Yevamot 84

דלמא איעברה ומעכר חלבה וקטלה ליה אי הכי דידיה נמי דידיה ממסמסא ליה בביצים וחלב דידה נמי ממסמסא ליה בבצים וחלב לא יהב לה בעל וליתבעיניה ליורשים אמר אביי אשה בושה לבא לבית דין והורגת את בנה:

might conceive again, her milk would become turbid, and she might thereby<span class="x" onmousemove="('comment',' Since she would either feed him with contaminated milk or deprive him altogether of her breast milk. ');">¹</span> cause the death of the child. If so, [this applies in the case] of the man's own child also! — His own child she would sustain with eggs and milk. Would she not sustain her own child also with eggs and with milk? — Her husband would not give her the means. Let her claim it<span class="x" onmousemove="('comment',' The extra cost of the maintenance. ');">²</span> from the heirs!<span class="x" onmousemove="('comment',' Of her first husband. ');">³</span>

אחת בתולות ואחת בעולות: הי ניהו בתולות והי ניהו ארוסות הי ניהו בעולות והי ניהו נשואות

— Abaye replied: A woman would shrink from going to court<span class="x" onmousemove="('comment',' To litigate with the heirs. ');">⁴</span> and would rather let her child die. WHETHER THEY WERE VIRGINS OR NON-VIRGINS. Who are the VIRGINS and who are the BETROTHED?<span class="x" onmousemove="('comment',' Both are identical. No virgin can possibly be subject to the levirate obligations unless she has been previously betrothed! ');">⁵</span>

א"ר יהודה הכי קאמר אחת בתולות ואחת בעולות שנתארמלו או שנתגרשו בין מן האירוסין בין מן הנשואין

Who are NON-VIRGINS and who are MARRIED women?<span class="x" onmousemove="('comment',' Cf. supra n. 9, mutatis mutandis. ');">⁶</span> — Rab Judah replied, It is this that was meant: WHETHER VIRGINS OR NON-VIRGINS who became widows or were divorced<span class="x" onmousemove="('comment',' This is the meaning of WHETHER DIVORCEES OR WIDOWS. ');">⁷</span> either after betrothal or after marriage.<span class="x" onmousemove="('comment',' This has been expressed by WHETHER MARRIED OR BETROTHED. The last four terms are interpretations of the first two. ');">⁸</span>

ר' אלעזר לא על לבי מדרשא אשכחיה לר' אסי אמר ליה מאי אמור רבנן בבי מדרשא אמר ליה הכי א"ר יוחנן הלכה כר' יוסי

R. Eleazar did not go one day<span class="x" onmousemove="('comment',' Lit., 'enter'. ');">⁹</span> to the <i>Beth Hamidrash</i>. On meeting R. Assi he asked him, 'What did the Rabbis discourse at the Beth Hamidrash'? The other replied 'Thus said R. Johanan: The <i>halachah</i> is in agreement with R. Jose'.<span class="x" onmousemove="('comment',' That women who were married may be betrothed forthwith, and those who were betrothed may even be married forthwith, with the exception of the betrothed in Judaea (as R. Judah, with whom R. Jose is in agreement, has stated in our Mishnah) and with the exception of married women that became widows who must allow the period of thirty days of mourning to pass before remarriage or betrothal (v. our Mishnah). ');">¹⁰</span> — Does this, then, imply that only individual opinion<span class="x" onmousemove="('comment',' That of the first Tanna in our Mishnah, SIMILARLY ALL OTHER WOMEN etc. ');">¹¹</span>

מכלל דיחידאה פליג עליה אין והתניא הרי שהיתה רדופה לילך לבית אביה או שהיה לה כעס בבית בעלה או שהיה בעלה חבוש בבית האסורין או שהיה בעלה זקן או חולה או שהיתה היא חולה

is against him?<span class="x" onmousemove="('comment',' Otherwise the halachah should be in agreement with the view of the majority. ');">¹²</span> — Yes; and so it was taught: A [married woman] who was always anxious<span class="x" onmousemove="('comment',' Pas. particip. of [H] 'to pursue', 'be anxious'. ');">¹³</span> to spend her time<span class="x" onmousemove="('comment',' Lit., 'to go'. ');">¹⁴</span>

או שהפילה אחר מיתת בעלה או שהיתה עקרה או זקנה או קטנה או אילונית או שאינה ראויה לילד צריכה להמתין ג' חדשים דברי ר' מאיר ר' יהודה מתיר ליארס ולינשא מיד

at her paternal home,<span class="x" onmousemove="('comment',' And was there when her husband died. ');">¹⁵</span> or who had some angry quarrel at her husband's home,<span class="x" onmousemove="('comment',' At the time of his death. ');">¹⁶</span> or whose husband was in prison<span class="x" onmousemove="('comment',' Tosef. J. and Babli in Keth. 60b add, 'or if her husband had gone to a country beyond the sea'. Cf. Wilna Gaon, Glosses, a.l. ');">¹⁷</span>

אמר רבי חייא בר אבא חזר בו רבי יוחנן אמר רב יוסף אי הדר ביה ממתני' דכרמא הדר ביה דתניא אמר ר' ישמעאל בנו של ר' יוחנן בן ברוקה שמעתי מפי חכמים בכרם ביבנה כולן צריכות להמתין שלשה חדשים

or was old or infirm,<span class="x" onmousemove="('comment',' At the time of his death. ');">¹⁶</span> or who was herself infirm,<span class="x" onmousemove="('comment',' When her husband's death occurred. ');">¹⁸</span> or had miscarried after the death of her husband, or was barren, old, a minor, incapable of conception or in any other way incapacitated from procreation, must<span class="x" onmousemove="('comment',' Though in all these cases it is obvious that the woman is not pregnant. ');">¹⁹</span>

אמר ליה ר' ירמיה לר' זריקא כי עיילת לקמיה דר' אבהו רמי ליה מי אמר רבי יוחנן הלכה כרבי יוסי והאמר ר' יוחנן הלכה כסתם משנה ותנן כל הנשים לא ינשאו ולא יתארסו עד שיהו להם שלשה חדשים אחת בתולות ואחת בעולות

wait three months.<span class="x" onmousemove="('comment',' Before remarriage or betrothal, as a precaution against such marriage or betrothal on the part of a normal woman who might be pregnant. ');">²⁰</span> These are the words of R. Meir. R. Judah<span class="x" onmousemove="('comment',' So in Tosef. In 'Er. 47a, Keth. (v. n. 12) and She'iltoth, however, the reading is R. Jose. ');">²¹</span> permits immediate betrothal and marriage.<span class="x" onmousemove="('comment',' Tosef. VI, 6; 'Er. 47a, Keth. 60b. Thus it has been shewn that the opinion of the first Tanna who disagrees with R. Jose (or R. Judah) is that of R. Meir alone, and is, therefore, only that of an individual. ');">²²</span>

אמר ליה דרמא לך הא לא חש לקמחיה סתם ואח"כ מחלוקת היא ואין הלכה כסתם דאמר רב פפא ואיתימא ר' יוחנן מחלוקת ואחר כך סתם הלכה כסתם סתם ואחר כך מחלוקת אין הלכה כסתם

R. Hiyya b. Abba said: R. Johanan retracted.<span class="x" onmousemove="('comment',' And ruled that the halachah is not in agreement with R. Jose. ');">²³</span> Said R. Joseph: If he retracted, he did so on account of what has been taught at the Vineyard.<span class="x" onmousemove="('comment',' [H], designation of the academy at Jabneh or Jamnia where the students' seats on the ground were arranged in tows like vines in a vineyard. ');">²⁴</span> For it was taught: R. Ishmael son of R. Johanan b. Beroka said: I heard from the mouth of the Sages in the Vineyard of Jabneh that all women must wait three months.<span class="x" onmousemove="('comment',' After their divorce or the death of their husbands, before they may remarry or accept betrothal (v. supra note 10). Tosef. VI. ');">²⁵</span>

מסתמיך ואזיל ר' אבהו אכתפיה דרבי נחום שמעיה מנקיט ואזיל הלכתא מיניה בעא מיניה מחלוקת ואחר כך סתם מאי א"ל הלכה כסתם סתם ואחר כך מחלוקת מאי אמר ליה אין הלכה כסתם

Said R. Jeremiah to R. Zerika: When you visit R. Abbahu point out to him the following contradiction: Could R. Johanan have said, 'The <i>halachah</i> is in agreement with R. Jose' seeing that he stated elsewhere 'the <i>halachah</i> is in agreement with the anonymous Mishnah',<span class="x" onmousemove="('comment',' Shab. 46a. ');">²⁶</span> and we learned, ALL OTHER WOMEN SHALL BE NEITHER MARRIED NOR BETROTHED BEFORE THREE MONTHS HAVE PASSED, WHETHER THEY WERE VIRGINS OR NON-VIRGINS!<span class="x" onmousemove="('comment',' And this Mishnah is anonymous! ');">²⁷</span> The other replied, 'The one who pointed out to you this contradiction did not care much for [the quality of] flour.<span class="x" onmousemove="('comment',' 'What kind of flour he grinds'. He was careless in his arguments. ');">²⁸</span>

סתמא דמתני' ומחלוקת בברייתא מאי א"ל הלכה כסתם מחלוקת במתני' וסתמא בברייתא מאי א"ל

This is an anonymous Mishnah that was followed by a dispute,<span class="x" onmousemove="('comment',' The anonymous statement of the first Tanna in our Mishnah is immediately followed by the dispute of R. Judah and of R. Jose. ');">²⁹</span> where the <i>halachah</i> does not agree with the anonymous Mishnah; for R. Papa or, some say, R. Johanan stated: When a disputed ruling is followed by an anonymous one,<span class="x" onmousemove="('comment',' Either in the same Tractate or in the same Order. ');">³⁰</span> the <i>halachah</i> is in agreement with the anonymous ruling; when, however, an anonymous ruling is followed by a dispute,<span class="x" onmousemove="('comment',' As in our Mishnah. ');">³¹</span> the <i>halachah</i> is not in agreement with the anonymous ruling. R. Abbahu once walked leaning upon the shoulder of his attendant,<span class="x" onmousemove="('comment',' [H] Many of the Rabbis had a [H], sham'a, who was both attendant and disciple of the Master and himself a scholar. ');">³²</span> R. Nahum, whilst gathering from him information as to traditional rulings.<span class="x" onmousemove="('comment',' Or halachoth. ');">³³</span> He inquired of him: What [is the <i>halachah</i>] where a dispute is followed by an anonymous statement? The other replied: The <i>halachah</i> is in agreement with the anonymous statement, 'What [is the halachah', the first enquired, 'when] an anonymous statement is followed by a dispute'? The other replied: The <i>halachah</i> is not in agreement with the anonymous statement. 'What if the anonymous statement occurs in a Mishnah and the dispute in a Baraitha'? The other replied: The <i>halachah</i> is in agreement with the anonymous statement. 'What if the dispute is in the Mishnah and the anonymous statement in the Baraitha'? The other replied: