And Abaye1 maintains that a husband's rights2 have the same force as his wife's.3 Said Raba to him:4 If she came into possession of property while she was still With her husband, no one5 would dispute the view that his rights are superior to hers.6 Both [clauses of our Mishnah], however, [deal with property] which came into her possession while she was awaiting [the decision of] the levir; the first clause speaking of one to whom a ma'amar had not been addressed,7 and the final clause, of one to whom a ma'amar had been addressed.8 And Raba is of the opinion that a ma'amar, according to Beth Shammai, renders [the widow] definitely betrothed and doubtfully married. She is deemed to be definitely betrothed in respect of excluding her rival;9 and she is deemed to be doubtfully married in respect of taking a share in the property.10 A statement was made in the name of R. Eleazar in agreement with Raba and a statement was made in the name of R. Jose son of R. Hanina in agreement with Abaye. Could R. Eleazar, however, have made such a statement? Surely R. Eleazar said: A ma'amar, according to Beth Shammai, constitutes a kinyan in so far only as to keep out the rival!11 — Reverse [the statements]. If you prefer I might say: There is really no need to reverse [them, for] R. Eleazar can tell you, 'What I said [amounted to this]: that a letter of divorce alone is not enough12 but that she requires also halizah; did I state, however, that the ma'amar constitutes no kinyan even in respect of taking a share in her property'!13 Said R. Papa: The inference from our Mishnah is in agreement with the opinion of Abaye,14 although 'IF SHE DIED' presents a difficulty.15 Seeing that it was stated PROPERTY THAT COMES IN AND GOES OUT WITH HER, what is meant by COMES IN and what by GOES OUT? Obviously,16 'COMES INTO the possession of her husband'17 and 'GOES OUT from the possession of her husband into the possession of her father'.18 'Although IF SHE DIED presents a difficulty': Why should they19 dispute [on the question of the property] itself, which can arise only in the event of the woman's death,20 let them rather dispute on the question of the usufruct which arises even when the woman is still alive!21 The fact is that no further objection [can be raised].22 WHERE HE MARRIED HER, SHE IS DEEMED etc. For what practical law [was this statement needed]? — R. Jose b. Hanina replied: To indicate that he may divorce her by means of a letter of divorce23 and that he may remarry her. 'He may divorce her by means of a letter of divorce'; Is not this obvious?24 — It might have been assumed that, since the All Merciful said25 And perform the duty of a husband's brother unto her,26 she retains the obligation of the first levirate relationship27 and so may be set free28 only through halizah but not through a letter of divorce, hence it was necessary to teach us [that the law is not so]. 'He may remarry her'; Is not this obvious?29 — It might have been assumed that since he30 has already performed31 the commandment which the All Merciful has imposed upon him, she shall now be forbidden to him as the wife of his brother, hence it was necessary to teach us [that he may nevertheless remarry her]. Might it not be suggested that the law is so indeed?32 — Scripture stated, And take her to him to wife;33 as soon as he has taken her she is deemed to be his wife in every respect. SAVE THAT HER KETHUBAH etc. What is the reason? — A wife has been given34 to him35 from heaven.36 If, however, she is unable nothing more'. The inference from our Mishnah is undoubtedly in agreement with the view of Abaye, the only difficulty being the one mentioned. to obtain her kethubah from her first [husband], provision was made that she [is to receive it] from the second37 in order that it may not be easy for him to divorce her.38
MISHNAH. THE DUTY OF THE LEVIRATE MARRIAGE IS INCUMBENT UPON THE ELDEST [OF THE SURVIVING BROTHERS].39 IF HE DECLINES, ALL THE OTHER BROTHERS ARE APPROACHED IN TURN.40 IF THEY ALL DECLINE, THE ELDEST IS AGAIN APPROACHED AND HE IS TOLD, 'THE DUTY IS INCUMBENT UPON YOU; EITHER SUBMIT TO HALIZAH OR PERFORM THE LEVIRATE MARRIAGE. IF HE41 WISHED TO SUSPEND ACTION42 UNTIL A MINOR43 BECOMES OF AGE, OR UNTIL THE ELDEST43 RETURNS FROM A COUNTRY BEYOND THE SEA OR [UNTIL A BROTHER WHO WAS] DEAF44 OR AN IMBECILE [SHOULD RECOVER],45 HE IS NOT TO BE LISTENED TO, BUT IS TOLD, 'THE DUTY IS INCUMBENT UPON YOU; EITHER SUBMIT TO HALIZAH OR PERFORM THE LEVIRATE MARRIAGE.
GEMARA. It was stated: [On the relative importance of] the intercourse of a younger, and the halizah of an elder brother there is a difference of opinion between R. Johanan and R. Joshua b. Levi. One holds that the intercourse of the younger is preferable and the other holds that the halizah of the elder is preferable. 'One46 holds that the intercourse of the younger is preferable,' because the commandment, surely, is to perform the levirate marriage;47 and 'the other46 holds that the halizah of the elder is preferable', because in the presence of an elder brother the intercourse of the younger is valueless.48 We learned, IF HE DECLINED, ALL THE OTHER BROTHERS ARE APPROACHED IN TURN. Does not this mean that he declined to contract the levirate marriage but [was willing] to submit to the halizah? And yet it was stated, ALL THE OTHER BROTHERS ARE APPROACHED IN TURN, which proves49 that the intercourse of a younger brother is preferred! — No; he wished neither to submit to halizah nor to perform the levirate marriage. Similarly, then, in the case of the other brothers, [the meaning is that] they declined both halizah and levirate marriage;50 why, then, is THE ELDEST AGAIN APPROACHED with the object of bringing pressure upon him? Let pressure be brought to bear upon them!51 — As the duty52 is incumbent upon him, pressure also must be used against him. We learned, IF HE WISHED TO SUSPEND ACTION UNTIL A MINOR BECOMES OF AGE … HE IS NOT TO BE LISTENED TO. But if the intercourse of a minor is to be preferred, why IS HE NOT TO BE LISTENED TO? Let us rather wait, since on becoming of age he might contract the levirate marriage! — Following your view [it might similarly be objected], why [if he wished to wait] UNTIL THE ELDEST RETURNS FROM A COUNTRY BEYOND THE SEA … HE IS NOT TO BE LISTENED TO? Let us rather wait, since on his return he might contract the levirate marriage!53 The fact is that the performance of a commandment must not be delayed.54
Yebamoth 39bSome say: As regards intercourse all agree that the intercourse of a younger brother is preferred.1 They only differ on the halizah of a younger brother. And the statement2 ran thus: [On the relative importance of] the halizah of a younger, and the halizah of an elder brother there is a difference of opinion between R. Johanan and R. Joshua b. Levi. One holds that the halizah of the elder is preferable, and the other holds that both are of equal importance. 'One3 holds that the halizah of the elder is preferable'4 because the commandment surely, is incumbent upon the elder. And the other [maintains that] the statement, 'the commandment is incumbent upon the elder', [was made] in respect of the levirate marriage; in respect of the halizah, however, they are both of equal importance. We learned, IF THEY ALSO DECLINE, THE ELDEST IS AGAIN APPROACHED. Does not this mean that they declined to contract the levirate marriage but [were willing] to submit to halizah? And yet it was stated, THE ELDEST IS AGAIN APPROACHED, which proves that the halizah of the elder is preferred! — No; they declined the halizah as well as the levirate marriage. Similarly, in the case of the eldest brother, he declined the halizah as well as the levirate marriage;5 why, then, IS THE ELDEST AGAIN APPROACHED with the object of coercing him? Let coercion be used against them!6 — As the duty7 is incumbent upon him, coercion also must be used against him. Come and hear: IF HE WISHES TO SUSPEND ACTION … UNTIL THE ELDEST RETURNS FROM A COUNTRY BEYOND THE SEA … HE IS NOT TO BE LISTENED TO. But if the halizah of the eldest is preferable why IS HE NOT TO BE LISTENED TO? Let us rather wait, since it is possible that when he returns he will submit to halizah! — Following your view [it might similarly be objected], why [if he wishes to postpone action] UNTIL A MINOR BECOMES OF AGE … HE IS NOT TO BE LISTENED TO? Let us rather wait, since, on becoming of age, he might contract the levirate marriage!8 The fact is that the performance of a commandment must not be delayed.9 We learned elsewhere: At first, when the object was the fulfilment10 of the commandment, the precept of the levirate marriage was preferable to that of halizah; now, however, when the object is not the fulfilment of the commandment, the precept of halizah, it was laid down, is preferable to that of the levirate marriage.11 Rab said: But no coercion12 may be used.13 When they14 came before Rab he addressed them thus: 'If you15 wish, submit to halizah; if you prefer, contract the levirate marriage; the All Merciful has given you the choice:16 And if the man like not to take his brother's wife,17 implying, if he likes he may, whenever he wishes, submit to halizah or, if he prefers, contract the levirate marriage.' Rab Judah also is of the opinion that no coercion may be applied; since Rab Judah has ordained [the following formula] for a deed of halizah: '[We certify] that So-and-so daughter of So-and-so brought before us into court her brother-in-law So-and-so, and we have ascertained him to be the paternal brother of the deceased. We told him, "If you wish to contract the levirate marriage, contract it, and if not, incline18 towards her your right foot". He inclined19 towards her his right foot and she removed his shoe from off his foot and spat out before him, a spittle which has been seen by the court upon the ground'. R. Hiyya b. Iwya in the name of Rab Judah concluded20 as follows: 'And we read before them [the relevant passage] that is written in the Book of the Law of Moses'. 'We ascertained him'. On this, R. Aha and Rabina are in dispute. One says: Through [qualified] witnesses. The other says: Even a relative and even a woman21 [may tender the evidence]. The law is that it22 is a mere intimation, and that even a relative and even a woman [may tender the evidence]. 'At first, when the object was the fulfilment of the commandment, the precept of the levirate marriage was preferable to that of halizah; now, however, when the object is not the fulfilment of the commandment, the precept of halizah, it was laid down, is preferable to that of the levirate marriage'. Said Rami b. Hama in the name of R. Isaac: It was re-enacted that the precept of the levirate marriage is preferable to that of halizah. Said R. Nahman b. Isaac to him: Have the generations improved in their morals? — At first they held the opinion of Abba Saul, and finally they adopted that of the Rabbis. For it was taught: Abba Saul said, 'If a levir marries his sister-in-law on account of her beauty, or in order to gratify his sexual desires or with any other ulterior motive, it is as if he has infringed the law of incest; and I am even inclined to think that the child [of such a union] is a bastard'. But the Sages said, 'Her husband's brother shall go in unto her,23 whatever the motive'.24 Who is the Tanna of the following statement which our Rabbis taught: 'Her husband's brother shall go in unto her,23 is a commandment; for originally25 she stood in relation to him in the status of permissibility, then26 she was forbidden to him, and then again27 permitted; consequently it might have been assumed that she reverts to her original status of permissibility, hence it was specifically stated, Her husband's brother shall go in unto her,23 it is a commandment'. — Who, now, is the Tanna? — R. Isaac b. Abdimi replied. It is [the statement of] Abba Saul, and it is this that he meant: Her husband's brother shall go in unto her,23 is a commandment; for originally25 she stood in relation to him in the status of permissibility; he could have married her, if he wished, on account of her beauty and he could have married her, if he wished, in order to gratify his sexual desires; then28 she was forbidden to him, and then again29 permitted; consequently it might have been assumed that she reverts to her original status of permissibility,30 hence it Was specifically stated, Her husband's brother shall go in unto her31 only with the intention of performing the commandment.32 Raba said: You may even say [that the authorship33 is that of] the Rabbis,34 and it is this that was meant: Her husband's brother shall go in unto her,31 is a commandment; for originally35 she was in the status of permissibility; he could have married her if he wished and, if he preferred, he could have abstained from marrying her; then28 she was forbidden to him, and then again29 permitted; consequently it might have been assumed that she was to revert to her original status of permissibility, so that, if he wished, he might marry her and, if he preferred, he could abstain from marrying her. [You say,] 'If he preferred he could abstain from marrying her'? Surely she is tied to him;36 can she be set free by no act whatever! — Say rather: [It might have been assumed that] if he wished he might marry her, and, if he preferred, he might submit to halizah, hence it was specifically stated her husband's brother shall go in unto her,31 it is a commandment.37 Read, then,38 the first clause: 'It shall be eaten without leaven in a holy place,39 is a commandment; - To Next Folio -
|