Jerusalem Talmud Yevamot 10.6

משנה: מִי שֶׁהָלְכָה אִשְׁתּוֹ לִמְדִינַת הַיָּם בָאוּ וְאָמְרוּ לוֹ מֵתָה אִשְׁתֶּךָ וְנָשָׂא אֶת אֲחוֹתָהּ וְאַחַר כָּךְ בָּאת אִשְׁתּוֹ מוּתֶּרֶת לַחֲזוֹר לוֹ. הוּא מוּתָּר בִּקְרוֹבוֹת שְׁנִיָיה וְהַשְּׁנִיָיה מוּתֶּרֶת בִּקְרוֹבָיו. וְאִם מֵתָה הָרִאשׁוֹנָה מוּתָּר בַּשְּׁנִיָיה. אָמְרוּ לוֹ מֵתָה אִשְׁתֶּךָ וְנָשָׂא אֶת אֲחוֹתָהּ וְאַחַר כָּךְ אָמְרוּ לוֹ קַיֶימֶת הָיְתָה וּמֵתָה הַוְולָד הָרִאשׁוֹן מַמְזֵר וְהָאַחֲרוֹן אֵינוֹ מַמְזֵר. רִבִּי יוֹסֵי אוֹמֵר. כָּל שֶׁהוּא פוֹסֵל עַל יְדֵי אֲחֵרִים פּוֹסֵל עַל יְדֵי עַצְמוֹ וְכָל שֶׁאֵינוֹ פוֹסֵל עַל יְדֵי אֲחֵרִים אֵינוֹ פוֹסֵל עַל יְדֵי עַצְמוֹ. אָמְרוּ לוֹ מֵתָה אִשְׁתֶּךָ וְנָשָׂא אֲחוֹתָהּ מֵאָבִיהָ. מֵתָה וְנָשָׂא אֲחוֹתָהּ מֵאִמָּהּ מֵתָה וְנָשָׂא אֲחוֹתָהּ מֵאָבִיהָ. מֵתָה וְנָשָׂא אֲחוֹתָהּ מֵאִמָּהּ וְנִמְצְאוּ כוּלָּן קַיָימוֹת מוּתָּר בָּרִאשׁוֹנָה וּבַשְּׁלִישִׁית וּבַחֲמִישִּׁית וּפוֹטְרוֹת צָרוֹתֵיהֶן וְאָסוּר בַּשְּׁנִיָיה וּבָרְבִיעִית וְאֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. וְאִם בָּא עַל הַשְּׁנִיָיה לְאַחַר מִיתַת הָרִאשׁוֹנָה מוּתָּר בַּשְּׁנִיָיה וּבָרְבִיעִית וּפוֹטְרוֹת צָרוֹתֵיהֶן וְאָסוּר בַּשְּׁלִישִׁית וּבַחֲמִישִּׁית וְאֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ.

MISHNAH: A man’s wife went overseas, they came and told him: your wife died, and he married her sister. If after that his wife returned, she is permitted to return to him. He is permitted [to marry] the relatives of the second, the second is permitted his relatives. If the first [sister] died, the second one is permitted to him. They said to him, your wife died, and he married her sister; if afterwards they said to him that she was still alive but died later, the first child is a bastard, the last is not a bastard. If they said to him “your wife died,” and he married her paternal sister, “she died” and he married her maternal sister, “she died” and he married her paternal sister, “she died” and he married her maternal sister, but it turned out that all were alive, the first, third, and fifth are permitted to him and they would release their co-wives; the second and fourth are prohibited to him and intercourse of any one of these does not release the co-wife. If he has intercourse with the second one after the death of the first, the second and fourth are permitted to him and they would release their co-wives; the third and fifth are prohibited to him and intercourse of any one of these does not release the co-wife.

הלכה: מִי שֶׁהָלְכָה אִשְׁתּוֹ לִמְדִינַת הַיָּם כול׳. כְּתִיב וְשָׁכַב אִישׁ אוֹתָהּ. שְׁכִיבָתָהּ אוֹסְרָתָהּ וְאֵין שְׁכִיבַת אַחֶרֶת אוֹסְרָתָהּ. וְאָמַר אַף הָכָא תַּחַת אִישֵׁךְ. פְּרָט לְאוֹנְסִין.

HALAKHAH: “If a man’s wife went overseas,”, etc. It is written: “If a man slept with her;” her sleeping prohibits her, the sleeping of another woman does not prohibit her. There, it also says “replacing your husband,” that excludes rape cases.

אָמַר רִבִּי מַתַּנְיָיה. גָּזְרוּ עַל דָּבָר שֶׁהוּא מָצוּי וְלֹא גָזְרוּ עַל דָּבָר שֶׂאֵינוֹ מָצוּי. דֶּרֶךְ הָאִישׁ לָצֵאת לִמְדִינַת הַיָּם. אֵין דַּרְכָּהּ שֶׁלָּאִשָּׁה לָצֵאת לִמְדִינַת הַיָּם.

Rebbi Mattaniah said, they made a fence about situations that occur frequently but not about rare situations. A man frequently travels overseas; it is infrequent that a woman travels overseas.

תַּנֵּי. אָמַר רִבִּי יוּדָה. מוֹדִין בֵּית שַׁמַּי וּבֵית הִלֵּל בְּבָא עַל חֲמוֹתוֹ שֶׁפָּסַל אֶת אִשְׁתּוֹ. וְעַל מַה נֶחְלְקוּ. בְּבָא עַל אֲחוֹת אִשְׁתּוֹ. שֶׁבֵּית שַׁמַּי אוֹמְרִים. פָּסַל. וּבֵית הִלֵּל אוֹמְרִים. לֹא פָסַל. חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. טַעֲמָא דְרִבִּי יוּדָה בָּאַשׁ יִשְׂרְפוּ אוֹתוֹ וְאֶתֶהֶן. מַה נָן קַיָימִין. אִם לְעִנְיָין שְׂרֵיפָה אֵין נִשְׂרֶפֶת אֶלָּא אַחַת. אֶלָּא אִם אֵינוֹ עִנְיָין לִשְׂרֵיפָה תְּנֵיהוּ עִנְיָין לְאִיסּוּר. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. בָּאֵשׁ יִשְׂרְפוּ אוֹתוֹ וְאֶתְהֶן. הוּא וְאֶת שְׁנִיָיה. וְהָיוּ בֵית שַׁמַּי דָנִין. מַה בְמָקוֹם שֶׁבָּא אִיסּוּר הַקַּל עַל אִיסּוּרָה הַקַּלָּה אָסַר אֶת אוֹסְרָיו. כֵּיוָן שֶׁבָּא אִיסּוּר הֶחָמוּר עַל אִיסּוּרָה הַחֲמוּרָה אֵינוֹ דִין שֶׁנֶּאֱסוֹר אֶת אוֹסְרָיו. וְהֵיי דֵין אִיסּוּר קַל. אָמַר רִבִּי יוֹחָנָן. רֹאשָׁה דְפִירְקָא. וְהָהֵן נוּקַל. אֵינוֹ אֶלָּא חוֹמֶר. שַׁנְיָיא הִיא שֶׁנִּישֵּׂאת לוֹ דֶרֶךְ הֵיתֵר.

It was stated: Rebbi Jehudah said, the House of Shammai and the House of Hillel agree that one who copulates with his mother-in-law disables his wife. Where did they disagree? If he copulates with his wife’s sister; where the House of Shammai say, he disabled her, but the House of Hillel say, he did not disable her. The colleagues in the name of Rebbi Joḥanan: The reason of Rebbi Jehudah: “In fire they should burn him and them.” Where do we hold? If it is about burning, only one of them is burned. So if it cannot be relevant for burning, let it be relevant for prohibition. So far following Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated: “In fire they should burn him and them,” him and the second one. And the House of Shammai was arguing: Since in a case where a slightly prohibited person copulated with a slightly prohibited person the cause of the prohibition became forbidden, if a strongly prohibited person copulated with a strongly prohibited person, it is only logical that the cause of the prohibition is forbidden. Which rule is slight? Rebbi Joḥanan said, the beginning of the chapter. But this is very strong! There is a difference since she was permitted to be married to him.

רִבִּי הוֹשַׁעְיָא רַבָּה אָמַר. בְּמַחֲזִיר אֶת גְּרוּשָׁתוֹ מִשֶּׁנִּישֵּׂאת הִיא מַתְנִיתָא. לָמָּה לִי מִשֶּׁנִּישֵּׂאת. אֲפִילוּ מִשְּׁנִּתְאָרְסָה. בְּגִין דְּרִבִּי יוֹסֵי בֶּן כִּיפֵּר. דְּרִבִּי יוֹסֵי בֶּן כִּיפֵּר אָמַר. מִן הָאֵירוּסִין מוּתֶּרֶת. רִבִּי לִיעֶזֶר אוֹמֵר. בִּיבָמָה שֶׁנָּפְלָה לִפְנֵי שְׁנֵי יְבָמִין הִיא מַתְנִיתָא. עָשָׂה בָהּ אֶחָד מֵהֶן מַאֲמָר וְאַחַר כָּךְ בָּא עָלֶיהָ הַשֵּׁינִי. לָמָּה לִי עָשָׂה בָהּ מַאֲמָר. אֲפִילוּ לֹא עָשָׂה בָהּ מַאֲמָר. לָמָּה לִי בָּא עָלֶיהָ. אֲפִילוּ לֹא בָּא עָלֶיהָ. בְּגִין בֵּית שַׁמַּי. בְּגִין רִבִּי שִׁמְעוֹן. דְּתַנֵּי. אָמַר רִבִּי שִׁמְעוֹן. לֹא נֶחְלְקוּ בֵּית שַׁמַּי וּבֵית הִלֵּל בְּבָא עַל אֲחוֹת אִשְׁתּוֹ שֶׁלֹּא פָסַל אֶת אִשְׁתּוֹ. וְעַל מַה נֶחְלְקוּ. בְּבָא עַל חֲמוֹתוֹ. שֶׁבֵּית שַׁמַּי אוֹמְרִים. פָּסַל. וּבֵית הִלֵּל אוֹמְרִים. לֹא פָסַל. וְהָיוּ בֵית הִלֵּל דָּנִין. הָאִישׁ מוּתָּר בְּכָל הַנָּשִׁים וְהָאִשָּׁה מוּתֶּרֶת בְּכָל הָאֲנָשִׁים. קִידְּשָׁהּ. [הוּא] אָסְרָהּ וְהִיא אֲסַרְתּוֹ. מְרוּבָּה אִיסּוּר שֶׁאָסְרָהּ מֵאִיסּוּר שִׁהִיא אֲסַרְתּוֹ. שֶׁהוּא אוֹסְרָהּ לֵילֵךְ לְהִינָּשֵׂא לְאִישׁ זָר. וְהִיא לֹא אָסְרָתוֹ אֶלָּא עַל קְרוֹבוֹתֶיהָ בִּלְבַד. וַהֲרֵי הַדְּבָרִים קַל וָחוֹמֶר. מַה אִם הִיא שֶׁאֲסוּרָה אִיסּוּר מְרוּבֶּה וְשָׁגְגָה עָלָיו בְּאִיסּוּרָהּ וְלֹא נֶאְסְרָה אֶלָּא לְמוּתָּר לָהּ. הוּא שֶׁאִיסּוּרוֹ אִיסּוּר מְמוּעָט וְשָׁגַג בְּאִיסּוּרוֹ אֵינוֹ דִין שֶׁלֹּא יְהֵא אָסוּר אֶלָּא לְמוּתָּר לוֹ. הָדֵין דִּין בְּשׁוֹגֵג. בְּמֵזִיד מְנַיִין. תַּלְמוּד לוֹמַר אוֹתָהּ. אוֹתָהּ שְׁכִיבָתָהּ אוֹסְרָתָהּ. אֵין שְׁכִיבַת אַחֶרֶת אוֹסְרָתָהּ.

The elder Rebbi Hoshaia said, the baraita is about someone who takes back his divorcee after she had been married to another. Why after she had been married, not also after she had been betrothed? Because of Rebbi Yose ben Kipper, since Rebbi Yose ben Kipper said, she is permitted after betrothal. Rebbi Eleazar said, the baraita is about a sister-in-law who became eligible before two levirs, when one of them “bespoke” her and then the other copulated with her. Why when one of them “bespoke” her, even if he had not “bespoken” her! Why if he copulated with her, even if he did not copulate with her! Because of the House of Shammai, because of Rebbi Simeon. As it was stated, Rebbi Simeon said, the House of Shammai and the House of Hillel did not disagree that one who copulates with his wife’s sister disables his wife. Where did they disagree? If he copulates with his mother-in-law; where the House of Shammai say, he disabled her, but the House of Hillel say, he did not disable her. The House of Hillel were arguing: A man is permitted all women, a woman is permitted all men. When he becomes betrothed to her, he forbids her and she forbids him. The prohibition through which he forbids her is greater than the prohibition through which she forbids him, since he forbids her to go to marry any other man but she forbids him only her relatives. And is that not an argument de minore ad majus? If she, whose prohibition is greater, transgressed the prohibition in error, is not forbidden even to the one permitted to her, he, whose prohibition is less, if he transgressed the prohibition in error, is it not logical that he should not be forbidden even to the one permitted to him? That works for an error. From where if intentional: The verse says “with her;” her sleeping prohibits her, the sleeping of another woman does not prohibit her.

אִימִּי אָבוֹי דִשְׁמוּאֵל בַּר אִימִּי בְשֵׁם רַב יְהוּדָה. הֲלָכָה כְרִבִּי שִׁמְעוֹן. אָתָא עוֹבְדָא קוֹמֵי רִבִּי מָנָא וָאַפִּיק לָהּ. דְּהוּא סָבַר כְּרִבִּי יְהוּדָה. אֶלָּא שֶׁהָיְתָה מִתְרַגֶּלֶת לָבוֹא אֶצְלוֹ.

Immi the father of Samuel bar Immi in the name of Rav Jehudah: Practice follows Rebbi Simeon. There came a case before Rebbi Mana and he removed her from him. Does he hold with Rebbi Jehudah? No, she regularly came to him.

רִבִּי בָּא. רַב הַמְנוּנָא וְרִבִּי זְעִירָא תְּרֵיהוֹן אָמְרִין. זֶהוּ רֹאשׁוֹ שֶׁל פֶּרֶק. מַה אָמַר רִבִּי יוֹסֵה בִּשְׁאָר כָּל הַדְּבָרִים. נִשְׁמְיעִנָהּ מִן הָדָא. רִבִּי יוֹסֵי אוֹמֵר. כָּל שֶׁהוּא פוֹסֵל עַל יְדֵי אֲחֵרִים פּוֹסֵל עַל יְדֵי עַצְמוֹ. וְכָל שֶׁאֵינוֹ פוֹסֵל עַל יְדֵי אֲחֵרִים אֵינוֹ פוֹסֵל עַל יְדֵי עַצְמוֹ. וְאָמַר רִבִּי בָּא. וְרַב הַמְנוּנָא וְרִבִּי זְעִירָא תְּרֵויהוֹן אָמְרִין. זֶהוּ רֹאשׁוֹ שֶׁלַּפֶּרֶק.

Rebbi Abba: Rav Hamnuna and Rebbi Ze‘ira both say that this refers to the beginning of the chapter. What does Rebbi Yose say about the other matters? Let us hear from the following: “Rebbi Yose said, anything which disables for others disables for himself; anything which does not disable for others does not disable for himself.” And Rebbi Abba said, Rav Hamnuna and Rebbi Ze‘ira both say that this refers to the beginning of the chapter.

רִבִּי יוֹסֵי אוֹמֵר. כָּל שֶׁהוּא פוֹסֵל כול׳. רִבִּי הִילָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אֲחוֹת אִשְׁתּוֹ נְשׂוּאָה הוֹאִיל וְהוּא פוֹסֵל עַל יְדֵי אֲחֵרִים פּוֹסֵל עַל יְדֵי עַצְמוֹ. וַאֲחוֹת אִשְׁתּוֹ פְנוּיָה הוֹאִיל וְאֵינוֹ פוֹסֵל עַל יְדֵי אֲחֵרִים אֵינוֹ פוֹסֵל עַל יְדֵי עַצְמוֹ. דָּמַר רִבִּי הִילָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. צְרִיכָה הִימֶּינּוּ גֵט.

“Rebbi Yose says, anything which disables,” etc. Rebbi Hila in the name of Rebbi Simeon ben Laqish: If his wife’s sister was married, since he disables her for others, he disables her for himself. But his wife’s unmarried sister which he does not disable for others, he does not disable for himself. As Rebbi Hila said in the name of Rebbi Simeon ben Laqish, she needs a bill of divorce from him.

[אָמְרוּ לוֹ מֵתָה אִשְׁתֶּךָ כול׳.] וְהֵיךְ עֲבִידָא. גְּבַר אִית לֵיהּ בַּר וְחוֹרְגָא וְאִינְתּוּ אִית לָהּ בַּר וְחוֹרְגָה וְאַסְבּוֹן דֵּין לְדִין וְאוֹלִידוֹן בְּרָא. מְשָׁרֵיי מִן חוֹרְגְתָא דְאִיתְתָא.

“If they said to him “your wife died,” etc. How can that be? A man has a daughter and a stepdaughter, a woman has a daughter and a stepdaughter. They married and had a daughter. It starts with the woman’s stepdaughter.