Yevamot 78

Chapter 78

א אית דאמרי בביאה כולי עלמא לא פליגי דביאת קטן עדיפא כי פליגי בחליצת קטן
1 Some say: As regards intercourse all agree that the intercourse of a younger brother is preferred.<span class="x" onmousemove="('comment',' To the halizah of an elder brother. ');"><sup>1</sup></span> They only differ on the <i>halizah</i> of a younger brother. And the statement<span class="x" onmousemove="('comment',' Of the dispute supra 39a. ');"><sup>2</sup></span>
ב והכי איתמר חליצת קטן וחליצת גדול פליגי בה ר' יוחנן ור' יהושע בן לוי חד אמר חליצת גדול עדיפא וחד אמר כי הדדי נינהו
2 ran thus: [On the relative importance of] the <i>halizah</i> of a younger, and the <i>halizah</i> of an elder brother there is a difference of opinion between R. Johanan and R. Joshua b. Levi. One holds that the <i>halizah</i> of the elder is preferable, and the other holds that both are of equal importance. 'One<span class="x" onmousemove="('comment',' Lit., 'he who'. ');"><sup>3</sup></span> holds that the <i>halizah</i> of the elder is preferable'<span class="x" onmousemove="('comment',' To the halizah of a younger one. ');"><sup>4</sup></span>
ג מאן דאמר חליצת גדול עדיפא דהא מצוה בגדול ואידך כי אמרינן מצוה בגדול לענין יבום אבל לענין חליצה כהדדי נינהו
3 because the commandment surely, is incumbent upon the elder. And the other [maintains that] the statement, 'the commandment is incumbent upon the elder', [was made] in respect of the levirate marriage; in respect of the <i>halizah</i>, however, they are both of equal importance. We learned, IF THEY ALSO DECLINE, THE ELDEST IS AGAIN APPROACHED. Does not this mean that they declined to contract the levirate marriage but [were willing] to submit to <i>halizah</i>? And yet it was stated, THE ELDEST IS AGAIN APPROACHED, which proves that the <i>halizah</i> of the elder is preferred! — No; they declined the <i>halizah</i> as well as the levirate marriage.
ד תנן לא רצו חוזרין אצל גדול מאי לאו לא רצו לייבם אלא לחלוץ וקתני חוזרין אצל גדול וש"מ חליצת גדול עדיפא
4 Similarly, in the case of the eldest brother, he declined the <i>halizah</i> as well as the levirate marriage;<span class="x" onmousemove="('comment',' V. p. 250, n. 3. supra. ');"><sup>5</sup></span> why, then, IS THE ELDEST AGAIN APPROACHED with the object of coercing him? Let coercion be used against them!<span class="x" onmousemove="('comment',' V. p. 250, n. 4. ');"><sup>6</sup></span>
ה לא לא רצו לא לחלוץ ולא לייבם דכוותיה גבי גדול לא רצה לא לחלוץ ולא לייבם אלא אמאי חוזרין אצל גדול למכפייה לכפייהו לדידהו כיון דמצוה עליה דידיה רמיא לדידיה כייפינן
5 — As the duty<span class="x" onmousemove="('comment',' Of the levirate marriage. V. our Mishnah. ');"><sup>7</sup></span> is incumbent upon him, coercion also must be used against him.
ו ת"ש תלה בגדול עד שיבא ממדינת הים אין שומעין לו ואי ס"ד חליצת גדול עדיפא אמאי אין שומעין לו נינטר דלמא אתי וחליץ
6 Come and hear: IF HE WISHES TO SUSPEND ACTION&nbsp;… UNTIL THE ELDEST RETURNS FROM A COUNTRY BEYOND THE SEA&nbsp;… HE IS NOT TO BE LISTENED TO. But if the <i>halizah</i> of the eldest is preferable why IS HE NOT TO BE LISTENED TO? Let us rather wait, since it is possible that when he returns he will submit to <i>halizah</i>! — Following your view [it might similarly be objected], why [if he wishes to postpone action] UNTIL A MINOR BECOMES OF AGE&nbsp;… HE IS NOT TO BE LISTENED TO? Let us rather wait, since, on becoming of age, he might contract the levirate marriage!<span class="x" onmousemove="('comment',' Cur. edd. enclose the following in parentheses. 'Or also he might come and contract with her the levirate marriage'. ');"><sup>8</sup></span> The fact is that the performance of a commandment must not be delayed.<span class="x" onmousemove="('comment',' V. supra p. 250, n. 7. ');"><sup>9</sup></span>
ז ולטעמיך בקטן עד שיגדיל אין שומעין לו אמאי נינטר דלמא גדיל ומייבם (אי נמי אתי איהו ומייבמה) אלא כל שהויי מצוה לא שהינן
7 We learned elsewhere: At first, when the object was the fulfilment<span class="x" onmousemove="('comment',' Lit., 'they had the intention for the name etc.' ');"><sup>10</sup></span> of the commandment, the precept of the levirate marriage was preferable to that of <i>halizah</i>; now, however, when the object is not the fulfilment of the commandment, the precept of <i>halizah</i>, it was laid down, is preferable to that of the levirate marriage.<span class="x" onmousemove="('comment',' Bek. 13a. Keth. 64a. ');"><sup>11</sup></span>
ח תנן התם מצות יבום קודמת למצות חליצה בראשונה שהיו מתכוונין לשם מצוה עכשיו שאין מתכוונין לשם מצוה אמרו מצות חליצה קודמת למצות יבום
8 Rab said: But no coercion<span class="x" onmousemove="('comment',' To perform or to submit to halizah. ');"><sup>12</sup></span> may be used.<span class="x" onmousemove="('comment',' If both parties consent to contract the levirate marriage. ');"><sup>13</sup></span>
ט אמר רב אין כופין כי אתו לקמיה דרב אמר להו אי בעית חלוץ אי בעית ייבם בדידך תלא רחמנא (דברים כה, ז) ואם לא יחפוץ האיש הא אם חפץ אי בעי חליץ אי בעי ייבם
9 When they<span class="x" onmousemove="('comment',' Levirate cases. ');"><sup>14</sup></span> came before Rab he addressed them thus: 'If you<span class="x" onmousemove="('comment',' Speaking to the levir. ');"><sup>15</sup></span>
י ואף רב יהודה סבר אין כופין מדאתקין רב יהודה בגיטא דחליצה איך פלונית בת פלוני אקרבת ית פלוני יבמה קדמנא לבי דינא ואשתמודעינהו דאחוה דמיתנא מאבא ניהו ואמרי ליה אי צבית ליבם יבם ואי לא איטלע לה רגליך דימינא
10 wish, submit to <i>halizah</i>; if you prefer, contract the levirate marriage; the All Merciful has given you the choice:<span class="x" onmousemove="('comment',' Lit., 'hung upon you'. ');"><sup>16</sup></span> And if the man like not to take his brother's wife,<span class="x" onmousemove="('comment',' Deut. XXV, 7. ');"><sup>17</sup></span>
יא ואיטלע לה רגלא דימינא ושרת סיניה מעל רגלוהי וירקת באנפוהי רוקא דמתחזיא לבי דינא על ארעא
11 implying, if he likes he may, whenever he wishes, submit to <i>halizah</i> or, if he prefers, contract the levirate marriage.' Rab Judah also is of the opinion that no coercion may be applied; since Rab Judah has ordained [the following formula] for a deed of <i>halizah</i>: '[We certify] that So-and-so daughter of So-and-so brought before us into court her brother-in-law So-and-so, and we have ascertained him to be the paternal brother of the deceased. We told him, "If you wish to contract the levirate marriage, contract it, and if not, incline<span class="x" onmousemove="('comment',' Af. of [H] 'to halt' (Heb. [H]). hence 'incline'. Others: Ethp. of [H] = [H] and [H] (cf. Targ. Ruth IV, 7, 8; Lam. IV, 3)' hence 'allow&nbsp;… to be removed or untied'. 'Turn thy right foot towards her' (Jast.). 'Allow the shoe of your right foot to be removed by her' (Aruk.). ');"><sup>18</sup></span>
יב ורבי חייא בר אויא מסיים בה משמיה דרב יהודה ואקרינהו מה דכתיב בספר אורייתא דמשה
12 towards her your right foot". He inclined<span class="x" onmousemove="('comment',' Cf. supra n. 11. ');"><sup>19</sup></span> towards her his right foot and she removed his shoe from off his foot and spat out before him, a spittle which has been seen by the court upon the ground'.
יג אשתמודעינהו פליגי בה רב אחא ורבינא חד אמר בעדים וחד אמר אפילו קרוב אפילו אשה והלכתא גלויי מילתא בעלמא הוא ואפילו קרוב ואפילו אשה:
13 R. Hiyya b. Iwya in the name of Rab Judah concluded<span class="x" onmousemove="('comment',' The formula of the certificate of halizah. ');"><sup>20</sup></span> as follows: 'And we read before them [the relevant passage] that is written in the Book of the Law of Moses'.
יד בראשונה שהיו מתכוונין לשם מצוה מצות יבום קודמת למצות חליצה ועכשיו שאין מתכוונין לשם מצוה אמרו מצות חליצה קודמת למצות יבום
14 'We ascertained him'. On this, R. Aha and Rabina are in dispute. One says: Through [qualified] witnesses. The other says: Even a relative and even a woman<span class="x" onmousemove="('comment',' Who are, as a rule, ineligible as witnesses. ');"><sup>21</sup></span> [may tender the evidence].
טו אמר רמי בר חמא א"ר יצחק חזרו לומר מצות יבום קודמת למצות חליצה א"ל רב נחמן בר יצחק אכשור דרי
15 The law is that it<span class="x" onmousemove="('comment',' The insertion of 'we ascertained him'. ');"><sup>22</sup></span> is a mere intimation, and that even a relative and even a woman [may tender the evidence].
טז מעיקרא סברי לה כאבא שאול ולבסוף סברי לה כרבנן
16 'At first, when the object was the fulfilment of the commandment, the precept of the levirate marriage was preferable to that of <i>halizah</i>; now, however, when the object is not the fulfilment of the commandment, the precept of <i>halizah</i>, it was laid down, is preferable to that of the levirate marriage'. Said Rami b. Hama in the name of R. Isaac: It was re-enacted that the precept of the levirate marriage is preferable to that of <i>halizah</i>. Said R. Nahman b. Isaac to him: Have the generations improved in their morals? — At first they held the opinion of Abba Saul, and finally they adopted that of the Rabbis. For it was taught: Abba Saul said, 'If a levir marries his sister-in-law on account of her beauty, or in order to gratify his sexual desires or with any other ulterior motive, it is as if he has infringed the law of incest; and I am even inclined to think that the child [of such a union] is a bastard'. But the Sages said, 'Her husband's brother shall go in unto her,<span class="x" onmousemove="('comment',' Deut. XXV, 5. ');"><sup>23</sup></span>
יז דתניא אבא שאול אומר הכונס את יבמתו לשם נוי ולשום אישות ולשום דבר אחר כאילו פוגע בערוה וקרוב אני בעיני להיות הולד ממזר וחכמים אומרים (דברים כה, ה) יבמה יבא עליה מכל מקום
17 whatever the motive'.<span class="x" onmousemove="('comment',' Tosef. Yeb. VI, ');"><sup>24</sup></span> Who is the Tanna of the following statement which our Rabbis taught: 'Her husband's brother shall go in unto her,<span class="x" onmousemove="('comment',' Deut. XXV, 5. ');"><sup>23</sup></span>
יח מאן תנא להא דתנו רבנן יבמה יבא עליה מצוה שבתחלה היתה עליו בכלל היתר נאסרה וחזרה והותרה יכול תחזור להתירה הראשון ת"ל יבמה יבא עליה מצוה
18 is a commandment; for originally<span class="x" onmousemove="('comment',' Before she married his brother. ');"><sup>25</sup></span> she stood in relation to him in the status of permissibility, then<span class="x" onmousemove="('comment',' When she married his brother. ');"><sup>26</sup></span>
יט מאן תנא אמר רבי יצחק בר אבדימי אבא שאול היא וה"ק יבמה יבא עליה מצוה שבתחלה היתה עליו בכלל היתר רצה לשם נוי כונסה רצה לשום אישות כונסה
19 she was forbidden to him, and then again<span class="x" onmousemove="('comment',' When his brother died childless. ');"><sup>27</sup></span> permitted; consequently it might have been assumed that she reverts to her original status of permissibility, hence it was specifically stated, Her husband's brother shall go in unto her,<span class="x" onmousemove="('comment',' Deut. XXV, 5. ');"><sup>23</sup></span>
כ נאסרה חזרה והותרה יכול תחזור להתירה הראשון ת"ל יבמה יבא עליה למצוה
20 it is a commandment'. — Who, now, is the Tanna? — R. Isaac b. Abdimi replied. It is [the statement of] Abba Saul, and it is this that he meant: Her husband's brother shall go in unto her,<span class="x" onmousemove="('comment',' Deut. XXV, 5. ');"><sup>23</sup></span> is a commandment; for originally<span class="x" onmousemove="('comment',' Before she married his brother. ');"><sup>25</sup></span>
כא רבא אמר אפי' תימא רבנן והכי קאמר יבמה יבא עליה מצוה שבתחלה היתה בכלל היתר רצה כונסה רצה אינו כונסה
21 she stood in relation to him in the status of permissibility; he could have married her, if he wished, on account of her beauty and he could have married her, if he wished, in order to gratify his sexual desires; then<span class="x" onmousemove="('comment',' When she married his brother. ');"><sup>28</sup></span> she was forbidden to him, and then again<span class="x" onmousemove="('comment',' When his brother died childless. ');"><sup>29</sup></span>
כב נאסרה חזרה והותרה יכול תחזור להתירה הראשון רצה כונסה רצה אינו כונסה רצה אינו כונסה
22 permitted; consequently it might have been assumed that she reverts to her original status of permissibility,<span class="x" onmousemove="('comment',' So that he may marry her with any ulterior motive. ');"><sup>30</sup></span> hence it Was specifically stated, Her husband's brother shall go in unto her<span class="x" onmousemove="('comment',' Deut. XXV, 5. ');"><sup>31</sup></span>
כג הא אגידה ביה בכדי תיפוק אלא אימא רצה כונסה רצה חולץ לה ת"ל יבמה יבא עליה מצוה
23 only with the intention of performing the commandment.<span class="x" onmousemove="('comment',' [H] lit., 'for the commandment', i.e., the fulfilment of the Scriptural text. ');"><sup>32</sup></span> Raba said: You may even say [that the authorship<span class="x" onmousemove="('comment',' Of the above cited teaching. ');"><sup>33</sup></span>
כד אימא רישא (ויקרא ו, ט) מצות תאכל במקום קדוש מצוה
24 is that of] the Rabbis,<span class="x" onmousemove="('comment',' The Sages who oppose Abba Saul, supra. ');"><sup>34</sup></span> and it is this that was meant: Her husband's brother shall go in unto her,<span class="x" onmousemove="('comment',' Deut. XXV, 5. ');"><sup>31</sup></span> is a commandment; for originally<span class="x" onmousemove="('comment',' Before she married his brother. ');"><sup>35</sup></span> she was in the status of permissibility; he could have married her if he wished and, if he preferred, he could have abstained from marrying her; then<span class="x" onmousemove="('comment',' When she married his brother. ');"><sup>28</sup></span> she was forbidden to him, and then again<span class="x" onmousemove="('comment',' When his brother died childless. ');"><sup>29</sup></span> permitted; consequently it might have been assumed that she was to revert to her original status of permissibility, so that, if he wished, he might marry her and, if he preferred, he could abstain from marrying her. [You say,] 'If he preferred he could abstain from marrying her'? Surely she is tied to him;<span class="x" onmousemove="('comment',' By the levirate bond. ');"><sup>36</sup></span> can she be set free by no act whatever! — Say rather: [It might have been assumed that] if he wished he might marry her, and, if he preferred, he might submit to <i>halizah</i>, hence it was specifically stated her husband's brother shall go in unto her,<span class="x" onmousemove="('comment',' Deut. XXV, 5. ');"><sup>31</sup></span> it is a commandment.<span class="x" onmousemove="('comment',' [H], a mere commandment, no intention at the performance thereof being particularly essential (cf. n. 5). The duty to contract the levirate marriage far exceeds that of halizah which is only a substitute to be resorted to as a last expedient. ');"><sup>37</sup></span> Read, then,<span class="x" onmousemove="('comment',' If the interpretation of R. Isaac b. Abdimi of the final clause of the Baraitha cited is tenable. ');"><sup>38</sup></span> the first clause: 'It shall be eaten without leaven in a holy place,<span class="x" onmousemove="('comment',' Lev. VI, 9, dealing with the laws of the meal-offering and the consumption thereof by the priest who performed the rite. ');"><sup>39</sup></span> is a commandment;
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