Yevamot 200

היו לו אחים מן הראשון ואחים מן השני שלא מאותה האם הוא חולץ ומייבם והם אחד חולץ ואחד מייבם

IF HE<span class="x" onmousemove="('comment',' The son whose father is unknown. ');">¹</span> HAD BROTHERS BY THE FIRST<span class="x" onmousemove="('comment',' Husband of his mother. ');">²</span> AND ALSO BROTHERS BY THE SECOND,<span class="x" onmousemove="('comment',' Husband of his mother. ');">²</span> BUT NOT BY THE SAME MOTHER, HE<span class="x" onmousemove="('comment',' The son whose father is unknown. ');">¹</span>

היה אחד ישראל ואחד כהן נושא אשה ראויה לכהן ואין מטמא למתים ואם נטמא אינו סופג את הארבעים אינו אוכל בתרומה ואם אכל אינו משלם קרן וחומש ואינו חולק על הגורן ומוכר התרומה והדמים שלו

MAY EITHER SUBMIT TO <i>HALIZAH</i> OR CONTRACT THE LEVIRATE MARRIAGE,<span class="x" onmousemove="('comment',' If there were no other surviving brothers. The widow is either his sister-in-law with whom levirate marriage is lawful, or a stranger with whom he may contract an ordinary marriage. ');">³</span> BUT AS FOR THEM, ONE<span class="x" onmousemove="('comment',' Either a son of the first, or a son of the second husband. ');">⁴</span> SUBMITS TO <i>HALIZAH</i><span class="x" onmousemove="('comment',' From the widow of the son whose father is unknown, if he died childless. ');">⁵</span> AND THE OTHER MAY [THEN] CONTRACT LEVIRATE MARRIAGE.<span class="x" onmousemove="('comment',' Since the widow is either his sister-in-law and the levirate marriage with her is lawful, or she is a stranger and permitted to marry him because her brother-in-law had submitted to her halizah. ');">⁶</span>

ואינו חולק בקדשי הקדשים ואין נותנין לו את הקדשים ואין מוציאין את שלו מידו ופטור מן הזרוע והלחיים והקיבה ובכורו יהא רועה עד שיסתאב ונותנין עליו חומרי כהנים וחומרי ישראלים

IF ONE OF [THE TWO HUSBANDS] WAS AN ISRAELITE AND THE OTHER A PRIEST, HE<span class="x" onmousemove="('comment',' The son whose father is unknown. ');">⁷</span> MAY ONLY MARRY A WOMAN WHO IS ELIGIBLE TO MARRY A PRIEST.<span class="x" onmousemove="('comment',' It being possible that he is the son of the priest. ');">⁸</span> HE<span class="x" onmousemove="('comment',' The son whose father is unknown. ');">⁷</span> MAY NOT DEFILE HIMSELF FOR THE DEAD,<span class="x" onmousemove="('comment',' It being possible that he is the son of the priest. ');">⁸</span>

היו שניהם כהנים הוא אונן עליהם והם אוננים עליו הוא אינו מטמא להם והם אינן מטמאים לו הוא אינו יורש אותן אבל הם יורשין אותו

BUT IF HE DID DEFILE HIMSELF HE DOES NOT SUFFER THE PENALTY OF FORTY STRIPES.<span class="x" onmousemove="('comment',' Since it is possible that he is the son of the Israelite, Cf. also supra p. 681, n. 3. ');">⁹</span> HE MAY NOT EAT <i>TERUMAH</i>,<span class="x" onmousemove="('comment',' Since it is possible that he is the son of the Israelite, Cf. also supra p. 681, n. 3. ');">⁹</span> BUT IF HE DID EAT HE NEED NOT PAY COMPENSATION EITHER FOR THE PRINCIPAL OR [FOR THE ADDITIONAL] FIFTH.<span class="x" onmousemove="('comment',' V. supra p. 681, n. 6 mutatis mutandis. ');">¹⁰</span> HE DOES NOT RECEIVE A SHARE<span class="x" onmousemove="('comment',' In terumah. ');">¹¹</span>

ופטור על מכתו ועל קללתו של זה ושל זה עולה במשמרו של זה ושל זה ואינו חולק אם היו שניהם במשמר אחד נוטל חלק אחד:

AT THE THRESHING-FLOOR, BUT HE MAY SELL [HIS OWN] <i>TERUMAH</i><span class="x" onmousemove="('comment',' Separated from his own produce. ');">¹²</span> AND THE PROCEEDS ARE HIS.<span class="x" onmousemove="('comment',' V. supra p. 681, n. 9, mutatis mutandis. ');">¹³</span> HE RECEIVES NO SHARE IN THE CONSECRATED THINGS OF THE TEMPLE,<span class="x" onmousemove="('comment',' V. loc. cit. n. 10. This reading is that of MSS. and the separate editions of the Mishnah. Cur. edd., 'in the holy of holies'. ');">¹⁴</span> NO CONSECRATED THINGS ARE GIVEN TO HIM,<span class="x" onmousemove="('comment',' V. supra p. 681, n. 11. ');">¹⁵</span>

<big><strong>גמ׳</strong></big> דוקא מיחלץ והדר יבומי אבל יבומי ברישא לא דקא פגע ביבמה לשוק

BUT HE IS NOT DEPRIVED OF HIS OWN.<span class="x" onmousemove="('comment',' V. supra p. 681, n. 9, mutatis mutandis. ');">¹³</span> HE IS EXEMPT FROM [GIVING TO ANY PRIEST] THE SHOULDER, THE CHEEKS AND THE MAW,<span class="x" onmousemove="('comment',' Cf. Deut. XVIII, 3. ');">¹⁶</span> WHILE HIS FIRSTLING MUST REMAIN IN THE PASTURE<span class="x" onmousemove="('comment',' V. supra p. 681, n. 9. ');">¹⁷</span> UNTIL IT CONTRACTS A BLEMISH.<span class="x" onmousemove="('comment',' V. loc. cit. n. 13. ');">¹⁸</span>

אמר שמואל עשרה כהנים עומדים ופירש אחד מהם ובעל הולד שתוקי מאי שתוקי אילימא שמשתקים אותו מנכסי אביו פשיטא מי ידעינן אבוה מנו אלא שמשתקין אותו מדין כהונה

THE RESTRICTIONS RELATING TO PRIESTS AND THE RESTRICTIONS RELATING TO ISRAELITES ARE IMPOSED UPON HIM. IF THE TWO [HUSBANDS] WERE PRIESTS, HE<span class="x" onmousemove="('comment',' The son whose father is unknown. ');">⁷</span> MUST MOURN AS ONAN<span class="x" onmousemove="('comment',' V. Glos. ');">¹⁹</span> FOR THEM<span class="x" onmousemove="('comment',' On the day of their death; since either of them might have been his father. ');">²⁰</span>

מאי טעמא אמר קרא (במדבר כה, יג) והיתה לו ולזרעו אחריו בעינן זרעו מיוחס אחריו וליכא

AND THEY MUST MOURN AS ONENIM<span class="x" onmousemove="('comment',' Plur. of onan. ');">²¹</span> FOR HIM,<span class="x" onmousemove="('comment',' Cf. supra n. 16 mutatis mutandis. ');">²²</span> BUT HE MAY NOT DEFILE HIMSELF FOR THEM,<span class="x" onmousemove="('comment',' Since, in the case of either of them, it is not certain that he is the son of the person concerned. V. Lev XXI, 2. ');">²³</span> NOR MAY THEY DEFILE THEMSELVES FOR HIM.<span class="x" onmousemove="('comment',' Since, in the case of either of them, it is not certain that he is the son of the person concerned. V. Lev XXI, 2. ');">²³</span>

מתקיף לה רב פפא אלא מעתה גבי אברהם דכתיב (בראשית יז, ז) להיות לך לאלהים ולזרעך אחריך התם מאי קא מזהר ליה רחמנא הכי קאמר ליה לא תנסב עובדת כוכבים ושפחה דלא ליזיל זרעך בתרה

HE MAY NOT INHERIT FROM THEM,<span class="x" onmousemove="('comment',' The heirs of the one husband may refer him to those of the other while the heirs of the other may refer him back to the first, since in either case he has no proof that the deceased in question was his father. ');">²⁴</span> BUT THEY MAY INHERIT FROM HIM.<span class="x" onmousemove="('comment',' If he has no other heirs. As there is no one to dispute their claim, and since the claim of the one is of equal validity with that of the other, the inheritance is divided between the two groups of brothers. ');">²⁵</span> HE IS EXONERATED<span class="x" onmousemove="('comment',' From the death penalty. ');">²⁶</span> IF HE STRIKES OR CURSES<span class="x" onmousemove="('comment',' V. Ex XXI. 15, 17 and cf. supra p. 687, n. 19. ');">²⁷</span>

מיתיבי ראשון ראוי להיות כהן גדול והא בעינן זרעו מיוחס אחריו וליכא זרעו מיוחס אחריו דרבנן וקרא אסמכתא בעלמא וכי גזור רבנן בזנות בנשואין לא גזור רבנן

THE ONE OR THE OTHER. HE GOES UP [TO SERVE] IN THE MISHMAR<span class="x" onmousemove="('comment',' V. Glos. ');">²⁸</span> OF THE ONE AS WELL AS OF THE OTHER,<span class="x" onmousemove="('comment',' And the other priests of the mishmar have no right to prevent him. ');">²⁹</span> BUT HE DOES NOT RECEIVE A SHARE [IN THE OFFERINGS].<span class="x" onmousemove="('comment',' Each mishmar may send him to the others. ');">³⁰</span> IF, HOWEVER BOTH SERVED IN THE SAME MISHMAR,<span class="x" onmousemove="('comment',' V. Glos. ');">²⁸</span>

ובזנות מי גזור רבנן והתנן מי שלא שהתה אחר בעלה שלשה חדשים ונשאת וילדה

HE RECEIVES A SINGLE PORTION.<span class="x" onmousemove="('comment',' Since one of the two is certainly his father. ');">³¹</span> <b><i>GEMARA</i></b>. Only the <i>halizah</i> [must take place first]<span class="x" onmousemove="('comment',' Where HE HAD BROTHERS IN THE FIRST AND&nbsp;… SECOND, BUT NOT BY THE SAME MOTHER&nbsp;… ONE SUBMITS TO HALIZAH AND THE OTHER MAY [THEN] CONTRACT LEVIRATE MARRIAGE. ');">³²</span> and the levirate marriage afterwards; the levirate marriage, however, must not take place first, since, thereby, one<span class="x" onmousemove="('comment',' Should that brother not he the son of the father of the deceased. ');">³³</span> might infringe the prohibition against the marriage of a sister-in-law with a stranger.<span class="x" onmousemove="('comment',' Lit., 'for he met a sister-in-law for the market'. ');">³⁴</span>

מאי אחר בעלה אילימא אחר מיתת בעלה אימא סיפא הוא אונן עליהם והם אוננים עליו בשלמא הוא אונן עליהם משכחת לה בנשואין דשני וליקוט עצמות דקמא אלא הם אוננים עליו היכי משכחת לה קמא הא מית ליה

Samuel said: If ten priests stood together and one of them separated [from the company] and cohabited [with a feme sole]. the child [that may result from the union]<span class="x" onmousemove="('comment',' Though, as his mother was feme sole, he is no bastard. ');">³⁵</span> is a <i>shethuki</i>.<span class="x" onmousemove="('comment',' V. Glos. ');">²⁸</span> In what [respect is he] a <i>shethuki</i>? If it be suggested that he is silenced<span class="x" onmousemove="('comment',' Shethuki is derived from [H] which in Pi'el signifies 'to make silent'. ');">³⁶</span> [when he claims a share] of his father's estate, [is not this, it may be retorted] self-evident? Do we know who is his father! — Rather,<span class="x" onmousemove="('comment',' Though he is undoubtedly a priest, since his father, whoever he may have been, was certainly one of the group of priests. ');">³⁷</span>

ואלא בגרושה ומאי אחר בעלה אחר גט בעלה אימא סיפא הוא אין מטמא להם והם אינן מטמאין לו בשלמא הן אין מטמאין לו לחומרא דכל חד וחד דלמא לאו בריה הוא אלא הוא אין מטמא להם אמאי

he is silenced [if he claims any] of the rights of priesthood.<span class="x" onmousemove="('comment',' He is not allowed to take part in the Temple service though eligible to marry a woman of pure stock. ');">³⁸</span> What is the reason? — Scripture stated, And it shall be unto him, and to his seed after him,<span class="x" onmousemove="('comment',' Num. XXV, 13, speaking of the priesthood. ');">³⁹</span> it is, therefore, required that 'his seed' shall be traced to 'him',<span class="x" onmousemove="('comment',' Only such a priest can transmit the rights of priesthood to his seed. ');">⁴⁰</span> but this is not the case here.<span class="x" onmousemove="('comment',' Lit., 'and it is not'. Since the father of the shethuki is unknown he cannot transmit the rights of priesthood to him. ');">⁴¹</span>

בשלמא לשני לא ליטמי ליה אלא לראשון ליטמי ליה ממה נפשך אי בריה הוא שפיר קא מטמא ליה ואי בר בתרא הוא שפיר קא מטמא ליה דחלל הוא

R. Papa demurred: If that is so in the case of Abraham where it is written, To be a God to thee and to thy seed after thee,<span class="x" onmousemove="('comment',' Gen. XVII, 7. ');">⁴²</span> what does the All Merciful exhort him thereby!<span class="x" onmousemove="('comment',' By the expression. Thy seed after thee, which is analogous to that of Num. XXV, 23. but, referring to Israelites and not to priests. could not bear the same exposition, ');">⁴³</span> — It is this that he said to him: Marry not an idolatress or a bondwoman so that your seed shall not be ascribed to her.<span class="x" onmousemove="('comment',' The child of any such woman is ascribed to his mother and not to his father. Cf. Kid. 68b. ');">⁴⁴</span> An objection was raised: The first<span class="x" onmousemove="('comment',' Child born from a levirate marriage that took place within three months after the death of the deceased brother, when it is doubtful whether the child is the offspring of the deceased or of the levir. ');">⁴⁵</span>

אלא לאו בזנות ומאי אחר בעלה אחר בועלה וקתני סיפא עולה במשמר של זה ושל זה ותיובתא דשמואל

is fit to be a High Priest.<span class="x" onmousemove="('comment',' Supra 37a. ');">⁴⁶</span> But, surely, it is required that a priest's child shall be traced to his father,<span class="x" onmousemove="('comment',' Lit., 'that " his="" seed"="" shall="" be="" traced="" "to="" him"'.="" ');"="">⁴⁷</span> which is not the case here!<span class="x" onmousemove="('comment',' Cf. supra n. 7 end. ');">⁴⁸</span> — [The requirement that] a priest's child shall be traced to his father<span class="x" onmousemove="('comment',' To be eligible for the rights of priesthood. ');">⁴⁹</span>

אמר רב שמעיא בממאנת

is a Rabbinical provision. while the Scriptural text is a mere prop;<span class="x" onmousemove="('comment',' Not actual proof. ');">⁵⁰</span> and it is only in respect of prostitution that the Rabbis have made their preventive measure; in respect of marriage, however, no such measure was enacted by them. But did the Rabbis introduce such a preventive measure in the case of prostitution? Surely we learned: IF A WOMAN DID NOT WAIT THREE MONTHS AFTER [SEPARATION FROM] HER HUSBAND, AND MARRIED AGAIN AND GAVE BIRTH [TO A SON]; now, what is meant by AFTER [SEPARATION FROM] HER HUSBAND? If it be suggested: AFTER the death OF HER HUSBAND, read the final clause: HE MUST MOURN AS ONAN FOR THEM AND THEY MUST MOURN AS ONENIM FOR HIM; one can well understand [the circumstances in which] HE MOURNS AS ONAN FOR THEM, such mourning being possible [even in the case] of marriage with the second [husband, on the occasion of the] collecting of the bones of the first.<span class="x" onmousemove="('comment',' For the purpose of re-burial. Whenever such collecting takes place, even many years after death, the son must on that day observe the laws relating to an onan (cf. Pes. 91b). Such mourning, therefore, is possible even after the marriage of his mother with her second husband. ');">⁵¹</span> But how is it possible that they MOURN AS ONENIM FOR HIM, when the first husband is dead!<span class="x" onmousemove="('comment',' Having died, according to the present assumption, before the birth of the son. ');">⁵²</span> If, however, [it be suggested that our Mishnah speaks] of a divorced woman, and that the meaning of AFTER [SEPARATION FROM] HER HUSBAND is AFTER the divorce OF HER HUSBAND, then read the final clause: HE MAY NOT DEFILE HIMSELF FOR THEM, NOR MAY THEY DEFILE THEMSELVES FOR HIM; now, one can understand that THEY MAY NOT DEFILE THEMSELVES FOR HIM as a restrictive measure, [since in respect of every one of them it may be assumed that] he is possibly not his son; but why MAY HE NOT DEFILE HIMSELF FOR THEM? Granted that he must not defile himself for the second;<span class="x" onmousemove="('comment',' Owing to the possibility that he is the son of the first and, consequently, a legitimate priest who is forbidden to defile himself for the corpses of strangers. ');">⁵³</span>

ממאנת מי קא ילדה והתני רב ביבי קמיה דרב נחמן שלש נשים משמשות במוך קטנה מעוברת ומניקה קטנה שמא תתעבר ותמות מעוברת שמא תעשה עוברה סנדל מניקה שמא תגמול את בנה וימות ואיזו היא קטנה מבת אחת עשרה שנה ויום אחד עד בת שתים עשרה שנה ויום אחד פחות מיכן או יתר על כן משמשת כדרכה והולכת דברי רבי מאיר

for the first, however, he should be allowed to defile himself in any case! For if he is his son, then he may justly defile himself for him; and if he is the son of the second<span class="x" onmousemove="('comment',' Who married his mother while she was a divorced woman. ');">⁵⁴</span> he may legitimately defile himself for him since he is a halal!<span class="x" onmousemove="('comment',' V. Glos. The child of a union between a priest and a divorced woman is disqualified for the priesthood and may defile himself for the dead. ');">⁵⁵</span> Consequently [our Mishnah must refer to a case] of prostitution,<span class="x" onmousemove="('comment',' Where neither of the men had contracted legal marriage with her. Her son, since she has the status of feme sole, has also the status of a legitimate priest who must observe the laws of priestly sanctity, and must not, therefore, defile himself for either of the men. Death and divorce being excluded as factors in the separation of the woman from the first man, it is also possible that the son should he in the position of onan for them and that they should he onenim for him. ');">⁵⁶</span> and the meaning of AFTER [SEPARATION FROM] HER HUSBAND must be, AFTER [SEPARATION FROM] THE MAN WHO IRREGULARLY COHABITED WITH HER;<span class="x" onmousemove="('comment',' [H]. The consonants [H] are the same as those of 'her husband', [H]. ');">⁵⁷</span>

וחכמים אומרים אחת זו ואחת זו משמשת כדרכה והולכת ומן השמים ירחמו שנאמר (תהלים קטז, ו) שומר פתאים ה'

and yet it was stated in the final clause, HE MAY GO UP [TO SERVE] IN THE MISHMAR OF THE ONE AS WELL AS OF THE OTHER. This, then, presents an objection against the ruling of Samuel!<span class="x" onmousemove="('comment',' Who disqualified such a child for the priesthood. Cf. supra p. 688, n. 15. ');">⁵⁸</span> — R. Shemaia replied: [Our Mishnah refers] to a minor who made a declaration of refusal.<span class="x" onmousemove="('comment',' V. Glos. s.v. mi'un. Such a minor requires no letter of divorce. It is, therefore, possible for her to be separated from her first husband and yet remain permitted to marry a priest. Her son would consequently be subject to the restrictions spoken of in our Mishnah. Cf. supra p. 690. n. 6. ');">⁵⁹</span> But is a minor<span class="x" onmousemove="('comment',' Lit., 'a female who refused'. ');">⁶⁰</span> capable of propagation? Surely R. Bebai recited before R. Nahman: Three categories of women may use an absorbent in their marital intercourse:<span class="x" onmousemove="('comment',' To prevent conception. ');">⁶¹</span>

משכחת לה בקידושי טעות וכדרב יהודה אמר שמואל דאמר רב יהודה אמר שמואל משום רבי ישמעאל (במדבר ה, יג) והיא לא נתפשה אסורה הא נתפשה מותרת

A minor, an expectant mother, and a nursing wife. The minor,<span class="x" onmousemove="('comment',' Is permitted the use of an absorbent. ');">⁶²</span> because she<span class="x" onmousemove="('comment',' Were she not to use one. ');">⁶³</span> might become pregnant and, as a result, she might die. An expectant mother,<span class="x" onmousemove="('comment',' Is permitted the use of an absorbent. ');">⁶²</span> because she<span class="x" onmousemove="('comment',' Were she not to use one. ');">⁶³</span>

ויש לך אחרת שאף על פי שלא נתפשה מותרת ואי זו זו שקדושיה קידושי טעות שאפילו בנה מורכב לה על כתפה ממאנת והולכת לה:

might cause her foetus to degenerate into a sandal.<span class="x" onmousemove="('comment',' A flat, fish-shaped abortion. V. n. on [H] supra 12b. ');">⁶⁴</span> A nursing wife,<span class="x" onmousemove="('comment',' Is permitted the use of an absorbent. ');">⁶²</span> because she<span class="x" onmousemove="('comment',' Were she not to use one. ');">⁶³</span> might have to wean her child [prematurely]<span class="x" onmousemove="('comment',' Owing to her second conception. ');">⁶⁵</span> and this would result in his death. And what is the age of such a minor?<span class="x" onmousemove="('comment',' Who, though capable of conception, is exposed to the danger of death. ');">⁶⁶</span> From the age of eleven years and one day until the age of twelve years and one day. One who is under,<span class="x" onmousemove="('comment',' When no conception is possible. ');">⁶⁷</span> or over this age<span class="x" onmousemove="('comment',' When no fatal consequences are involved in conception or birth. ');">⁶⁸</span> must carry on her marital intercourse in the usual manner. This is the opinion of R. Meir. The Sages, however, said: The one as well as the other carries on her marital intercourse in the usual manner, and mercy will be vouchsafed from heaven,<span class="x" onmousemove="('comment',' Divine mercy will safeguard her from danger. ');">⁶⁹</span> for it is said in the Scriptures, The Lord preserveth the simple!<span class="x" onmousemove="('comment',' Ps. CXVI, 6, those who are incapable of preserving themselves. Tosef. Nid. II. supra 12b q. v. notes. Now, since a minor may not make a declaration of refusal unless she is under the age of twelve years and one day, and since a minor under that age either dies if she conceives, or does not conceive at all if she is younger, how could our Mishnah speak of a minor who made a declaration of refusal and who also had a child? ');">⁷⁰</span> — [The case of our Mishnah] is possible with a mistaken betrothal,<span class="x" onmousemove="('comment',' When a condition which remained unfulfilled was attached to it. In such a case, the woman may leave her husband without a letter of divorce and is, consequently, permitted to marry a priest. Her son who is, therefore, a legitimate priest may well be subject to the restrictions enumerated in our Mishnah. Cf. supra p. 690. n. 6. ');">⁷¹</span> and on the basis of a ruling of Rab Judah in the name of Samuel. For Rab Judah stated in the name of Samuel in the name of R. Ishmael: And she be not seized<span class="x" onmousemove="('comment',' Num. V. 13. (E.V., Neither she be taken in the act), referring to a woman who was defiled secretly and there were no witnesses against her. ');">⁷²</span> [only then<span class="x" onmousemove="('comment',' Only if she was not seized, i.e., she did not act under compulsion but willingly. Cf. supra 56b. ');">⁷³</span> is she] forbidden;<span class="x" onmousemove="('comment',' To her husband. ');">⁷⁴</span> if, however, she was seized<span class="x" onmousemove="('comment',' Violated. ');">⁷⁵</span> she is permitted;<span class="x" onmousemove="('comment',' To her husband. ');">⁷⁴</span> there is, however, another kind of woman who is permitted<span class="x" onmousemove="('comment',' To her husband. ');">⁷⁴</span> even if she was not seized.<span class="x" onmousemove="('comment',' Cf. supra n. 2. ');">⁷⁶</span> And who is she? — A woman whose betrothal was a mistaken one,<span class="x" onmousemove="('comment',' Cf. supra p. 691, n. 14. ');">⁷⁷</span> who may, even if her son sits riding on her shoulder, make a declaration of refusal [against her husband] and go away.<span class="x" onmousemove="('comment',' In any subsequent intercourse, whether lawful or illicit, her status is that of feme sole who had never before been married; v. Keth. Sonc. ed. p. 298, notes. ');">⁷⁸</span>