Yevamot 210

אמר רב יהודה אמר רב זו דברי ר' מאיר אבל חכמים אומרים אין חליצת קטן כלום:

Rab Judah stated in the name of Rab:<span class="x" onmousemove="('comment',' Others, 'Samuel'. Cf. Tosaf. supra 96a, s.v. [H]. ');">¹</span> This<span class="x" onmousemove="('comment',' That the halizah of a minor is invalid and that it consequently prohibits the woman from contracting levirate marriage with any of the older brothers. ');">²</span> is the view of R. Meir;<span class="x" onmousemove="('comment',' Who stated (supra 96a) that the halizah of a minor has the same force as that of a divorce by a levir who is of age. ');">³</span>

קטנה שחלצה וכו': אמר רב יהודה אמר רב זו דברי ר"מ דאמר איש כתוב בפרשה ומקשינן אשה לאיש

but the Sages maintain that the <i>halizah</i> of a minor has no effect at all.<span class="x" onmousemove="('comment',' His act is legally null and void. She is not thereby forbidden even to himself. ');">⁴</span> [A SISTER-IN-LAW] WHO PERFORMED <i>HALIZAH</i> WHILE SHE WAS A MINOR etc. Rab Judah stated in the name of Rab: This<span class="x" onmousemove="('comment',' That a sister-in-law who was a minor may not perform halizah. ');">⁵</span> is the view of R. Meir who stated, 'In the Pentateuchal section [of <i>halizah</i>] the expression man<span class="x" onmousemove="('comment',' V. Deut. XXV, 7. ');">⁶</span>

אבל חכמים אומרים איש כתיב בפרשה אשה בין גדולה בין קטנה

is used,<span class="x" onmousemove="('comment',' Which excludes the male minor. ');">⁷</span> and the woman is to be compared to the man'.<span class="x" onmousemove="('comment',' Since both man and sister-in-law (woman) were mentioned in the same verse (ibid.). As the male minor is excluded so is the female minor excluded. ');">⁸</span> The Sages, however, maintain that in the Pentateuchal section 'man' was written;<span class="x" onmousemove="('comment',' Which excludes the male minor. ');">⁷</span>

מאן חכמים רבי יוסי היא דר' חייא ור' שמעון בר רבי הוו יתבי פתח חד מינייהו ואמר המתפלל צריך שיתן עיניו למטה שנאמר (מלכים א ט, ג) והיו עיני ולבי שם כל הימים

[and as to] a woman, whether she is of age or a minor [her <i>halizah</i> is valid]. Who [is the Tanna here described as the] Sages? — It is R. Jose. For R. Hiyya and R. Simeon b. Rabbi once sat together, when one of them began as follows:<span class="x" onmousemove="('comment',' Lit., 'and said'. ');">⁹</span> A man who offers up his prayers must direct his eyes towards [the Temple]<span class="x" onmousemove="('comment',' In Jerusalem. Cf. Ber. 28b, 30a. ');">¹⁰</span>

וחד אמר עיניו למעלה שנאמר (איכה ג, מא) נשא לבבנו אל כפים אדהכי אתא ר' ישמעאל בר' יוסי לגבייהו אמר להו במאי עסקיתו אמרו ליה בתפלה אמר להו כך אמר אבא המתפלל צריך שיתן עיניו למטה ולבו למעלה כדי שיתקיימו שני מקראות הללו

below,<span class="x" onmousemove="('comment',' I.e., on this earth, opp. to 'heaven' above. ');">¹¹</span> for it is said, And Mine eyes and Mine heart shall be there perpetually.<span class="x" onmousemove="('comment',' I Kings IX, 3. Hence it must always form the centre of attraction for all engaged in prayer. ');">¹²</span> And the other said: The eyes of him who offers up prayers shall be directed<span class="x" onmousemove="('comment',' Cf. BaH. Wanting in cur. edd. ');">¹³</span>

אדהכי אתא רבי למתיבתא אינהו דהוו קלילי יתיבו בדוכתייהו רבי ישמעאל ברבי יוסי אגב יוקריה הוה מפסע ואזיל

towards [the heavens] above, for it is said Let us lift up our heart with our hand.<span class="x" onmousemove="('comment',' Lam. III, 41, emphasis on lift up. ');">¹⁴</span> In the meanwhile they were joined by R. Ishmael son of R. Jose. 'On what subject are you engaged?' he asked them. 'On the subject of prayer', they replied. 'My father', he said to them, 'ruled thus: A man who offers up his prayers must direct his eyes to the [Sanctuary] below and his heart towards [the heavens] above so that these two Scriptural texts may be complied with.' While this was going on, Rabbi entered the academy.<span class="x" onmousemove="('comment',' When everyone present was expected to take his usual seat. ');">¹⁵</span> They, being nimble, got into their places quickly. R. Ishmael son of R. Jose, however, owing to his corpulence<span class="x" onmousemove="('comment',' Cf. B.M. 84a. ');">¹⁶</span>

אמר ליה אבדן מי הוא זה שמפסע על ראשי עם קדוש אמר ליה אני ישמעאל בר' יוסי שבאתי ללמוד תורה מרבי אמר ליה וכי אתה הגון ללמוד תורה מרבי

could only move to his place with slow steps. 'Who is this man, cried Abdan<span class="x" onmousemove="('comment',' One of Rabbi's disciples. 'Abdan' is a contraction of 'Abba Judan' by which name he is known in the Palestinian Talmud. (Cf. Tosaf. s.v. [H], a.l.). ');">¹⁷</span> out to him, 'who strides over the heads<span class="x" onmousemove="('comment',' During the discourses of the Master the disciples were seated on the ground in Eastern fashion; and R. Ishmael, in making his way towards his seat in the front rows, was compelled to stride over the heads of the assembly. ');">¹⁸</span> of the holy people!' The other replied. 'I am Ishmael son of R. Jose who have come to learn Torah from Rabbi'.<span class="x" onmousemove="('comment',' Lit., 'my master', a designation applied to R. Judah the prince who was in his time the Master par excellence. ');">¹⁹</span>

אמר ליה וכי משה היה הגון ללמוד תורה מפי הגבורה אמר ליה וכי משה אתה אמר ליה וכי רבך אלהים הוא אמר רב יוסף שקליה רבי למטרפסיה דקאמר ליה רבך ולא רבי

'Are you, forsooth, fit', the first said to him, 'to learn Torah from Rabbi?' — 'Was Moses fit', the other retorted, 'to learn Torah from the lips of the Omnipotent!' 'Are you Moses indeed!' the first exclaimed. — 'Is then your Master a god!' the other retorted. R. Jose remarked: Rabbi got what he merited when the one<span class="x" onmousemove="('comment',' R. Ishmael. ');">²⁰</span> said to the other<span class="x" onmousemove="('comment',' Abdan. ');">²¹</span> 'Your Master' and not 'my Master'.<span class="x" onmousemove="('comment',' A slight upon Rabbi's recognized high position but one he well deserved for allowing Abdan publicly to annoy R. Ishmael. ');">²²</span>

אדהכי אתיא יבמה לקמיה דרבי אמר ליה רבי לאבדן פוק בדקה לבתר דנפק אמר ליה ר' ישמעאל כך אמר אבא איש כתוב בפרשה אבל אשה בין גדולה בין קטנה

While this was proceeding a sister-in-law came before Rabbi.<span class="x" onmousemove="('comment',' Desiring him to arrange for her a halizah ceremony. ');">²³</span> 'Go out', said Rabbi to Abdan, 'and have her examined'.<span class="x" onmousemove="('comment',' To ascertain whether she has developed the marks of puberty and is consequently eligible to perform halizah. ');">²⁴</span> After the latter went out, R. Ishmael said to him:<span class="x" onmousemove="('comment',' Rabbi. ');">²⁵</span>

אמר ליה תא לא צריכת כבר הורה זקן קמפסע אבדן ואתי אמר ליה רבי ישמעאל בר' יוסי מי שצריך לו עם קדוש יפסע על ראשי עם קדוש מי שאין צריך לו עם קדוש היאך יפסע על ראשי עם קדוש

Thus said my father, 'In the Pentateuchal section man<span class="x" onmousemove="('comment',' Which excludes the male minor. ');">²⁶</span> is written;<span class="x" onmousemove="('comment',' Deut. XXV, 7. ');">²⁷</span> [but as to] a woman, whether she is of age or a minor [her <i>halizah</i> is valid]'. 'Come back', he<span class="x" onmousemove="('comment',' When everyone present was expected to take his usual seat. ');">¹⁵</span>

אמר ליה רבי לאבדן קום בדוכתיך תאנא באותה שעה נצטרע אבדן וטבעו שני בניו ומאנו שתי כלותיו אמר רב נחמן בר יצחק בריך רחמנא דכספיה לאבדן בהאי עלמא

cried after him,<span class="x" onmousemove="('comment',' Abdan. ');">²¹</span> 'you need not [arrange for any examination]; the grand old man<span class="x" onmousemove="('comment',' R. Jose. Thus it is proved that it is R. Jose's view that was presented supra as that of 'the Sages'. ');">²⁸</span> has already given his decision [on the subject]'.

אמר ר' אמי מדבריו של ברבי נלמוד קטנה חולצת בפעוטות רבא אמר עד שתגיע לעונת נדרים והלכתא עד שתביא שתי שערות:

Abdan now came back picking his steps,<span class="x" onmousemove="('comment',' Cf. supra note 4. ');">²⁹</span> when R. Ishmael son of R. Jose exclaimed, 'He of whom the holy people is in need may well stride over the heads of the holy people; but how dare he of whom the holy people has no need stride over the heads of the holy people!' 'Remain in your place', said Rabbi to Abdan. It was taught: At that instant Abdan became leprous, his two sons were drowned and his two daughters-in-law made declarations of refusal.<span class="x" onmousemove="('comment',' V. Glos. s.v. Mi'un. The Talmudic text may imply that the two daughters-in-law, as minors, refused to contract levirate marriage with the brothers of their dead husband, so that the names of the deceased were 'blotted out of Israel' (cf. Golds.). Accordingly the rendering of the text should be 'two (of) his (several) sons were drowned'. The text, however, might also be rendered: 'His two sons were drowned (after) his two daughters-in-law had made declarations of refusal (against them)'. ');">³⁰</span>

חלצה בשנים וכו': אמר רב יוסף בר מניומי אמר רב נחמן אין הלכה כאותו הזוג והא אמר ר"נ חדא זימנא דאמר רב יוסף בר מניומי אמר רב נחמן חליצה בשלשה

'Blessed be the All Merciful', said R. Nahman b. Isaac, 'who has put Abdan to shame in this world'.<span class="x" onmousemove="('comment',' As an atonement for his ill-treatment of R. Ishmael; thus enabling him to enter the hereafter free from all sin. ');">³¹</span> 'We may learn from the words of this eminent scholar',<span class="x" onmousemove="('comment',' R. Jose [H] = [H] lit., 'of the school of my master', or 'of Rabbi', was a title of scholastic distinction given to many eminent scholars who were Rabbi's disciples or contemporaries, and similarly also to predecessors as well as to immediate successors among the early Amoraim. V. Nazir, Sonc., ed., p. 64, n. 1. ');">³²</span> said R. Ammi, 'that [a sister-in-law who is] a minor may perform <i>halizah</i> while she is still in her childhood'.<span class="x" onmousemove="('comment',' [H] (cf. [H], 'to babble') 'talkers', children of six or seven years of age, who may legally purchase or sell movable property. A child at this age, being regarded as sufficiently developed to understand certain commercial transactions, is also regarded as sufficiently developed to perform a halizah. ');">³³</span>

צריכי דאי איתמר הך קמייתא הוה אמינא ה"מ לכתחילה אבל דיעבד אפי' תרי קמ"ל אין הלכה כאותו הזוג ואי אשמועינן אין הלכה כאותו הזוג אלא כתנא קמא ה"א דיעבד אבל לכתחילה ליבעי חמשה צריכא:

Raba said: [She must wait with <i>halizah</i>] until she has reached the age of [valid] vows.<span class="x" onmousemove="('comment',' One year prior to puberty, or the age of eleven years and one day, when her vows and consecrations are valid if on examination she is found to understand their significance and purpose. (Cf. Nid. 45b). ');">³⁴</span> The law however, is [that she must not perform <i>halizah</i>] until she has produced two [pubic] hairs. IF [A SISTER-IN-LAW] PERFORMED <i>HALIZAH</i> IN THE PRESENCE OF TWO etc. R. Joseph b. Manyumi stated in the name of R. Nahman: The <i>halachah</i> is not in agreement with this pair.<span class="x" onmousemove="('comment',' R. Simeon and R. Johanan ha-Sandelar, the halachah being in agreement with the first Tanna who maintains that three judges are required for a halizah. ');">³⁵</span>

מעשה שחלצו כו': בינו לבינה מי ידענא אמר רב יהודה אמר שמואל ועדים רואין אותו מבחוץ

But, surely. R. Nahman had once stated this; for R. Joseph b. Manyumi stated in the name of R. Nahman: The <i>halachah</i> is that<span class="x" onmousemove="('comment',' V. BaH. Cur. edd. omit. ');">³⁶</span> <i>halizah</i> [must be performed] in the presence of three [judges]!<span class="x" onmousemove="('comment',' Cf. supra 101b. ');">³⁷</span> — [Both are] required: For if the first only had been stated, it might have been assumed [that three judges are required] ab initio only. but that ex post facto even two [judges are enough] hence we were taught that 'the <i>halachah</i> is not in agreement with this pair'.<span class="x" onmousemove="('comment',' Even ex post facto, which is the case spoken of in our Mishnah, halizah is invalid if no three eligible judges were present. ');">³⁸</span>

איבעיא להו מעשה שחלצו בינו לבינה אבראי ובא מעשה לפני ר"ע בבית האסורין או דלמא מעשה שחלצו בינו לבינה בבית האסורין אמר רב יהודה אמר רב בבית האסורין היה מעשה ולבית האסורין בא מעשה

And if we had been taught that 'the <i>halachah</i> is not in agreement with this pair' but in accordance with the ruling of the first Tanna, it might have been assumed [that this applies only] ex post facto,<span class="x" onmousemove="('comment',' Of which our Mishnah speaks (cf. supra n. 3). ');">³⁹</span> but that ab initio five [judges] are required,<span class="x" onmousemove="('comment',' In agreement with R. Judah (cf. supra 101a). ');">⁴⁰</span> [hence the former statement was also] required.<span class="x" onmousemove="('comment',' To indicate that even in the dispute between the first Tanna and R. Judah the halachah is in agreement with the former. ');">⁴¹</span> IT ONCE HAPPENED THAT A MAN SUBMITTED TO <i>HALIZAH</i><span class="x" onmousemove="('comment',' Cf. our Mishnah. Cur. edd. read here 'they performed halizah'. ');">⁴²</span> etc. PRIVATELY BETWEEN HIMSELF AND HERSELF! How, then, can we know it? — Rab Judah replied in the name of Samuel: When witnesses observed it from without. The question was raised:<span class="x" onmousemove="('comment',' The ambiguity in our Mishnah is due to a reading which omits the Waw in [H] so that it is possible to join 'in prison' either to the previous, or to the following clause (cf. Tosaf. s.v. [H]). ');">⁴³</span> Did it happen that the <i>HALIZAH</i> was performed privately BETWEEN HIMSELF AND HERSELF outside, AND THE CASE WAS BROUGHT BEFORE R. AKIBA IN PRISON,<span class="x" onmousemove="('comment',' During the revolt of Bar Kokeba (132-135 C.E.) R. Akiba was for a time held by the Romans as a prisoner and was subsequently martyred. ');">⁴⁴</span> or perhaps it happened that the <i>HALIZAH</i> was performed BETWEEN HIMSELF AND HERSELF in prison? — Rab Judah replied in the name of Rab: The incident occurred in prison and the case also came up for decision in prison.<span class="x" onmousemove="('comment',' [Tosaf.: Rab Judah had it on tradition that it was so, even as it is related in T.J.: R. Johanan ha-Sandelar passed outside the prison wherein R. Akiba was incarcerated, calling out, 'Who requires needles?', 'Who requires forks?'&nbsp;… 'How is it where the halizah was performed between himself and herself?' R. Akiba thereupon looked out through the window and replied: 'Hast thou of needles (kushin)? Hast thou kasher?', thus intimating that it is legal. V. Tosef. quoted in [H], for a slightly different version]. ');">⁴⁵</span>