Jerusalem Talmud Yevamot 11.7

משנה: מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעֲלָהּ שְלֹשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן. אִם בֶּן שִׁבְעָה לָאַחֲרוֹן. הָיוּ לָהּ בָּנִים מִן הָרִאשׁוֹן בָּנִים מִן הַשֵּׁינִי חוֹלְצִין וְלֹא מְיַיבְּמִין. וְכֵן הוּא לָהֶם חוֹלֵץ וְלֹא מְיַיבֵּם. הָיוּ לוֹ אַחִין מִן הָרִאשׁוֹן וְאַחִין מִן הַשֵּׁינִי. שֶׁלֹּא מֵאוֹתָהּ הָאֵם הוּא חוֹלֵץ וּמְיַיבֵּם. וְהֵן חוֹלְצִין וּמְיַיבְּמין. הָיָה אֶחָד יִשְׂרָאֵל וְאֶחָד כֹּהֶן נוֹשֵׂא אִשָּׁה רְאוּיָיה לַכֹּהֶן וְאִינוֹ מִטַּמֵּא לַמֵּתִים. וְאִם נִטְמָא אֵינוֹ סוֹפֵג אֶת הָאַרְבָּעִים. וְאֵינוֹ אוֹכֵל בַּתְּרוּמָה וְאִם אָכַל אֵינוֹ מְשַּׁלֵּם קֶרֶן וָחוֹמֶשּׁ. וְאֵינוֹ חוֹלֵק עַל הַגּוֹרֶן. וּמוֹכֵר אֶת הַתְּרוּמָה וְהַדָּמִים שֶׁלּוֹ. וְאֵינוֹ חוֹלֵק בְּקָדְשׁי מִקְדָּשׁ. וְאֵין נוֹתְנִין לוֹ אֶת הַקֳּדָשִׁים. וְאֵין מוֹצִיאִין אֶת שֶׁלּוֹ מִיָּדוֹ. וּפָטוּר מִן הַזְּרוֹעַ וּמִן הַלְּחָיַיִם וּמִן הַקֵּיבָה. וּבְכוֹרוֹ יְהֵא רוֹעֶה עַד שֶׁיִּסְתָּאֵב. וְנוֹתְנִין עֲלָיו חוּמְרֵי יִשְׂרָאֵל וְחוּמְרֵי כֹהֲנִים. הָיוּ שְׁנֵיהֶן כֹּהֲנִים הוּא אוֹנֵן עֲלֵיהֶן וְהֵם אוֹנְנִין עָלָיו. הוּא אֵינוֹ מִיטַּמֵּא לָהֶן וְהֵן אֵינָן מִיטַּמְּאִין לוֹ. הוּא לֹא יוֹרֵשׁ אוֹתָן אֲבָל הֵן יוֹרְשִׁין אוֹתוֹ. וּפָטוּר עַל מַכָּתוֹ וְעַל קִלְלָתוֹ שֶׁל זֶה וְשֶׁל זֶה וְעוֹלֶה בְמִשְׁמָרוֹ שֶׁל זֶה וְשֶׁל זֶה וְאֵינוֹ חוֹלֵק. אִם הָיוּ שְׁנֵיהֶן בְּמִשְׁמָר אֶחָד נוֹטֶל חֶלֶק אֶחָד.

MISHNAH: [A woman] did not wait three months after [the death of] her husband, married, and gave birth, and it is not known whether it is a nine months’ child of the first or a seven months’ child of the second. If she had sons from the first and the second, they perform ḥalîṣah but not levirate. Similarly, he performs ḥalîṣah but not levirate. If he had brothers from the first or from the second not from the same mother, he may perform ḥalîṣah or levirate and they may perform ḥalîṣah or levirate. If one was an Israel and the other a priest, he may marry a woman appropriate for the priesthood, may not defile himself for the dead, but if he became defiled he does not suffer forty lashes. He may not eat heave but if he ate, he does not have to pay its value and additional fifth. He cannot attend distributions on the threshing floor. He has to sell his heave but the money is his. He has no part in the Temple sacrifices, one does not give him sacrifices but one cannot take his from him. He is exempt from the foreleg, the chin, and the first stomach. His firstborn animal should graze until it develops a blemish. One charges him with the disabilities of an Israel and those of Cohanim. If both were Cohanim, he has to mourn intensely for them and they for him. He may not defile himself for them, they may not defile themselves for him. He does not inherit from them but they inherit from him. He is not prosecutable if he injures or curses either one of them. He may serve on the watch of either one but does not participate in distributions. If both were of the same watch, he takes one part.

הלכה: מִי שֶׁלֹּא שָׁהָת אַחַר בַּעֲלָהּ כול׳. הָיוּ שְׁנֵיהֶם כֹּהֲנִים הוּא אוֹנֵן עֲלֵיהֶם כול׳. מַה נָן קַיָימִין. אִם לְאַחַר מִיתָה לֵית יָכִיל. דְּתַנִּינָן. הוּא אוֹנֵן עֲלֵיהֶן וְהֵן אוֹנְנִין עָלָיו. נִיחָא לַשֵּׁינִי אֵינוֹ מִטַּמֵּא. שֶׁאֲנִי אוֹמֵר. בְּנוֹ שֶׁלָּרִאשׁוֹן הוּא. לָרִאשׁוֹן לָמָּה אֵינוֹ מִטַּמֵּא. אֶלָּא בְּשֶׁגֵּירַשּׁ. מַה נַפְשֵׁךְ. בְּנוֹ הוּא יִטַּמֵּא לוֹ. אִם אֵינוֹ בְנוֹ חָלָל הוּא. וּמַה בְכָךְ שֶׁיִּטַּמֵּא. אֶלָּא בְשֶׁאָנַס. לֹא כֵן אָמַר רַבָּא בְשֵׁם אַבָּא בַּר יִרְמְיָה. אֲנוּסָה אֵינָהּ צְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִים. וְסַבְרִנָן מֵימַר כְרַבָּנִן וְהָכָא כְרִבִּי יוֹסֵי אֲנָן קַיָימִין.

HALAKHAH: “[A woman] did not wait three months,” etc. “If both were Cohanim, he has to mourn intensely for them,” etc. Where do we hold? It is impossible after death [of the first] since we have stated: “He has to mourn intensely for them and they for him.” One understands that he does not defile himself for the second [husband], I say that he is the son of the first. But why does he not defile himself for the first one? It must be that he divorced. Then, as you take it, if he is his son, he should defile himself for him. If he is not his son, he is desecrated, and what happens if he defiles himself? It must be that he raped. Did not Rebbi Abba say in the name of Abba bar Jeremiah that a rape victim does not have to wait three months? Should we say, following the rabbis, but we follow Rebbi Yose!

תַּנֵּי רִבִּי חִיָיה. אוֹנְנִין וּמִיטַּמְּאִין עַל הַסָּפֵק. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. הוּא אוֹנֵן עֲלֵיהֶן וְהֵן אוֹנְנִין עָלָיו. רִבִּי אַשְׁיָיאן בַּר יָקִים הֲוָה לֵיהּ עוֹבְדָא. שָׁאַל לְרִבִּי יָסָא אֲמַר לֵיהּ. לֵית צְרִיךְ. אָמַר לֵיהּ. וְהָתַנִּינָן. אָמַר רִבִּי חִיָיה. אוֹנְנִין וּמִיטַּמְּאִין עַל הַסָּפֵק. סֵימָנִין הָיוּ נִיכָּרִין. לֹא כֵן אָמְרִין חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. סֵימָנִין בֶּן שְׁמוֹנֶה אֵין עוֹשִׂין מַעֲשֶׂה. סֵימָן הָיָה לוֹ שֶׁבָּעַל וּפֵירַשׁ.

Rebbi Ḥiyya stated: One mourns deeply and defiles himself in a case of doubt. Rebbi Yose said, the Mishnah says so: “He has to mourn intensely for them and they for him.” Rebbi Ashian bar Yaqim had a case. He asked Rebbi Yose, who told him, you do not have to. He said to him, but did not Rebbi Ḥiyya say, one mourns deeply and defiles himself in a case of doubt? His signs were clear. But did not the colleagues say in the name of Rebbi Joḥanan: One does not act on the signs of an eight months’ child? He had a sign that he had intercourse and then separated.

בֶּן שְׁמוֹנֶה הֲרֵי הוּא כְאֶבֶן וְאֵין מְטַלְטְלִין אוֹתוֹ בַשַּׁבָּת. אֲבָל אִמּוֹ שׁוֹחָה עָלָיו וּמֵינִיקָתוֹ. רִבִּי יוֹסֵי בָּעֵי. אִילֵּין תִּינּוֹקוֹת סְפֵיקוֹת מַהוּ לְחַלֵּל עֲלֵיהֶן אֶת הַשַּׁבָּת. אָמַר רִבִּי יוֹסֵי בֵּירִבִי בּוּן. וְיֵאוּת. מַה נַפְשֵׁךְ. בֶּן תִּשְּׁעָה הוּא יִמּוֹל. בֶּן שְׁמוֹנֶה נַעֲשֶׂה כִמְחַתֵּךְ בָּשָׂר שֶׁלֹּא לְצוֹרֶךְ. רַבָּנִן דְּקַיסָרִין אָמְרֵי. רִבִּי יַעֲקֹב בַּר דֹּסַיי שָׁאַל. מִי אָמַר שֶׁמּוּתָּר לַחְתּוֹךְ בָּשָׂר שֶׁלֹּא לְצוֹרֶךְ.

An eight months’ child is like a stone and one does not move him on the Sabbath, but his mother lies down beside him and nurses him. Rebbi Yose asked: May one push aside the Sabbath for babies that are in doubt? Rebbi Yose ben Rebbi Abun said, it is fine. How you take it, if he is a nine months’ child, he must be circumcised. If he is an eight months’ child, it is as if he cut flesh without need. The rabbis of Caesarea said, Rebbi Jacob ben Dositheos asked, who permitted to cut flesh without need?

תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר. כָּל הַמִּתְקַיֵים בָּאָדָם שְׁלֹשִׁים יוֹם אֵינוֹ נֶפֶל. וּפְדוּיָיו מִבֶּן חוֹדֶשׁ תִּפְדֶּה. וּבְהֵמָה שְׁמוֹנָה יָמִים אֵין זֶה נֶפֶל. וּמִיּוֹם הַשְּׁמִינִי וְהָלְאָה יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַיי. תַּמָּן אָמְרֵי בְשֵׁם שְׁמוּאֵל. הֲלָכָה כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אָמַר רִבִּי בָּא. מַה פְלִיגִין. בְּשֶׁלֹּא נוֹלַד לֶחֳדָשָׁיו. אֲבָל אִם נוֹלַד לְחֳדָשָׁיו אַף רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל מוֹדֶה.

It was stated: Rebbi Simeon ben Gamliel says, any human who lives for thirty days is not a still birth, “all redeemed you shall redeem at the age of one month;” and an animal which lives for eight days is not a still birth, “from the eighth day and further it will be welcome as a sacrifice, a gift to the Eternal.” There, they say that practice follows Rabban Simeon ben Gamliel. Rebbi Abba said, where do they disagree? If he was not born in his months. But if he was born in his months, even Rabban Simeon ben Gamliel will agree.

הִכָּה אֶת זֶה וְחָזַר וְהִיכָּה אֶת זֶה. קִילֵּל אֶת זֶה וְחָזַר וְקִילֵּל אֶת זֶה פָּטוּר. רִבִּי חֲנַנְיָא בָּעֵי. לֵית הָדָא פְלִיגָי עַל רִבִּי יוֹחָנָן. דְּאִיתְפַּלְּגוֹן בִּשְׁנֵי יָמִים טוֹבִים שֶׁלַּגָּלִיּוֹת. רִבִּי יוֹחָנָן אָמַר. מְקַבְּלִין הַתְרָיָיה עַל הַסָּפֵק. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין מְקַבְּלִין הַתְרָיָיה עַל הַסָּפֵק. אָמַר רִבִּי חֲנִינָא אָמַר רִבִּי. לֵית הִיא פְלִיגָא. תַּמָּן אֶיפְשַׁר לָךְ לַעֲמוֹד עָלָיו. בְּרַם הָכָא אֵי אֶיפְשַׁר לָךְ לַעֲמוֹד עָלָיו.

“If he injured one and then injured the other, or cursed one and then cursed the other, he cannot be prosecuted.” Rebbi Ḥanania asked, does that not disagree with Rebbi Joḥanan? Since they disagree about the second day of holidays in the diaspora. Rebbi Joḥanan said, one accepts forwarning in a case of doubt, Rebbi Simeon ben Laqish said, one does not accept forwarning in a case of doubt. Rebbi Ḥanina said in the name of Rebbi, there is no disagreement. There, it would have been possible to make a determination, here it is impossible to make the determination.

הִיכָּה שְׁנֵיהֶן כְּאַחַת קִילֵּל שְׁנֵיהֶן כְּאַחַת חַיָיב. רִבִּי יוּדָה פוֹטֵר. רִבִּי יוֹחָנָן בָּעֵי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דִּתְנָן תַּמָּן. אָכַל מִזֶּה כְזַיִת וּמִזֶּה כְזַיִת סוֹפֵג שְׁמוֹנִים. רִבִּי יוּדָה אָמַר. אֵינוֹ סוֹפֵג אֶלָּא אַרְבָּעִים. אָמַר רִבִּי קְרוּסְפִּי. אֵינָהּ מוּחְלֶפֶת. תַּמָּן עִיקָּר לָאוִין סָפֵק הָיָה. בְּרַם הָכָא וַודַּאי הָיָה וְנִסְתַּפֵּק לוֹ. רִבִּי יוּדָה בָּעֵי. מֵעַתָּה נְבֵילָה שֶׁבִּיטְּלָהּ בִּשְׁחִיטָה. מֵאַחַר שֶׁוַודַּאי הָיָה וְנִסְתַּפֵּק לוֹ אָכַל מִמֶּנָּה יְהֵא פָטוּר. אָמַר רִבִּי יוֹסֵי. מוֹדֶה רִבִּי יוּדָה בִשְׁאָר כָּל הַסְּפֵיקוֹת שֶׁהוּא פָטוּר. בְּרַם הָכָא קִרְיֵי דָרַשׁ רִבִּי יוּדָה. אָבִיו וַודַּאי וְלֹא הַסָּפֵק. אִמּוֹ וַודַּאי וְלֹא הַסָּפֵק.

“If he injured both of them at the same time or cursed them at the same time, he is guilty. Rebbi Jehudah frees him.” Rebbi Joḥanan asked: Is not the argument of Rebbi Jehudah inverted? As we have stated there: “If he ate the volume of an olive of one of them and the volume of an olive of the other, he absorbs eighty [lashes]; Rebbi Jehudah says, he absorbs only forty [lashes].” Rebbi Crispus said, it is not inverted. There, it was in doubt what is forbidden. Here, it was certain but it became doubtful for him. Rebbi Judan asked: If it is so, in case carcass meat was mixed up with slaughtered meat, since it was certain but became doubtful for him, should he be free if he ate it? Rebbi Yose said, Rebbi Jehudah agrees for all other prohibitions that he is (free). But here, Rebbi Jehudah is interpreting verses: “His father,” certain but not uncertain, “his mother”, certain but not uncertain.

וְעוֹלֶה בְמִשְׁמָרוֹ שֶׁלָּּזֶה וְשֶׁלָּזֶה. לֹא יַעֲלֶה. רִבִּי אָחָא רִבִּי חִינְנָא בְשֵׁם רִבִּי יָסָא. מִפְּנֵי פְגַם הַמִּשְׁפָּחָה.

“He may serve in the watch of either one”. He should not serve. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Yasa, because of the damage to the family.

תַּנֵּי. וְהֵן שֶׁיְּהוּ שְׁנֵיהֶן בֵּית אַב אֶחָד.

It was stated: Only if they both belong to the same clan.