Yevamot 241:1

קירב מיתתו מאי בינייהו

have brought on his death,<span class="x" onmousemove="('comment',' So that the man who inflicted the wounds was not the direct cause of death. Hence he is not to be exiled, though the wife of the victim may well be allowed to marry again on the evidence of the infliction of such mortal wounds. ');">¹</span> What is the practical difference between these [two explanations]? — The case where one cut [another man's organs] in a house of marble<span class="x" onmousemove="('comment',' Where no wind can penetrate. ');">²</span>

דשחטיה בביתא דשישא ופרכיס אי נמי דשחטיה בברא ולא פרכיס:

and the latter made some convulsive movements,<span class="x" onmousemove="('comment',' According to the first explanation. since no aggravation could have resulted from wind, the offender must be condemned to exile. According to the second explanation he is exonerated, since it is possible that the convulsive movements of the victim brought on his death. ');">³</span> or also where he cut his organs out of doors and the latter made no convulsive movements.<span class="x" onmousemove="('comment',' Aggravation by wind is possible, while the bringing on of death by the victim himself cannot be assumed. ');">⁴</span>

רבי יהודה אומר לא כל וכו': איבעיא להו רבי יהודה בן בבא לקולא פליג או לחומרא פליג

R. JUDAH … SAID: NOT ALL etc. The question was raised: Does R. Judah b. Baba differ [from the first Tanna] in relaxing the law<span class="x" onmousemove="('comment',' While the first Tanna requires the evidence to be based on an examination of the corpse within three days of death, R. Judah allows it, in certain circumstances, even after three days. ');">⁵</span> or does he differ from him in imposing a greater restriction?<span class="x" onmousemove="('comment',' Disregarding the evidence under certain conditions even within three days. ');">⁶</span>

תא שמע דההוא גברא דטבע בכרמי ואסקוהו אבי הדיא לבתר תלתא יומין ואנסבה רב דימי מנהרדעא לדביתהו ותו ההוא גברא דאטבע בדגלת ואסקוהו אגישרא דשביסתנא ואנסבה רבא לדביתהו אפומא דשושביני לבתר חמשה יומי

— Come and hear: A man was once drowned at Karmi and after three days he was hauled up at Be Hedya, and R. Dimi of Nehardea allowed his wife to remarry. And again, it happened that a man was drowned in the Tigris<span class="x" onmousemove="('comment',' [H], Heb [H] cf. Targum on Gen. II, 14. ');">⁷</span> and after five days he was hauled up to the Shebistana bridge<span class="x" onmousemove="('comment',' [The bridge on the Southern Tigris connecting the great trading route between Khuzistan and Babylon during the persian period; v. Obermeyer pp. 68ff]. ');">⁸</span>

אי אמרת בשלמא לקולא פליג אינהו דעביד כרבי יהודה בן בבא אלא אי אמרת לחומרא פליג אינהו דעביד כמאן שאני מיא דצמתי

and, on the evidence of the <i>shoshbinim</i>,<span class="x" onmousemove="('comment',' Pl. of shoshbin, groomsman'. The shoshbin acted as best men or companions of the groom, to whom they also brought wedding gifts (shoshbinuth). ');">⁹</span> Raba permitted his wife to marry again — Now, if you grant that he<span class="x" onmousemove="('comment',' R. Judah b. Baba. ');">¹⁰</span>

והאמרת מיא מרזו מכה ה"מ היכא דאיכא מכה אבל היכא דליכא מכה מיצמת צמית והני מילי דכי אסקיה חזייה בשעתיה אבל אישתהי מיתפח תפח:

differs [from the first Tanna] in relaxing the law, they<span class="x" onmousemove="('comment',' R. Dimi and Raba. ');">¹¹</span> might well have acted in accordance with the ruling of R. Judah b. Baba. If you should contend, however, that he<span class="x" onmousemove="('comment',' R. Judah b. Baba. ');">¹⁰</span>

<big><strong>מתני׳</strong></big> נפל למים בין שיש להן סוף בין שאין להן סוף אשתו אסורה אמר רבי מאיר מעשה באחד שנפל לבור הגדול ועלה לאחר שלשה ימים

differed in imposing a greater restriction, in accordance with whose view [it may be asked] did they<span class="x" onmousemove="('comment',' R. Dimi and Raba. ');">¹¹</span> act? — Waters are different because they cause contraction.<span class="x" onmousemove="('comment',' Of the corpse, the decay of which consequently sets in later than in the case of a corpse on dry land. Hence it is possible in such circumstances to identify a person even after three days from the time of his death. ');">¹²</span>

אמר רבי יוסי מעשה בסומא שירד לטבול במערה וירד מושכו אחריו ושהו כדי שתצא נפשם והשיאו את נשותיהם ושוב מעשה בעסיא באחד ששלשלוהו לים ולא עלתה בידם אלא רגלו אמרו חכמים מן הארכובה ולמעלה תנשא מן הארכובה ולמטה לא תנשא:

But, surely, you said that 'waters [are different since they] irritate the wound'! — That applies only where a wound exists, but where no wound exists waters cause contraction. This, furthermore, applies only where the witnesses saw the body as soon as it was brought up, but if it remains some time, it swells.<span class="x" onmousemove="('comment',' And changes appearance. ');">¹³</span> <b><i>MISHNAH</i></b>. IF A MAN FELL INTO THE WATER, WHETHER IT HAD [A VISIBLE] END<span class="x" onmousemove="('comment',' This is explained by Abaye infra. ');">¹⁴</span>

<big><strong>גמ׳</strong></big> תנו רבנן נפל למים בין שיש להם סוף בין שאין להם סוף אשתו אסורה דברי רבי מאיר וחכ"א מים שיש להם סוף אשתו מותרת ושאין להם סוף אשתו אסורה

OR NOT, HIS WIFE IS FORBIDDEN [TO MARRY AGAIN].<span class="x" onmousemove="('comment',' It being possible that the man was thrown up by the water after a day or two; and that he was restored to life. V. infra n. 8. ');">¹⁵</span> SAID R. MEIR: IT ONCE HAPPENED THAT A MAN FELL INTO A LARGE CISTERN AND ROSE TO THE SURFACE<span class="x" onmousemove="('comment',' Lit., 'and he went up'. ');">¹⁶</span>

היכי דמי מים שיש להם סוף אמר אביי כל שעומד ורואה מארבע רוחותיו

AFTER THREE DAYS.<span class="x" onmousemove="('comment',' In R. Meir's opinion it is possible for one to live in water for a day or two; and the first clause of our Mishnah is in agreement with this view. ');">¹⁷</span> SAID R. JOSE: IT ONCE HAPPENED THAT A BLIND MAN DESCENDED INTO A CAVE.<span class="x" onmousemove="('comment',' I.e., to waters 'that had a visible end' (cf. supra note 5). ');">¹⁸</span>

ההוא גברא דטבע באגמא דסמקי אנסבה רב שילא לדביתהו אמר ליה רב לשמואל תא נשמתיה אמר ליה נשלח ליה ברישא

TO PERFORM RITUAL ABLUTION WHILE HIS GUIDE WENT DOWN AFTER HIM; AND AFTER WAITING LONG ENOUGH FOR THEIR SOULS TO DEPART, PERMISSION WAS GIVEN TO THEIR WIVES TO MARRY AGAIN.<span class="x" onmousemove="('comment',' R. Jose is of the opinion that no human being can survive so long (v. p. 854, n. 8) in water, and death may, therefore, be regarded as a certainty. In the case of water 'that has no visible end', however, he agrees with R. Meir, since it is possible that the body was thrown up on a distant shore where it was restored to life. ');">¹⁹</span> ANOTHER INCIDENT OCCURRED AT ASIA<span class="x" onmousemove="('comment',' V. Sanh., Sonc. ed. p. 151, n. 1. ');">²⁰</span>

שלחו ליה מים שאין להם סוף אשתו אסורה או מותרת שלח להו אשתו אסורה ואגמא דסמקי מים שיש להם סוף או מים שאין להם סוף שלח להו מים שאין להם סוף הוא ומר מאי טעמא עבד הכי

WHERE A MAN WAS LOWERED INTO THE SEA, AND ONLY HIS LEG WAS BROUGHT UP,<span class="x" onmousemove="('comment',' V. supra p. 851, n. 17. ');">²¹</span> AND THE SAGES RULED: [IF THE RECOVERED LEG CONTAINED THE PART] ABOVE THE KNEE [THE MAN'S WIFE] MAY MARRY AGAIN,<span class="x" onmousemove="('comment',' V. p. 852, n. 1. ');">²²</span>

מיטעא טעינא אנא סברי כיון דקוו וקיימי כמים שיש להם סוף דמי ולא היא כיון דאיכא גלי אימור גלי אשפלו

[BUT IF IT CONTAINED ONLY THE PART] BELOW THE KNEE, SHE MAY NOT MARRY AGAIN.<span class="x" onmousemove="('comment',' V. p. 852, 11. 2. ');">²³</span> <b><i>GEMARA</i></b>. Our Rabbis taught: If a man fell into water, whether it had [a visible] end<span class="x" onmousemove="('comment',' This is explained by Abaye infra. ');">²⁴</span>

קרי שמואל עליה דרב (משלי יב, כא) לא יאונה לצדיק כל און קרי רב עליה דשמואל (משלי יא, יד) ותשועה ברוב יועץ

or not, his wife is forbidden [to marry again];<span class="x" onmousemove="('comment',' V. p. 854, n. 6. ');">²⁵</span> so R. Meir. But the Sages ruled: [If he fell into] water that has [a visible] end,<span class="x" onmousemove="('comment',' This is explained by Abaye infra. ');">²⁴</span>

תניא אמר רבי מעשה בשני בני אדם מכמרין מכמורין בירדן ונכנס אחד מהם למחילה של דגים ושקעה חמה ולא ראה פתחה של מחילה ושהה חברו כדי שתצא נפשו ובא והודיע בתוך ביתו למחר זרחה חמה והכיר פתחה של מחילה ובא ומצא הספד גדול בתוך ביתו אמר רבי כמה גדולים דברי חכמים שאמרו מים שיש להם סוף אשתו מותרת שאין להם סוף אשתו אסורה

his wife is permitted [to marry again],<span class="x" onmousemove="('comment',' It being assumed that the man was not rescued from the water. Any rescue, had it been effected, since all the shores are visible, would have been observed from the point where the drowning occurred. ');">²⁶</span> but [if into water] that has no [visible] end<span class="x" onmousemove="('comment',' This is explained by Abaye infra. ');">²⁷</span>

אי הכי מים שיש להם סוף נמי ליחוש למחילה של דגים במים שיש להם סוף מחילה של דגים לא שכיחא

his wife is forbidden [to marry again].<span class="x" onmousemove="('comment',' Since the man might have been rescued on another shore which was not visible from the point where the drowning occurred. ');">²⁸</span> What is to be understood by 'has [a visible] end'? — Abaye replied: [An area all the boundaries of which] a person standing [on the edge] is able to see in all directions.<span class="x" onmousemove="('comment',' Lit., 'four winds'. A person observing a drowning accident would not depart as long as there was any hope of rescue, and, as all the shores were visible and no rescue was observed, it may be regarded as a certainty that the drowned man was dead, and his wife may, therefore, be permitted to marry again. ');">²⁹</span>

אמר רב אשי הא דאמרו רבנן מים שאין להם סוף אשתו אסורה הני מילי באיניש דעלמא אבל צורבא מרבנן לא אי דסליק קלא אית ליה ולא היא לא שנא איניש דעלמא ולא שנא צורבא מרבנן דיעבד אין לכתחלה לא

Once a man was drowned in the swamp of Samki, and R. Shila permitted his wife to marry again. Said Rab to Samuel: 'Come, let us place him under the ban'.<span class="x" onmousemove="('comment',' For permitting a married woman to remarry. ');">³⁰</span> 'Let us first', [the other replied,] 'send to [ask] him [for an explanation]'. On their sending to him the enquiry: '[If a man has fallen into] water which has no [visible] end. is his wife forbidden or permitted [to marry again]'? he sent to them [in reply], 'His wife is forbidden' — 'And [they again enquired] is the swamp of Samki regarded as water that has [a visible] end or as water that has no [visible] end?' — 'It is', he sent them his reply, 'a water that has no [visible] end'. 'Why then did the Master [they asked] act in such a manner?'<span class="x" onmousemove="('comment',' V. p. 855 n. 12. ');">³¹</span>

תניא אר"ג פעם אחת הייתי מהלך בספינה וראיתי ספינה אחת שנשברה והייתי מצטער על תלמיד חכם שבה ומנו רבי עקיבא וכשעליתי ביבשה בא וישב ודן לפני בהלכה אמרתי לו בני מי העלך אמר לי דף של ספינה נזדמן לי וכל גל וגל שבא עלי נענעתי לו ראשי

— 'I was really mistaken', [he replied]; 'I was of the opinion that as the water was gathered and stationary it was to be regarded as "water which has [a visible] end", but the law is in fact not so; for owing to the prevailing waves it might well be assumed that the waves carried [the body] away'.<span class="x" onmousemove="('comment',' Lit., 'they lowered', and the man was rescued. ');">³²</span> Samuel thereupon applied to Rab the Scriptural text, There shall no mischief befall the righteous,<span class="x" onmousemove="('comment',' Prov. XII, 21. Rab was spared the injustice of placing the innocent R. Shila under the ban. ');">³³</span>

מכאן אמרו חכמים אם יבואו רשעים על אדם ינענע לו ראשו אמרתי באותה שעה כמה גדולים דברי חכמים שאמרו מים שיש להם סוף מותרת מים שאין להם סוף אסורה

while Rab applied to Samuel the following text: But in the multitude of counsellors there is safety.<span class="x" onmousemove="('comment',' Ibid. Xl, 14. The counsel of Samuel saved Rab from a wrong action. ');">³⁴</span> It was taught: Rabbi related how it once happened that while two men were casting nets in the Jordan one of them entered a subterranean fish pond<span class="x" onmousemove="('comment',' [Constructed on the shore to retain the fish washed into it by the overflowing river]. ');">³⁵</span>

תניא א"ר עקיבא פעם אחת הייתי מהלך בספינה וראיתי ספינה אחת שמטרפת בים והייתי מצטער על תלמיד חכם שבה ומנו רבי מאיר כשעליתי למדינת קפוטקיא בא וישב ודן לפני בהלכה אמרתי לו בני מי העלך אמר לי גל טרדני לחברו וחברו לחברו עד שהקיאני ליבשה אמרתי באותה שעה כמה גדולים דברי חכמים שאמרו מים שיש להם סוף אשתו מותרת מים שאין להם סוף אשתו אסורה

and when the sun had set he could not find the entrance of the cave. His companion, after waiting long enough for his soul to depart, returned and reported the accident to his household. On the following day when the sun rose [the first man] discovered the entrance of the cave, and on returning he found his household in deep mourning<span class="x" onmousemove="('comment',' Lit., 'a great mourning in his house'. ');">³⁶</span> 'How great', exclaimed Rabbi, 'are the words of the Sages who ruled [that if a man fell into] water which has [a visible] end his wife is permitted [to marry again, but if into water] which has no [visible] end, his wife is forbidden'.If so,<span class="x" onmousemove="('comment',' If such an incident as that related by Rabbi is possible. ');">³⁷</span>

תנו רבנן נפל לגוב אריות אין מעידין עליו לחפורה מלאה נחשים ועקרבים מעידין עליו רבי יהודה בן בתירא אומר אף לחפורה מלאה נחשים ועקרבים אין מעידין עליו חיישינן

then also in the case of water which has [a visible] end the possibility of having remained in a subterranean fish pond should be taken into consideration! — It is not usual for a subterranean fish pond to be found with water which has [a visible] end.<span class="x" onmousemove="('comment',' [There is not sufficient fish to warrant the construction of a pond (Me'iri)]. ');">³⁸</span> R. Ashi said: The ruling of the Rabbis [that where a man has fallen into] water which has no [visible] end his wife is forbidden [to marry again]. applies only to an ordinary person but not to a learned man for, should he be rescued.<span class="x" onmousemove="('comment',' Lit., 'that he went up' ');">³⁹</span> the fact would become known.<span class="x" onmousemove="('comment',' Lit., 'he has a voice'. ');">⁴⁰</span> This, however, is not correct; for there is no difference between an ordinary man and a learned man. <i>Ex post facto</i>, the marriage<span class="x" onmousemove="('comment',' Of his wife to another man. ');">⁴¹</span> is valid; <i>ab initio</i>, it is forbidden. It was taught: R. Gamaliel related, 'I was once travelling on board a ship when I observed a shipwreck and was sorely grieved for [the apparent loss of] a scholar<span class="x" onmousemove="('comment',' Talmud Hakam, v. Glos. ');">⁴²</span> who had been travelling on board that ship. (And who was he? — R. Akiba.) When I subsequently landed, he<span class="x" onmousemove="('comment',' R. Akiba. ');">⁴³</span> came to me and sat down and discussed matters of halachah. "My son", I asked him, "who rescued you?" "The plank of a ship", he answered me, "came my way, and to every wave that approached me I bent my head" — 44 Hence the Sages said that if wicked persons attack a man let him bend his head to them.<span class="x" onmousemove="('comment',' Cf. supra n. 6 ');">⁴⁵</span> At that hour I exclaimed: How significant are the words of the Stages who ruled [that if a man fell into] water which has [a visible] end, [his wife] is permitted [to marry again; but if into] water which has no [visible] end, she is forbidden'. It was taught: R. Akiba related, 'l was once travelling on board a ship when I observed a ship in distress,<span class="x" onmousemove="('comment',' Lit., 'that was tossed in the sea'. ');">⁴⁶</span> and was much grieved on account of a scholar who was on it. (And who was it? — R. Meir.) When I subsequently landed in the province of Cappadocia<span class="x" onmousemove="('comment',' [G] in Asia Minor. ');">⁴⁷</span> he came to me and sat down and discussed matters of halachah. "My son", I said to him, "who rescued you?" — "One wave" he answered me, "tossed me to another, and the other to yet another until [the sea] cast me<span class="x" onmousemove="('comment',' Lit., 'vomited me out'. ');">⁴⁸</span> on the dry land". At that hour I exclaimed: How significant are the words of the Sages who ruled [that if a man fell into] water which has [a visible] end, [his wife] is permitted [to marry again; but if into] water which has no [visible] end, she is forbidden'. Our Rabbis taught: If a man fell into a lion's den, no evidence<span class="x" onmousemove="('comment',' That he is dead. ');">⁴⁹</span> may be legally tendered concerning him;<span class="x" onmousemove="('comment',' To enable his wife to marry again. ');">⁵⁰</span> but if into a pit full of serpents and scorpions, evidence<span class="x" onmousemove="('comment',' That he is dead. ');">⁴⁹</span> may legally be tendered concerning him.<span class="x" onmousemove="('comment',' To enable his wife to marry again. ');">⁵⁰</span> R. Judah b. Bathyra ruled: Even [if he fell] into a pit full of serpents and scorpions, no evidence<span class="x" onmousemove="('comment',' That he is dead. ');">⁴⁹</span> may legally be tendered concerning him,<span class="x" onmousemove="('comment',' To enable his wife to marry again. ');">⁵⁰</span> since the possibility must be taken into consideration