Yevamot 218

ואמר רבי אבהו אתיא רדיפה רדיפה כתיב הכא (תהלים לד, טו) בקש שלום ורדפהו וכתיב התם (משלי כא, כא) רודף צדקה וחסד ימצא חיים צדקה וכבוד: בהפרת נדרים כרבי נתן דתניא רבי נתן אומר הנודר כאילו בנה במה והמקיימו כאילו הקריב עליה קרבן

and [in connection with this] R. Abbahu stated that deduction is made<span class="x" onmousemove="('comment',' As to the greatness of the reward for the propagation of peace. Lit., 'comes'. ');">¹</span> by a comparison between the two expressions of 'pursuit':<span class="x" onmousemove="('comment',' Lit., 'pursuing' (bis) rt. [H]. ');">²</span> Here it is written, Seek peace and pursue it and elsewhere it is written, He that pursueth<span class="x" onmousemove="('comment',' [H] (rt. [H]), E.V., 'followeth'. ');">³</span>

ויתרחק משלשה דברים מן המיאונין דלמא גדלה ומיחרטא בה מן הפקדונות בבר מתא דבייתיה כי בייתיה דמי מן הערבון בערבי שלציון

after righteousness and mercy findeth life, prosperity and honour.<span class="x" onmousemove="('comment',' Prov. XXI, 21; the reward for the pursuit of the latter will also be enjoyed by him who pursues the former. Cf. Kid. 40a. ');">⁴</span> 'The annulment of vows', in accordance with [a statement of] R. Nathan. For it was taught: R. Nathan said, 'If a man makes a vow it is as if he has built a high place<span class="x" onmousemove="('comment',' At the time when the erection of such was forbidden; i.e., after the setting up of the Central Sanctuary in Palestine. ');">⁵</span> and if he fulfils it,<span class="x" onmousemove="('comment',' I.e., he does not go to the expert Sage to have it annulled. ');">⁶</span>

דא"ר יצחק מאי דכתיב (משלי יא, טו) רע ירוע כי ערב זר רעה אחר רעה תבא למקבלי גרים ולערבי שלציון ולתוקע עצמו לדבר הלכה מקבלי גרים כר' חלבו דאמר ר' חלבו קשים גרים לישראל כספחת בעור

it is as if he has offered up a sacrifice upon it'.<span class="x" onmousemove="('comment',' Git. 46b, Ned. 22a. ');">⁷</span> 'And keep away from three things: From mi'un', since it is possible that when she becomes of age she will change her mind. 'From [receiving] deposits' [applies to deposits made by] his fellow townsman who [regards] his house as his own house.<span class="x" onmousemove="('comment',' Being a constant visitor at his house he may sometimes help himself to the deposited object and, losing or forgetting about it, would claim it again. ');">⁸</span>

ערבי שלציון דעבדי שלוף דוץ תוקע עצמו לדבר הלכה דתניא רבי יוסי אומר כל האומר אין לו תורה אין לו תורה פשיטא אלא כל האומר אין לו אלא תורה אין לו אלא תורה

'From acting as surety [refers to would-be] sureties in Shalzion.<span class="x" onmousemove="('comment',' Where debts were collected from the guarantors and not from the creditors. [H] is a place name (Rashi); perhaps Seleucia, or an abbreviation of [H], v. note 10. ');">⁹</span> For R. Isaac said, 'What was meant by the Scriptural text, He that is surety for a stranger shall smart for it?<span class="x" onmousemove="('comment',' Prov. XI, 15. ');">¹⁰</span> Evil after evil<span class="x" onmousemove="('comment',' The inference is based on the expression [H] (in which the rt. [H] which is also that of [H] 'evil' is repeated). ');">¹¹</span>

הא נמי פשיטא אלא דאפילו תורה אין לו מאי טעמא אמר רב פפא אמר קרא (דברים ה, א) ולמדתם ועשיתם כל שישנו בעשיה ישנו בלמידה כל שאינו בעשיה אינו בלמידה

comes upon those who receive proselytes,<span class="x" onmousemove="('comment',' The original for He that&nbsp;… stranger (ibid.) is [H] which is interpreted as the mixing of proselytes with Israel. The rt. [H] may bear both meanings. ');">¹²</span> and upon the sureties<span class="x" onmousemove="('comment',' The E V. reading of the text. ');">¹³</span> of Shalzion and upon him who rivets<span class="x" onmousemove="('comment',' I.e., to the word but not to its practice. ');">¹⁴</span>

ואיבעית אימא לעולם כדאמריתו מעיקרא כל האומר אין לו אלא תורה אין לו אלא תורה לא צריכא דקא מגמר לאחריני ואזלי ועבדי מהו דתימא אית ליה אגרא לדידיה קמ"ל

himself to the word of the <i>halachah</i>.<span class="x" onmousemove="('comment',' This is deduced from [H] (E.V., that strike hands) in the concluding clause of the verse cited. [H] may also bear the meaning of 'stick to', 'nail oneself to'. This will be further explained anon. ');">¹⁵</span> That 'those who receive proselytes', [bring evil upon themselves, is deduced] in accordance with [a statement of] R. Helbo. For R. Helbo stated: Proselytes are hurtful to Israel as a sore on the skin.<span class="x" onmousemove="('comment',' In speaking of proselytes (Isa. XIV, 1) the word used is that of [H] (E.V., shall join) which is of the same rt. as [H] (a sore). V. supra 47b. ');">¹⁶</span> 'The sureties of Shalzion [bring evil upon themselves]' because [in that place] they practice 'pull out and thrust in'.<span class="x" onmousemove="('comment',' They 'pull out' the debtor from his obligation and 'thrust in' the creditor. ');">¹⁷</span>

ואיבעית אימא תוקע עצמו לדבר הלכה בדיינא דאתי דינא לקמיה וגמר הלכה ומדמי מילתא למילתא ואית ליה רבה ולא אזיל משאיל

'Who rivets himself to the word of the halachah', [brings evil upon himself], for it was taught: R. Jose said, 'Whosoever says that he has no [desire to study the] Torah, has no [reward for the study of the] Torah'. Is not this obvious? — But [this must be the meaning]: 'Whosoever says that he has only [an interest in the study of the] Torah<span class="x" onmousemove="('comment',' Not in its observance. ');">¹⁸</span> has only [reward for the study of the] Torah'. This, however, is also obvious! — But [the meaning really is] that he has no [reward] even [for the study of the] Torah. What is the reason? — R. Papa replied: Scripture said, That ye may learn them and observe to do them,<span class="x" onmousemove="('comment',' Deut. V, 1. ');">¹⁹</span> whosoever is [engaged] in observance<span class="x" onmousemove="('comment',' Of the laws of the Torah. ');">²⁰</span>

דאמר רבי שמואל בר נחמני אמר רבי יונתן לעולם יראה דיין עצמו כאילו חרב מונחת לו בין יריכותיו וגיהנם פתוחה לו מתחתיו שנאמר (שיר השירים ג, ז) הנה מטתו שלשלמה ששים גבורים סביב לה מגבורי ישראל וגו' מפחד בלילות מפחד של גיהנם שדומה ללילה:

is [also regarded as engaged] in study, but whosoever is not [engaged] in observance is not [regarded as engaged] in study. And if you wish I may say: [The reading is] in fact, as was said before: 'Whosoever says that he has only [an interest in the study of the] Torah has only [reward for the study of the] Torah', yet [the statement] was necessary [in the case] where he teaches others and these go and do observe [the laws of the Torah]. Since it might have been assumed that he also receives reward,<span class="x" onmousemove="('comment',' As if he had himself observed the laws of the Torah. ');">²¹</span> hence we were taught [that he does not]. And if you wish I may say [that the statement] 'who rivets himself to the word of the halachah' [applies] to a judge who, when a lawsuit is brought before him, and he knows of an <i>halachah</i> [relating to a similar case], compares one case with the other<span class="x" onmousemove="('comment',' Following his own conclusions. ');">²²</span> and, though he has a teacher, he does not go to him to inquire.<span class="x" onmousemove="('comment',' In order to obtain definite guidance on the case under consideration. It is a judge of such a character who is described as one 'who rivets himself to the word of the halachah'. ');">²³</span>

ר"ג אומר אם מיאנה וכו': בעא מיניה רבי אלעזר מרב מאי טעמא דר"ג משום דקסבר קידושי קטנה מיתלא תלו וכי גדלה גדלי בהדה אע"ג דלא בעל

[Such a judge brings evil upon himself] for R. Samuel b. Nahmani stated in the name of R. Jonathan: A judge should always imagine himself as if [he had] a sword lying between his thighs, and Gehenna was open beneath him; as it is said in Scripture, Behold, it is the couch<span class="x" onmousemove="('comment',' E.V., litter, the seat from which he dispensed justice. ');">²⁴</span> of Solomon; threescore mighty men<span class="x" onmousemove="('comment',' Judges. ');">²⁵</span> are about it, of the mighty men of Israel etc. because of the dread in the night:<span class="x" onmousemove="('comment',' Cant. III, 7f. ');">²⁶</span>

או דלמא משום דקסבר המקדש אחות יבמה נפטרה יבמה והלכה לה אי בעל אין אי לא בעל לא

'because of the dread of' Gehenna<span class="x" onmousemove="('comment',' Should justice be perverted. ');">²⁷</span> which is like 'the night'. R. GAMALIEL SAID: IF SHE EXERCISED HER RIGHT OF <i>MI'UN</i> etc. R. Eleazar inquired of Rab: What is R. Gamaliel's reason?<span class="x" onmousemove="('comment',' For allowing the exemption of the elder when the minor becomes of age. ');">²⁸</span>

אמר ליה היינו טעמא דר"ג משום דקסבר המקדש אחות יבמה נפטרה יבמה והלכה לה אי בעל אין אי לא בעל לא

Is it because he holds the opinion that the betrothal of a minor remains in a suspended condition<span class="x" onmousemove="('comment',' During her minority. ');">²⁹</span> and as she grows up it grows with her<span class="x" onmousemove="('comment',' I.e., becomes retrospectively effective as soon as she attains her majority. ');">³⁰</span> even though no cohabitation has taken place;<span class="x" onmousemove="('comment',' After her majority. As the validity of the original betrothal is thus made retrospective, the provisional levirate bond between the levir and the elder sister may be regarded as never having existed. ');">³¹</span>

אמר רב ששת אמינא כי ניים ושכיב רב אמר להא שמעתא דתניא המקדש את הקטנה קידושיה תלויין מאי תלויין לאו כי גדלה גדלי בהדה ואע"ג דלא בעל

or is the reason because he is of the opinion that when a man betroths the sister of his sister-in-law the latter procures her exemption thereby, but thereby only,<span class="x" onmousemove="('comment',' Lit.,'and she goes for herself'. Only by the 'betrothal' (i.e., the cohabitation) that took place when the minor bad attained her majority does the elder procure her exemptions not by the original betrothal of the minor which is ineffective. ');">³²</span> [and consequently] only if cohabitation has taken place is the elder sister exempt,<span class="x" onmousemove="('comment',' Lit., 'yes'. Because it is the 'betrothal' that severs the levirate bond which existed between the levir and the elder sister from the moment his brother died. ');">³³</span> but if no cohabitation has taken place she is not? — The other replied, This is R. Gamaliel's reason: Because he is of the opinion that when a man betroths the sister of his sister-in-law the latter procures her exemption thereby but thereby only<span class="x" onmousemove="('comment',' Lit.,'and she goes for herself'. Only by the 'betrothal' (i.e., the cohabitation) that took place when the minor bad attained her majority does the elder procure her exemptions not by the original betrothal of the minor which is ineffective. ');">³²</span>

אמר ליה רבין בריה דרב נחמן הא מילתא דקטנה מיתלא תליא וקיימא אי בעל אין אי לא בעל לא דאמרה הוא עדיף מינאי ואנא עדיפנא מיניה

[and consequently] only if cohabitation has taken place is the elder sister exempt,<span class="x" onmousemove="('comment',' Lit., 'yes'. Because it is the 'betrothal' that severs the levirate bond which existed between the levir and the elder sister from the moment his brother died. ');">³³</span> but if no cohabitation has taken place she is not. Said R. Shesheth: It seems<span class="x" onmousemove="('comment',' Lit., 'I would say'. ');">³⁴</span>

וסבר רב אי בעל אין אי לא בעל לא והא איתמר קטנה שלא מיאנה והגדילה ועמדה ונשאת רב אמר אינה צריכה גט משני ושמואל אמר צריכה גט משני

that Rab made this statement while he was sleepy and about to doze off;<span class="x" onmousemove="('comment',' Lit., 'while dozing and lying'. ');">³⁵</span> for it was taught: If a man betrothed a minor, her betrothal remains in a suspended condition. Now, what [is meant by] 'a suspended condition'? Obviously<span class="x" onmousemove="('comment',' Lit., 'not?' ');">³⁶</span> that as she grows up it grows up with her<span class="x" onmousemove="('comment',' V. supra p. 763 n, 12. ');">³⁷</span> even though there was no cohabitation.<span class="x" onmousemove="('comment',' V. supra p. 63, n. 13. ');">³⁸</span> Said Rabin the son of R. Nahman to him: The matter of the betrothal of a minor<span class="x" onmousemove="('comment',' Lit., 'this matter of a minor'. ');">³⁹</span> remains in a suspended condition. If cohabitation had taken place<span class="x" onmousemove="('comment',' After her majority was attained. ');">⁴⁰</span> it is valid, but if no cohabitation had taken place<span class="x" onmousemove="('comment',' After her majority was attained. ');">⁴⁰</span> it is not; for [in the absence of such cohabitation] she thinks 'He has an advantage over me<span class="x" onmousemove="('comment',' He can divorce her at any time against her will. ');">⁴¹</span> and I have an advantage over him'.<span class="x" onmousemove="('comment',' She may, according to Pentateuchal law, exercise against him her right of mi'un at any moment. Though she cannot do so according to-Rabbinic law after she produces two pubic hairs, (cf. Mid. 52a and Tosaf. s.v. [H] a.l.), the uncertainty in her mind as to the durability of the union causes it to remain in a suspended condition until kinyan by cohabitation, after she becomes of age, has been effected. ');">⁴²</span> Is Rab, however, of the opinion that only if cohabitation had taken place is the betrothal valid,<span class="x" onmousemove="('comment',' Lit., 'yes'. ');">⁴³</span> but if there was no cohabitation it is not? Surely it was stated: Where a minor did not exercise her right of <i>mi'un</i> and, when she became of age, actually<span class="x" onmousemove="('comment',' Lit., 'and stood up'. ');">⁴⁴</span> married [another man], Rab ruled: She requires no letter of divorce from her second husband, and Samuel ruled: She requires a letter of divorce from her second husband.<span class="x" onmousemove="('comment',' Keth. 73a. ');">⁴⁵</span>