Yevamot 224

מבקשין מיבעי ליה הכא במאי עסקינן באשה שיש לה בנים דכולי האי לא מסקה אדעתה

it should have been [stated that he is only] to be requested!<span class="x" onmousemove="('comment',' And not compelled; since it is the woman's fault that the levirate marriage cannot be contracted. ');">¹</span> — What we are dealing with here is the case of a woman who has children, so that such a remote possibility<span class="x" onmousemove="('comment',' Lit., 'that all this', i.e., that all her children as well as her husband would die, and that the death of the former would precede that of the latter. ');">²</span>

אבל אין לה בנים מאי מבקשין אדתני אם נתכוונה לכך אפילו בחיי בעלה מבקשין ממנו שיחלוץ לה ליפלוג וליתני בדידה במה דברים אמורים בשיש לה בנים אבל אין לה בנים מבקשין

does not occur to her. What, however, [would be the law if] she had no children? [Would the levir in that case have] to be requested! Instead, then, of stating, IF THIS, HOWEVER, WAS IN HER MIND [EVEN IF HER VOW WAS MADE] DURING THE LIFETIME OF HER HUSBAND, THE LEVIR MAY ONLY BE REQUESTED TO SUBMIT TO HER <i>HALIZAH</i>,<span class="x" onmousemove="('comment',' Which, referring to a case where the woman's intention was known, is altogether different from the previous one. ');">³</span>

אלא שמע מינה לא שנא יש לה בנים ולא שנא אין לה בנים כופין אותו כרב שמע מינה:

a distinction should have been made in the very same case:<span class="x" onmousemove="('comment',' Spoken of, where it is not definitely known whether the levirate marriage was or was not in her mind. ');">⁴</span> This<span class="x" onmousemove="('comment',' That the levir is compelled to submit to halizah. ');">⁵</span>

<br><br><big><strong>הדרן עלך בית שמאי</strong></big><br><br>

is applicable only where she has children, but where she has no children he may only be requested!' Consequently<span class="x" onmousemove="('comment',' Since no such distinction was drawn. ');">⁶</span> it must be inferred that whether<span class="x" onmousemove="('comment',' Lit., 'there is no difference'. ');">⁷</span>

מתני׳ <big><strong>חרש</strong></big> שנשא פקחת ופקח שנשא חרשת אם רצה להוציא יוציא ואם רצה לקיים יקיים כשם שהוא כונס ברמיזה כך הוא מוציא ברמיזה

she has children or not, the levir is compelled [to submit to <i>halizah</i>], in accordance with the opinion of Rab. Thus our contention is proved. <b><i>MISHNAH</i></b>. A DEAF<span class="x" onmousemove="('comment',' 'Deaf and dumb', as is to be understood throughout by the term 'deaf'. Marriages contracted by parties of whom one is a deaf-mute are only Rabbinically valid. ');">⁸</span>

פקח שנשא פקחת ונתחרשה אם רצה יוציא ואם רצה יקיים נשתטית לא יוציא נתחרש הוא או נשתטה אינו מוציאה עולמית

MAN WHO MARRIED A WOMAN OF SOUND SENSES OR A MAN OF SOUND SENSES WHO MARRIED A DEAF WOMAN MAY, IF HE WISHES TO RELEASE HER, DO SO;<span class="x" onmousemove="('comment',' By a letter of divorce. ');">⁹</span> AND IF HE WISHES TO RETAIN HER HE MAY ALSO DO SO. AS HE MARRIES [THE WOMAN] BY GESTURES<span class="x" onmousemove="('comment',' Which in the case of a deaf person take the place of the prescribed formulae. ');">¹⁰</span>

אמר רבי יוחנן בן נורי מפני מה האשה שנתחרשה יוצאה והאיש שנתחרש אינו מוציא אמרו לו אינו דומה האיש המגרש לאשה המתגרשת שהאשה יוצאה לרצונה ושלא לרצונה והאיש אינו מוציא אלא לרצונו

SO HE DIVORCES HER BY GESTURES. IF A MAN OF SOUND SENSES MARRIED A WOMAN OF SOUND SENSES AND SHE BECAME DEAF, HE MAY,<span class="x" onmousemove="('comment',' Though her marriage was Pentateuchally valid. ');">¹¹</span>

העיד רבי יוחנן בן גודגדא על החרשת שהשיאה אביה שהיא יוצאה בגט אמרו לו אף זו כיוצא בה

IF HE WISHES, RELEASE HER;<span class="x" onmousemove="('comment',' By a letter of divorce, for the reason to be explained infra. ');">¹²</span> AND IF HE WISHES HE MAY RETAIN HER. IF SHE BECAME AN IMBECILE HE MAY NOT DIVORCE HER.<span class="x" onmousemove="('comment',' This is a Rabbinic provision, and the reason is given in the Gemara. ');">¹³</span>

ב' אחין חרשין נשואין לב' אחיות חרשות או לשתי אחיות פקחות או לשתי אחיות אחת חרשת ואחת פקחת או ב' אחיות חרשות נשואין לשני אחין פקחין או לשני אחין חרשין או לשני אחין אחד חרש ואחד פקח הרי אלו פטורין מן החליצה ומן הייבום ואם היו נכריות יכנוסו ואם רצו להוציא יוציאו

IF HE, HOWEVER, BECAME DEAF OR INSANE, HE MAY NEVER DIVORCE HER.<span class="x" onmousemove="('comment',' Because his marriage was Pentateuchally valid while his divorce, being that of a deaf person, has no such validity. ');">¹⁴</span> R. JOHANAN B. NURI ASKED: WHY MAY A WOMAN WHO BECAME DEAF BE DIVORCED WHILE A MAN WHO BECAME DEAF MAY NOT DIVORCE [HIS WIFE]? THEY<span class="x" onmousemove="('comment',' The Sages. ');">¹⁵</span>

שני אחין אחד חרש ואחד פקח נשואין לשתי אחיות פקחות מת חרש בעל הפקחת מה יעשה פקח בעל הפקחת תצא משום אחות אשה

ANSWERED HIM: A MAN WHO GIVES DIVORCE IS NOT LIKE A WOMAN WHO IS DIVORCED. FOR WHILE A WOMAN MAY BE DIVORCED WITH HER CONSENT AS WELL AS WITHOUT IT, A MAN CAN GIVE DIVORCE ONLY WITH HIS FULL CONSENT. R. JOHANAN B. GUDGADA TESTIFIED CONCERNING A DEAF [MINOR] WHO WAS GIVEN IN MARRIAGE BY HER FATHER<span class="x" onmousemove="('comment',' Such a marriage is Pentateuchally valid since her father is empowered to act on her behalf. ');">¹⁶</span>

מת פקח בעל הפקחת מה יעשה חרש בעל פקחת מוציא אשתו בגט ואשת אחיו אסורה לעולם

THAT SHE MAY BE RELEASED BY A LETTER OF DIVORCE.<span class="x" onmousemove="('comment',' Even after attaining her majority when she is no longer under her father's control. ');">¹⁷</span> THEY<span class="x" onmousemove="('comment',' The Sages. ');">¹⁸</span>

שני אחין פקחין נשואין לשתי אחיות אחת חרשת ואחת פקחת מת פקח בעל חרשת מה יעשה פקח בעל פקחת תצא משום אחות אשה מת פקח בעל פקחת מה יעשה פקח בעל החרשת מוציא את אשתו בגט ואת אשת אחיו בחליצה

SAID TO HIM:<span class="x" onmousemove="('comment',' R. Johanan b. Nuri. ');">¹⁹</span> THE OTHER<span class="x" onmousemove="('comment',' Lit., 'this', one of sound senses that became deaf, who formed the subject of R. Johanan b. Nuri's enquiry in the preceding paragraph. ');">²⁰</span>

שני אחין אחד חרש ואחד פקח נשואין לשתי אחיות אחת חרשת ואחת פקחת מת חרש בעל חרשת מה יעשה פקח בעל פקחת תצא משום אחות אשה

ALSO IS IN A SIMILAR POSITION.<span class="x" onmousemove="('comment',' V. Git. 55a. ');">²¹</span> IF TWO DEAF BROTHERS WERE MARRIED TO TWO DEAF SISTERS, OR TO TWO SISTERS WHO WERE OF SOUND SENSES, OR TO TWO SISTERS ONE OF WHOM WAS DEAF AND THE OTHER WAS OF SOUND SENSES; AND SO ALSO IF TWO DEAF SISTERS WERE MARRIED TO TWO BROTHERS WHO WERE OF SOUND SENSES, OR TO TWO DEAF BROTHERS, OR TO TWO BROTHERS ONE OF WHOM WAS DEAF AND THE OTHER OF SOUND SENSES, BEHOLD THESE [WOMEN] ARE EXEMPT FROM <i>HALIZAH</i> AND FROM LEVIRATE MARRIAGE.<span class="x" onmousemove="('comment',' As the marriages of both sisters are of equal invalidity in Pentateuchal, and of equal validity in Rabbinic law, their levirate obligations and degree of relationship are also on the same legal level. Each sister, therefore, exempts the other, as in the case of marriages between normal brothers and sisters, from both the levirate marriage and halizah. ');">²²</span>

מת פקח בעל פקחת מה יעשה חרש בעל חרשת מוציא את אשתו בגט ואשת אחיו אסורה לעולם

IF [THE WOMEN, HOWEVER], WERE STRANGERS<span class="x" onmousemove="('comment',' To one another; i.e., if they were not sisters or near of kin in any other way. ');">²³</span> [THE RESPECTIVE LEVIRS] MUST MARRY THEM,<span class="x" onmousemove="('comment',' Since no halizah is possible with a deaf-mute (v. supra p. 788, n. 1) who cannot recite the formulae. ');">²⁴</span>

שני אחין אחד חרש ואחד פקח נשואין לשתי נכריות פקחות מת חרש בעל פקחת מה יעשה פקח בעל פקחת או חולץ או מייבם מת פקח בעל פקחת מה יעשה חרש בעל פקחת כונס ואינו מוציא לעולם

AND IF THEY WISH TO DIVORCE THEM,<span class="x" onmousemove="('comment',' After marriage. ');">²⁵</span> THEY MAY DO SO.<span class="x" onmousemove="('comment',' By gestures, as they did in the case of the marriages. ');">²⁶</span>

שני אחין פקחין נשואין לב' נכריות אחת פקחת ואחת חרשת מת פקח בעל חרשת מה יעשה פקח בעל פקחת כונס ואם רצה להוציא יוציא מת פקח בעל פקחת מה יעשה פקח בעל חרשת או חולץ או מייבם

IF TWO BROTHERS, ONE OF WHOM WAS DEAF AND THE OTHER OF SOUND SENSES, WERE MARRIED TO TWO SISTERS WHO WERE OF SOUND SENSES, AND THE DEAF BROTHER, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DIED, WHAT SHOULD THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE SISTER OF SOUND SENSES, DO? [NOTHING; SINCE HIS SISTER-IN-LAW] IS EXEMPT,<span class="x" onmousemove="('comment',' From levirate marriage and halizah. ');">²⁷</span> AS BEING HIS WIFE'S SISTER. IF THE BROTHER OF SOUND SENSES, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DIED, WHAT SHOULD THE DEAF BROTHER, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DO? HE MUST RELEASE HIS WIFE BY A LETTER OF DIVORCE<span class="x" onmousemove="('comment',' Because the levirate bond with his sister-in-law, whose marriage (as one between normal persons) was Pentateuchally valid, causes his wife whose marriage with him (a deaf person) was only Rabbinically valid, to be forbidden to him as the sister of his zekukah (v. Glos.). ');">²⁸</span>

שני אחין אחד חרש ואחד פקח נשואים לב' נכריות אחת חרשת ואחת פקחת מת חרש בעל חרשת מה יעשה פקח בעל פקחת כונס ואם רצה להוציא יוציא מת פקח בעל פקחת מה יעשה חרש בעל חרשת כונס ואינו מוציא לעולם:

WHILE HIS BROTHER'S WIFE IS FORBIDDEN FOREVER [TO MARRY AGAIN].<span class="x" onmousemove="('comment',' Since, as a deaf man (cf. supra p. 789. n. 8), he is incapable of participating in her halizah, while levirate marriage cannot be contracted because she is his wife's, or divorcee's sister. ');">²⁹</span> IF TWO BROTHERS OF SOUND SENSES WERE MARRIED TO TWO SISTERS ONE OF WHOM WAS DEAF AND THE OTHER OF SOUND SENSES, AND THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE DEAF SISTER, DIED, WHAT SHOULD THE BROTHER OF SOUND SENSES, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DO? [NOTHING; SINCE HIS SISTER-IN-LAW] IS EXEMPT<span class="x" onmousemove="('comment',' From levirate marriage and halizah. ');">³⁰</span>

<big><strong>גמ׳</strong></big> אמר רמי בר חמא מאי שנא חרש וחרשת דתקינו להו רבנן נשואין ומ"ש דשוטה ושוטה דלא תקינו להו רבנן נשואין דתניא שוטה וקטן שנשאו נשים ומתו נשותיהן פטורות מן החליצה ומן היבום

AS HIS WIFE'S SISTER. IF THE BROTHER OF SOUND SENSES, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DIED, WHAT SHOULD THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE DEAF SISTER, DO? HE MUST DIVORCE HIS WIFE BY A LETTER OF DIVORCE<span class="x" onmousemove="('comment',' Cf. supra n. 1 mutatis mutandis. ');">³¹</span> AND [HE RELEASES] HIS BROTHER'S WIFE BY <i>HALIZAH</i>.<span class="x" onmousemove="('comment',' Since both he and his sister-in-law are normal persons. ');">³²</span>

חרש וחרשת דקיימא תקנתא דרבנן תקינו להו רבנן נשואין שוטה ושוטה דלא קיימא תקנתא דרבנן דאין אדם דר עם נחש בכפיפה אחת לא תקינו רבנן נשואין

IF TWO BROTHERS, ONE OF WHOM WAS DEAF AND THE OTHER OF SOUND SENSES, WERE MARRIED TO TWO SISTERS, ONE OF WHOM WAS DEAF AND THE OTHER OF SOUND SENSES, AND THE DEAF BROTHER, THE HUSBAND OF THE DEAF SISTER, DIED, WHAT SHOULD [THE BROTHER WHO WAS] OF SOUND SENSES, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DO? [NOTHING; SINCE THE WIDOW] IS RELEASED BY VIRTUE OF HER BEING HIS WIFE'S SISTER. IF THE BROTHER OF SOUND SENSES, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DIED, WHAT SHOULD THE DEAF BROTHER, THE HUSBAND OF THE DEAF SISTER, DO? HE RELEASES HIS WIFE BY A LETTER OF DIVORCE. WHILE HIS BROTHER'S WIFE IS FOREVER FORBIDDEN [TO MARRY AGAIN].<span class="x" onmousemove="('comment',' V. supra p. 790, n. 2. ');">³³</span> IF TWO BROTHERS, ONE OF WHOM WAS DEAF AND THE OTHER OF SOUND SENSES, WERE MARRIED TO TWO STRANGERS WHO WERE OF SOUND SENSES, AND THE DEAF BROTHER, THE HUSBAND OF [THE WOMAN WHO WAS] OF SOUND SENSES DIED, WHAT SHOULD THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE WOMAN OF SOUND SENSES, DO? — HE EITHER SUBMITS TO <i>HALIZAH</i> OR CONTRACTS LEVIRATE MARRIAGE. IF THE BROTHER OF SOUND SENSES, THE HUSBAND OF [THE WOMAN WHO WAS] OF SOUND SENSES, DIED, WHAT SHOULD THE DEAF BROTHER, THE HUSBAND OF THE WOMAN WHO WAS OF SOUND SENSES, DO? HE MUST MARRY HER AND HE MAY NEVER DIVORCE HER.<span class="x" onmousemove="('comment',' His divorce, which has only Rabbinical, but not Pentateuchal validity, cannot sever the levirate bond between him and his sister-in-law, which arose out of the pentateuchally valid marriage of his brother. ');">³⁴</span>

ומאי שנא קטן דלא תקינו רבנן נשואין וחרש תקינו ליה רבנן נשואין חרש דלא אתי לכלל נשואין תקינו רבנן נשואין קטן דאתי לכלל נשואין לא תקינו רבנן נשואין

IF TWO BROTHERS OF SOUND SENSES WERE MARRIED TO TWO STRANGERS,<span class="x" onmousemove="('comment',' Cf. supra p. 789. n. 10. ');">³⁵</span> ONE OF WHOM WAS OF SOUND SENSES AND THE OTHER DEAF, AND THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE DEAF WOMAN DIED, WHAT SHOULD THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE WOMAN OF SOUND SENSES, DO? HE MARRIES [THE WIDOW] AND IF HE WISHES TO DIVORCE HER HE MAY DO SO. IF THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE WOMAN OF SOUND SENSES, DIED, WHAT SHOULD THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE DEAF WOMAN, DO? HE MAY EITHER SUBMIT TO <i>HALIZAH</i> OR CONTRACT LEVIRATE MARRIAGE.

והרי קטנה דאתיא לכלל נשואין ותקינו רבנן נשואין התם שלא ינהגו [בה] מנהג הפקר

IF TWO BROTHERS, ONE OF WHOM WAS DEAF AND THE OTHER OF SOUND SENSES, WERE MARRIED TO TWO STRANGERS,<span class="x" onmousemove="('comment',' Cf. supra p. 789. n. 10. ');">³⁵</span> ONE OF WHOM WAS DEAF AND THE OTHER OF SOUND SENSES, AND THE DEAF BROTHER, THE HUSBAND OF THE DEAF WOMAN, DIED, WHAT SHOULD THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE WOMAN OF SOUND SENSES. DO? HE MUST MARRY [THE WIDOW], BUT IF HE WISHES TO DIVORCE HER HE MAY DO SO.<span class="x" onmousemove="('comment',' Cf. supra p. 789. n. 10. ');">³⁶</span>

ומ"ש קטנה דממאנה ומ"ש חרשת דלא ממאנה דא"כ

IF THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE WOMAN OF SOUND SENSES, DIED, WHAT SHOULD THE DEAF BROTHER, THE HUSBAND OF THE DEAF WOMAN, DO? HE MUST MARRY [THE WIDOW] AND HE MAY NEVER DIVORCE HER. <b><i>GEMARA</i></b>. Rami b. Hama stated: Wherein lies the difference between a deaf man or a deaf woman [and an imbecile] that the marriage of the former should have been legalized by the Rabbis<span class="x" onmousemove="('comment',' As is evident from our Mishnah. Since halizah was required it is obvious that the preceding marriage, without which the question of halizah could never have arisen, is recognized as valid despite the fact that a deaf-mute (cf. supra p. 788. n. 1), owing to his inferior intelligence, is elsewhere ineligible to effect a kinyan. ');">³⁷</span> while that of the male imbecile or female imbecile was not legalized by the Rabbis? For it was taught: If an imbecile or a minor married, and then died, their wives are exempt from <i>halizah</i> and from the levirate marriage!<span class="x" onmousemove="('comment',' Supra 69b, 96b. ');">³⁸</span> — [In the case of] a deaf man or a deaf woman, where the Rabbinical ordinance could be carried into practice,<span class="x" onmousemove="('comment',' Deaf-mutes might well lead a happy matrimonial life, not only when the husband or wife is deaf, but even where both are afflicted with deafness. ');">³⁹</span> the marriage was legalized by the Rabbis; [in that of] a male, or female imbecile, where the Rabbinical ordinance cannot be carried into practice, since no one could live with a serpent in the same basket,<span class="x" onmousemove="('comment',' proverb. There can be no happy or enduring matrimonial union between an imbecile and a sane person or between two imbeciles. ');">⁴⁰</span> the marriage was not legalized by the Rabbis. And wherein lies the difference between a minor [and a deaf person] that the marriage of the former should not have been legalized<span class="x" onmousemove="('comment',' As has been stated in the Baraitha just cited. ');">⁴¹</span> by the Rabbis while that of the deaf person was legalized by the Rabbis? — The Rabbis have legalized the marriage of a deaf person since [Pentateuchally] he would never be able to contract a marriage;<span class="x" onmousemove="('comment',' And were not his marriage recognized as valid, at least in Rabbinic law, marriage for him would have become an impossibility. ');">⁴²</span> they did not legalize the marriage of a minor since in due course he would be able to contract [a Pentateuchally valid] marriage. But, surely, [in the case of] a girl minor, who would in due course be able to contract [a Pentateuchally valid] marriage, the Rabbis did legalize her marriage.<span class="x" onmousemove="('comment',' Wherein does she differ from the boy minor that she should be subject to a different law? ');">⁴³</span> — There<span class="x" onmousemove="('comment',' The case of the girl minor. ');">⁴⁴</span> [it was legalized] in order that people might not treat her as ownerless property.<span class="x" onmousemove="('comment',' Take liberties with her. ');">⁴⁵</span> And why is there a difference<span class="x" onmousemove="('comment',' Since in the case of either, marriage is Pentateuchally invalid. ');">⁴⁶</span> between a minor [and a deaf woman] that the former should be permitted to exercise the right of <i>mi'un</i> while the deaf woman should not be permitted to exercise the right of <i>mi'un</i>? — Because, if [the latter also were allowed to do] so,