Yevamot 180

Chapter 180

א אמר ליה בעאי לאותובך ערל הזאה

1 He,1 [on hearing the last reply] said to him:2 It was my intention to raise objections against your view3

ב ואזמל סדין בציצית

2 from [the Rabbinical laws which relate to] the uncircumcised,<span class="x" onmousemove="('comment',' Proselyte, whose circumcision is performed on the Passover Eve and who, by Rabbinic law, is forbidden to participate in the Paschal lamb, though Pentateuchally it is his duty to celebrate the Passover as an Israelite. Cf. Pes. 92a. ');">4 sprinkling,<span class="x" onmousemove="('comment',' On an unclean person, on the Sabbath day, is Rabbinically forbidden (cf. Pes. 66a) though Pentateuchally permitted. Should the Sabbath on which such sprinkling is due happen to be a Passover Eve, the person affected would, owing to the Rabbinical prohibition, remain unclean on that day and would, in consequence, be deprived of participation in the Paschal lamb, which is a Pentateuchal precept. ');">5 the knife [of circumcision],<span class="x" onmousemove="('comment',' The carrying of which on the Sabbath is Rabbinically forbidden even along roofs, an act which is Pentateuchally permitted (cf. Shab, 130b). By observing this Rabbinical law it is sometimes necessary to postpone circumcision which is a Pentateuchal commandment. ');">6

ג וכבשי עצרת ושופר

3 the linen cloak with zizith,<span class="x" onmousemove="('comment',' V. Glos. Pentateuchally it is permitted to insert woollen fringes (v. Num. XV, 38) in a linen garment, despite the prohibition in Deut. XXII, 11 against wearing wool and linen together. Owing, however, to a Rabbinic prohibition, fringes of wool in a linen garment are forbidden, and this prohibition sometimes results in the abrogation of the Pentateuchal commandment of zizith. Cf. Men. 40a. ');">7 the lambs of Pentecost,<span class="x" onmousemove="('comment',' V. Num. XXVIII, 26ff. If Pentecost fell on a Sabbath day, and these lambs were not offered for the purpose for which they were designated, the sacrificial blood may not, in accordance with a Rabbinical prohibition, be sprinkled upon the altar, though such sprinkling is Pentateuchally permitted. Thus, the Pentateuchal law of the sprinkling of the sacrificial blood, and other laws which are dependent on its performance, are suspended by a Rabbinical ordinance. Cf. Bezah 20b. ');">8 the shofar<span class="x" onmousemove="('comment',' The ram's horn used on the New Year festival (cf. Lev. XXIII. 24). If New Year's Day falls on a Sabbath, the Pentateuchal law of Shofar is abrogated by the Rabbis for fear it might be carried from one Sabbatical domain into another. Cf. R.H. 32a. ');">9

ד ולולב השתא דשנית לן שב ואל תעשה לא מיעקר הוא כולהו נמי שב ואל תעשה נינהו

4 and the lulab;<span class="x" onmousemove="('comment',' The branches of palmtrees (Lev. XXIII, 40) which are taken during the Feast of Tabernacles. This Pentateuchal law is abrogated on the Sabbath day, for the same reason as in the case of the Shofar. (Cf. p. 613, n. 11). ');">10 now, however, that you taught us that abstention from the performance of an act11 is not regarded as an abrogation [of the law, I have nothing to say since] all these are also cases of abstention.12

ה ת"ש (דברים יח, טו) אליו תשמעון אפילו אומר לך עבור על אחת מכל מצות שבתורה כגון אליהו בהר הכרמל הכל לפי שעה שמע לו

5 Come and hear: Unto him ye shall hearken,13 even if he tells you. 'Transgress any of all the commandments of the Torah' as in the case, for instance, of Elijah on Mount Carmel,14 obey him in every respect in accordance with the needs of the hour!15

ו שאני התם דכתיב אליו תשמעון וליגמר מיניה מיגדר מילתא שאני:

6 — There it is different,16 for it is written, 'Unto him shall ye hearken'. Then let [Rabbinic law] be deduced from it! — The safeguarding17 of a cause is different.18

ז ת"ש בטלו מבוטל דברי רבי רבן שמעון בן גמליאל אומר אינו יכול לא לבטלו ולא להוסיף על תנאו א"כ מה כח ב"ד יפה

7 Come and hear: If he19 annulled [his letter of divorce]20 it is annulled: so Rabbi. R. Simeon b. Gamaliel, however, said: He may neither annul it nor add a single condition to it,21

ח והא הכא דמדאורייתא בטל גט ומשום מה כח בית דין קא שרינן אשת איש לעלמא מאן דמקדש אדעתא דרבנן מקדש ואפקעינהו רבנן לקידושין

8 since, otherwise,22 of what avail is the authority23 of the Beth din.<span class="x" onmousemove="('comment',' I.e., R. Gamaliel the Elder, who ordained that such an annulment must not be made, since the woman in her ignorance of it might marry again and thus unconsciously give birth to illegitimate children. V. Git. 33a. ');">24

ט א"ל רבינא לרב אשי התינח דקדיש בכספא קדיש בביאה מאי איכא למימר שויוה רבנן לבעילתו בעילת זנות

9 Now, though here, the letter of divorce may be annulled25 in accordance with Pentateuchal law, we allow a married woman,26 owing to the power27

י ת"ש א"ר אלעזר בן יעקב שמעתי שב"ד מכין ועונשין שלא מן התורה ולא לעבור על דברי תורה אלא לעשות סייג לתורה ומעשה באדם אחד שרכב על סוס בשבת בימי יונים והביאוהו לב"ד וסקלוהו לא מפני שראוי לכך אלא שהשעה צריכה לכך

10 of Beth din,<span class="x" onmousemove="('comment',' I.e., R. Gamaliel the Elder, who ordained that such an annulment must not be made, since the woman in her ignorance of it might marry again and thus unconsciously give birth to illegitimate children. V. Git. 33a. ');">24 to marry anyone in the world!28 — Anyone who betroths [a woman] does so in implicit compliance with the ordinances29

יא ושוב מעשה באדם אחד שהטיח באשתו תחת התאנה והביאוהו לבית דין והלקוהו לא מפני שראוי לכך אלא שהשעה צריכה לכך מיגדר מילתא שאני:

11 of the Rabbis,30 and the Rabbis have [in this case]31 cancelled the [original] betrothal.<span class="x" onmousemove="('comment',' Transforming retrospectively the money of the betrothal (cf. Kid. 2a) given to the woman at her first marriage into an ordinary gift. Since the hefker of money comes within the power of a legal tribunal the Beth din is thus fully empowered to cancel the original betrothal, and the divorcee assumes, in consequence, the status of an unmarried woman who is permitted to marry any stranger. ');">32

יב ולא זה וזה מטמאין לה: מנלן דכתיב (ויקרא כא, ב) כי אם לשארו הקרוב אליו ואמר מר שארו זו אשתו

12 Said Rabina to R. Ashi: This33 is a quite satisfactory explanation where betrothal was effected by means of money;34 what, however. can be said [in a case where betrothal was effected] by cohabitation! — The Rabbis35

יג וכתיב (ויקרא כא, ד) לא יטמא בעל בעמיו להחלו יש בעל שמיטמא ויש בעל שאין מיטמא הא כיצד מיטמא הוא לאשתו כשרה ואינו מיטמא לאשתו פסולה:

13 have assigned36 to such a cohabitation the character of mere prostitution.<span class="x" onmousemove="('comment',' From the moment a divorce is annulled in such a manner, the cohabitation, it was ordained, must assume retrospectively the character of mere prostitution, and since her original betrothal is thus invalidated the woman resumes the status of the unmarried and is free to marry whomsoever she desires. ');">37 Come and hear: R. Eleazar b. Jacob stated, 'I heard that even without any Pentateuchal [authority for their rulings]. Beth din may administer flogging and [death] penalties; not, however, for the purpose of transgressing the words of the Torah but in order to make a fence for the Torah. And it once happened that a man rode on horseback on the Sabbath in the days of the Greeks,38

יד ולא זה וזה זכאין במציאתה וכו': טעמא מאי אמור רבנן מציאת אשה לבעלה כי היכי דלא תיהוי ליה איבה הכא תיהוי ליה איבה ואיבה:

14 and he was brought before Beth din and was stoned; not because he deserved this penalty, but because the exigencies of the hour demanded it. And another incident occurred with a man who had intercourse with39 his wife under a fig tree, and he was brought before Beth din and flogged; not because he deserved such a penalty, but because the exigencies of the hour demanded it!40 To safeguard a cause is different.<span class="x" onmousemove="('comment',' Cf. supra p. 614, nn. 7 and 8. The incidents referred to occurred in times of religious laxity when rigid measures were necessary, v Sanh., Sonc. ed., p. 303. n. 8. ');">41

טו ובמעשה ידיה: טעמא מאי אמרי רבנן מעשה ידיה לבעלה משום דקאכלה מזוני הכא כיון דמזוני לית לה מעשה ידיה לאו דידיה:

15 NEITHER OF THEM MAY DEFILE HIMSELF FOR HER. Whence is this derived? — From what is written in Scripture. Except for his kin that is near unto him,42 and a Master stated that 'his kin' means his wife;43 while it was also written, The husband shall not defile himself, among his people, to prof- ane himself;44

טז ולא מיפר נדריה: טעמא מאי אמר רחמנא בעל מיפר כדי שלא תתגנה הכא תתגנה ותתגנה:

16 [implying that] there is a husband, then, who may, and there is a husband who may not defile himself; how, then [are these contradictory laws to be reconciled]? He may defile himself for his lawful wife but he may not defile himself for his unlawful wife.45 NEITHER OF THEM HAS A CLAIM UPON ANYTHING SHE MAY FIND etc. [because] what is the reason why the Rabbis ruled that a wife's finds belong to her husband? In order that he may bear no hatred against her; but, here, let him bear against her ever so much hatred!46 OR MAKE WITH HER HANDS, [because] for what reason did the Rabbis rule that the work of her hands belonged to her husband? Because she receives from him her maintenance;47

יז היתה בת ישראל נפסלה מן הכהונה וכו':

17 but here, since she receives no maintenance, her handiwork does not belong to him. OR TO THE RIGHT OF INVALIDATING HER VOWS, [since] what is the reason why the All Merciful said that a husband may annul [his wife's vows]? In order that she may not become repulsive; here, however, let her become ever so repulsive!48 IF SHE WAS THE DAUGHTER OF AN ISRAELITE, SHE BECOMES DISQUALIFIED FROM MARRYING A PRIEST etc.

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