Yevamot 69

וגזרו רבנן קטנה משום גדולה

the Rabbis having made the provision<span class="x" onmousemove="('comment',' That three months must be allowed to pass. ');">¹</span> in the case of a minor<span class="x" onmousemove="('comment',' Though she is not capable of conception. ');">²</span> as a precaution against one who is of age.<span class="x" onmousemove="('comment',' A proselyte and an emancipated slave who were minors are, however, exempt. because, being cases of rare occurrence, no preventive measure is required. ');">³</span> But is provision made in the case of a minor as a precaution against one who is of age? Surely we learnt, IF THEY WERE MINORS INCAPABLE OF BEARING CHILDREN THEY MAY BE RESTORED AT ONCE! — R. Giddal replied: This<span class="x" onmousemove="('comment',' The ordinance in our Mishnah. ');">⁴</span>

ומי גזרינן קטנה משום גדולה והתנן אם היו קטנות שאינן ראויות לילד מחזירין אותן מיד אמר רב גידל אמר רב הוראת שעה היתה מכלל דהואי אלא כהוראת שעה היתה וחילוף לא שכיח

was a special ruling.<span class="x" onmousemove="('comment',' [H] lit., 'a ruling of the hour'. ');">⁵</span> Does this imply that such a case had actually occurred!<span class="x" onmousemove="('comment',' But our Mishnah, 'IF THEY WERE MINORS etc. Obviously speaks of a contingency and not of a fact. ');">⁶</span> — Rather [this is the meaning:] It<span class="x" onmousemove="('comment',' The ordinance in our Mishnah. ');">⁴</span> was like a special ruling, since the exchange of brides is an unusual occurrence.<span class="x" onmousemove="('comment',' And no preventive measure is. therefore, necessary. ');">⁷</span>

לישנא אחרינא אמרי לה אמר שמואל כולן צריכות להמתין שלשה חדשים חוץ מגיורת ומשוחררת גדולה [אבל] קטנה בת ישראל אינה צריכה להמתין ג' חדשים במאי אי במיאון האמרה שמואל חדא זימנא אי בגט הא קאמר שמואל דבעיא דאמר שמואל מיאנה בו אינה צריכה להמתין שלשה חדשים נתן לה גט צריכה להמתין שלשה חדשים אלא בזנות וזנות בקטנה לא שכיח

[Others adopt] a different reading: Samuel said: All these women,<span class="x" onmousemove="('comment',' Enumerated infra 41a, 42b. ');">⁸</span> with the exception of a proselyte and an emancipated slave who were of age, must wait three months.<span class="x" onmousemove="('comment',' Before they are allowed to marry again. ');">⁹</span> An Israelitish minor, however, need not wait three months. But how [was she separated]? If by a declaration of refusal,<span class="x" onmousemove="('comment',' Mi'un, v. Glos. ');">¹⁰</span> Surely Samuel has already stated this<span class="x" onmousemove="('comment',' That in such circumstances she need not wait three months. ');">¹¹</span>

גיורת ומשוחררת דשכיח בהו זנות ליגזור הוא דאמר כרבי יוסי דתניא הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו צריכות להמתין ג' חדשים דברי רבי יהודה רבי יוסי מתיר ליארס ולינשא מיד אמר רבה מ"ט דרבי יוסי קסבר אשה מזנה משמשת במוך כדי שלא תתעבר

one! And if by a letter of divorce, Samuel surely stated that she<span class="x" onmousemove="('comment',' A minor. ');">¹²</span> must wait!<span class="x" onmousemove="('comment',' Three months. ');">¹³</span> For Samuel said: If she exercise her right of refusal against him, she need not wait three months; if he gave her a letter of divorce she must wait three months! [It was] rather in respect of harlotry, and harlotry with a minor<span class="x" onmousemove="('comment',' Before they are allowed to marry again. ');">⁹</span> an unusual occurrence.<span class="x" onmousemove="('comment',' Enumerated infra 41a, 42b. ');">⁸</span>

א"ל אביי בשלמא גיורת כיון דדעתה לאיגיורי מנטרה נפשה כדי להבחין בין זרע שנזרע בקדושה ובין זרע שנזרע שלא בקדושה שבויה ושפחה נמי דשמעי ממרייהו ומנטרי נפשייהו אלא יוצאת בשן ועין היכי משכחת לה

Let, however, a preventive measure<span class="x" onmousemove="('comment',' To avoid conception and the mingling of legitimate with illegitimate children. ');">¹⁴</span> be made in respect of a proselyte and an emancipated slave with whom harlotry is not unusual! — He holds the same view as R. Jose. For it was taught: Proselytes,<span class="x" onmousemove="('comment',' In the original the noun is in the sing. ');">¹⁵</span> captives<span class="x" onmousemove="('comment',' In the original the noun is in the sing. ');">¹⁵</span> or slaves<span class="x" onmousemove="('comment',' In the original the noun is in the sing. ');">¹⁵</span>

וכי תימא כל דממילא מודה ר' יוסי והתנן אנוסה ומפותה צריכה להמתין ג' חדשים דברי ר' יהודה רבי יוסי מתיר ליארס ולינשא מיד

who were redeemed, or embraced the Jewish faith or were emancipated, must wait three months; so R. Judah. R. Jose permits immediate betrothal and marriage.<span class="x" onmousemove="('comment',' Keth. 372. ');">¹⁶</span> Rabbah said: What is R. Jose's reason? He is of the opinion that a woman who plays the harlot makes use of an absorbent in order to prevent conception.<span class="x" onmousemove="('comment',' Keth. 372. ');">¹⁶</span> Said Abaye to him: This<span class="x" onmousemove="('comment',' Rabbah's explanation. ');">¹⁷</span> is intelligible in the case of a proselyte; as her intention is to embrace the Jewish faith she is careful<span class="x" onmousemove="('comment',' Cf. supra note 1; and has always some absorbent in readiness. ');">¹⁸</span>

אלא אמר אביי אשה מזנה מתהפכת שלא תתעבר ואידך חיישינן שמא לא נתהפכה יפה יפה:

in order to know the distinction between the seed that was sown in holiness and the seed that was sown in unholiness. It<span class="x" onmousemove="('comment',' Rabbah's explanation. ');">¹⁷</span> is also [intelligible In the case of] a captive and a slave; since on hearing from their masters<span class="x" onmousemove="('comment',' Of their impending liberation. ');">¹⁹</span> they exercise care.<span class="x" onmousemove="('comment',' Cf. supra notes 1 and 5. ');">²⁰</span> How is this<span class="x" onmousemove="('comment',' Rabbah's explanation. ');">¹⁷</span>

ואם היו כהנות כו': כהנות אין ישראלית לא אימא אם היו נשי כהנים נשי כהנים אין נשי ישראלים לא

to be applied. however, in the case of one who is liberated through the loss of a tooth or an eye?<span class="x" onmousemove="('comment',' V. Ex. XXI, 26, where the liberation of the slave comes suddenly. and no previous care would have been exercised by her. ');">²¹</span> And were you to suggest that wherever something unexpected happens<span class="x" onmousemove="('comment',' Lit., 'of itself', when the woman was not likely to have been prepared with an absorbent. ');">²²</span> R. Jose admits,<span class="x" onmousemove="('comment',' That a waiting period of three months must be allowed. ');">²³</span> surely it was taught:<span class="x" onmousemove="('comment',' Cur. edd., 'we learned'. ');">²⁴</span>

והאמר רב עמרם הא מילתא אמר לן רב ששת ואנהרינהו לעיינין ממתניתין אשת ישראל שנאנסה אף על פי שמותרת לבעלה פסולה לכהונה

A woman who had been outraged or seduced must wait three months; so R. Judah. R. Jose permits immediate betrothal and marriage!<span class="x" onmousemove="('comment',' Which shews that even when the unexpected happens R. Jose requires no waiting period! ');">²⁵</span> — Rather, said Abaye,<span class="x" onmousemove="('comment',' The reading in Keth. 372 is 'Rabbah'. Others, 'Raba' (v. Alfasi). ');">²⁶</span> a woman playing the harlot turns over In order to prevent conception.<span class="x" onmousemove="('comment',' Keth. loc. cit. No absorbent is needed. Similarly in the case of a liberated captive or slave. Hence no waiting period is required. ');">²⁷</span> And the other?<span class="x" onmousemove="('comment',' Why then does he require a waiting period? ');">²⁸</span>

אמר רבא הכי קאמר אם היו כהנות נשואות לישראל נפסלו מן התרומה דבי נשייהו:

-There is the apprehension that she might not have turned over properly.<span class="x" onmousemove="('comment',' And conception might have taken place. V. Keth. loc. cit. ');">²⁹</span> IF THEY WERE PRIESTLY WOMEN etc. Only<span class="x" onmousemove="('comment',' Lit., 'yes'. ');">³⁰</span> priestly women but not an Israelitish woman?<span class="x" onmousemove="('comment',' The wife of a priest. Surely she also is forbidden to her husband! ');">³¹</span> -Read, 'If they were the wives of priests'.<span class="x" onmousemove="('comment',' V. previous note. ');">³²</span>

<br><br><big><strong>הדרן עלך ארבעה אחין</strong></big><br><br>

Only' 'priests' wives,'<span class="x" onmousemove="('comment',' Are forbidden to marry priests. ');">³³</span> but not Israelites' wives?<span class="x" onmousemove="('comment',' Who were priests' daughters. ');">³⁴</span> Surely R. Amram said, 'The following statement was made to us by R. Shesheth who threw light on the subject<span class="x" onmousemove="('comment',' Lit., 'and lit up our eyes'. ');">³⁵</span> from our Mishnah:<span class="x" onmousemove="('comment',' I.e., the Mishnah infra 53b which was under discussion. ');">³⁶</span> An Israelite's wife<span class="x" onmousemove="('comment',' A priest's daughter who on the death of her husband returns to her father's house and is permitted again to eat terumah. V. Lev. XXII, 12-13. ');">³⁷</span> who was outraged, though she is permitted to her husband, is disqualified from the priesthood.<span class="x" onmousemove="('comment',' Infra 56af. She may not marry a priest even after the death of her husband. ');">³⁸</span> — Raba replied: It is this that was meant:<span class="x" onmousemove="('comment',' By our Mishnah. ');">³⁹</span> IF THEY WERE PRIESTLY WOMEN<span class="x" onmousemove="('comment',' I.e., daughters of priests. ');">⁴⁰</span> married to Israelites THEY ARE DISQUALIFIED from eating <i>terumah</i> at their parents' home.<span class="x" onmousemove="('comment',' PRIESTHOOD in our Mishnah referring to the right of eating terumah on their return to their parents' home in their widowhood (v. Lev. XXII, 13). V. supra n. 8, and the reading of cur. edd. supra p. 211, n. 8. ');">⁴¹</span>