sup>44</sup></span>
יח הא מדקתני סיפא אע"פ
18 and [the evidence of] two women against that of one man is given the same validity as that of two men against one man'.<span class="x" onmousemove="('comment',' Infra 117b, Sot. 31b. When, therefore, the wife does not contradict the evidence, these otherwise ineligible witnesses are trusted. Where, however, she contradicts them, her evidence is added to that of the one witness who had originally testified that her husband was dead, and the evidence of the second pair of witnesses, being thus contradicted by two, is disregarded. Cf. Maimonides cited by Wilna Gaon, glosses. ');"><sup>45</sup></span> And if you prefer I might reply: Wherever one eligible witness came first,<span class="x" onmousemove="('comment',' And testified that the first husband was dead. ');"><sup>46</sup></span> even a hundred women<span class="x" onmousemove="('comment',' I.e., ineligible witnesses who, after the woman had married, testified that her first husband was alive. ');"><sup>47</sup></span> are regarded as one witness;<span class="x" onmousemove="('comment',' And their evidence, being opposed to that of the first witness, is disregarded, as is the case with all evidence of a single witness, which is opposed to that of a previous witness. The woman need not, therefore, leave her second husband even if she does not contradict the second set of witnesses. ');"><sup>48</sup></span> here, however, we are dealing with a case where a woman witness came in the first instance;<span class="x" onmousemove="('comment',' V. supra p. 602, n. 11, and two women subsequently testified that the first husband was alive. If the wife keeps silent, there remains a majority of two against one; if she contradicts the two the majority disappears. ');"><sup>49</sup></span> and the statement of R. Nehemiah is to be explained thus: R. Nehemiah stated, 'Wherever the Torah allows credence to one witness, the majority of opinions is to be followed, and [the evidence of] two women against that of one woman is given the same validity as that of two men against one man, but that of two women against that of one man is regarded only as that of a half and a half.<span class="x" onmousemove="('comment',' The two together representing one; so that the evidence of the first eligible witness remains unaffected by it, provided the woman remarried, even where she remained silent. ');"><sup>50</sup></span> SHE ALSO REQUIRES A LETTER OF DIVORCE FROM ONE AS WELL AS FROM THE OTHER. It is quite intelligible that she should require a divorce from the first husband; but why also from the second [when their union was a] mere act of adultery?<span class="x" onmousemove="('comment',' The first husband having been alive when it was contracted. ');"><sup>51</sup></span> — R. Huna replied: This<span class="x" onmousemove="('comment',' The requirement of a divorce from the second husband. ');"><sup>52</sup></span> is a preventive measure against the possibility of assuming that the first had divorced her and the second had [lawfully] married her, and that consequently<span class="x" onmousemove="('comment',' Lit., 'and it is found'. ');"><sup>53</sup></span> a married woman<span class="x" onmousemove="('comment',' The marriage with the second being assumed to have been valid. ');"><sup>54</sup></span> may leave her husband without a letter of divorce. If so,<span class="x" onmousemove="('comment',' That provision was made against erroneous assumptions. ');"><sup>55</sup></span> in the latter clause also, where it was stated, 'If she was told "your husband is dead", and she was betrothed, and afterwards her husband came, she is permitted to return to him',<span class="x" onmousemove="('comment',' Infra 92a. ');"><sup>56</sup></span> might it not be assumed there also that the first husband had divorced her and the other had [lawfully] betrothed her and that consequently a betrothed woman may be released without a letter of divorce! — As a matter of fact she does require a letter of divorce.<span class="x" onmousemove="('comment',' From the second, to whom she was betrothed. ');"><sup>57</sup></span> If so,<span class="x" onmousemove="('comment',' That a letter of divorce is required. ');"><sup>58</sup></span> [it might there also be assumed that] the first had again married his divorced wife after she had been betrothed!<span class="x" onmousemove="('comment',' Cf. supra note 6 mutatis mutandis. ');"><sup>59</sup></span> — [This statement is in] accordance with R. Jose b. Kiper who stated [that remarrying one's divorced wife] after a marriage<span class="x" onmousemove="('comment',' With a second husband. ');"><sup>60</sup></span> is forbidden but after a betrothal<span class="x" onmousemove="('comment',' With a second husband. ');"><sup>60</sup></span> is permitted.<span class="x" onmousemove="('comment',' Cf. supra 11b. ');"><sup>61</sup></span> Since, however, it was stated in the final clause, 'Although