Yoma 26

Chapter 26

א למפרע דגיטא דהא לאו גיטא הוא ועביד ליה עבודה בשני בתים אלא דאמר לה הרי זה גיטיך על מנת שתמות חברתיך ודילמא מייתא חברתה והוה ליה גיטא דהא גיטא וקם ליה בלא בית

1 retrospectively revealed that the letter of divorce of the other one was not valid and he would then have been officiating1 at the service with 'two houses'? - Rather assume, then, that he says to her: Behold this thy letter of divorce [to be valid] if thy fellow dies.

ב אלא דמגרש להו לתרוייהו לחדא אמר לה הרי זה גיטיך על מנת שלא תמות חברתיך ולחדא אמר לה הרי זה גיטיך על מנת שלא תכנסי לבית הכנסת ודילמא לא מייתא חברתה ולא עיילא היא לבית הכנסת והוה ליה גיטא דתרוייהו גיטא וקם ליה בלא בית

2 - But perhaps the fellow wife will die and the letter of divorce of the first wife will be valid and he will stand there without a 'house'? - Rather [say that] we speak of the case that he divorced them both, to the one he said: Behold this thy letter of divorce [to be valid] in case thy fellow wife does not die; and to the other one he said: Behold this thy letter of divorce [to be valid] if thou dost not enter the synagogue.2 But perhaps her fellow will not die and she will not enter the synagogue, and the letter of divorce of both will be valid and he will stand without a 'house'? - Rather: To the one he says: Behold this thy letter of divorce [to be valid] in case thy fellow does not die; and to the oth one: Behold this thy letter of divorce [to be valid] if I enter the Synagogue, so that if the one die, the secon be available, and if the second die the first be available.

ג אלא לחדא אמר לה הרי זה גיטיך על מנת שלא תמות חברתיך ולחדא אמר לה ה"ז גיטיך על מנת שאכנס אני לבית הכנסת דאי מייתא הא קיימא הא ואי מייתא הא קיימא הא מאי איכא למימר דילמא מייתא חברתה בפלגא דעבודה ועבד ליה עבודה למפרע בשני בתים אי חזי לה דקא בעיא למימת קדים איהו ועייל לבית הכנסת ומשוי לגיטא דהא גיטא למפרע

3 What will you say in the case that her fellow wife dies in the midst of the service and retrospectively he will have officiated at the service with two 'houses'? I he saw that she was about to die, he would at once enter the synagogue and would render the divorce retroactively valid.

ד מתקיף לה רב אסי ואיתימא רב עוירא אלא מעתה שתי יבמות הבאות מבית אחד לא יתייבמו (דברים כה, ז) יבמתו יבמתו ריבה

4 - R'Assi or, as some say, R''Awira, demurred to this: Consequently, if this be so, two widows of one brother should not be married by the brother-in-law?<span class="x" onmousemove="('comment',' So shall it be done unto the man that doth not build up his brother's house. Deut. XXV, 9. Here also the word 'house' is used for 'wife' and since 'house' is taken to mean but one wife, no brother would be able to perform the levirate marriage where his dead brother had left two wives.');">3 - Scripture repeats 'his sister-in-law' twice, to intimate [that even in the case of] two sisters-in-law the law of levirate marriage applies.

ה מתקיף לה רבינא ואיתימא רב שרביה אלא מעתה ארוסה לא תתייבם החוצה לרבות את הארוסה

5 But then woman betrothed4 should not be married to her levir?5

ו תנו רבנן כהן גדול מקריב אונן ואינו אוכל רבי יהודה אומר כל היום מאי כל היום אמר רבא לא נצרכה אלא להביאו מתוך ביתו

6 - [By emphasizing] 'abroad'<span class="x" onmousemove="('comment',' If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not be married abroad unto one not of his kin. The word 'abroad' here is superfluous and is taken to indicate that even one who was 'still outside', not having been married properly, but only betrothed, is included in the law of the levirate marriage, v. Yeb. 13b.');">6 the betrothed woman is meant to be included.

ז אמר ליה אביי השתא לרבי יהודה אפוקי מפקינן ליה דתניא היה עומד ומקריב על גבי המזבח ושמע שמת לו מת מניח עבודתו ויוצא דברי ר' יהודה ר' יוסי אומר יגמור ואת אמרת מייתינן ליה מתוך ביתו

7 Our Rabbis taught: The high priest may offer up a sacrifice as a mourner,<span class="x" onmousemove="('comment',' 'Onen' is a mourner before the burial of his kinsman, to be distinguished from 'abel', a mourner during the seven days after burial. With regard to the high priest, Lev. XXI, 11 reads: Neither shall he go into any dead body, nor defile himself for his father or for his mother; neither shall he go out of the sanctuary, nor profane the sanctuary of his God. Scripture thus permits his officiating but he is forbidden to eat of any sacred meat whilst in mourning. This is inferred ad majus from Deut. XXVI, 14 which, referring to tithe, is of lesser sanctity than the meat of sacrifices, as the Israelites say: I have not eaten thereof in my mourning.');">7 but may not eat thereof.

ח אלא אמר רבא מאי כל היום

8 R'Judah said: Throughout the day.8 What does 'throughout the day' signify? - Said Raba: It means to indicate that he should be brought from his house.9 Abaye said to him: But now, according to R'Judah we even remove him10 [from the Sanctuary], for it has been taught: If he was standing and offering up a sacrifice on the altar, and he hears that one [of his close relatives]11 died, he should leave the service and go out. This is the opinion of R'Judah; R'Jose says: He should complete his service.12 How can you then say that we bring him from his house?<span class="x" onmousemove="('comment',' If in the case of the common priest R. Judah would have him removed if he became a mourner, would he in the case of the high priest consider it a good deed to bring him to the Sanctuary?');">13 - Rather, says Raba, 'throughout the day'

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