Yevamot 86

Chapter 86

א ולית ליה לרבי יוסי להבחין

1 Does not R. Jose, then, hold the view that it is necessary to make a distinction?1 — If you wish I might say2 that he does not. And if you prefer I might say that he does, in fact, hold [this view],3

ב לית ליה ואיבעית אימא לעולם אית ליה ואימא רבי יוסי אומר כל ארוסות גרושות ינשאו

2 but read, 'R. Jose said: All betrothed women who were divorced may be married'.<span class="x" onmousemove="('comment',' Forthwith. In such cases the question of pregnancy does not arise. Hence, immediate marriage is permitted except in the case of mourning (v. our Mishnah final clause). ');">4 If so, it5 is the same view as that of R. Judah!6

ג אי הכי היינו ר' יהודה איכא בינייהו נשואה ליארס רבי יהודה סבר נשואה מותרת ליארס ורבי יוסי סבר נשואה אסורה ליארס

3 — The point at issue between them is the question of the betrothal7 of a married woman. R. Judah maintains that a married woman may be betrothed,7 while R. Jose maintains that a married woman may not be betrothed.7

ד וסבר ר' יוסי נשואה אסורה ליארס והתניא רבי יוסי אומר כל הנשים יתארסו חוץ מן האלמנה מפני האיבול וכמה איבול שלה שלשים יום וכולן לא ינשאו עד שיהו להן ג' חדשים

4 But is R. Jose of the opinion that a married woman is forbidden betrothal?7 Surely it was taught, 'R. Jose said: All women8 may be betrothed,7

ה האי מאי קושיא אילימא דקתני רבי יוסי אומר כל הנשים יתארסו מי אלימא ממתני' דאוקימנא בארוסות גרושות ינשאו ה"נ כל ארוסות גרושות ינשאו

5 excepting the widow, owing to her mourning. And how long does her mourning continue? Thirty days. And all these must not marry before three months have passed'! — What an objection is this!9 If it be argued: Because it was stated, 'R. Jose said: All women may be betrothed', is this [it may be retorted] of greater force than our Mishnah? As that was interpreted to mean that 'betrothed women who were divorced may be married' so here also [it might be interpreted to mean], 'All betrothed women who were divorced may be married'! — [The objection,] however, [arises from] the final clause where it was stated, 'And all these must not marry before three months have passed', [implying that] only marriage is forbidden to them but they may well be betrothed!10 — Raba replied: Explain and reconstruct it11

ו אלא מסיפא דקתני וכולן לא ינשאו עד שיהו להן ג' חדשים אינסובי הוא דלא הא איתרוסי שפיר דמי

6 as follows:12 R. Jose said: Betrothed women who were divorced may be married, excepting the widow owing to her mourning. And how long does her mourning continue? Thirty days. And married women may not be betrothed before three months have passed.13 But is any mourning to be observed by an erusin14

ז אמר רבא תריץ ואימא הכי ר' יוסי אומר כל ארוסות גרושות ינשאו חוץ מן האלמנה מפני האיבול וכמה איבול שלה שלשים יום ונשואות לא יתארסו עד שיהא להן שלשה חדשים

7 widow? Surely R. Hiyya b. Ammi taught: In the case of a betrothed wife,15 the husband is neither subject to the laws of onan16 nor may he defile himself<span class="x" onmousemove="('comment',' If he is a priest who is forbidden to come in contact with dead bodies except those of very near relatives among whom a wife is included. Aliter: 'nor need he defile himself'; v. supra 29b. ');">17

ח ואלמנה מן האירוסין מי אית לה איבול והתני רבי חייא בר אמי אשתו ארוסה לא אונן ולא מיטמא לה וכן היא לא אוננת ולא מיטמאה לו מתה אינו יורשה מת הוא גובה כתובתה

8 for her;18 and she, [in his case,] is likewise not subject to the laws of onan16 nor may she defile herself for him;<span class="x" onmousemove="('comment',' During a festival when Israelites and women (and not only priests) are forbidden to attend on a dead body (unless they are engaged in its burial) if they are not near relatives (cf. R.H. 16b). Others render, 'nor need she … him'. (V. Rashi a.l. and Tosaf. supra 29b s.v.). ');">19

ט אלא תנאי היא דתניא מראש חדש ועד התענית העם ממעטין מעסקיהן מלישא ומליתן מלבנות ולנטוע ומליארס ומלישא שבת שחל תשעה באב בתוכה אסור לספר ולכבס (ואסור ליארס) וי"א כל החדש אסור

9 if she dies he does not inherit from her, though if he dies she collects her kethubah!<span class="x" onmousemove="('comment',' V. Glos. in a case where the document was given to her at the betrothal. Supra 29b, B.M. 18a, Keth. 53a. The reference in the Mishnah hence cannot be to an erusin widow but to the prohibition of the betrothal of a widow within thirty days, which brings us back to the original question of R. Hisda. ');">20 — The fact, however, is that this21 is a question in dispute between22

י מתקיף לה רב אשי ממאי דליארס ליארס ממש דלמא למיעבד סעודת אירוסין הוא דאסור הא ליארס שפיר דמי

10 Tannaim. For it was taught: From the first day of the month23 until the fast,24 the public must restrict their activities in trade, building and planting, and no betrothals or marriages may take place.25

יא אי הכי מלישא לינשא נמי למיעבד סעודת נשואין הוא דאסור הא לישא שפיר דמי הכי השתא בשלמא נשואין בלא סעודה איכא שמחה אלא אירוסין בלא סעודה מי איכא שמחה

11 During the week in which the Ninth of Ab occurs it is forbidden to cut the hair, to wash clothes;26 and others say that this is forbidden during the entire month.<span class="x" onmousemove="('comment',' Ta'an. 29b. The Tanna of this Baraitha thus forbids betrothal before the Ninth of Ab though the Tanna of the Baraitha previously cited (supra 43a) permits it. The objection against R. Jose raised by R. Hisda from the first Baraitha is, therefore, untenable, since R. Jose may disagree with that Tanna and follow the view of the one in the second Baraitha, who forbids betrothal. R. Jose's statement in our Mishnah may consequently be read and interpreted as originally assumed, viz., that ALL (MARRIED) WOMEN MAY BE BETROTHED, the point at issue between him and R. Judah being the question of mourning during which in the opinion of the first betrothal is, and in the opinion of the latter is not forbidden. ');">27 R. Ashi demurred: Whence is it proved that betrothal means actual betrothal! Is it not possible that it is only forbidden to give28

יב אלא אמר רב אשי שאני אבילות חדשה מאבילות ישנה ושאני אבילות דרבים מאבילות דיחיד:

12 a betrothal feast but that betrothal itself is permitted?29 — If so, does 'no marriage may take place' also mean that the giving of a wedding feast is forbidden but marriage itself is permitted! — How now! In the case of a marriage without a feast there is still sufficient rejoicing;30 in the case of betrothal, however, is there any rejoicing when no feast is held?<span class="x" onmousemove="('comment',' It is quite possible, therefore, that the 'betrothal' forbidden is only one celebrated with the holding of a festive meal, while betrothal alone is permitted. The second Baraitha would thus be in agreement with the first. How, then, could R. Jose, contrary to the rulings of the two Baraithas maintain that betrothal during mourning is forbidden? ');">31

יג <big>מתני׳</big> ארבעה אחין נשואין ארבע נשים ומתו אם רצה הגדול שבהם לייבם את כולן הרשות בידו

13 The fact is, said R. Ashi, that recent mourning32 is different from ancient mourning,33 and public mourning33

יד מי שהיה נשוי לשתי נשים ומת ביאתה או חליצתה של אחת מהן פוטרת צרתה

14 is different from private mourning.<span class="x" onmousemove="('comment',' Personal and recent grief is more poignant, and is subject to more stringent regulations than those of public mourning which is less rigid. Hence there need be no contradiction between R. Jose's ruling concerning the prohibition of betrothal during the widow's personal mourning and the permission of betrothal in the Baraithas which speak of public mourning. Consequently the assumption that the two Baraithas are in disagreement and that R. Jose follows the latter is no longer necessary. Both Baraithas, in fact, may permit betrothal before the Fast of Ab, and R. Jose also may share the same view. ');">34 MISHNAH. WHERE FOUR BROTHERS WHO WERE MARRIED TO FOUR WOMEN DIED, THE ELDEST35 MAY, IF HE DESIRES, CONTRACT LEVIRATE MARRIAGE WITH ALL OF THEM. WHERE A MAN WHO WAS MARRIED TO TWO WOMEN DIED, COHABITATION OR HALIZAH WITH ONE OF THEM EXEMPTS HER RIVAL.

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