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- ב"ה - Today in Judaism - Today is Monday, 30 Kislev, 5778 · December 18, 2017 - Chanukah Day 6 - Rosh Chodesh Tevet - Menorah LightingPlease set your location to view Menorah lighting times ––:––
Torah Reading:
Chanukah 6 - Rosh Chodesh: Numbers 28:1-15
Chanukah 6 - Rosh Chodesh: Numbers 7:42-47
Chanukah 6 - Rosh Chodesh: Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
Chanukah 6 - Rosh Chodesh: Numbers 7:(vi) 42 On the sixth day was Elyasaf the son of De‘u’el, leader of the descendants of Gad. 43 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 44 one gold pan of ten shekels [one-quarter pound], full of incense; 45 one young bull, one ram, one male lamb in its first year as a burnt offering, 46 one male goat as a sin offering, 47 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elyasaf the son of De‘u’el.
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Today's Laws & Customs:
• Rosh Chodesh Observances
Today is the first of the two Rosh Chodesh ("Head of the Month") days for the month of Tevet (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
The Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals, and the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Because it is also Chanukah today, the "full" Hallel (Psalms 113-118) is recited (and not the "partial Hallel" said on the Rosh Chodesh days of other months).
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
• Kindle Seven Chanukah Lights tonight
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. Tonight we kindle seven lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 7th day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
• Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
• Latkes, Sufganiot & Dairy FoodsOn Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot(doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
• DreidelIt is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
• Chanukah GeltIt is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:
• 6th Day of Chanukah Miracle (139 BCE)On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
Daily Quote: In a single knot I am bound with Him; my soul is united with Him, burns in Him, cleaves to Him. (Rabbi Shimon bar Yochai on the day of his passing, Lag BaOmer)
Daily Torah Study:
Chumash: Vayigash, 2nd Portion Genesis 44:31-45:7 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 44
31it will come to pass, when he sees that the boy is gone, he will die, and your servants will have brought down the hoary head of your servant, our father, in grief to the grave. לאוְהָיָ֗ה כִּרְאוֹת֛וֹ כִּי־אֵ֥ין הַנַּ֖עַר וָמֵ֑ת וְהוֹרִ֨ידוּ עֲבָדֶ֜יךָ אֶת־שֵׂיבַ֨ת עַבְדְּךָ֥ אָבִ֛ינוּ בְּיָג֖וֹן שְׁאֹֽלָה:
it will come to pass, when he sees that the boy is not here, he will die: His father will die because of his calamity [of the loss of his son].
והיה כראותו כי אין הנער ומת: אביו מצרתו:
32For your servant assumed responsibility for the boy from my father, saying, 'If I do not bring him to you, I will have sinned against my father forever.' לבכִּ֤י עַבְדְּךָ֙ עָרַ֣ב אֶת־הַנַּ֔עַר מֵעִ֥ם אָבִ֖י לֵאמֹ֑ר אִם־לֹ֤א אֲבִיאֶ֨נּוּ֙ אֵלֶ֔יךָ וְחָטָ֥אתִי לְאָבִ֖י כָּל־הַיָּמִֽים:
For your servant assumed responsibility for the boy: Now if you ask why I enter the fray more than my other brothers, [I will reply that] they are all [standing] from the outside [without commitment], while I have bound myself with a strong bond to be an outcast in both worlds. [From Gen. Rabbah 93:8]
כי עבדך ערב את הנער: ואם תאמר למה אני נכנס לתגר יותר משאר אחי, הם כולם מבחוץ, אבל אני נתקשרתי בקשר חזק להיות מנודה בשני עולמות:
33So now, please let your servant stay instead of the boy as a slave to my lord, and may the boy go up with his brothers. לגוְעַתָּ֗ה יֵֽשֶׁב־נָ֤א עַבְדְּךָ֙ תַּ֣חַת הַנַּ֔עַר עֶ֖בֶד לַֽאדֹנִ֑י וְהַנַּ֖עַר יַ֥עַל עִם־אֶחָֽיו:
please let your servant stay: I am superior to him in all respects: in strength, in battle, and in service. [From Gen. Rabbah 93:8]
ישב נא עבדך וגו': לכל דבר אני מעולה ממנו, לגבורה, ולמלחמה, ולשמש:
34For how will I go up to my father if the boy is not with me? Let me not see the misery that will befall my father!" לדכִּי־אֵיךְ֙ אֶֽעֱלֶ֣ה אֶל־אָבִ֔י וְהַנַּ֖עַר אֵינֶ֣נּוּ אִתִּ֑י פֶּ֚ן אֶרְאֶ֣ה בָרָ֔ע אֲשֶׁ֥ר יִמְצָ֖א אֶת־אָבִֽי:
Genesis Chapter 45
1Now Joseph could not bear all those standing beside him, and he called out, "Take everyone away from me!" So no one stood with him when Joseph made himself known to his brothers. אוְלֹֽא־יָכֹ֨ל יוֹסֵ֜ף לְהִתְאַפֵּ֗ק לְכֹ֤ל הַנִּצָּבִים֙ עָלָ֔יו וַיִּקְרָ֕א הוֹצִ֥יאוּ כָל־אִ֖ישׁ מֵֽעָלָ֑י וְלֹא־עָ֤מַד אִישׁ֙ אִתּ֔וֹ בְּהִתְוַדַּ֥ע יוֹסֵ֖ף אֶל־אֶחָֽיו:
Now Joseph could not bear all those standing: He could not bear that Egyptians would stand beside him and hear his brothers being embarrassed when he would make himself known to them. [From Tanchuma Vayigash 5]
ולא יכול יוסף להתאפק לכל הנצבים: לא היה יכול לסבול שיהיו מצרים נצבים עליו ושומעין שאחיו מתביישין בהודעו להם:
2And he wept out loud, so the Egyptians heard, and the house of Pharaoh heard. בוַיִּתֵּ֥ן אֶת־קֹל֖וֹ בִּבְכִ֑י וַיִּשְׁמְע֣וּ מִצְרַ֔יִם וַיִּשְׁמַ֖ע בֵּ֥ית פַּרְעֹֽה:
and the house of Pharaoh heard: Heb. פַּרְעֹה בֵּית, the house of Pharaoh, namely his servants and the members of his household. This does not literally mean a house, but it is like “the house of Israel” (Ps. 115:12), “the house of Judah” (I Kings 12:21), mesnede in Old French, household. [From Targum Onkelos]
וישמע בית פרעה: ביתו של פרעה, כלומר עבדיו ובני ביתו. ואין זה לשון בית ממש אלא כמו (תהלים קטו יב) בית ישראל, (מלכים א' יב כא) בית יהודה מיישניד"א בלע"ז [בני הבית]:
3And Joseph said to his brothers, "I am Joseph. Is my father still alive?" but his brothers could not answer him because they were startled by his presence. גוַיֹּ֨אמֶר יוֹסֵ֤ף אֶל־אֶחָיו֙ אֲנִ֣י יוֹסֵ֔ף הַע֥וֹד אָבִ֖י חָ֑י וְלֹא־יָֽכְל֤וּ אֶחָיו֙ לַֽעֲנ֣וֹת אֹת֔וֹ כִּ֥י נִבְהֲל֖וּ מִפָּנָֽיו:
they were startled by his presence: Because of embarrassment. [From Tanchuma Vayigash 5]
נבהלו מפניו: מפני הבושה:
4Then Joseph said to his brothers, "Please come closer to me," and they drew closer. And he said, "I am your brother Joseph, whom you sold into Egypt. דוַיֹּ֨אמֶר יוֹסֵ֧ף אֶל־אֶחָ֛יו גְּשׁוּ־נָ֥א אֵלַ֖י וַיִּגָּ֑שׁוּ וַיֹּ֗אמֶר אֲנִי֙ יוֹסֵ֣ף אֲחִיכֶ֔ם אֲשֶׁר־מְכַרְתֶּ֥ם אֹתִ֖י מִצְרָֽיְמָה:
Please come closer: He saw them drawing backwards. He said,“Now my brothers are embarrassed” (Tanchuma Vayigash 5). He called them tenderly and pleadingly and showed them that he was circumcised (Gen. Rabbah 93:10).
גשו נא אלי: ראה אותם נסוגים לאחוריהם, אמר עכשיו אחי נכלמים, קרא להם בלשון רכה ותחנונים, והראה להם שהוא מהול:
5But now do not be sad, and let it not trouble you that you sold me here, for it was to preserve life that God sent me before you. הוְעַתָּ֣ה | אַל־תֵּעָ֣צְב֗וּ וְאַל־יִ֨חַר֙ בְּעֵ֣ינֵיכֶ֔ם כִּֽי־מְכַרְתֶּ֥ם אֹתִ֖י הֵ֑נָּה כִּ֣י לְמִחְיָ֔ה שְׁלָחַ֥נִי אֱלֹהִ֖ים לִפְנֵיכֶֽם:
to preserve life: Heb. לְמִחְיָה, to be to you a preserver of life. [From Targum Jonathan]
למחיה: להיות לכם למחיה:
6For already two years of famine [have passed] in the midst of the land, and [for] another five years, there will be neither plowing nor harvest. וכִּי־זֶ֛ה שְׁנָתַ֥יִם הָֽרָעָ֖ב בְּקֶ֣רֶב הָאָ֑רֶץ וְעוֹד֙ חָמֵ֣שׁ שָׁנִ֔ים אֲשֶׁ֥ר אֵֽין־חָרִ֖ישׁ וְקָצִֽיר:
For already two years of famine: have passed of the [total] years of the famine.
כי זה שנתים הרעב: עברו משני הרעב:
7And God sent me before you to make for you a remnant in the land, and to preserve [it] for you for a great deliverance. זוַיִּשְׁלָחֵ֤נִי אֱלֹהִים֙ לִפְנֵיכֶ֔ם לָשׂ֥וּם לָכֶ֛ם שְׁאֵרִ֖ית בָּאָ֑רֶץ וּלְהַֽחֲי֣וֹת לָכֶ֔ם לִפְלֵיטָ֖ה גְּדֹלָֽה:
Tehillim: Psalms Psalms Chapters 145 - 150
• Hebrew text
• English text
Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Likutei Amarim, beginning of Chapter 5
• English Text (Lessons in Tanya)
• Hebrew Text
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Monday, Kislev 30, 5778 · December 18, 2017
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 5
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
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At the conclusion of the previous chapter, the Alter Rebbe depicted the study of Torah as a royal embrace: When one studies Torah, his intellect “embraces” and encompasses the Divine Will and wisdom — and thus he “embraces” the King of kings Himself, since “He and His wisdom are one.” In turn, the “King” (i.e., G-d’s Will and wisdom) “embraces” the mind of the Torah student.
But while it is readily understood that the mind can be described as “embracing” the Torah knowledge that it absorbs, the meaning of Torah’s “embracing” one’s intellect is unclear. In ch. 5 the Alter Rebbe clarifies this point. He does so by elucidating the term “grasp” used in the statement by Elijah (quoted in the previous chapter) that no thought can “grasp” G-d except by way of “grasping” the Torah.
Primarily, however, this chapter aims to show how Torah study is superior to all other mitzvot; not only is one encompassed by G-d’s Will when he studies the Torah, as when he performs any mitzvah, but furthermore, he “embraces” G-d by understanding His wisdom as set forth in Torah.
ולתוספת ביאור באר היטב לשון תפיסא שאמר אליהו: לית מחשבה תפיסא בך כו׳
A further explanation, to more fully elucidate the expression “tefissa” (“grasp”), in the words of Elijah, “No thought can grasp You”:
As explained in ch. 4, we cannot ordinarily “grasp” G-d with our intellect, but only through Torah study. Realizing our inability to comprehend G-dliness will thus explain how we do grasp Him through Torah.
הנה כל שכל כשמשכיל ומשיג בשכלו איזה מושג, הרי השכל תופס את המושכל ומקיפו בשכלו
When any intellect perceives and understands some intellectual subject, the mind grasps that subject and encompasses it,
והמושכל נתפס ומוקף ומלובש בתוך השכל שהשיגו והשכילו
and the subject is grasped and encompassed by, and is clothed within, the intellect that understood and perceived it.
The subject, which is now within the human intellect, is surrounded and encompassed by that intellect, much as a material object is surrounded by the hand that grasps it.
But the subject can be said to be within the mind only once the mind has fully understood it (as indicated also by the Alter Rebbe’s use of the past tense — “…the intellect that understood and perceived it”). Before mastering the subject, however, while the mind is engaged in analyzing its details, the subject is still “above” the mind, and the relationship between them is the reverse: the mind is “within” the subject and is encompassed by it.
In the Alter Rebbe’s words:
וגם השכל מלובש במושכל בשעה שמשיגו ותופסו בשכלו
Also, the intellect is clothed within the subject at the time of intellectual comprehension and grasping.1
Thus, in the act of understanding an idea the mind both encompasses the concept and is encompassed by it, and this is the significance of the term “grasping” used above.
דרך משל: כשאדם מבין ומשיג איזו הלכה במשנה או בגמרא לאשורה על בוריה
When, for example, one understands and comprehends a particular halachah in the Mishnahor Gemara, clearly and thoroughly, through strenuous application of his mind,
הרי שכלו תופס ומקיף אותה, וגם שכלו מלובש בה באותה שעה
his intellect grasps and encompasses that halachah, and his intellect is also clothed in it at that time when he strives to understand it.
והנה הלכה זו היא חכמתו ורצונו של הקדוש ברוך הוא
Now, this halachah is the wisdom and Will of G-d — the rationale underlying the halachah is G-d’s wisdom, and the ruling itself is G-d’s Will, as mentioned in ch. 4.
שעלה ברצונו שכשיטעון ראובן כך וכך, דרך משל, ושמעון כך וכך, יהיה הפסק ביניהם כך וכך
It so arose in His Will that if, for example, Reuven would claim thus and Shimon thus, such and such should be the verdict between them.
ואף אם לא היה ולא יהיה הדבר הזה לעולם, לבא למשפט על טענות ותביעות אלו
Even if it never did nor ever will come to pass that litigation occur over these arguments and claims,
Thus, were the purpose of Torah study only to learn how to practice its laws — in this case: how to resolve this dispute — then the study of such a law would indeed serve no purpose. In fact, however, there is great value in studying even such a halachah, for thereby one knows G-d’s Will and wisdom, and attaches himself to it, as the Alter Rebbe continues:
מכל מקום, מאחר שכך עלה ברצונו וחכמתו של הקדוש ברוך הוא, שאם יטעון זה כך וזה כך יהיה הפסק כך
yet, since it arose thus in G-d’s Will and wisdom that if one person would claim this way and the other that way, the verdict be such and such,
הרי כשאדם יודע ומשיג בשכלו פסק זה, כהלכה הערוכה במשנה או גמרא או פוסקים
therefore when one knows and comprehends this verdict as a halachah set forth in the Mishnahor Gemara or Poskim (the halachic codifiers),
If one arrives at the identical verdict on the basis of any other legal system, this verdict represents human knowledge, not Divine wisdom. If, however, he derives the ruling from Torah,
הרי זה משיג ותופס ומקיף בשכלו רצונו וחכמתו של הקדוש ברוך הוא, דלית מחשבה תפיסא ביה ולא ברצונו וחכמתו
he then actually comprehends and grasps the Will and wisdom of G-d, Whom no thought can grasp, nor [can any thought grasp] His Will and wisdom,
כי אם בהתלבשותם בהלכות הערוכות לפנינו
except when they — G-d’s Will and wisdom — clothe themselves in the halachot set before us.
This is one facet of understanding Torah, namely, that thereby one’s intellect encompasses the Divine Will and wisdom. Furthermore:
וגם שכלו מלובש בהם
His intellect is also clothed within them — within the Divine Will and wisdom contained in Torah; his mind is encompassed by them.
והוא יחוד נפלא, שאין יחוד כמוהו ולא כערכו נמצא כלל בגשמיות
Now this is a most wonderful unity; in the physical realm there in no unity similar or parallel to it, i.e., of two things as disproportionate as human intellect and Torah, G-d’s intellect —
להיות לאחדים ומיוחדים ממש מכל צד ופנה
that they should actually become one and united from every side and angle.
| FOOTNOTES | |
| 1. |
The Rebbe notes:
The process of understanding an idea is as follows: At first one grasps the idea or concept in a general way, and at that time his intellect encompasses the subject. Afterwards, one begins to dissect the general idea through analysis and argument, at which time the subject encompasses his intellect. When he finishes dissecting and analyzing (i.e., once he has mastered the concept thoroughly, in the Alter Rebbe’s words: “The intellect...understood and perceived it...”), his intellect once again encompasses the subject. |
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Positive Commandment 217
Circumventing Levirate Marriage
"And she shall remove his shoe off his foot"—Deuteronomy 25:9.
If the brother of a married man who dies childless does not marry his widowed sister-in-law [See Positive Commandment 216], the widow is commanded to remove her brother-in-law's shoe [as part of the chalitzah ceremony described in the Torah, and she is then permitted to marry whomever she desires].
Our sages tell us that performing levirate marriage is preferable to employing chalitzah to release the widow and brother-in-law from their bond.
Full text of this Mitzvah »
Circumventing Levirate Marriage
Positive Commandment 217
Translated by Berel Bell
The 217th mitzvah is that in a case when a yavam1 will not marry his yevamah2, she performs chalitzah3 on him.
The source of this commandment is G‑d's statement4 (exalted be He), "She shall remove his shoe from his foot."
The details of this mitzvah are found in the tractate devoted to this subject, tractate Yevamos.
You are already familiar with the statement of our Sages,5 "Performing the mitzvah of yibum [i.e. marrying the yevamah] is preferable to performing the mitzvah of chalitzah."6
For this same reason7 they called the tractate "Yevamos"8, even though it gives equal coverage both to the laws of yibum and those of chalitzah.
FOOTNOTES
1.When a husband has died, and the couple had no children, the woman is known as a yevamah; the deceased man's surviving brother is known as a yavam; the mitzvah to marry her is called yibum. See P216.
When yibum is not performed, she is still not allowed to remarry unless chalitzah is performed, i.e. the yavam dons a specially made shoe on his right foot; then the yevamah from the yavam's foot, spits on the ground, and makes a verbal statement.
2.See note above.
3.See note above.
4.Deut. 25:9.
5.Bechoros 1:7.
6.From this expression, "the mitzvah of chalitzah," we see clearly that chalitzah counts as one of the mitzvos.
7.. That yibum is preferable to chalitzah.
8.. Rather than "Yevamos and Chalitzos," or something similar.
Rambam:
• 1 Chapter A Day: Tefillin, Mezuzah and Sefer Torah Tefillin, Mezuzah and Sefer Torah - Chapter Six
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Audio: Listen | Download | Video ClassTefillin, Mezuzah and Sefer Torah - Chapter Six
1
There are ten requirements that must be met by a house for the person who dwells within to be obligated to affix a mezuzah. If one of the requirements is lacking, there is no obligation for a mezuzah. They are:
a) for the area [of the dwelling] to be four cubits by four cubits or more;
b) for it to have two doorposts;
c) for it to have a lintel;
d) for it to have a roof;
e) for it to have doors;
f) for the entrance to be at least ten handbreadths high;
g) for the dwelling not to be consecrated;
h) for it to be intended for human habitation;
i) for it to be intended to be used for a dignified dwelling;
j) for it to be a permanent dwelling.
א
עשרה תנאין יש בבית ואחר כך יתחייב הדר בו לעשות לו מזוזה ואם חסר תנאי אחד מהן פטור מן המזוזה ואלו הן:
שיהיה בן ארבע אמות על ארבע אמות או יתר ושתהיינה לו שתי מזוזות ויהיה לו משקוף ותהיה לו תקרה ויהיו לו דלתות ויהיה השער גבוה עשרה טפחים או יותר ויהיה הבית חול ויהיה עשוי לדירת אדם ועשוי לדירת כבוד ועשוי לדירת קבע:
Commentary on Halachah 1
2
A dwelling which is less than four cubits by four cubits does not require a mezuzah. If its area is equal to sixteen square cubits, although it is circular, pentagonal, and needless to say, if it is rectangular, since its area is equal to the above-mentioned figure, it requires a mezuzah.
ב
בית שאין לו ארבע אמות על ארבע אמות פטור מן המזוזה ואם יש בו כדי לרבע ארבע אמות על ארבע אמות בשוה אע"פ שהוא עגול או בעל חמש זויות ואין צריך לומר שאם היה ארכו יתר על רחבו הואיל ויש בו לרבע ארבע אמות על ארבע אמות חייב במזוזה:
Commentary on Halachah 2
3
An excedra, a structure with three walls and a roof, does not require a mezuzah even though it has two pillars on the fourth side. The pillars are intended as supports for the roof, and not as doorposts.
Similarly, a roof without walls which stands on pillars, even though shaped like a house, does not require a mezuzah, because it has no doorposts. The pillars are intended to support the roof.
ג
אכסדרה והוא המקום שיש לו שלשה כתלים ותקרה אע"פ שיש לה שני פצימין ברוח רביעית פטורה מן המזוזה מפני שהפצימין להעמיד התקרה הם עשויים ולא משום מזוזות נעשו וכן התקרה שאין לה כתלים אלא עומדת על עמודים מכאן ומכאן אף על פי שהיא כתבנית בית פטורה לפי שאין לה מזוזות שאלו העמודים להעמיד התקרה הן עשויין:
Commentary on Halachah 3
4
[The following rules apply to] a house which has a doorpost on either side and an arch above the two doorposts instead of a lintel. If the doorposts are ten handbreadths high or more, it requires a mezuzah. If they are not ten handbreadths high, [the entrance] does not require [a mezuzah], because it does not have a lintel.
ד
בית שיש לו מזוזה מכאן ומכאן וכיפה כמין קשת על שתי המזוזות במקום המשקוף אם יש בגובה המזוזות עשרה טפחים או יתר חייב במזוזה ואם אין בהן עשרה טפחים פטורין מפני שאין לו משקוף:
Commentary on Halachah 4
5
A house that does not have a roof does not require a mezuzah. If a portion of [a building] was covered by a roof and a portion was not, the [following ruling] appears to me [as appropriate]: If the covered portion is near the entrance, it requires a mezuzah.
The doors should be attached, and afterwards, a mezuzah affixed.
ה
בית שאין לו תקרה פטור מן המזוזה היה מקצתו מקורה ומקצתו אינו מקורה יראה לי שאם היה הקירוי כנגד הפתח שהוא חייב במזוזה ומעמידין הדלתות ואח"כ קובעין את המזוזה:
Commentary on Halachah 5
6
[The gates to] the Temple Mount, its chambers, courtyards, and, similarly, entrances to synagogues and houses of study which do not have apartments in which people live do not require mezuzot, because they are consecrated.
A synagogue in a village in which guests reside requires a mezuzah. Similarly, a synagogue in a metropolis, if it has an apartment, requires a mezuzah.
All the gates in the Temple complex did not have mezuzot, with the exception of the Gate of Nicanor and those further within, and the entrance to the Chamber of Parhedrin, because this chamber served as a dwelling for the High Priest during the seven days when he was separated [from his home in preparation for the Yom Kippur service].
ו
הר הבית הלשכות והעזרות ובתי כנסיות ובתי מדרשות שאין בהן בית דירה פטורין לפי שהן קדש בית הכנסת של כפרים שהאורחין דרין בו חייב במזוזה וכן בית הכנסת של כרכין אם היה בו בית דירה חייב כל השערים שהיו במקדש לא היה להם מזוזות חוץ משער נקנור ושלפנים ממנו ושל לשכת פרהדרין מפני שהלשכה הזאת היתה בית דירה לכהן גדול בשבעת ימי ההפרשה:
Commentary on Halachah 6
7
A storage house for straw, a barn for cattle, a woodshed, or [other] storage rooms do not require a mezuzah [as can be inferred from Deuteronomy 6:9, which requires that a mezuzah be placed on] "your homes" - i.e., a house which is set aside for your use - thus excluding the above and their like.
Therefore, [if] a barn [is also used] by women as a dressing room, it requires a mezuzah, since it is used as a dwelling by a human being. A guardhouse, an excedra, a porch, a garden, and a corral do not require a mezuzah since they are not dwellings. If dwellings which require a mezuzah open up to these structures, they require a mezuzah.
ז
בית התבן בית הבקר בית העצים בית אוצרות פטורין מן המזוזה שנאמר ביתך ביתך המיוחד לך פרט לאלו וכיוצא בהן לפיכך רפת הבקר שהנשים יושבות בה ומתקשטות בה חייבות במזוזה שהרי יש בה יחוד לדירת אדם בית שער אכסדרה ומרפסת והגינה והדיר פטורין מן המזוזה מפני שאינם עשויין לדירה אם היו בתים החייבין במזוזה פתוחין למקומות אלו חייבין במזוזה:
Commentary on Halachah 7
8
Accordingly, gates to courtyards, gates to alleys, and gates to cities and towns, all require a mezuzah, since houses which require a mezuzah open up to them. Even when there are ten structures leading one to each other, should the innermost one require a mezuzah, they all require [mezuzot]. Therefore, [our Sages] stated: A gate which opens up from a garden to a courtyard requires a mezuzah.
ח
לפיכך אחד שערי חצרות ואחד שערי מבואות ואחד שערי מדינות ועיירות הכל חייבים במזוזה שהרי הבתים החייבין במזוזה פתוחין לתוכן אפילו עשרה בתים זה פתוח לזה וזה פתוח לזה הואיל והפנימי חייב במזוזה כולן חייבין ומפני זה אמרו שער הפתוח מן הגינה לחצר חייב במזוזה:
Commentary on Halachah 8
9
A toilet, a bathhouse, a mikveh, a tannery, and the like, do not require a mezuzah, since they do not constitute a dignified dwelling.
A sukkah on the holiday of Sukkot, and a house on a ship do not require a mezuzah, for they do not constitute a permanent dwelling.
[With regard to] the two booths of a potter, one inside the other: The outer booth does not require a mezuzah, because it is not a permanent structure. Stores in a market place do not require a mezuzah because they are not permanently used as a dwelling.
ט
בית הכסא ובית המרחץ ובית הטבילה ובית הבורסקי וכיוצא בהם פטורין מן המזוזה לפי שאינן עשויין לדירת כבוד סוכת חג בחג ובית שבספינה פטורין מן המזוזה לפי שאינן עשויין לדירת קבע שתי סוכות של יוצרים זו לפנים מזו החיצונה פטורה מן המזוזה לפי שאינה קבועה החנויות שבשוקים פטורין מפני שאינן קבועים לדירה:
Commentary on Halachah 9
10
A dwelling which has many doorways requires a mezuzah for each and every doorway, even though one generally enters and leaves through only one of them.
A small entrance between a dwelling and a loft requires a mezuzah. When there is a separate room in a house, or even one room which leads to another room, it is necessary to affix a mezuzah on the doorway to the innermost room, the doorway to the outer room, and the doorway to the house, since all of them are used for the purpose of dwelling and are permanent structures.
י
בית שיש לו פתחים הרבה אף על פי שאינו רגיל לצאת ולבא אלא באחת מהן חייב לעשות מזוזה בכל פתח ופתח פתח קטן שבין בית לעליה חייב במזוזה חדר שבבית אפילו חדר בחדר חייב לעשות מזוזה על שער החדר הפנימי ועל שער החדר החיצון ועל שער הבית שכולן עשויין לדירה וקבועין:
Commentary on Halachah 10
11
When a person frequently enters and leaves through an entrance between a synagogue and a house of study and his own house, that entrance requires a mezuzah.
When there is an entrance between two houses, [the position of the mezuzah] is determined by the door-hinge. The mezuzah is placed on the side on which the hinge can be seen.
יא
פתח שבין בית המדרש או בין בית הכנסת וביתו אם רגיל לצאת ולבוא באותו הפתח חייב במזוזה פתח שבין שני בתים הולכין אחר הציר של דלת מקום שהציר נראה עמו שם קובעים את המזוזה:
Commentary on Halachah 11
12
Where is the mezuzah affixed? At the inside of the entrance, within a handbreadth of the outer edge of the doorpost, at the beginning of the top third of the entrance. If it was affixed higher up, it is acceptable as long as it is at least a handbreadth below the lintel.
It must be placed at the right-hand side as one enters the house. If it is placed on the left-hand side, it is invalid.
A house belonging to partners requires a mezuzah.
יב
והיכן קובעים את המזוזה בתוך חלל של פתח בטפח הסמוך לחוץ בתחלת שליש העליון של גובה השער ואם קבעה למעלה מזה כשרה והוא שירחיקנה מן המשקוף טפח וצריך לקובעה על ימין הנכנס לבית ואם קבעה משמאל פסולה ובית של שותפין חייב במזוזה:
Commentary on Halachah 12
13
A person must show great care in [the observance of the mitzvah of] mezuzah, because it is an obligation which is constantly incumbent upon everyone.
[Through its observance,] whenever a person enters or leaves [the house], he will encounter the unity of the name of the Holy One, blessed be He, and remember his love for Him. Thus, he will awake from his sleep and his obsession with the vanities of time, and recognize that there is nothing which lasts for eternity except the knowledge of the Creator of the world. This will motivate him to regain full awareness and follow the paths of the upright.
Whoever wears tefillin on his head and arm, wears tzitzit on his garment, and has a mezuzah on his entrance, can be assured that he will not sin, because he has many who will remind him. These are the angels, who will prevent him from sinning, as [Psalms 34:8] states: "The angel of God camps around those who fear Him and protects them."
Blessed be God who offers assistance.
יג
חייב אדם להזהר במזוזה מפני שהיא חובת הכל תמיד וכל זמן שיכנס ויצא יפגע ביחוד השם שמו של הקדוש ב"ה ויזכור אהבתו ויעור משנתו ושגיותיו בהבלי הזמן וידע שאין דבר העומד לעולם ולעולמי עולמים אלא ידיעת צור העולם ומיד הוא חוזר לדעתו והולך בדרכי מישרים אמרו חכמים הראשונים כל מי שיש לו תפילין בראשו ובזרועו וציצית בבגדו ומזוזה בפתחו מוחזק הוא שלא יחטא שהרי יש לו מזכירין רבים והן הם המלאכים שמצילין אותו מלחטוא שנאמר חונה מלאך יי' סביב ליראיו ויחלצם בריך רחמנא דסייען:
Rambam:
• 3 Chapters A Day: Yibbum vChalitzah Yibbum vChalitzah - Chapter Three, Yibbum vChalitzah Yibbum vChalitzah - Chapter Four, Yibbum vChalitzah Yibbum vChalitzah - Chapter Five
English Text | Hebrew Text
Audio: Listen | Download | Video ClassYibbum vChalitzah - Chapter Three
1
When a man says: "This is my son," or "I have sons," his word is accepted,1 and he frees his wife from [the obligation of] yibbum or chalitzah.
א
האומר זה בני או שאמר יש לי בנים ה"ז נאמן ופוטר את אשתו מן החליצה ומן היבום:
2
When2 a man says: "This is my brother," or "I have brothers," his word is not accepted, and his wife does not become forbidden [to others because] she is required to perform yibbum. [We assume that] his intent was to cause his wife to be forbidden [to other men] after his death.
ב
אמר זה אחי או שאמר יש לי אחין אינו נאמן לאסור את אשתו ולהניחה זקוקה ליבם שהרי זה מתכוין לאוסרה לאחר מותו:
3
When the prevailing presumption is that [a man] has brothers and he says at the time of his death,3 "I do not have brothers," his word is not accepted.4 Similarly, if he says that a person presumed to be his brother is not his brother, his word is not accepted.
If there was no prevailing presumption that he has brothers, but a rumor becomes circulated5 that there are witnesses who will testify that he has brothers, but these witnesses are overseas, the woman must take this factor into consideration and wait until the witnesses who were mentioned come, and are asked [concerning the matter]. [This ruling applies] even when the husband says, "I do not have a brother" at the time of his death.
ג
היה מוחזק שיש לו אחין ואמר בשעת מיתתו אין לי אחין אינו נאמן. וכן אם אמר על מי שהוחזק אחיו אין זה אחי אינו נאמן. לא היה מוחזק באחין ויצא קול שיש [שם] עדים שיעידו שיש לבעלה אחין והעדים במדינה אחרת. אפילו אמר הוא בשעת מיתתו אין לי אח הרי זו חוששת ותמתין עד שיבאו העדים שאמרו וישאלו:
4
[The following rules apply when] a man engaged in licentious relations with either a single woman or a married woman, she became pregnant, and he claims that he fathered the child. Even if [the mother] acknowledges his statements, and thus the son is considered his with regard to the laws of inheritance,6 the matter is considered to be one of doubt with regard to the laws of yibbum. For just as the woman engaged in relations with him, she could have engaged in relations with another man.7 How is it possible to know with certainty that this is his son? There is no prevailing presumption to that effect.
The matter thus remains one of doubt, and the more stringent perspective should be taken. Hence, his wife [is obligated to] perform chalitzah,8 and she [is forbidden] to perform yibbum.9
ד
מי שזנה עם אשה בין פנויה בין אשת איש ונתעברה ואמר זה העובר ממני הוא ואפילו היא מודה לו אע"פ שהוא בנו לענין ירושה הרי זה ספק לענין יבום. כשם שזינתה עם זה כך זינתה עם אחר ומאין יודע הדבר שזה בנו ודאי והרי אין לו חזקה אלא לעולם ספק הוא ולהחמיר דנין בו וחולצת ולא מתייבמת:
5
The testimony of one witness is accepted with regard to the death of a woman's husband, and she may perform yibbum on this basis. [Similarly, such testimony is acceptable if he states that] her yavam died,10 or that her husband fathered a son,11 on which basis she would be granted permission to marry another person [without chalitzah].
Even the testimony of a servant or a woman, or statements of a gentile made in the midst of conversation are acceptable with regard to the death of a yavam, as they are acceptable with regard to a married woman whose husband has died, to enable her to be permitted to remarry, as mentioned in Hilchot Gerushin.12
ה
נאמן עד אחד להעיד ליבמה שמת בעלה ומתייבמת על פיו. או שמת יבמה או שניתן לבעלה בן להתירה לזר. אפילו עבד או אשה או עכו"ם מסיח לפי תומו מעיד במיתת היבם כמו שמעיד באשת איש להתירה כמו שביארנו בהלכות גירושין:
6
Just as the statements of five [specific] women are not accepted with regard to testimony regarding the death of a woman's husband,13 so too, the statements of these five women are not accepted with regard to the death of her yavam.
The laws of the testimony governing the death of a yavam are the same as the testimony [governing the death of the woman's husband] with regard to disparities between the statements of the witnesses and all other matters.
ו
וחמש נשים שאין מעידות זו לזו שמת בעלה כך אין מעידין לה שמת יבמה. ודין עדות זו כדין אותה עדות לענין עדים שמכחישין זה את זה במיתת היבם ולכל דבר:
7
[The following rule applies when] two widows, [each one married to one of two brothers,]14 come from an overseas country, this one says: "My husband died," and this one says: "My husband died." Each one is forbidden [to remarry] because of her obligation to the husband of the other one.15 For the testimony of a yevamah is not acceptable with regard to the death of the woman's yavam, as stated [in the previous halachah].
ז
שתי יבמות שבאו ממדינת הים זו אומרת מת בעלי וזו אומרת מת בעלי זו אסורה מפני בעלה של זו וזו אסורה מפני בעלה של זו שאין יבמתה נאמנת להעיד לה שמת יבמה כמו שביארנו:
8
If one of these women has a witness who can testify that her husband died, she is still forbidden to remarry - for she is not forbidden to remarry because of [an apprehension that] her own husband [is alive], but rather because of [the apprehension that] her yavam [is alive].16
The woman who does not have a witness supporting her, by contrast, is permitted [to remarry], for a witness has testified that her yavam died, and her own testimony is accepted with regard to the death of her husband.17
ח
היה לאחת מהן עד שמת בעלה. זו שיש לה העד עומדת באיסורה שאינה אסורה מפני בעלה אלא מפני יבמה. וזו שאין לה עד מותרת שהרי העיד העד שמת יבמה והיא נאמנת לומר שמת בעלי:
9
If one of the above-mentioned women has children, and the other is childless,18 the one who is childless is forbidden [to remarry],19 and the one who has children is permitted.20
If there is another living brother to perform yibbum, he should perform yibbum21 with both of them.
ט
היה לזו בנים ולזו אין בנים זו שאין לה בנים אסורה וזו שיש לה בנים מותרת. היה להן יבם אחר כאן ה"ז מייבם לשתיהן:
10
If [in the latter instance], the yavam who married them died, they are forbidden to marry another man as they were originally.22 If, however, the yavam married them and then divorced them, they are free to marry other men.23
י
מת זה היבם שייבם אותן אסורות להנשא לזר כשהיו בתחלה. נתייבמו ונתגרשו הרי אלו מותרות לזר:
11
A woman's testimony is accepted with regard to the death of her husband, and she may marry [another man] or perform yibbum [on this basis]. Nevertheless, the testimony of a yevamah is not accepted with regard to the death of her yavam, and it is not considered to be sufficient basis for her to marry another man. The rationale is that the prohibition [against marrying another man when under obligation to a yavam] involves merely a negative commandment.24 And therefore the woman may regard it casually.25
Similarly, the testimony of a yavam is not accepted with regard to the death of his brother, and it is not considered to be sufficient basis for him to marry his brother's wife. [We fear that] perhaps he desired her.
Similarly, a woman's testimony is not accepted with regard to the death of her sister, and it is not considered to be sufficient basis for her to be permitted to marry her sister's husband.26 [By the same token,] a man's testimony that his wife has died is not accepted as sufficient basis for him to marry her sister. In this instance, it is necessary that two witnesses testify that one sister has died before the other sister can enter her household. For the testimony of one witness was accepted only so that license to marry could be granted to a woman who would otherwise be forced to remain unmarried, as we have explained.27
יא
אף ע"פ שהאשה נאמנת לומר מת בעלי ותנשא או תתייבם אין היבמה נאמנת לומר מת יבמי שתנשא לזר הואיל והוא איסור לאו שמא יהיה קל בעיניה. וכן אין היבם נאמן לומר מת אחי שייבם את אשתו שמא עיניו נתן בה. ואין האשה נאמנת לומר מתה אחותי שתכנס לביתה. ואין האיש נאמן לומר מתה אשתי שישא את אחותה עד שיעידו שני עדים שמתה אחותה ואח"כ תכנס לביתה. שלא האמינו עד אחד אלא משום התרת עגונה כמו שביארנו:
12
Accordingly,28 when a woman, her husband and her yavam journey overseas, and she comes and says: "My husband died, and afterwards my yavam died," or "My yavam died, and then my husband died," her word is not accepted.29
If, however, she and her husband depart alone, and she returns and says: "A yavam was born for me overseas, but he died," her word is accepted, regardless of whether she says "My yavam died, and then my husband died," or "My husband died, and afterwards the yavam who was born for me died." [The rationale is] the source for the statements [on which basis the woman was] forbidden [states that she is] permitted.30
יב
לפיכך האשה שהלכה היא ובעלה ויבמה למדינת הים ובאה ואמרה מת בעלי ואח"כ מת יבמי. או שאמרה מת יבמי ואח"כ מת בעלי הרי זו אינה נאמנת. אבל אם הלכה היא ובעלה בלבד ובאה ואמרה ניתן לי יבם במדה"י ומת. בין שאמרה מת יבמי ואח"כ מת בעלי בין שאמרה מת בעלי ואח"כ מת היבם שניתן לי הרי זו נאמנת שהפה שאסר הוא הפה שהתיר:
13
[The following rules apply when] a woman journeys overseas together with her husband and her son: If she returns and says: "My husband died and then my son died," her word is accepted, for at the time she departed the prevailing presumption was that she was permitted to marry another man.
If she says: "My son died, and afterwards my husband died," her word is not accepted as the basis for yibbum.31 Nevertheless, we grant a certain degree of credence to her words,32and she should perform chalitzah, but not yibbum.
יג
האשה שהלכה היא ובעלה ובנה למדה"י ובאה ואמרה מת בעלי ואח"כ מת בני נאמנת. שהרי היתה בחזקת היתר לזר בעת שהלכה. אמרה מת בני ואחר כך מת בעלי אינה נאמנת להתייבם וחוששין לדבריה וחולצת ולא מתייבמת:
14
[The following rules apply when] a woman journeys overseas together with her husband alone: If she says, "I "bore a son overseas, he died, and then my husband died," her word is accepted and permitted her to perform yibbum. [The rationale is that] the prevailing presumption when she departed was that she was permitted to perform yibbum.
If she says: "My husband died, and then the son who was born to me died," her statements are not accepted as grounds to free her of the obligation for yibbum or chalitzah. Nevertheless, we grant a certain degree of credence to her words, and she should perform chalitzah, but not yibbum.33
יד
הלכה היא ובעלה בלבד ובאה ואמרה ניתן לי בן במדה"י ומת ואח"כ מת בעלי נאמנת ומתייבמת שהרי היתה בחזקת היתר ליבמה בעת שהלכה. אמרה מת בעלי ואח"כ מת הבן שניתן לי אינה נאמנת לפטור עצמה מן היבום ומן החליצה וחוששין לדבריה וחולצת ולא מתייבמת:
15
When does the above apply? When she was forbidden to the priesthood at the outset - e.g., she had been divorced or a chalalah34 beforehand,35 - or she said: "We were [alone] in a cave when he died."36
If this is not the situation, she may not perform chalitzah, lest she perform chalitzah and then witnesses come and confirm her statements that her husband died first. Thus, it will be evident that this chalitzah was unnecessary, and she [is permitted to] marry a priest. An observer may see that she performs chalitzah and then marries a priest, and he would think that a priest is permitted to marry a woman who performed chalitzah, for he is unaware that witnesses came. Therefore, she should not perform chalitzah, nor should she perform yibbum.37 Instead, she should remain under the obligation to perform yibbum as she was when she departed, until witnesses come [and clarify the situation].38
טו
בד"א כשהיתה פסולה לכהונה מתחלה כגון שהיתה גרושה או חללה או שאמרה במערה היינו כשמת. אבל אם אין הדבר כן אינה חולצת. שמא תחלוץ ויבואו עדים ויעידו שהדבר כמו שאמרה והבעל מת תחלה ונמצאת חליצה זו אינה כלום ותנשא לכהן ויראה הרואה אותה שחלצה ונשאת לכהן וידמה שהחלוצה מותרת לכהונה והוא אינו יודע בעדים שבאו. לפיכך לא תחלוץ ולא תתייבם אלא תשאר בחזקת זקוקה כשיצאה עד שיבואו עדים:
16
Similar laws apply when a woman's husband and a second wife journeyed overseas, and two witnesses came and told [the first wife], "Your husband died." She should not perform chalitzah, nor should she perform yibbum until she knows whether or not her husband's second wife bore a child.39
Why should she not perform chalitzah nine months after the death of her husband, in which case she would be permitted to marry another man from any standpoint? If the other woman bore a child, that frees her of all obligations. And if the other woman did not bear a child, she [should be permitted, because] she performed chalitzah.
[Our Sages prohibited this] as a decree, lest after the woman performed chalitzah, it become known that her husband's other wife bore a viable child. This woman will then not be [bound by the prohibitions of] a woman who performed chalitzah, and she may marry a priest despite performing chalitzah. An observer - who did not know about the witnesses [who informed her of the birth of her husband's child] - might conclude that a priest is permitted to marry a woman who performed chalitzah, and he will testify that a Rabbinic court gave her license to marry a priest. Therefore, if she was forbidden to the priesthood at the outset, she may perform chalitzah nine [months after the death of her husband and] she may marry another man.
The wife who accompanied her husband when he died should wait 90 days, as other yevamot.40 Thus, she may perform chalitzah or yibbum. She need not worry about [the possibility of] the wife in the country [giving birth], for that woman was not in the same country as her husband.41
טז
וכן אשה שהלך בעלה וצרתה למדינת הים ובאו שנים ואמרו לה מת בעליך הרי זו לא תחלוץ ולא תתייבם לעולם עד שיודע אם ילדה צרתה או לא ילדה. ולמה לא תחלוץ אחר ט' חדשים ממיתת הבעל ותהיה מותרת לזר על כל פנים שאם ילדה צרתה הרי נפטרה זו ואם לא ילדה הרי נחלצה. גזירה שמא יודע אחר החליצה שילדה צרתה ולד של קיימא ונמצאת זאת שאינה חלוצה ותנשא לכהן אחר שנחלצה ויאמר הרואה שלא ידע בעדים שבאו שהחלוצה מותרת לכהן ויעיד שראה אותה נשאת לכהונה ע"פ ב"ד. לפיכך אם היתה אסורה לכהונה מתחלתה הרי זו חולצת לאחר תשעה ותנשא לזר. אבל זו הצרה שהיתה עם בעלה כשמת תמתין תשעים יום כשאר היבמות ותחלוץ או תתייבם ולא תחוש לצרתה שבמדינה האחרת הואיל ולא היה בעלה עמה במדינה:
17
When a woman's husband dies, and her mother-in- law is living overseas, she need not suspect that her mother-in-law bore a child [before her husband's death], and that there is a yavam for her living in another country. Our Sages did not institute a decree of this nature.42 Instead, they allowed the prevailing presumption [regarding her status to continue], and she is permitted to remarry.
The same concept applies when a woman's husband dies, and her son is living overseas - she need not suspect that her son died [before her husband's death]. Instead, we allow the prevailing presumption [regarding her status to continue].
יז
האשה שמת בעלה והיתה לה חמות במדינת הים אינה חוששת שמא ילדה חמותה וכבר ניתן לה יבם במדינה אחרת. שלא גזרו בדבר זה. אלא נעמיד אותה על חזקתה והרי היא מותרת. והוא הדין לאשה שמת בעלה והיה לו בן במדינה אחרת הרי זו מותרת לזר ואין חוששין שמא מת הבן אלא העמד אותה על חזקתה:
18
If, however, the mother-in-law departed [overseas] while she was pregnant, the daughter-in-law must bear that fact in mind. She may not marry another man until she knows the fate of her mother-in-law's pregnancy. Perhaps a yavam for her was born before her husband died.
יח
יצאת חמותה מעוברת הרי זו חוששת ולא תנשא לזר עד שתדע מה היה סוף עיבור חמותה שמא נולד לה יבם קודם מיתת הבעל:
19
[The following laws apply when] a woman's husband and son went overseas, and [witnesses] came and told her: "Your husband died and then your son died." If she married,43 and later discovered that they died in the opposite order,44 she must leave her second husband.45 None of the children she bore him is considered illegitimate, however.46
[More stringent rules apply if she was told: "Your son died and then your husband died," and on that basis she performed the rite of yibbum and then discovered that they died in the opposite order. She is obligated to leave her second husband. All the children she bore him - both those born before she received this notice and those born afterwards - are considered illegitimate.47
יט
האשה שהלך בעלה ובנה למדה"י ובאו ואמרו לה מת בעליך ואח"כ מת בנך ונשאת ואח"כ נודע שחילוף היו הדברים תצא והולד כשר. אמרו לה מת בנך ואח"כ מת בעליך ונתייבמה ואח"כ נודע שהיו הדברים חילוף תצא והולד שנולד לפני השמועה או לאחר השמועה ממזר:
FOOTNOTES
1.
The rationale for this ruling is the principle of migo. If the husband's statements were untrue, and his intent were merely to free his wife from the obligation of yibbum, he would not have to lie. Instead, he could give her a get (Bava Batra 134b).
See also the Shulchan Aruch (Even HaEzer 156:6) and commentaries, which mention other opinions regarding whether this ruling applies when the prevailing presumption is that the man is childless, when the prevailing presumption is that he has brothers, or when witnesses testify that he has brothers.
2.
I.e., when the prevailing presumption is that he does not have a brother, and hence his wife would not be obligated to perform yibbum.
3.
Even though the statements are being made at the time of the person's death, when it is unlikely that he would lie, we still suspect that he is speaking falsely to spare his wife the difficulty of yibbum or chalitzah.
4.
One might assume that, as in Halachah 1, the husband's statements would have been accepted based on the principle of migo. For in this instance as well, the husband could free his wife from yibbum by giving her a get. Nevertheless, our Sages explain that the principle of migo does not have the power to counteract a prevailing presumption.
Still, even if the prevailing presumption is that a person has brothers, his word is accepted if he says that he has sons. The rationale is that, in this instance, his statements are not contradicting the prevailing presumption, but rather introducing a new factor (Beit Shmuel 157:9).
5.
There is a difference of opinion among the Rabbis whether or not this rumor has to be substantiated in a court. The Maggid Mishneh interprets the Rambam's opinion as being that even a rumor that is not substantiated should be taken into consideration. Needless to say, in the contemporary era, when communications have advanced and travel is easier, this question is far less significant than in previous ages.
6.
See Hilchot Nachalot 4:1.
7.
If the woman is married, there is no question regarding the Rambam's ruling, for we presume that by and large, she engaged in relations with her husband. If she is single, the matter is more complex.
In this context, the commentaries draw attention to the Rambam's ruling in Hilchot Terumot 8:14, which states that when a priest had relations with a woman and she became pregnant, she is allowed to partake of terumah for the sake of her child. This indicates that we assume that she was impregnated by that priest.
As indicated by the Rambam's wording in Hilchot Terumot and in Hilchot Issurei Bi'ah 15:17-18, the matter depends on the woman's reputation. If she is known to be promiscuous, we consider the possibility that she was impregnated by another man. If, however, everyone presumes that she engaged in relations only with this man, he is considered to be the father of the child (Maggid Mishneh).
Nevertheless, the Shulchan Aruch (Even HaEzer 156:9) quotes the Rambam's wording without making this distinction. See the Beit Shmuel 156:15.
8.
Lest the child have been fathered by another man, and the deceased in fact be childless.
9.
Lest the child have been fathered by the deceased, in which case relations with his brother would be prohibited.
10.
Rabbenu Asher differs with the Rambam regarding this matter and maintains that the testimony of one witness is not acceptable with regard to the death of a yavam. Although the Ramah (Even HaEzer 158:3) quotes his opinion, many Ashkenazic authorities recommend leniency. (See Beit Shmuel 158:2.)
11.
The Ra'avad and Rabbenu Asher differ with the Rambam with regard to this point, for unlike the death of a person, the birth of a child is not a matter that will surely become undeniable public knowledge. The Shulchan Aruch (Even HaEzer 156:8) quotes the Rambam's opinion, while the Ramah follows the other view.
12.
In Hilchot Gerushin, Chapters 12 and 13, the Rambam explains that the testimony of one witness is accepted in such instances, because:
When the matter can be verified definitively without the testimony of a witness, and the witness cannot justify [his statements] if they are not true - e.g., when one testifies that a person died - the Torah did not necessitate [that the requirements of formal testimony be met in these instances]. For it is unlikely that a witness will testify falsely.
For this reason, our Sages [extended] the leniency with regard to this matter and accepted the testimony of a single witness that is based on the testimony of a maidservant, [testimony] from a written document, and [testimony] that was not investigated by the ordinary process of interrogation. [These leniencies were accepted] so that the daughters of Israel will not be forced to remain unmarried.
13.
See Hilchot Gerushin 12:16, which states that the statements of a woman's mother-in-law, the daughter of her mother-in-law, [her husband's] other wife, her yevamah (i.e., the wife of her husband's brother) and her husband's daughter are not accepted with regard to her husband's death, because the prevailing presumption is that they hate each other.
14.
I.e., the women are married to two brothers. Thus each one is considered the yevamah of the other.
15.
I.e., the testimony of each woman is accepted with regard to the death of her own husband. With regard to the death of her yavam, by contrast, the only testimony is that of her yevamah, and that testimony is not accepted.
16.
And with regard to the death of her yavam, there is no testimony that is acceptable to the court.
Even if the woman actually remarries, at which point it would be likely to assume that her husband is dead, her yevamah is still prohibited. Our Sages feared that a woman would risk ruin in both this world and the next, in order to cause her foe to be forbidden to her husband.
17.
See Hilchot Gerushin 12:15.
18.
And neither has witnesses to support her testimony.
19.
For she is dependent on the testimony of her yevamah, as above.
20.
For her authorization to remarry does not depend on whether or not her yavam is alive.
21.
Or chalitzah.
22.
I.e., there were only three brothers. Since the death of the first two brothers was never verified adequately to allow these women to marry freely, the original prohibition applying to them remains in force.
23.
For her marriage and divorce releases each of the women from their obligation to their missing yavam.
24.
The punishment - lashes - is lesser, and the woman's children are not considered illegitimate.
25.
Having relations with another man while married, by contrast, is a prohibition punishable by execution by the court, her children are considered illegitimate, and it brings severe retribution in the world to come. Because the prohibition against marrying while under obligation to a yavam is less severe, our Sages feared that the woman might lie about the yavam's death and transgress this prohibition.
26.
It is forbidden for a husband to marry his wife's sister while his wife is alive. Our Sages feared that the second sister or the husband may desire to give false testimony, so that they can marry.
27.
I.e., generally, the testimony of two witnesses is required with regard to matters involving marriage and divorce. As mentioned in the concluding passage of Hilchot Gerushin (cited in the notes on Halachah 6), in order to allow a woman to remarry, leniency is granted and we rely on the testimony of one witness. In this instance, however, there is no difficulty in the man's or the woman's remarrying; the only difficulty is that they cannot marry each other. In such an instance, our Sages were not willing to extend leniency.
[There is a slight difficulty when comparing the Rambam's statements here to his statements at the conclusion of Hilchot Gittin. As explained by the Noda BiY'hudah (Even HaEzer, Volume I, Responsa 27 and 33), the Rambam's wording indicates that, according to Scriptural law, with regard to a point of fact that can be verified, it is not necessary for two witnesses to testify, and the statements of one witness are sufficient. The leniency granted by our Sages was to accept the testimony of women, relatives and others whose testimony would not ordinarily be accepted. Here, however, the Rambam is stating (as he does in Hilchot Edut 5:2) that the acceptance of the testimony of a single witness is a leniency of Rabbinic origin. (See the Responsa of the Rivash, Responsum 181.)]
28.
I.e., based on the premise stated in the first clause of the previous halachah.
29.
For the prevailing presumption when she departed was that she would be obligated to perform yibbum if her husband dies.
30.
The prevailing presumption when she departed was that she would not be obligated to perform yibbum if her husband dies. It is only because of her own statements that we might suspect that she is required to do so. Therefore, her statements are sufficient to offset this suspicion.
31.
We suspect that perhaps she is lying in order to marry her brother-in-law.
32.
I.e., were it not for her statement that her son died first, she would be permitted to marry without any restrictions. Because we give her statements some credence, we require her to perform chalitzah.
33.
I.e., were it not for her statement that her son died after her husband, she would be required to perform yibbum. We do not accept her word to the extent that we allow her to marry without restrictions. Nevertheless, we give her statements some credence and forbid the performance of yibbum, lest in fact there be no obligation to do so.
34.
A woman who is born from a relationship that is forbidden to a priest, but not to an Israelite.
35.
In which case, the chalitzah does not make any difference, for the woman was forbidden to the priesthood regardless.
36.
In which case, there is no apprehension of witnesses coming.
37.
For according to her testimony, she is forbidden to do so.
38.
Note the discussion of this ruling by the Beit Shmuel 156:17, and the opinion mentioned there that this ruling applies only when there were witnesses who testified that the woman's husband and son both died. Otherwise, the woman's word would be accepted based on the principle of migo - i.e., if she desired to lie, she could have said that her son was still alive.
39.
This law applies even if the second wife was not pregnant when she left. Our Sages considered the possibility of the woman becoming pregnant as a reasonable probability.
40.
See Chapter 1, Halachah 19.
41.
We do not consider the possibility that the woman was impregnated by her husband before he departed on the journey and did not realize this until he had already departed.
42.
For even if we presume that the mother-in-law will become pregnant, it is more probable that she will miscarry or give birth to a girl (in which cases, the mitzvah of yibbum would not apply) than that she bear a son (Beit Shmuel 157:11).
43.
For according to the testimony she was given, her husband was survived by a son, and the mitzvot of yibbum and chalitzah do not apply.
44.
In which case her husband would have died without children, and she would be obligated to perform yibbum or chalitzah.
45.
See Chapter 2, Halachah 18.
46.
For it is only when a child is born from forbidden relations that are punishable by karet that this status is incurred (Yevamot 49a).
47.
For her relations with her brother-in-law were prohibited by a transgression punishable by karet. The fact that she violated this prohibition unwittingly does not change the status of her children.
Yibbum vChalitzah - Chapter Four
1
What does the mitzvah of chalitzah entail? The yevamah goes to the yavam's place of residence1 and approaches the judges. They call the yavam and give him advice that is appropriate for him and for her.
If the appropriate advice is for them to perform yibbum, they advise him2 to perform yibbum.3 If the appropriate advice is for them to perform chalitzah - e.g., she is young and he is older, or she is older and he is young4 - they advise him to perform chalitzah.
א
כיצד מצות חליצה. היבמה הולכת אחר היבם במקום שהוא שם ובאה לדיינין. והן קוראין לו ונותנין לו עצה ההוגנת לו ולה. אם עצה טובה לייבם יועצין אותן לייבם. ואם עצה טובה לחלוץ כגון שהיתה היא ילדה והוא זקן או היא זקנה והוא ילד יועצין אותו לחלוץ:
2
The judges should first establish the place where they will hold session,5 and then she should perform chalitzah there in their presence, as [Deuteronomy 25:7] states: "And his yevamah shall ascend to the gate, [where] the elders [hold court]...."
If [the judges] did not speak about the matter, nor did they establish a place, and [the yevamah] and [the yavam] chanced upon them and performed chalitzah, the chalitzah is acceptable.
ב
וצריכין הדיינין לקבוע מקום שישבו בו ואח"כ תחלוץ שם בפניהם שנאמר ועלתה יבמתו השערה אל הזקנים וגו'. לא נועדו ולא קבעו מקום אלא נקרו נקרה ונקראת היא והוא לפניהן וחלצו חליצתה כשרה:
3
Both [the yevamah] and the yavam should be taught to read until they are familiar [with the words they must recite].6
The yevamah should be trained to say lo avah in one breath, [pause,] and say yabmi, so that her words cannot be interpreted to mean avah yabmi.7
ג
ומלמדין אותה ואת היבם לקרות עד שהוא והיא יהיו רגילין ותהיה יכולה לקרות לא אבה בנשימה אחת. ואחר כך תאמר יבמי. כדי שלא יהיה משמע דבריה אבה יבמי:
4
If the yevamah is familiar [with the phrase] she must recite, we are not fastidious her reading [the above phrase] in one breath. If, however, she is unable [to read], we should train her until she does so [properly].
ד
ומאחר שתהיה רגילה לקרות אע"פ שלא קראה בנשימה אחת אין מקפידין על זה. אבל אם אינה יכולה מרגילין אותה עד שתדע:
5
Chalitzah must be performed during the day and not at night.8 [The rite] must be performed in the presence of [at least] three individuals9 who know how to read.10
If one of the three individuals is a convert, [the chalitzah] is unacceptable. Even a man whose father is a convert, and his mother a native-born Jewess,11 should not participate in the chalitzah ceremony. [Instead, it is necessary,] that both his father and his mother be native-born Jews.12
It is a mitzvah for five men [to observe the rite], so that the matter will be publicized.13 The other two may even be common people.14
ה
והחליצה ביום ולא בלילה. ובפני שלשה שיודעין להקרות. ואם אחד מן השלשה גר פסול. ואפילו היה אביו גר ואמו ישראלית לא תחלוץ עד שיהיה אביו ואמו מישראל. ומצותה בה' כדי לפרסם הדבר ואותן השנים אפילו היו עמי הארץ:
6
How is the rite of chalitzah performed? A leather15shoe16 with a heel, that is not sewn with linen threads,17is brought to [the yavam].18 He places it on his right foot and ties its straps around his foot.19
Both [the yavam] and [the yevamah] stand before the court.20 The phrase [Deuteronomy 25:7], Me'ein yevami.... ("My yavam refuses....") is read in Hebrew for the yevamah to repeat. Afterwards, the phrase [ibid.:8], Lo chafatzti lekachtah ("I do not desire to take her") is read for the yavam to repeat.
He then presses his foot to the ground.21 She sits [on the ground],22 extends her hand before the court, loosens the straps of his shoe, removes it,23 and throws it to the ground.24 At the moment she removes the majority of the heel [of the shoe from his foot], she becomes free to marry another man.
ו
כיצד חולצין מביאין לו מנעל של עור שיש לו עקב ואינו תפור בפשתן ולובשו בימין וקושר רצועותיו על רגלו. ועומד הוא והיא בפני ב"ד ומקרין ליבמה בלשון הקדש מאן יבמי וגו'. ואח"כ מקרין ליבם לא חפצתי לקחתה. ונועץ רגלו בארץ והיא יושבת ופושטת ידה בפני ב"ד ומתרת רצועות המנעל מעל רגלו וחולצת המנעל ומשלכת אותו לארץ ומשישמט רוב העקב הותרה היבמה לזר:
7
Afterwards, she stands and spits on the earth before his face,25 in a manner that the spittle can be seen by the judges. For the mitzvah of chalitzah requires that both [the yevamah and the yavam] should stand when they recite [the phrases they must say] and when she spits. The judges must see the spittle that emerges from her mouth.26
Afterwards, the phrase Kachah ye'aseh..., "This is what should be done to a man who does not build his brother's household. And his [family] shall be called within Israel 'the household of the one whose shoe was removed' [Deuteronomy 25:9-10] is read for the yevamah to repeat.
ז
ואח"כ עומדת ויורקת בארץ כנגד פניו רוק הנראה לדיינין. שמצות חליצה שיהיו שניהן עומדין בשעת קריאה ובשעת רקיקה וצריכין הדיינין לראות הרוק היוצא מפיה. ואח"כ מקרין לה ככה יעשה לאיש אשר לא יבנה את בית אחיו ונקרא שמו בישראל בית חלוץ הנעל:
8
All [the statements mentioned] above should be made in Hebrew. This is derived from the phrase "This is what" [in the above verse, which is interpreted] to mean "with these words."
All those seated27 in attendance recite chalutz hana'al, "the one whose shoe was removed," three times.28
The yevamah must remove his shoe with willful intent, and [the yavam] must have the intent that he performs this rite on her behalf. They must perform these acts with the intent of enabling her to marry other men.29
A blind man30 should not perform chalitzah,31 for [Deuteronomy 25:9] states: "[She] shall spit before his face," and he cannot see her spittle.
ח
הכל בלשון הקדש שנאמר ככה בלשון הזה. וכל היושבין שם עונים אחריה חלוץ הנעל שלש פעמים. וצריך שתתכוין היבמה שתחלוץ לו ויתכוין הוא שיחלוץ לה. ויעשו מעשים אלו לשמן. והסומא אינו חולץ שנאמר וירקה בפניו ואין זה רואה הרוק:
9
Thus, the order of chalitzah should be as follows: First she recites: "My yavam refuses to perpetuate his brother's name within Israel. My yavam did not desire [to marry me].
Afterwards, [the yavam] says: "I do not desire to take her." At which point, she removes his shoe and then spits. Afterwards, she recites: "This is what should be done to a man who does not build his brother's household. And his [family] shall be called within Israel 'the household of the one whose shoe was removed.'
ט
נמצא סדר החליצה כך הוא קוראה היא תחלה מאן יבמי להקים לאחיו שם בישראל לא אבה יבמי. ואח"כ הוא אומר לא חפצתי לקחתה. ואח"כ תחלוץ. ואח"כ תרוק. ואח"כ תקרא ככה יעשה לאיש אשר לא יבנה את בית אחיו ונקרא שמו בישראל בית חלוץ הנעל:
10
This order is not, however, an absolute requirement. Instead, even though neither [the yevamah], nor [the yavam] recited [the required phrases], she spit and then removed his shoe, or she recited [the phrases] and then spit, the chalitzah is acceptable.
י
ואין הסדר מעכב אלא אם לא קראה בתחלה לא היא ולא הוא או שרקקה ואח"כ חלצה או שקראה ואח"כ רקקה חליצתה כשרה:
11
Why, [in the above instance,] should she not spit [again], [so that all the required activities] will be performed in the proper order? Lest people [mistakenly] think that spitting alone is of no consequence, and [they err and think] that it does not prevent [the yavam's] other brothers [from performing yibbum with the yevamah].32
יא
ולמה לא תחזור ותרוק על הסדר שמא יאמרו רקיקה לבדה אינה כלום ואינה פוסלת מן האחין:
12
[Even if] she merely removed his shoe, did not recite [the required phrases], and did not spit, the chalitzah is acceptable. Needless to say, if she removed his shoe and recited the required phrases, but did not spit, or if she removed his shoe and spat, but did not recite the required phrases, the chalitzah is acceptable.33
יב
חלצה בלבד ולא קראה ולא רקקה חליצתה כשרה. ואצ"ל שחלצה וקראה ולא רקקה. או שחלצה ורקקה ולא קראה שחליצתה כשרה:
13
When does the above apply? When [the yevamah and the yavam] are able to speak, for then they are able to recite [the appropriate phrases].34 When, however, [the yevamah] or [the yavam] is dumb, they may not perform chalitzah, and if they do perform chalitzah, the chalitzah is not acceptable.35
[Their deeds are, nevertheless, effective to a certain degree.] They are not comparable to a chalitzah performed by [a yevamah] or [a yavam] who was a deaf-mute, in which case their deeds are of no consequence whatsoever,36 for a deaf-mute is not of sufficient mental capacity to take responsibility for his [or her] actions.
יג
בד"א כשהיו יכולין לדבר שהרי הן ראויין לקרות אבל אלמת או אלם אינן חולצין ואם חלצו חליצתן פסולה. ואינן כחרש וחרשת שחלצו שלא עשו כלום. לפי שהחרש או החרשת אינן בני דעת:
14
If [the yevamah] only spits, without removing [the yavam's shoe] or reciting [the appropriate phrases], or spits and recites [the appropriate phrases], without removing [the yavam's shoe], it is as if she has performed an unacceptable chalitzah.37
If both [the yevamah and the yavam] recite [the appropriate phrases], but the yevamah does not remove [the yavam's shoe] or spit, they have not accomplished anything.38 [This is implied by the verse:] "This is what should be done to a man" - i.e., a deed removing the shoe or spitting has an effect. The recitation of the verses, by contrast, is not an absolute requirement, nor does it have any effect [on its own].39
יד
רקקה בלבד שלא חלצה ולא קראה. או שרקקה וקראה ולא חלצה הרי זו כחליצה פסולה. קראה היא והוא ולא חלצה ולא רקקה לא עשה כלום שנאמר ככה יעשה לאיש. שהמעשה שהוא החליצה והרקיקה היא שמועיל אבל הקריאה אינה מעכבת ואינה מועלת:
15
If [the yevamah] removes [the yavam's shoe], spits and recites [the appropriate phrases] while they are sitting, or lying on their sides,40 if the straps of the [yavam's] shoe are tied on his leg below the knee,41 or if she performed chalitzah in the presence of three common people who are not able to read the verses [which the two recite],42 the chalitzah is acceptable. Similarly, if [a yavam who is] blind43 performs chalitzah, [the chalitzah is acceptable].
טו
חלצה ורקקה וקראה והם יושבין או מוטין על צדיהן. או שהיה שרוך הנעל קשור על שוקו מן הארכובה ולמטה. או שחלצה בפני שלשה עמי הארץ שאינן יודעין להקרות וכן הסומא שחלץ חליצתו כשרה:
16
Chalitzah is unacceptable [in the following instances]:
a) a woman performed chalitzah at night,44
b) she performed chalitzah in the presence of two judges or in the presence of three judges, and one of them was a relative or [otherwise] disqualified [from serving in this capacity,45
c) the shoe was tied above his knee,46
d) he untied the shoe and she removed it,47 or she untied the shoe and he removed it,
e) she had the intent of performing [these acts to release herself from her obligation to her yavam] but he did not, or he had the intent of performing [these acts to release her from her obligation to her yavam] but she did not,48
f) or a girl below the age of majority removed the shoe of an adult.49
Similarly, if a woman performs chalitzah in the presence of one judge, or even if chalitzah is performed at night by [the yevamah and the yavam] while they are alone, the chalitzah is unacceptable.50 When, however, chalitzah is performed by a deaf-mute, a mentally incapable person, or a minor,51 and similarly, when a man performs chalitzah with a woman who is not obligated to perform chalitzah or yibbum,52 the chalitzah is of no consequence.
טז
חלצה בלילה או שחלצה בפני שנים או בפני שלשה ונמצא אחד מהן קרוב או פסול. או שהיה המנעל קשור למעלה מן הארכובה. או שהתיר הוא ושמטה היא או שהתירה היא ושמט הוא. או שנתכוונה היא ולא נתכוון הוא. או שנתכוון הוא ולא נתכוונה היא. וכן קטנה שחלצה לגדול חליצתן פסולה. וכן אם חלצה בפני יחיד ואפילו בינו לבינה ובלילה הרי זו חליצה פסולה. אבל חרש שוטה וקטן שחלצו וכל החולץ למי שהיא פטורה מן החליצה ומן היבום אינה חליצה:
17
When a yavam's right leg is cut off, he should not perform chalitzah with his left leg.53 If he performs chalitzah with his left leg, the chalitzah is unacceptable.
If [the yavam] is bowlegged, his foot turns to his side, or he always walks on the tips of his toes, she should not perform chalitzah, for the man performing chalitzah must press his heel to the ground, and such a person is incapable of this. If a person with such a disability in his legs performs chalitzah, the chalitzah is unacceptable.54
יז
יבם שרגלו הימנית חתוכה אינו חולץ בשמאל ואם חלצה מעל שמאלו חליצתה פסולה. היתה רגלו עקומה לאחור או הפוכה על צידה או שהיה מהלך על ראשי אצבעות רגליו ה"ז אינו חולץ שהחולץ צריך לנעוץ עקיבו בארץ וזה אינו יכול ואם חלצה למי שרגלו כך הרי חליצתה פסולה:
18
A yevamah whose hands are cut off may perform chalitzah. A priori, [it is acceptable,] even if [she must remove the shoe] with her teeth, for the verse does not say that she will remove it with her hands.
If she removes a shoe made from cloth, she has not performed chalitzah.55 If, however, she removes a shoe that does not have a heel, [a shoe] that was sewn with linen threads, a shoe made from goats' hair, the inner bark of a palm tree, cork or wood, the chalitzah is unacceptable.56
[This same ruling applies if] the shoe is so large that [the yavam] could not walk in it, if it is so small that it does not cover the majority of his foot, it is torn to the extent that it does not cover the majority of his foot, or the sole is opened to the extent that it does not cover the majority of his foot.
יח
ויבמה שידיה חתוכות חולצת לכתחלה ואפילו בשיניה שלא נאמר וחלצה בידה. חלצה במנעל של בגד אינה חליצה. אבל אם חלצה במנעל שאין לו עקב. או שהיה תפור בפשתן. או שהיה מנעל של שיער או של סיב או של שעם או של עץ או שהיה מנעל גדול שאינו יכול להלך בו או קטן שאינו חופה את רוב רגלו. או מנעל פרום שאינו חופה רוב הרגל או נפחת שאין מקבל רוב הרגל חליצתה פסולה:
19
Chalitzah is acceptable,57 however, in the following instances:
a) a sandal was made of wood58 and covered with leather, or its soles were leather, and its sides were made from goats' hair,
b) [the yevamah] removed a left shoe from [the yavam's] right foot,
c) the shoe did not belong to the [the yavam],59
d) it was oversized, but he could still walk while wearing it,
e) it was small, but it covered the majority of his foot,
f) it was torn, but it covered the majority of his foot, or
g) the sole was opened, but it covered the majority of his foot.
יט
חלצה בסנדל של עץ ומחופה עור או היתה קרקעיתו עור ולחייו של שיער. או שחלצה סנדל של שמאל מעל רגלו הימנית. או שלא היה המנעל שלו או (שלא) היה גדול שיכול להלך בו. או קטן שחופה את רוב רגלו או נפרם שחופה את רוב הרגל או נפחת שמקבל רוב הרגל חליצתו כשרה:
20
When it is questionable that a sandal is affected by tzara'at, or it has definitely been established that this is the case,60 and a sandal belonging to a false deity - i.e., one placed on the feet of an image61 - should not be used for chalitzah.62If, however, it is used for that purpose, the chalitzah is acceptable, despite the fact that deriving benefit from [the sandal] is forbidden.63
[Different rules apply with regard to a sandal that was made from an animal] offered to a false deity,64 one from an apostate city,65 or one that was made to be worn by a corpse when it is buried. If [such a sandal] is used for chalitzah, the chalitzah is unacceptable. [The rationale is] that such a sandal was not made for a person to wear while walking.
כ
סנדל המוסגר והמוחלט ושל כו"ם שמניחין אותו ברגלי הצורה לא תחלוץ בו. ואם חלצה חליצתה כשרה. ואע"פ שהוא אסור בהנאה. אבל סנדל של תקרובת כו"ם ושל עיר הנדחת. או שנעשה למת שיקבר בו אם חלצה בו חליצתה פסולה שהרי אינו עומד להלך בו:
21
If [the yevamah] tears the shoe off [the yavam's] foot or burns it, the chalitzah is unacceptable.66 [The same ruling applies if the yavam] is wearing two shoes [on his right foot, one on top of the other,] and the yevamah removes [only] the upper one [in the ordinary manner]. Even if she tears off the lower one so that his foot is revealed, the chalitzah is unacceptable.
כא
קרעה המנעל מעל רגלו או ששרפתו או שהיה לבוש שתי מנעלין וחלצה העליון אע"פ שקרעה התחתון עד שנתגלתה רגלו הרי זו חליצה פסולה:
22
When a yevamah eats garlic, mustard,67 or other similar condiments that increase a person's spittle, and spittle was dripping from her mouth, [the spitting] is of no consequence.68 [Instead,] the spittle must be produced without any external cause.
כב
יבמה שאכלה שום או גרגיר וכיוצא בהן מדברים שמרבין את הרוק והיה הרוק זב מפיה אינו כלום עד שיהיה הרוק מעצמו:
23
If [a yevamah] spits blood,69 or if blood is dripping from her mouth, [the spitting] is of no consequence. If she sucks [the wound] and then spits, it is acceptable, for it is impossible that there will be blood that was sucked out without some drops of spittle.70
If she spits, and the wind blows away the spittle before it passed before his face - e.g., she is tall and he is short - [the spitting] is of no consequence. If [the wind blows] the spittle [away] after it passes before his face, but before it lands on the ground, it is acceptable.71
If the judges do not see the spittle emerge from [the yevamah's] mouth,72 it is acceptable.
כג
רקקה דם או שהיה שותת מפיה אינו כלום. ואם מצצה ורקקה כשר שאי אפשר לדם שנמצץ בלא צחצוחי רוק. רקקה וקלטתו הרוח קודם שיגיע לכנגד פניו כגון שהיתה ארוכה והוא קצר אינו כלום. ואם אחר שהגיע לנגד פניו אף ע"פ שלא הגיע לארץ כשר. וכן אם לא ראו הדיינין הרוק כשיצא מפיה כשר:
24
Chalitzah performed under mistaken premises is unacceptable.
What is implied? For example, [if the yavam] was told: "Perform chalitzah for her; this is the manner in which you acquire her as a wife," "Perform chalitzah for her. It is a mitzvah, and you do not lose any rights. If you later desire to perform yibbum, you may,"73 or the like, [the chalitzah] is unacceptable.74
If, however, he was deceived and was told: "Perform chalitzah for her on the condition the she give you 200 zuz" - or "...under any other condition" - the chalitzah is acceptable,75 even though she did not give [him the money] or fulfill the condition.76 [The rationale is that] he had the intent [of releasing her from her obligation] when he performed chalitzah.
כד
חליצה מוטעת פסולה. כיצד כגון שאמרו לו חלוץ לה ובכך אתה כונסה. או שאמרו לו חלוץ לה שזו מצוה היא ואינה מפסדת עליך כלום ואם תרצה אח"כ לייבם תייבם וכיוצא בדברים אלו פסולה. אבל אם הטעוהו ואמרו לו חלוץ לה ע"מ שתתן לה מאתים זוז או על תנאי כך וכך אע"פ שלא נתנה ולא נתקיים התנאי חליצתה כשרה שהרי נתכוון לחלוץ לה:
25
When [a man] issues a protest77 with regard to chalitzah, the chalitzah is not acceptable.78 Therefore, it is proper for the judges to tell [the yavam] to nullify all protests [before he performs chalitzah], as they do with regard to a get.79
[The following rules apply when] Jews compel [a yavam] and beat him until he performs chalitzah:80 If they act according to law,81 the chalitzah is acceptable.82 If they do not act according to law - e.g., they were commoners or they erred [in judgment] - the chalitzah is not acceptable.
If gentiles force [a yavam to perform chalitzah] on their own initiative,83 but the law would require that chalitzah be performed, the chalitzah is unacceptable. If they do not act according to law, the chalitzah is of no substance.
כה
המוסר מודעא על החליצה חליצתו פסולה. לפיכך ראוי לדיינין לומר לו לבטל המודעא כדרך שעושין בגט. לחצוהו ישראלים והכוהו עד שחלץ אם כדין עשו חליצתו כשרה. ואם שלא כדין עשו כגון שהיו הדיוטות או שטעו חליצתו פסולה. ואם העכו"ם אנסוהו מעצמן. אם היה הדין נותן שיחלוץ חליצתו פסולה ואם שלא כדין אינה חליצה:
26
Whenever we have used the terms, "the chalitzah is of no substance," "his actions are of no consequence," or "nothing has been accomplished," the intent is that it is as if the chalitzah had not been performed at all. He does not become forbidden to her relatives,84 nor is she forbidden to the priesthood, and she is permitted to perform yibbum.
Whenever we have used the term, "the chalitzah is unacceptable,"85 he becomes forbidden to her relatives, and she becomes forbidden to the priesthood. She also becomes forbidden to all the brothers, and she may not perform yibbum. She may not marry another man, however, until she performs an acceptable chalitzah.
כו
כל מקום שאמרנו אינה חליצה או לא עשה כלום או אינה כלום הרי היא כאילו לא נחלצה לו ולא נאסרו עליו קרובותיה ולא נפסלה מן הכהונה ומותרת להתייבם. וכ"מ שאמרנו חליצתה פסולה נאסרו עליו קרובותיה ונפסלה מן הכהונה ונאסרה על האחין ואינה מתייבמת ואינה מותרת להנשא לזר עד שתחלוץ חליצה כשרה:
27
If she transgresses and marries [another man], [the yavam] should perform an acceptable chalitzah with her. She is allowed to remain married to her husband; she is not sent away from him.86
כז
עברה ונשאת ה"ז חולץ לה חליצה כשרה והיא תחת בעלה ואין מוציאין אותה מידו:
28
When a yevamah grows up together with [her deceased husband's] brothers, she is permitted to perform yibbum. We do not suspect that she performed chalitzah with one of them alone and thus became forbidden to them.87
If, however, we see that she removed the shoe of one [of the brothers], she is disqualified [from yibbum], lest she have intended to perform chalitzah.88 An acceptable chalitzah must, however, be performed to enable her to marry another man.
כח
יבמה שגדלה בין האחין הרי זו מותרת להתייבם ואין חוששין לה שמא חלצה לאחד מהן בינו לבינה ונפסלה עליהן. אבל אם ראינוה שחלצה נעלו של אחד מהן נפסלה שמא נתכוונה לחליצה וצריכה חליצה כשרה להתירה לזר:
29
The document recording the chalitzah that we compose is merely a legal record,89 so that a woman will have at hand proof that she performed chalitzah.
Judges do not preside over chalitzah unless they know the identity [of the yevamah and the yavam]. Therefore, a person who observes chalitzah can write a document recording the chalitzah although he does not know90 that the woman is so and so's daughter, that her deceased husband was so and so, and that the person who performed chalitzah with her was [her husband's] brother. [He can assume] that the judges who presided over the chalitzah clarified these matters and afterwards had the chalitzah performed.
כט
גט חליצה שאנו כותבין לה אינו אלא מעשה ב"ד כדי שיהיה בידה ראיה שנחלצה ואין הדיינין חולצין אא"כ מכירין. לפיכך מי שראה זאת שנחלצה כותבין לה גט חליצה אע"פ שאינן מכירין שזו היא בת פלוני ואשת פלוני ושזה שחלץ לה אחיו הוא שהרי הדיינין שחלצה בפניהם הכירו זה ואח"כ חלצה
30
This is the formal text of the document recording the chalitzah that is employed at present:
On this day of the week and on this day of the month, in this year from the time of creation, according to the reckoning that is followed in this and this place, we, the judges, of whom several have signed below,91 sat in a session of three in court. So and so, the widow of so and so, the daughter of so and so, approached us, as did a man named so and so, the son of so and so.
And this woman told us: "So and so, the son of so and so, [is] the paternal brother of so and so, my husband. [My husband,] to whom I was married, died, leaving life to the Sages and to the entire Jewish people. He did not leave a son or a daughter to inherit him and to perpetuate his name within Israel. So and so, his brother is fit to perform yibbum with me.
"Rabbis, tell that man: 'If you desire to perform yibbum, do so.' If not, let him place his right foot before me, and I will remove his shoe from his foot and spit before him."
We clarified the identity of so and so and that he is the paternal brother of so and so, and we told him: "If you desire to perform yibbum, do so. If not, place your right foot before us, so that she can remove your shoe from your foot and spit before you." He answered us: "I do not desire to perform yibbum."
Immediately, we had this woman recite after us:92 "My yavam refuses to raise a name for his brother within Israel. My yavam does not desire [to perform yibbum]."
And then, we had the man recite after us:93 "I do not desire to take her." He then placed his right foot forward. She removed his shoe from his foot and spit before him, emitting spittle that could be seen by us from her mouth to the ground.
We then had her recite after us:94 "This is what should be done to a man who does not build his brother's household. And his [family] shall be called within Israel 'the household of the one whose shoe was removed.' And we the judges, and all those sitting before us, answered after her: "the one whose shoe was removed," "the one whose shoe was removed," "the one whose shoe was removed," three times.
When this act was performed before us, we granted license for so and so to marry whomever she desires; no man has the right to raise a protest from this day onward.
So and so made a request for a legal record of this chalitzah. [Hence,] we wrote it up, signed it and gave to her as proof according to the faith of Moses and Israel.
Signed so and so the son of so and so, a witness;
so and so the son of so and so, a witness.95
:וזהו נוסח גט חליצה שנהגו בו העם
ל
ביום פלוני כך וכך לירח פלוני שנת כך וכך לבריאת עלמא למניינא דרגילנא למימני בה במקום פלוני אנחנא דייני דמקצתנא חתימין לתתא במותב תלתא כחדא הוינא יתבין בבי דינא וסליקא לקדמנא פלונית ברת פלוני ארמלתא דפלוני. וקרבת לקדמנא גבר חד דשמיה פלוני בר פלוני. וכן אמרה לנא פלונית דא. פלוני בר פלוני דנא אחוה דפלוני בעלי מאבוה הוה דהוינא נסיבא ליה ושכיב וחיי לרבנן ולכל ישראל שבק. ובר וברת ירית ומחסין ומוקים שמא בישראל לא שבק. והדין פלוני אחוהי חזי ליבומי יתי. כען רבנן אמרו ליה אי צבי ליבומי יתי ייבם ואי לא יטלע לי רגליה דימינא קדמיכון ואשרי סיניה מעל רגליה וארוק באנפוהי. ואשתמודענוהו לפלוני דנא דאחוהי דפלוני מיתנא מאבוהי הוא ואמרנא לי אי צבית ליבומי יתה יבם ואי לא אטלע לה קדמנא רגלך דימינא ותשרי סינך מעל רגלך ותרוק באנפך. ועני ואמר לנא לית אנא צבי ליבומי יתה. מיד אקרינוה לפלונית דא מאן יבמי להקים לאחיו שם בישראל לא אבה יבמי. ואף להאי פלוני אקרינוהו ליה לא חפצתי לקחתה ואטלע לה רגליה דימינא ושרת סיניה מעל רגליה ורקת באנפוהי רוקא דאיתחזי לנא מפומה על ארעא. ותוב אקרינוה לפלונית דא ככה יעשה לאיש אשר לא יבנה את בית אחיו ונקרא שמו בישראל בית חלוץ הנעל. ואנחנא דייני וכל דהוו יתבין קדמנא ענינן בתריה חלוץ הנעל חלוץ הנעל חלוץ הנעל תלת זימנין. ומדאיתעביד עובדא דא קדמנא שרינוה לפלונית דא למהך להתנסבא לכל מאן דתצבי ואינש לא ימחה בידה מן יומא דנן ולעלם. ובעית מיננא פלונית דא גיטא דחליצותא דא וכתבנא וחתמנא ויהבנא לה לזכו כדת משה וישראל. פלוני בר פלוני עד. פלוני בר פלוני עד:
31
The three judges, two of the three judges, or two other individuals who witnessed the chalitzah, but who did not serve as the judges presiding over the chalitzah, may testify concerning the matter, as we have explained.96
Even [the testimony of] a woman, a servant or a minor who is perceptive and understanding is accepted if they say that "This is so and so, the brother of so and so, and this is his yevamah." We may then perform chalitzah on this basis. This does not apply with regard to other forms of testimony required by the Torah - neither testimony required in questions of monetary law nor testimony required with regard to prohibitions.
[The rationale for this distinction is that this is a matter that will likely be revealed, and it is possible to know the truth of the matter without relying on their testimony, as we have explained at the conclusion of Hilchot Gittin.97
If the yavam desires to perform yibbum, he should consecrate her, perform yibbum and write her a ketubah, as we have explained.98
לא
ומעידין עליו שלשה או שנים מן השלשה או שנים שראו החליצה אע"פ שאינן הדיינין שחלצה בפניהן כמו שבארנו. ואפילו אשה או עבד או קטן שהוא מכיר ונבון נאמנין לומר זה פלוני אחי פלוני וזו היא יבמתו וחולצין על פיהן. מה שאין כן בשאר עדיות של תורה בין לעדות ממון בין לעדות איסור. שזה דבר העשוי להגלות הוא אפשר לידע אמתת הדבר שלא מפיהן כענין שבארנו בסוף הלכות גירושין. ואם רצה היבם לייבם מקדש ומייבם וכותב לה כתובה כמו שהודענו:
The following is the text of the ketubah given to yevamot that is customarily employed at present:
32
On this day of the week and on this day of the month, in this year according to the reckoning that is followed in this and this place, [we the undersigned testify] that so and so, the son of so and so, appeared before us and told us: "My paternal brother died, leaving life to the Sages and to all of Israel. He did not leave a son or a daughter to inherit him and to perpetuate his name within Israel. He did, however, leave a woman so and so, the daughter of so and so. According to the Torah, she is fit to perform yibbum with me, as it is written in the Torah scroll of Moses: 'A yavam will engage in relations with her.' This woman consented and performed yibbum with so and so, the son of so and so, her yavam, to perpetuate [her deceased husband's] name within Israel, as it is written: "The first-born that she bears will arise in the name of his brother who is deceased."99
So and so, the yavam, has written [a marriage contract for] two hundred silver zuzim, as befits her, as was written in the marriage contract written to her by her first husband,100 and he adds to this pledge from his own resources this and this amount. This is the dowry with which she entered the household... [continuing as in] the ordinary text of a ketubah.
וזהו נוסח כתובת יבמין שנהגו העם:
לב
ביום פלוני כך וכך לירח פלוני שנת כך וכך למנין פלוני למנינא דרגילנא למימני במקום פלוני איך פלוני בן פלוני אתא לקדמנא וכן אמר לנא. אחי דמן אבא שכיב וחיי לרבנן ולכל ישראל שבק ובר וברת ירית ומחסין ומוקים שמא בישראל לא שבק. ושבק ההיא אתתא דשמה פלונית בת פלוני וחזי לי מן אורייתא ליבומי יתה כדכתיב בספר אורייתא דמשה יבמה יבא עליה. וצביאת פלונית דא ואתיבמת לפלוני בר פלוני יבמה לאוקומי שמא בישראל כדכתיב והיה הבכור אשר תלד יקום על שם אחיו המת וגו' וכתב לה פלוני יבמה לפלונית יבמתיה כסף זוזי מאתן דחזו לה דהוו כתיבין בכתובתה דכתב לה בעלה קדמאה ואוסיף לה מדיליה כך וכך ודא נדוניא דהנעלת ליה וכו' כשאר טופסי כתובות:
The text of the ketubah101
33
On this day of the week..., [we the undersigned testify] that so and so, the son of so and so, told so and so, the daughter of so and so, a virgin bride: "Become my wife according to the faith of Moses and the Jewish people. And I, with the help of God, will work to honor you, sustain you, nourish you, provide for you and clothe you according to the custom of Jewish men who faithfully honor, sustain, nurture, provide for and clothe their wives.
"And as a dowry fit for a virgin, I will give you 200 silver zuzim, which are equivalent to 25 zuzim of [pure] silver,102 which are fit for you according to the Torah,103your sustenance, your clothing and your other needs, and I will give you conjugal rights."104
So and so agreed and became the wife of so and so. He consented and added to the essential requirement of the marriage contract, reaching a total sum of such and such. This is the sum of the value of the dowry that she brought to the household, such and such. The groom received this entire amount. It entered his domain and came under his jurisdiction, and he accepted responsibility for the entire amount as a loan and a debt.
Similarly, the groom has told us, "I accept responsibility for the entire [sum mentioned in] this marriage contract: the essential requirement of the marriage contract, the dowry, the additional amount, and all the stipulations of the marriage contract.105
"[This responsibility I accept upon myself,] my heirs and on all the valuable and desirable property and assets that I own beneath the heavens. [This includes] those that I already own and those that I will acquire and includes landed property and movable property that is acquired via the acquisition of landed property. All of them will be liable and accountable for the entire sum of this marriage contract: the essential requirement of the marriage contract, the dowry and the additions that payment be made from them in my lifetime and after my death, including even the cloak I wear on my shoulders."
We have formalized all that is written and explicitly stated above with a comprehensive kinyan.106 It should not be considered as an asmachta107 or as a sample text for legal documents that is not binding. Instead, it is binding with all the power and rigor of marriage contracts that are customarily accepted among the Jewish people, as ordained by our Rabbis of blessed memory. We signed this marriage contract on the date mentioned above. Everything is clear, forceful and viable.
טופס הכתובה:
לג
ביום פלוני כו'. איך פלוני בן פלוני אמר לפלונית בת פלוני בתולתא כלתא הוי לי לאינתו כדת משה וישראל ואנא במימר דשמיא אפלח ואוקיר ואסובר ואיזון ואפרנס ואכסי יתיכי כהלכות גוברין יהודאין דמוקרין ומסוברין וזנין ומפרנסין ומכסין ית נשיהון בקושטא ויהיבנא ליכי מוהר בתוליכי כסף זוזי מאתן דאינון מזוזי כספא כ"ה דחזו ליכי מדאורייתא ומזונייכי וכסותייכי וסיפוקייכי ומיעל עליכי כאורח כל ארעא. וצביאת פלונית דא והות ליה לאינתו לפלוני דנא ורצה והוסיף לה תוספת על עיקר כתובתה עד משלם כך וכך ודא נדוניא דהנעלת ליה כך וכך הכל נתקבל חתן זה ובא לידו ונעשה ברשותו וזקף הכל על עצמו כמלוה ורשו. וכן אמר לנא פלוני חתנא דנא אחריות כתובתא כולא עיקר כתובה ונדוניא ותוספת ושאר תנאי כתובה קבלית עלי ועל ירתי בתראי ועל כל שפר ארג נכסין וקנינין דאית לי תחות [כל] שמיא דקנאי ודעתיד אנא למיקנה ממקרקעי וממטלטלי אגב מקרקעי כולהון יהון אחראין וערבאין לכתובה דא כולא עיקר ונדוניא ותוספת לאתפרעא מנהון בחיי ובתר מותי ואפילו מגלימא דעל כתפאי וקנינן מפלוני דא מכל מאי דכתיב ומפרש לעילא קניין שלם דלא כאסמכתא ודלא כטופסא דשטרי אלא כחוזק וכחומר כל שטרי כתובות הנוהגות בישראל וכהוגן וכתיקון רבותינו ז"ל וחתמנו על שטר כתובה זו בזמן הנזכר לעיל והכל בריר ושריר וקיים:
34
If the marriage contract is written for a widow, it should mention [the woman's name as] "so and so, the widow."108 If the marriage contract is written for a divorcee, it should mention [the woman's name as] "so and so, the divorcee."109 Similarly, if she had been taken captive [by gentiles], one should write "so and so, who was taken captive," so that a priest will not err [and marry] her.110
[In these instances,] it is written: "And as a dowry, I will give you 100 silver zuzim, which are equivalent to 12 1/2 zuzim of [pure] silver, which are fit for you...."111
לד
ואם היתה כתובת אלמנה כותב פלונית אלמנתא. ואם היתה כתובת גרושה כותב פלונית הגרושה. וכן אם היתה שבויה כותב פלונית השבויה כדי שלא יכשל בה כהן. וכותב ויהיבנא ליכי מוהרייכי כסף זוזי מאה דאינון מזוזי כספא תריסר ופלגא דחזו ליכי וכו':
35
When a legal record of the chalitzah or a ketubah for a yevamah is written, the place where the verses [from the Torah] are written should be ruled with a stylus, for it is forbidden to write three words [from the Torah] without ruling [the surface on which one writes].112
A yevamah who performs chalitzah is permitted to marry on the same day on which she performed chalitzah, for she should not perform chalitzah until 90 days have passed [since her husband's death].113
לה
כשכותבין גט יבמין או כתובת יבמין משרטט מקום הפסוקים שאסור לכתוב ג' תיבות בלא שרטוט. ויבמה שחלצה מותרת להנשא ביום חליצתה שהרי אינה חולצת עד שתשלים תשעים יום:
FOOTNOTES
1.
Sanhedrin 31b derives this from Deuteronomy 25:8: "And the elders of his city shall call him..." - i.e., "his city" and not her city.
2.
Our text is based on authoritative manuscripts and early printings of the Mishneh Torah. This version appears appropriate, for the decision to perform yibbum or chalitzah is that of the remaining brother alone.
3.
This follows the Rambam's perspective (Chapter 1, Halachah 2) that, in general, it is preferable to perform yibbum rather than chalitzah. Even so, the judges should take counsel and see whether the couple appear appropriate for each other.
4.
See Hilchot Issurei Bi'ah 21:26.
5.
Darchei Moshe (Even HaEzer 169) states that establishing a place for the chalitzah beforehand serves to publicize the matter.
6.
For, as explained in the halachot to follow, both the yavam and the yevamah must recite certain phrases within the chalitzah ceremony.
7.
Lo avah yabmi means "My yavam did not desire" [Deuteronomy 25:7]. Improper emphasis could, however, cause the statement to be interpreted as: "No, my yavam desired."
8.
For chalitzah is considered as a "judgment," and judgments may not be made at night (Yevamot 104a). (See also Halachah 16.)
9.
I.e., there is no need for these individuals to be formally ordained as judges. Nevertheless, as the Rambam states in his Commentary on the Mishnah (Yevamot 12:1), and as the Shulchan Aruch (Even HaEzer 169:1) states, at the outset it is proper for three ordained judges to preside over the ceremony.
10.
For they must read the phrases for the yavam and the yevamah, as will be stated later in the text. See Halachah 15, which states that this requirement is a factor only a priori.
11.
The Ramah (Even HaEzer 169:2) rules that a judge whose father is a native-born Jew and his mother is a convert may serve in this capacity.
12.
Deuteronomy 25:10 states: "And his name will be called in Israel...." This phrase implies that only those of Jewish ancestry can serve in this capacity.
13.
This serves two purposes. It is of benefit to the woman, for men will become aware that she is eligible to remarry. It also will make known the fact that she is forbidden to a priest (Rashi, Yevamot 101b).
14.
Who do not know how to read. For their presence is only for the sake of making the matter known.
15.
The entire shoe (according to the Ramah, Even HaEzer 169:15, even its straps must be made of leather).
16.
See Yevamot 102a and the Shulchan Aruch (ibid.:16), which discuss whether a sandal or a shoe should be used.
17.
There are certain opinions that allow a shoe that is sewn with linen, but both the Shulchan Aruch and the Ramah (ibid. 169:15) follow the Rambam's view.
18.
At the outset, the shoe should belong to the yavam. (See the Shulchan Aruch (ibid.:14).
19.
The yavam should not be wearing socks, and no mud should be stuck to his feet (Shulchan Aruch, ibid.:26).
20.
The Sifre derives this concept from Deuteronomy 25:8, which states: "And he shall stand and say." After the fact, however, if the chalitzah was performed while the yavam and the yevamah were seated, it is acceptable (Ramah, ibid. 169:12).
21.
The Tur states in the name of Rabbenu Yitzchak Alfasi that if the yavam does not press his foot to the ground, the chalitzah is not acceptable. The Shulchan Aruch (ibid.:32) quotes this as a minority opinion.
22.
The Shulchan Aruch (ibid.:30) differs and follows the opinion of the Tur, who states that the chalitzah should be performed while the woman is standing and bends to untie and remove the yavam's shoe.
23.
The Shulchan Aruch (ibid.) states that the yevamah should untie and remove the shoe with her right hand alone. The Ramah states, however, that, after the fact, the chalitzah is acceptable if she uses her left hand.
24.
The Tur and others question the rationale for this act. Significantly, the commentaries cite the Rambam's source as the Zohar, Volume III, page 180a, which states that the removal of the shoe signifies the cutting of the woman's connection with her deceased husband.
25.
Although the literal meaning of Deuteronomy 25:9 is "she spits in his face," Yevamot 106b explains that in a halachic context, the phrase should be interpreted as above.
26.
For Deuteronomy, ibid., states that she must spit "before the eyes of the elders."
27.
The Mishnah (Yevamot 12:6) and the Shulchan Aruch (Even HaEzer 169:42) mention "those standing there."
28.
We find a threefold repetition of a phrase employed by the Sages as a means of publicizing the matter. See Hilchot Temidim UMusafim 7:11.
The Halachot Gedolot interprets the threefold repetition as a reprimand. It is as if God told him: "Wicked man! With your body, you could have performed a mitzvah, and you refused.... The judges will proclaim: 'The one whose shoe was removed' like a mourner. 'The one whose shoe was removed' like one placed under a ban of ostracism. 'The one whose shoe was removed' like a person who rebels against [God's] commandments."
29.
Our translation of lishmah is based on the Shulchan Aruch (Even HaEzer 169:44).
30.
I.e., one who is blind in both eyes (Hagahot Maimoniot, Ramah, loc. cit.:48).
31.
As reflected by Halachah 15, this is just an a priori ruling. After the fact, the chalitzah is acceptable.
The Ra'avad states that this law applies only when there is another brother who can perform chalitzah. If there is not another brother, the blind man should perform this ritual on the woman's behalf. Although the Maggid Mishneh contests the Ra'avad's decision, the Beit Shmuel 169:48 upholds it.
32.
See Halachah 14.
33.
Rabbi Eliezer maintains that the phrase (Deuteronomy 25:9), kachah ye'aseh, "this is what should be done," implies that all the deeds and the order required by the Torah is imperative for the chalitzah to be effected. The final opinion of Rabbi Akiva does not, however, accept this view (Yevamot 104b).
34.
This reflects a Talmudic principle frequently applied and stated explicitly with regard to the meal offering brought in the Temple. These offerings consist of flour and oil. The flour and the oil should be mixed together. Nevertheless, as long as the quantity of flour is not too large to be mixed with the oil, the offering is acceptable, even when in actual fact the two were not mixed together (Rashi, Yevamot 104b).
35.
The difference between a chalitzah that is pasul, "not acceptable," and a chalitzah that is not significant at all is discussed in Halachah 26.
36.
As mentioned in the Maggid Mishneh, the Rambam's view is dependent on the Tosefta, while on the surface, the Mishnah (Yevamot 104b) appears to accept the position that a chalitzah performed by a deaf-mute is unacceptable, but not of no consequence. The Maggid Mishneh attempts to justify the Rambam's ruling, but notes that the Ramban and the Rashba follow the latter view. [Significantly, in his Commentary on the Mishnah (Yevamot 12:4), the Rambam also appears to favor the latter view, and his decision in the Mishneh Torah represents a reversal of his thinking.] The Shulchan Aruch (Even HaEzer 169:44) mentions both views without appearing to favor either one.
37.
As mentioned in Halachah 26, the chalitzah does not permit the yevamah to remarry, but prevents her from performing yibbum.
There is a difference of opinion among the commentaries whether the effectiveness of spitting is a Scriptural law or a Rabbinic institution. The Maggid Mishneh states that it appears that the Rambam is deriving the concept from the exegesis of a verse, but this is not accepted by all authorities.
38.
Yibbum is permitted, and she is not disqualified from marrying into the priesthood.
39.
Yevamot 105a distinguishes between spitting and the recitation of the verses as follows: Spitting should be carried out after the removal of the yavam's shoe. Therefore, if it is performed before the removal of the shoe, it is considered a distinct act. The recitation of the verses, by contrast, should be performed before the removal of the shoe. An observer will thus realize that the fundamental aspect of the ceremony is still to be performed.
40.
Instead of the two standing when she spits and they recite the verses, and the yavam's standing, as mentioned in Halachot 6 and 7.
41.
And not on his foot itself, as mentioned in Halachah 6.
42.
Instead of judges who know how to read, as stated in Halachah 5.
43.
Although at the outset, a blind person should not perform this act as stated in Halachah 8.
44.
See Halachah 5.
45.
Since chalitzah is considered a judgment, three acceptable judges must preside over the ceremony.
46.
Deuteronomy 25:9 states: "She shall remove his shoe from his foot." If the shoe is tied above the knee, it is not considered to have been removed from his foot.
47.
The entire act of removing the shoe must be performed by the woman. The Ramah (Even HaEzer 169:33) quotes Rabbenu Asher, who rules that if the man could walk wearing the shoe while it is untied, the chalitzah is acceptable even if the man untied the shoe and the woman removed it.
48.
As stated in Halachah 8, the ceremony must be performed with this intent in mind.
49.
Since the girl is not past the age of majority, her deed is not totally effective. Nevertheless, since she can be be married at this age, her deed has a minimal effect, and she can no longer perform yibbum.
50.
The Rambam's intent is that the chalitzah is unacceptable, but it at least has the effect of preventing the woman from performing yibbum in the future, as opposed to a chalitzah that is of no consequence, as explained in Halachah 26.
51.
These individuals are all considered mentally incompetent, and their deeds are not considered of consequence with regard to Torah law. As mentioned above, there are opinions that maintain that chalitzah performed by a deaf-mute is unacceptable, but not of no consequence whatsoever.
52.
E.g., a yevamah who is pregnant.
53.
The commentaries explain that the Rambam's opinion is that such a man should not perform chalitzah at all. Other commentaries maintain that if the stump of the yavam's leg can be placed in a shoe and that shoe tied beneath his knee, the chalitzah is acceptable. Although the Rambam accepts, after the fact, chalitzah performed when the straps of the shoe are tied below the yavam's knee, that is only because it is theoretically possible to have tied them on his foot. When it is impossible to tie the shoe on to his foot, as in the instance at hand, the chalitzah should not be performed (Maggid Mishneh).
The Shulchan Aruch (Even HaEzer 169:35) mentions both opinions, but appears to favor the Rambam's view. The Beit Yosef states that according to the Rambam, such a chalitzah is of no consequence at all. The Beit Shmuel 169:33 states that since there are authorities who maintain that such a chalitzah is acceptable, the later authorities agree that a woman may not perform yibbum after such a chalitzah.
54.
After the fact, if a yavam does not press his heel to the ground in an ordinary instance, the chalitzah is, nevertheless, acceptable. The distinction between an ordinary chalitzah and the case at hand is that ordinarily, it is possible for the yavam to press his heel to the ground, and therefore the fact that he does not actually do so is not significant. In this instance, the yavam is incapable of doing so. Hence, the chalitzah is unacceptable.
Although the Ra'avad and others differ with the Rambam on this issue, the Shulchan Aruch (Even HaEzer 169:34) accepts the Rambam's view.
55.
A cloth shoe does not protect the foot at all; therefore, it is not considered a shoe (Yevamot 103a). This ruling is also applied in other contexts - e.g., on Yom Kippur, when we are forbidden to wear shoes, it is permitted to wear a cloth shoe (Hilchot Sh'vitat Asor 3:7).
The Rashba and others maintain that there is no difference between a cloth slipper and a shoe made from the other substances mentioned. This is the view quoted by the Shulchan Aruch (Even HaEzer 169:22).
56.
These substances offer some protection, and so the chalitzah is of some consequence. Nevertheless, when the Torah uses the word נעל, the intent is always a leather shoe.
57.
This applies after the fact. A priori, none of these situations is acceptable.
58.
The same rules apply with regard to a shoe made from any of the other substances mentioned in the previous halachah and covered with leather (Maggid Mishneh).
59.
In the present age, when the Rabbinic court owns a special chalitzah shoe, it is customary to give it to the yavam as a present before the ceremony.
60.
See Hilchot Tum'at Tzara'at, Chapter 12, which describes the process in which a garment or shoe affected by tzara'at is judged by a priest. There are two stages to this process: one in which the article is "quarantined" for a period of a week to determine whether it has actually been affected, and a second stage during which the priest declares that the article is affected and must be burned.
61.
Rashi (Yevamot 103b) interprets this as a leather covering placed on the feet of an idol to prevent damage when it is transported from place to place. Thus, the sandal is placed in the category of "an accessory to a false deity."
62.
For it is abhorrent to use an article associated with impurity or false deities for the purpose of a mitzvah (Yevamot 103b).
63.
The rationale is that the performance of mitzvot is not considered to be a personal benefit (ibid.).
64.
Our translation is based on the gloss of the Maggid Mishneh. The Maggid Mishneh continues, stating that if a sandal itself is offered to a false deity, it does not become forbidden. See Beit Shmuel 169:23.
The difference between this and the previous instance can be explained as follows: It is possible to nullify the connection between "an accessory to a false deity" and the worship of the false deity. (See Hilchot Avodat Kochavim 8:8-9.) As such, there is a possibility that such a sandal will not have to be destroyed. An object offered to a false deity, including the hide from which a sandal was made, can never be separated from its association with the false deity (ibid.). As such, it is condemned to be destroyed, forbidden for eternity and considered as if it did not exist. Hence, it is not considered as if the yevamah removed a significant entity from the yavam's foot.
65.
See Hilchot Avodat Kochavim, Chapter 4, which describes the laws governing such a city. All the property in the city is condemned to be burned, and thus it cannot be used for chalitzah, for the reasons described above.
66.
Yevamot 102a questions whether the Torah's intent is that the yevamah must bare the yavam's foot, in which instance these examples would be acceptable, or she must remove his shoe in the ordinary manner, in which instance they would not be acceptable. Since the question remains unresolved, the Rambam rules stringently.
67.
Our translation is based on the Aruch. It is possible that it is not precise according to the Rambam's view. The intent, however, is definitely a sharp pungent herb.
68.
The intent is that she must spit again in order for the chalitzah to be performed as required. Even if she does not spit at all, the chalitzah is acceptable after the fact, as stated in Halachah 12 (Maggid Mishneh).
69.
Rabbenu Asher differs and maintains that a yevamah who spits blood need not spit again, even if she does not suck her wound. His view is accepted by the Shulchan Aruch (Even HaEzer 169:40).
70.
The fact that spittle is mixed with blood or another substance does not disqualify it.
71.
The intent is that the spittle must pass in front of or below the yavam's face. If the yevamah was taller than the yavam and the wind moved her spittle away before it passed before his face, the spitting is not acceptable.
72.
Although a priori the judges must see the spittle, as stated in Halachah 7, after the fact their failure to do so does not render the spitting unacceptable.
In Yevamot 106b, a phrase "before the eyes of the elders" (Deuteronomy 25:9) is cited as a support for this requirement. Nevertheless, the Rabbis explain that the requirement is Rabbinic and not Scriptural in origin, and the verse is merely an asmachta. See the Beit Shmuel 169:39.
73.
Note the Maggid Mishneh, which mentions that there is a dispute among the Rabbis about this issue. The rationale for the position that the chalitzah is acceptable is that in this instance, the yavam did intend to free the yevamah from her obligation to him. (See also Shulchan Aruch, Even HaEzer 169:52.)
74.
For as mentioned in Halachah 8, the chalitzah must be performed with the intent of releasing the woman from her obligation.
The chalitzah is, however, effective, in that it prevents the man (or his brothers) from ever performing yibbum with this woman. Therefore, the man is compelled by the court to perform an acceptable chalitzah, for from this point on he has nothing to lose, and through his act he can enable the woman to remarry (Rashba, as quoted by Maggid Mishneh; Shulchan Aruch, loc. cit. 169:51).
75.
This applies even if the condition is stated in a manner that meets the requirements of conditional statements (Shulchan Aruch, loc. cit.:50).
76.
If such a condition is made, the woman is, however, rightfully obligated to pay the amount she agreed to pay, unless she has a reason for which she considers the yavam as unfit to marry her that the court would accept [Shulchan Aruch (ibid.)].
77.
Based on Hilchot Gerushin 6:19, it would appear that the intent is that he tells two witnesses that he does not want to perform the chalitzah, the chalitzah should be nullified, because he is being compelled to perform it.
78.
Yevamot 106a establishes an equivalence between divorce and chalitzah with regard to these laws. On this basis, the Rivash (Responsum 482, quoted by the Kessef Mishneh in the gloss on Halachah 16) raises a difficulty, noting that when a husband issues a protest regarding a get, the get is nullified entirely. With regard to chalitzah, however, the Rambam rules that it is merely unacceptable.
The Rivash offers a resolution, explaining that when a protest is issued with regard to a get, the get itself becomes nullified, and therefore the divorce is of no consequence at all. With regard to chalitzah, however, the yavam did perform all the required acts. His protest is accepted to the extent that it is considered that he performed these acts without intending to release the woman from her obligation. This, however, merely causes a chalitzah to be unacceptable, as stated in Halachah 16. It does not nullify it entirely.
79.
See Hilchot Gerushin 6:20.
80.
The equivalence established by Yevamot 106a applies in this context as well. The Rambam discusses the laws governing a get given under compulsion in Hilchot Gerushin 2:20.
81.
This refers to a situation analogous to those described in Chapter 2, Halachah 14, or Chapter 6, Halachah 4, in which the person should be compelled to perform chalitzah.
The Ramah (Even HaEzer 169:13) states that even according to the Ashkenazic authorities who maintain that the mitzvah of chalitzah takes precedence, a yavam may be compelled to perform chalitzah only for these reasons.
82.
For, as stated in Hilchot Gerushin, the person's actions are consider to be performed voluntarily, because:
He wants to be part of the Jewish people, and he wants to perform all the mitzvot and eschew all the transgressions; it is only his evil inclination that presses him. Therefore, when he is beaten until his [evil] inclination has been weakened, and he consents, he is considered to have [acted] willfully.
83.
I.e., as opposed to acting as agents for a Jewish court.
84.
See Chapter 1, Halachah 13.
85.
As mentioned above, there is a difference of opinion among the Rabbis if the Rambam's intent is that these acts of chalitzah are acceptable according to Scriptural law or not.
86.
The Maggid Mishneh states that the woman should, however, be forced to separate from her second husband until she performs an acceptable chalitzah. The Shulchan Aruch (Even HaEzer 169:55) follows this ruling.
87.
As stated in Halachah 16.
88.
The Kessef Mishneh states that the Rambam's ruling alludes to the following law: If neither the yevamah nor the yavam has the intent to perform chalitzah, the fact that she removes his shoe is of no consequence, and she is permitted to perform yibbum. Note the discussion of this subject in Sefer HaKovetz.
89.
This distinguishes it from a bill of divorce (a get), which is actually necessary to effect the divorce. For that reason (as implied by Hilchot Gerushin 11:9), it need not be written for the sake of the man and the woman, nor is it bound by the other details that apply to a get.
Note, however, the Shulchan Aruch (Even HaEzer 169:56), which states that the paper on which the document is written must be ruled with a stylus (i.e., sirtut is required), because it contains Biblical verses.
90.
The Rambam is emphasizing that we do not suspect that perhaps the court erred and presided over a chalitzah without knowing the identity of the parties involved.
91.
For as stated in Halachah 5, at the outset five judges are necessary. Nevertheless, it is the presence of three that is considered significant.
92.
Using the Hebrew words of the verse.
93.
Using the Hebrew words of the verse.
94.
Using the Hebrew words of the verse.
95.
We have included these lines based on the standard printed texts of the Mishneh Torah, although it is highly likely that they are a printer's addition. They are not found in most early manuscripts and printings. Moreover, it is likely that they are a later printer's addition because the Rambam does not mention witnesses signing this document, but rather only the judges who presided over the chalitzah.
96.
See Halachah 29.
97.
The Rambam concludes Hilchot Gerushin by stating:
Do not wonder at the fact that our Sages released the prohibition [against a married woman], which is considered a very severe matter, on the basis of the testimony of a woman, a servant or a maid servant, statements made by a gentile in the course of conversation, a written statement, or [testimony] that was not investigated by the ordinary process of interrogation, as we have explained.
[These leniencies were instituted] because the Torah required the testimony of two witnesses, and all the other details of the laws of witnesses only with regard to matters that cannot be verified definitively except via witnesses and their testimony - e.g., that one person killed another, or that one person lent money to another. When, by contrast, the matter can be verified definitively without the testimony of a witness, and the witness cannot justify [his statements] if they are not true - e.g., when one testifies that a person died, the Torah did not necessitate [that the requirements of formal testimony be met in these instances]. For it is unlikely that a witness will testify falsely.
As interpreted by the Noda BiY'hudah (Even HaEzer, Volume I, Responsa 27 and 33), the Rambam's statement implies that since the matter will ultimately become public knowledge, no formal testimony is required, and the statements of an individual who witnessed the matter himself are sufficient to be accepted.
98.
See Chapter 2, Halachah 2; Hilchot Ishut 22:14.
99.
It appears in this context that the Rambam is referring to the literal meaning of the verse and not the halachic meaning, as stated in Chapter 2, Halachah 6.
100.
This refers to an instance where the woman was a virgin when she married her first husband. Since she did not collect her due from her first husband, she is still entitled to a marriage contract of two hundred zuz. Otherwise, she would be granted only one hundred zuz, as is granted to other widows.
101.
Although there is some rationale for the placement of the text of the ketubah here, because the Rambam refers to it in the previous halachah, the commentaries question why he did not include it in Hilchot Ishut, where the laws of ketubot are discussed in detail.
The version of the ketubah cited by the Rambam is employed with minor variations by the Sephardic community today. In the Ashkenazic community, the variations are greater, but the basis of the document remains the same.
102.
For the coins of the Talmudic era were one part silver and seven parts base metal (Hilchot Ishut 10:8).
103.
Based on Hilchot Ishut (ibid.), this phrase appears to be a printer's addition, for the Rambam considers the commitment to this sum to be a Rabbinic ordinance. It is lacking in many authoritative printings and manuscripts of the Mishneh Torah. According to Ashkenazic custom, the phrase should be included in the ketubah.
104.
This conveys a man's pledge to give his wife sha'arah (her sustenance), kesutah (her clothing) and onatah (her conjugal rights). These constitute a man's fundamental obligations in marriage, as stated in Exodus 21:10. (See also Sefer HaMitzvot, Negative Commandment 262; Hilchot Ishut 12:2.)
105.
I.e., to provide his wife with her provisions and clothing.
106.
I.e., a kinyan sudar, the exchange of a handkerchief that serves to formalize the acquisition of property, or the establishment of a binding contractual agreement.
107.
An agreement made facetiously, without the desire to keep it.
108.
The essential requirement of the marriage contract of a widow is only one hundred zuzim. In order to explain this reduction, the marriage contract mentions her status.
109.
This is necessary for the reasons mentioned previously and also to identify the woman as being forbidden to the priesthood. Even if this husband leaves her a widow, she may not marry a priest, because of her previous divorce.
110.
Such a woman is forbidden to the priesthood, as stated in Hilchot Issurei Bi'ah 18:17.
111.
If a woman had engaged in sexual relations previously outside the context of marriage, she should also be given a ketubah of this amount according to many authorities. Others maintain that she should be given the amount usually given to a virgin bride, so that she will not be publicly embarrassed. Others differentiate between a woman who had relations only with her prospective husband (in which case, the second ruling is followed) and one who had relations with others (in which case the first ruling is followed).
112.
The commentaries note the apparent contradiction between the Rambam's ruling here [which is also reflected in his Commentary on the Mishnah (Sotah 2:4)], and his ruling in Hilchot Sefer Torah 7:16, where he states that one may write three words, but not four, without ruling the writing surface. The Maggid Mishneh notes that both of these opinions have their source in Megillah 7b. He and other commentaries discuss this issue in Hilchot Sefer Torah.
The contradiction was brought to the attention of the Rambam's grandson, Rabbi Yehoshua, who states that the ruling in Hilchot Sefer Torah should be followed, since there the subject is given full focus, while in Hilchot Yibbum the matter is mentioned tangentially. Significantly, however, the Shulchan Aruch (Yoreh De'ah 284:2) differs and follows the more stringent view.
113.
See Chapter 1, Halachah 19.
Yibbum vChalitzah - Chapter Five
1
When a yavam gives a yevamah a bill of divorce (a get),1 he disqualifies her and all of [his deceased brother's] other wives [from performing yibbum] with him or with any of the other brothers. It is considered as if he has performed chalitzah with her.
The power of a get to affect a yevamah is Rabbinic in origin. [They instituted this decree based on the following rationale:] Since a get has the power to bring about the divorce of a married woman, and every get causes a woman to be disqualified from the priesthood, [they decreed] that it should also disqualify a yevamah from performing yibbum. [The yevamah] is not permitted to marry another man, however, until she performs chalitzah.
א
היבמה שנתן לה היבם גט כריתות פסלה ופסל את צרותיה עליו ועל שאר האחין שהרי נעשה כמי שחלץ לה. ואין הגט מועיל ביבמה אלא מדבריהן הואיל והגט מגרש אשת איש. וכל גט שפוסל אשתו מן הכהונה פוסל את יבמתו מן היבום ואינה מותרת לזר עד שיחלוץ לה:
2
A statement of intent to marry (ma'amar)2 does not fully effect the establishment of a marriage bond for a yevamah, and it does not cause her to become a married woman in the full sense. Nevertheless, [if the yavam desires to nullify the ma'amar,] he must give [the yevamah] a get. For her to marry another man, however, chalitzah must be performed.
ב
המאמר אע"פ שאינו קונה ביבמה קנין גמור ואינה נעשית בו אשת איש גמורה צריכה ממנו גט ואינה ניתרת לזר אלא בחליצה:
3
What is implied? When [a yavam] gives a ma'amar to his yevamah, but does not desire to engage in sexual relations with her, he must write a get for her, since she was consecrated unto him, and he must perform chalitzah with her to cause her to be permitted to others.3
For a yevamah is not permitted to marry another man unless she enters into sexual relations with her yavam [and then is divorced or widowed], or if she performs chalitzah. A get disqualifies her for yibbum, but does not permit her to marry another man. A ma'amar does not effect a marriage bond in a complete sense, as sexual relations do.
ג
כיצד העושה מאמר ביבמתו ואינו רוצה לבעול צריך לכתוב לה גט שהרי נתקדשה לו. וצריך לחלוץ לה כדי להתירה לזר. שאין היבמה נתרת לזר אלא אחר בעילת היבם או אחר חליצה אבל הגט פוסלה לייבום ואינו מתירה לזר. והמאמר אינו קונה בה קנין גמור כמו הבעילה:
4
When [a yavam] gives a ma'amar to his yevamah and then gives her a get [to nullify his ma'amar], he has negated what he brought about,4 and [the yevamah] is free [to perform yibbum]. It appears to me that she is free only [to perform yibbum] with his brothers, but she is forbidden to him.5
ד
נתן מאמר ליבמתו וחזר ונתן גט למאמרו מה שעשה הרי בטלו והותרה. ויראה לי שלא הותרה אלא לאחיו אבל זה שנתן הגט אסורה היא לו:
5
When [a yavam] gives a get [to his yevamah] [to nullify] his connection to her and not {to nullify his ma'amar}, he disqualifies her [from performing yibbum] with him and his other brothers, as stated above.6
He must give her [another] get [to negate] his ma'amar and perform chalitzah with her to permit her to marry another man.
ה
נתן גט לזיקתו [ולא למאמרו] פסלה עליו ועל שאר האחין כמו שבארנו וצריכה גט למאמרו וחליצה להתירה לזר:
6
When a ma'amar is given to a yevamah at the outset, without its having been preceded by any other activity and without its having been followed by any activity other than the sexual relations between [the yavam] who gave the ma'amar and the yevamah, the ma'amar is referred to as "an acceptable ma'amar."
By contrast, a ma'amar is referred to as "an unacceptable ma'amar" when:
a) before the ma'amar either this yavam or one of his brothers gave a get to this yevamah or one of the deceased brother's other wives or performed chalitzah with her,7
b) either he or one of his brothers engaged in sexual relations with one of the deceased brother's other wives beforehand,8
c) after the ma'amar, either this yavam or one of his brothers gave a get to this yevamah or one of the deceased brother's other wives or performed chalitzah with her,9
d) he or one of his brothers engaged in sexual relations with one of the deceased brother's other wives or gave a ma'amar to one of them, or
e) one of his brothers gave a ma'amar or engaged in sexual relations [with the yevamah to whom he gave the ma'amar].
[This term applies to] both a ma'amar that preceded these deeds as well as to a ma'amar that was given afterwards.
ו
המאמר שניתן ליבמה תחלה ולא קדמו דבר אחר ולא נעשה אחריו ד"א אלא שבעל אותה זה שנתן לה המאמר הוא הנקרא מאמר כשר. ואם קדמו גט או חליצה בין מיבם זה בין מיבם אחר בין בה בין בצרתה. וכן אם קדמתו בעילה בצרתה בין ממנו בין מאחיו. או שנעשה אחריו גט או חליצה בין בה בין בצרתה בין ממנו בין מאחיו. או שבעל או נתן מאמר אחר לצרתה בין הוא בין אחיו. או שנתן לה אחיו מאמר אחר או בעלה ה"ז נקרא מאמר פסול. בין המאמר שקדמוהו המעשים האלו בין המאמר שנתאחרו אחריו:
7
What is implied? If [a yavam] a) gave a get or performed chalitzah with his yevamah and afterwards he or one of his brothers gave her or another of his deceased brother's wives a ma'amar, or b) he entered into relations with his yevamah10 or gave her a ma'amar, and then he or one of his brothers gave another of his deceased brother's wives a ma'amar or entered into relations with her, the ma'amar is unacceptable. This applies both to the first ma'amar11 and the second ma'amar.12
ז
כיצד נתן גט או חלץ ליבמתו וחזר ונתן מאמר לה או לצרתה בין הוא בין אחיו. או שבא על יבמתו או נתן לה מאמר וחזר ונתן לה מאמר אחר לצרתה בין הוא בין אחיו. או שנתן מאמר ליבמתו וחזר אחיו ונתן לה מאמר אחר או בעלה ה"ז מאמר פסול בין המאמר הראשון בין המאמר האחרון:
8
Thus, we may conclude that whether a ma'amar was preceded by another ma'amar, a get, a chalitzah, or sexual relations, or whether any of these acts preceded a ma'amar, the ma'amar is unacceptable.13 The only exception is when [a yavam] gives a ma'amar and enters into sexual relations [with the yevamah] after the ma'amar; this follows the dictates of the law.
ח
נמצאת למד שהמאמר בין שקדמו מאמר אחר או גט או חליצה או בעילה. בין שקדם המאמר לאחד מאלו ה"ז מאמר פסול חוץ מן הנותן מאמר ובעל בעילה אחר המאמר שזו היא כהלכתה:
9
When a yavam enters into sexual relations with his yevamah at the outset14 or after giving her a ma'amar, and nothing else preceded [their relations], [their] relations are referred to as "acceptable."
If a) a ma'amar from one of his brothers [was given to this yevamah],
b) a get was given [to this yevamah] or to one of [the deceased brother's] other wives,or
c) a ma'amar [was given by this yavam] or one of his brothers to one of [the deceased brother's] other wives, before [the yavam and the yevamah entered into relations], the relations are referred to as unacceptable.15
ט
הבעילה שבועל היבם את יבמתו תחלה או אחר מאמרו בה ולא קדמה ד"א נקראת בעילה כשרה. ואם קדמה מאמר מאחיו או גט בין ממנו בין מאחיו בין בה בין בצרתה. או שקדמה מאמר בצרתה בין ממנו בין מאחיו הרי זו נקראת בעילה פסולה:
10
When a yavam performs chalitzah with his yevamah at the outset without any other activity preceding it, the act is referred to as "a superior chalitzah."
If [the chalitzah] was preceded by a get or a ma'amar, whether from this yavam or from his brothers, [which was given] either to this yevamah or to one of [the deceased brother's] other wives, the act is referred to as an "inferior chalitzah."16
י
החליצה שחולץ היבם ליבמתו תחלה אם לא קדמה ד"א נקראת חליצה מעולה. ואם קדמה גט או מאמר בין מיבם זה בין מאחיו בין בה בין בצרתה ה"ז נקראת חליצה פחותה:
11
When there are many yevamot coming from one household,17 after one of them has entered into "acceptable relations" or performed a "superior chalitzah," all are permitted [to marry other men], and their obligation to the yavam is removed.
If one of them entered into "unacceptable relations" or was given an "unacceptable ma'amar," all the wives are forbidden to perform yibbum.18 The woman who entered into relations or who received the ma'amar must be divorced with a get. [In addition,] {each} one19 of them is required to perform chalitzah to be permitted to marry another man. For "unacceptable relations" do not remove [a yevamah's] obligation to her yavam.
יא
יבמות רבות הבאות מבית אחד כיון שנבעלה אחת מהן בעילה כשרה או נחלצה חליצה מעולה הותרו הכל ונסתלקה זיקת היבם מעליהן. ואם נבעלה אחת מהן בעילה פסולה או נתן לה מאמר פסול נאסרו כולן ליבום וצריכה גט זו שנבעלה או שנתן לה מאמר. וצריכה חליצה [כל] אחת מהן להתירן לזר שאין זיקת הייבום מסתלקת בבעילה פחותה:
12
If one of [a deceased man's wives] performs an "inferior chalitzah," she is permitted to marry another man, but [the deceased's] other wives remain forbidden [to marry] unless they perform chalitzah or unless all the brothers perform chalitzah with [the yevamah] who performed the "inferior chalitzah." For an "inferior chalitzah" does not remove the obligation of yibbum from this household until [the yevamah who performed the "inferior chalitzah" performs chalitzah] with all the brothers, or all [the deceased's wives] perform chalitzah.
יב
נחלצה אחת מהן חליצה פחותה הותרה להנשא לזר זו שנחלצה אבל צרתה אסורה עד שתחלוץ גם היא או עד שיחלצו כל האחין לראשונה שנחלצה החליצה הפחותה. שאין חליצה פחותה מסלקת זיקת יבום מבית זה עד שתחזור על כל האחין או עד שתחלוץ כל אחת מהן:
13
Whenever a yevamah engages in sexual relations with her yavam, [a get is required to terminate the relationship], regardless of whether or not the relations are acceptable. [This applies] even if [the yavam] engaged in relations with [the yevamah] after performing chalitzah with her.20
[Similarly, this ruling applies] regardless of whether [a yavam] or his brothers engaged in the relations for the sake of establishing a marriage bond21 or for the sake of yibbum. Even if [a yavam] or his brother engages in relations with another [one of the deceased's] wives after [the yavam] engages in "acceptable relations" with [his yevamah],22 he must divorce the woman with a get, for these relations effect the establishment of a marriage bond.23
Similarly, whenever a yevamah is given a ma'amar - whether an "acceptable ma'amar" or an "unacceptable ma'amar" - a get is required because of the ma'amar, as explained.24 Only then is the prohibition brought about by the ma'amar removed.
יג
כל יבמה שנבעלה ליבמה בין בעילה כשרה בין בעילה פסולה ואפילו בעלה אחר שחלץ לה בין הוא בין אחיו בין לשם אישות בין לשם יבמות. ואפילו בעל צרתה אחר שבעל בעילה כשרה בין הוא בין אחיו הרי זו צריכה גט שהרי נעשת אשת איש בבעילה. וכן כל יבמה שניתן לה מאמר בין מאמר כשר בין מאמר פסול הרי זו צריכה גט מפני המאמר כמו שבארנו ואח"כ יסור איסור המאמר:
14
As mentioned, a get does not dissolve [a yavam's connection with] his yevamah entirely.25 Similarly, a ma'amar does not acquire her [as a wife for the yavam] in a complete way. It is [only] sexual relations that establish the marriage bond in a complete manner, and it is [only] chalitzah that dissolves the connection entirely.
Therefore, when a yevamah is given one get after another, or one ma'amar after another, there is an effect.26When, however, [another brother] engages in relations with [a yevamah with whom a yavam] engaged in relations, or performs chalitzah with [a yevamah with whom a yavam] performed chalitzah, the second relations or the second chalitzah are of no consequence.27 Similarly, a get or chalitzah that follows relations is of no consequence.
יד
כבר אמרנו שאין הגט דוחה היבמה דחייה גמורה וכן המאמר אינו קונה בה קנין גמור. אבל הבעילה קונה קנין גמור. והחליצה דוחה אותה דחייה גמורה. לפיכך גט אחר גט ביבמה או מאמר אחר מאמר מועיל [א]. אבל בעילה אחר בעילה וחליצה אחר חליצה אין האחרונה מועלת כלום. וכן גט או חליצה אחר הבעילה אינה כלום:
15
What is implied? When a yavam gives a get to a yevamah, and afterwards gives a get to another one of [the deceased's] wives, he is forbidden to marry the relatives of both women.28
Similarly, when two yevamim give two gittin to one yevamah, one after the other, she is considered to have been divorced by both of them. They are both forbidden to marry her relatives; one of them should perform chalitzah [with her].29
Similarly, if [a yavam] gives a get to his yevamah, and then his brother gives a get to another one of [the deceased's] wives, each brother is forbidden to marry the relatives of the woman to whom he gave the get. Similarly, if [two brothers each] give a ma'amar, one after the other, [each must give a get], as explained.30
When, however, a yavam performs chalitzah with his yevamah, and afterwards either he or his brother perform chalitzah with another of [the deceased's] wives, or two yevamim perform chalitzah with the same yevamah, the second chalitzah is of no consequence, and the brother who performed it is not forbidden to marry the woman's relatives.31 It is just as if he performed chalitzah with another woman who is not under obligation to him.
טו
כיצד יבם שנתן גט ליבמתו וחזר ונתן גט לצרתה ה"ז אסור בקרובות שתיהן. וכן ב' יבמין שנתנו ב' גיטין ליבמה אחת זה אחר זה הרי זו כגרושה לשניהן ושניהן אסורין בקרובותיה ואחד מהן חולץ. וכן אם נתן גט ליבמתו וחזר ונתן אחיו גט לצרתה כל אחד אסור בקרובות זו שנתן לה הגט. וכן אם נתנו מאמר אחר מאמר כמו שבארנו. אבל היבם שחלץ ליבמתו וחזר וחלץ לצרתה בין הוא בין אחיו. וכן שתי יבמין שחלצו זה אחר זה ליבמה אחת אין חליצה אחרונה כלום ואין החולץ אותה באחרונה אסור בקרובותיה שזה כחולץ לשאר הנשים שאין לו עליהן זיקה:
16
Similarly, when a man engages in relations with his yevamah,32 and then he or one of his brothers performs chalitzah with her or with one of the other wives [of his deceased brother], this chalitzah is of no consequence.
Similarly, if his brother gave a get to [this yevamah or] any of the other wives [of his deceased brother], it is of no consequence. Nor is it of consequence if one of his brothers gives the woman a ma'amar or engages in relations with her.33 Once the brother engaged in relations with her, he acquired her [as his wife] in a complete manner, and a married woman cannot be consecrated by another man. If, however, one of the brothers gave a ma'amar to one of the other wives [of his deceased brother], or engaged in relations with her, he must release her with a get, as we have explained.34
טז
וכן הבועל יבמתו וחזר בין הוא בין אחיו וחלץ לה או לצרתה אין חליצה זו כלום. וכן אם חזר אחיו ונתן גט לה או לצרתה אינו כלום. חזר אחיו ונתן לה מאמר או בעל לא עשה כלום מאחר שבעל אחיו תחלה קנה קנין גמור ואין הקידושין תופסין באשת איש. אבל אם נתן מאמר לצרתה או בעל צרתה צריכה גט ממנו כמו שבארנו:
17
[The following rules apply when] two yevamim perform yibbum with two yevamot coming from the same household, and it is not known who performed yibbum first.35 Both should divorce [the women] with gittin.36 The women are then permitted to marry other men, but are forbidden to the yevamim.
Consequently, when Reuven lived in Jerusalem and he had two wives, one living in Akko and one living in Tyre, [and two brothers:] Shimon who lived in Akko and Levi who lived in Tyre, if there is a report that Reuven died, according to law it would be proper for neither brother to perform yibbum until he knows what his other brother did. For perhaps he performed yibbum first.
If one of the brothers does perform yibbum, he is not forced to divorce his wife until it is determined that his other brother performed yibbum first.37 If one brother desired to perform chalitzah without waiting to see what his other brother did, he is not prevented from doing so.38
יז
שני יבמין שיבמו שתי יבמות הבאות מבית אחד ולא נודע מי יבם תחלה שניהן יוציאו בגט ויותרו לזרים ואסורות ליבמין. לפיכך ראובן שהיה בירושלים ולו שתי נשים אחת בעכו ואחת בצור ושמעון אחיו בעכו ולוי אחיו בצור ושמעו שמת ראובן הדין נותן שלא ייבם אחד מהן עד שיודע מה עשה אחיו שמא קדם ויבם. קדם אחד מהן ויבם אין מוציאין מידו עד שיודע שאחיו יבם תחלה. רצה האחד לחלוץ קודם שידע מה עשה אחיו אין מונעין אותו:
18
When a yavam who is below the age of majority, [but more than] nine years and one day old, enters into relations [with a yevamah], [the consequence] is equivalent to [that of] a ma'amar given by an adult;39 [the yevamah] is not acquired as a wife in a complete manner.40
When [a yavam who is below the age of majority, but more than] nine years and one day old, gives a ma'amar at the outset, it is effective and causes [the yevamah] to be forbidden to [his brothers] who are past majority. If, however, he gives [the ma'amar after a ma'amar has been given by his brothers who are past majority, his ma'amar] is of no consequence.
[Similarly,] a get that he gives or chalitzah that he performs is always of no consequence, whether it precedes [his brothers' actions] or follows them.41
יח
יבם קטן בן תשע שנים ויום אחד ביאתו כמאמר מן הגדול שאינו קונה קנין גמור. ומאמר בן תשע שנים ויום אחד אם נתנו בתחלה מועיל והרי הוא פוסל בו על הגדול אבל אם נתנו בסוף אינו כלום. וגיטו וחליצתו אינם כלום בין בתחלה בין בסוף:
19
What is implied? When a [yavam who is below the age of majority, but more than] nine years and one day old, engages in relations with his yevamah, or gives her a ma'amar at the outset, he disqualifies her [from performing yibbum] with his other brothers. If, however, [one of the brothers] past majority gave his yevamah a ma'amar, and then [the brother who is below the age of majority, but more than] nine years and one day old, gives her or another one of the wives [of the deceased brother] a ma'amar, his actions are of no consequence, and he does not cause [the yevamah] to be forbidden to his elder brother.42
If, however, [the brother who is below the age of majority, but more than] nine years and one day old engages in relations with her or with another one of the wives of [the deceased brother], he causes [the yevamah] to be forbidden to his elder brother, as would be the case when two [brothers] past majority each gave a ma'amar one after the other, as we have explained.43
יט
כיצד בן תשע שנים ויום אחד שבא על יבמתו או שנתן לה מאמר תחלה פסלה על שאר אחין. אבל אם עשה הגדול מאמר ביבמתו וחזר בן תשע שנים ויום אחד ונתן לה או לצרתה מאמר לא עשה כלום ולא פסלה על אחיו הגדול. חזר בן תשע שנים ויום אחד ובא עליה או על צרתה אחר מאמר אחיו הגדול פסלה על הגדול כשני גדולים שעשו מאמר אחר מאמר כמו שבארנו:
20
When a [yavam who is below the age of majority, but more than] nine years and one day old, has engaged in relations with his yevamah, and then one of his brothers past majority entered into relations with her, performed chalitzah with her, gave her a get, or performed one of these activities with another [one of the deceased brother's] wives, he disqualified the minor [from marrying his yevamah].44
Similarly, if the minor has engaged in relations with another [one of the deceased brother's] wives, or another brother who is also [below the age of majority, but more than] nine years and one day old, has engaged in relations with this woman, or with another [one of the deceased brother's] wives, [the woman with whom the first brother originally engaged in relations] is disqualified [from marrying him], as is the ruling whenever two ma'amarim are given one after the other.
כ
בן תשע שנים ויום אחד שבא על יבמתו וחזר אחיו הגדול ובא עליה או חלץ או נתן גט לה או לצרתה הרי זה פסלה על הקטן. וכן אם חזר הקטן ובא על צרתה או בא אחיו האחר שהוא בן תשע שנים ויום אחד עליה או על צרתה נפסלה עליו כדין כל מאמר ומאמר:
21
When a [yavam who is below the age of majority, but more than] nine years and one day old, engages in relations with his yevamah and then does not engage in relations with her again after he attains majority, [he is] required [to give her] a get and perform chalitzah. The get [is necessary] because the relations in which he engaged are considered equivalent to a ma'amar. The chalitzah [is necessary] in order to permit the woman to marry another man, for she did not engage in relations that established a complete marriage bond.
If [her yavam] engaged in relations with her after he attained majority, all that is required [to enable her to marry another man] is a get.45
כא
בן תשע שנים ויום אחד שבא על יבמתו והגדיל ולא בא עליה משהגדיל צריכה גט וחליצה. גט מפני ביאתו שהיא כמאמר וחליצה להתירה לזר שהרי לא נבעלה בעילה שקונה קנין גמור. ואם בא עליה משהגדיל הרי זו צריכה גט בלבד:
22
[The same laws that apply to a yavam who is below the age of majority, but more than] nine years and one day old [apply to a yavam who] is twenty years old and has not manifested signs of physical maturity, but has also not manifested physical signs of impotency, as explained in the beginning of this book.46
כב
אחד בן תשע שנים ויום אחד. ואחד בן עשרים שנה שלא הביא שתי שערות ולא נולדו בו סימני סריס כמו שבארנו בתחלת הספר:
23
As explained,47 both the consecration of a girl below the age of majority who is fit to leave her husband through the rite of mi'un,48 and [the consecration of a girl who is] a deaf-mute are Rabbinic institutions. Nevertheless, they are two different types of ordinances. [For] the consecration of a minor was ordained so that [men] will not relate to her in an unrestrained manner.49 Her consecration is thus tentative until she comes of age. Consecration was ordained for a deaf-mute [for a different reason,] so that she will not remain unmarried forever.
Accordingly, if all the yevamot coming from one household are below majority or all are deaf mutes,50 entering into relations with one of them frees them all from their obligation.51
כג
קטנה שראויה למאן. והחרשת. אף ע"פ שקידושי שתיהן מדברי סופרים כמו שבארנו שני מיני קידושין הן. קטנה יש לה קידושין כדי שלא ינהגו בה מנהג הפקר. וקידושיה תלויין עד שתגדיל. וחרשת תקנו לה נישואין כדי שלא תשאר פנויה לעולם. לפיכך אם היו כל היבמות הבאות מבית אחד קטנות או חרשות ביאתה של אחת מהן פוטרת את כולן:
24
If [by contrast, the deceased was married to] a deaf-mute and a minor, engaging in relations with one does not free the other of her obligation.52
What is the alternative? The minor should be instructed to [nullify her marriage through] mi'un,53 and [a yavam] should marry the deaf-mute.54 If he desires to divorce her, he may write a get for her after they engage in relations.55 She is then permitted [to marry] another man.
כד
היתה אחת חרשת ואחת קטנה אין ביאת אחת מהן פוטרת את צרתה וכיצד תקנתן מלמדין הקטנה שתמאן וכונס את החרשת ואם רצה לגרשה כותב לה גט אחר שיבא עליה ותותר לזר:
25
If one [of the deceased's wives] was mentally competent, and one was a deaf-mute, engaging in relations with the mentally competent woman, or performing chalitzah with her frees the deaf-mute of her obligation. Engaging in relations with the deaf-mute, by contrast, does not free the mentally competent woman [from her obligation]. For the consecration of the deaf-mute is merely a Rabbinic institution.56
Similar [laws apply when one of the deceased wives was] above majority, and one was a minor. Engaging in relations with the woman past majority, or performing chalitzah with her frees the minor of her obligation. Engaging in relations with the minor, by contrast, does not free the woman past majority [from her obligation].
כה
היתה אחת פקחת ואחת חרשת ביאת הפקחת או חליצתה פוטרת החרשת. ואין ביאת החרשת פוטרת הפקחת שאין קידושיה אלא מדבריהן. וכן גדולה וקטנה ביאת הגדולה או חליצתה פוטרת הקטנה ואין ביאת הקטנה פוטרת את הגדולה:
26
[The following rules apply if] both [the deceased's wives] were minors who are entitled to absolve their marriages through mi'un. If the yavam engages in relations with one of them, and then he or one of his brothers engages in relations with the other, this does not disqualify the marriage to the first.57 Nevertheless, we should instruct [the second one] to dissolve her marriage through] mi'un.58 He should then maintain [his marriage] with the minor yevamah with whom he engaged in relations first.
כו
היו שתיהן קטנות הראויות למאן ובא היבם על אחת מהן וחזר ובא או הוא או אחיו על השנייה לא פסל את הראשונה אבל מלמדין את השנייה שתמאן ויקיים זה יבמתו הקטנה שנבעלה תחלה:
27
Similar laws apply if [the deceased was married to] a minor and a deaf-mute. If the yavam first enters into relations with the minor, and then he or one of his brothers engages in relations with the deaf-mute, this does not disqualify the marriage to the minor. The deaf-mute, however, must be divorced via a get.59
[The rationale is that] the relations with the minor are considered superior to relations with the deaf-mute, for ultimately the minor will be fit [to enter into a marriage bond that is binding according to Scriptural law]. Therefore, he should maintain his relationship with the minor with whom he engaged in relations first.60
כז
וכן הדין בקטנה וחרשת שבא היבם תחלה על הקטנה וחזר ובא הוא או אחיו על החרשת לא פסל את הקטנה והחרשת צריכה גט. שביאת הקטנה מעולה מביאת החרשת. שהקטנה ראויה לאחר זמן לפיכך יקיים הקטנה שנבעלה תחלה:
28
[In the above situation,] if the yavam first enters into relations with the deaf-mute, and then he or one of his brothers engages in relations with the minor, this disqualifies the marriage to the deaf-mute.61 We should instruct the minor to dissolve her marriage through] mi'un;62 the deaf-mute must be divorced with a get.63
כח
בא היבם תחלה על החרשת וחזר ובא הוא או אחיו על הקטנה פסל את החרשת. ומלמדין הקטנה שתמאן והחרשת יוצאת בגט:
29
[The following rules apply if the deceased was married to] a mentally competent woman and a deaf-mute. If the yavam engaged in relations with the mentally competent woman, and then he or one of his brothers engages in relations with the deaf-mute, this does not disqualify the marriage to the mentally competent woman.64 The deaf-mute, however, must be divorced via a get.65
If the yavam first enters into relations with the deaf-mute, and then he or one of his brothers engages in relations with the mentally competent woman, this disqualifies the marriage to the deaf-mute.66 The deaf-mute must be divorced with a get, and the mentally competent woman should receive both a get and chalitzah.67
כט
היו אחת פקחת ואחת חרשת. בא היבם על הפקחת וחזר ובא הוא או אחיו על החרשת לא פסל את הפקחת והחרשת צריכה גט. בא היבם על החרשת וחזר הוא או אחיו ובא על הפקחת פסל את החרשת והחרשת יוצאה בגט. והפקחת בגט ובחליצה:
30
[The following rules apply if the deceased was married to] a woman past the age of majority and one below the age of majority. [If the yavam] first enters into relations with the woman past majority, and then he or one of his brothers engages in relations with the minor, this does not disqualify the marriage to the woman past majority.68 We should, however, instruct the minor to dissolve her marriage through mi'un.69
If he first enters into relations with the minor, and then he or one of his brothers engages in relations with the woman past majority, we should instruct the minor to dissolve her marriage through mi'un,70 and he should remain married to the woman past majority. [The rationale is that] relations with her establish a fully binding marriage bond.
ל
היו גדולה וקטנה ובא על הגדולה וחזר הוא או אחיו ובא על הקטנה לא פסל הגדולה ומלמדין את הקטנה שתמאן. בא על הקטנה וחזר ובא הוא או אחיו על הגדולה. מלמדין את הקטנה שתמאן ויקיים הגדולה שבעילתה קונה קנין גמור:
FOOTNOTES
1.
This refers to a get given before the brother made a statement of intent to marry the yevamah (ma'amar). See Halachot 4 and 5.
2.
See Chapter 2, Halachah 1.
3.
In his Commentary on the Mishnah (Yevamot 3:5), the Rambam writes that at the outset, the get should precede the chalitzah.
4.
I.e., the get nullifies the kiddushin brought about by the ma'amar.
5.
Whenever the Rambam uses the expression "It appears to me," he is referring to a ruling that is not specifically mentioned in the Talmud. In this instance, Rashi (Yevamot 32a, 52a) agrees with the Rambam, but the Ra'avad and Tosafot differ and maintain that if the yavam who gave her the ma'amar and the get desires, he may still perform yibbum with her. The Shulchan Aruch (Even HaEzer 170:15) quotes both opinions, but appears to favor that of the Rambam.
6.
In Halachah 1. The Rambam is adding that even if the yavam had already given the yevamah a ma'amar, this ruling still applies.
If the yavam gives a get without specifying the reason, we assume that his intent is to sever his connection with the yevamah and not merely to nullify his ma'amar (Rashi, Yevamot 32a; Ramah, Even HaEzer 170:15).
7.
Once a yavam has performed chalitzah, neither he nor his brothers may perform yibbum afterwards. Similarly, once a get has been given, the yavam is obligated to perform chalitzah and may not perform yibbum. Since yibbum is not relevant, the ma'amar is not acceptable.
8.
For only one of the wives of the deceased brother may be married by a yavam, as stated in Chapter 1, Halachah 9.
9.
Since a ma'amar does not complete the bond between the yavam and the yevamah, the connection between them can be disqualified because of undesirable actions, such as those mentioned by the Rambam.
10.
Although the ma'amar that follows the relations is nullified, the marriage bond established by the relations remains in effect (Rav David Arameah).
11.
This ma'amar is disqualified by the actions that follow it.
12.
This ma'amar is disqualified by the actions that preceded it.
13.
Although the ma'amar is unacceptable and yibbum is not allowed, a get is necessary (from both brothers, when two ma'amarim are involved), nevertheless, to nullify the kiddushin. Afterwards, one of the brothers should perform chalitzah to enable the woman to marry another man.
14.
According to Rabbinic law, the yavam should give the yevamah a ma'amar before entering into relations with her. Nevertheless, after the fact, if he failed to give her such a ma'amar, their relations still establish a marriage bond between them that the Sages allowed to continue.
15.
In all these instances, the yavam must divorce the yevamah with a get, because of their relations in which they engaged, and also perform chalitzah because of his original obligation to her. Similarly, he and/or his brothers must give a get to any of his deceased brother's other wives if she was given a ma'amar in such an instance (Maggid Mishneh, based on Yevamot 50b).
16.
See Halachah 12. See also Chapter 7, Halachah 9, from which it is apparent that whenever a yavam cannot perform yibbum with his yevamah, the chalitzah he performs with her is deemed "inferior."
17.
I.e., the deceased was married to many wives.
18.
I.e., as mentioned above, unacceptable relations and/or an unacceptable ma'amar have an effect and nullify the possibility of performing yibbum with any of the deceased's other wives.
19.
There is a question among the commentaries if the word "each" is included in the text of the Mishneh Torah or not. The Maggid Mishneh maintains that this word should be included in the text. According to his interpretation, even if the yavam performs chalitzah with one of the deceased's wives who did not receive a ma'amar or engage in relations with the yavam, this chalitzah does not remove the obligation from the deceased's other wives, and each of them must perform chalitzah.
The Lechem Mishneh differs and maintains that the word "each" is a later addition. (And indeed most authoritative manuscripts and early printings of the Mishneh Torah substantiate this contention.) According to this view, if the yavam performs chalitzah with one of the deceased's wives who did not receive a ma'amar or engage in relations with the yavam, this chalitzah removes the obligation from the deceased's other wives, and none of them is required to perform chalitzah.
Even according to this view, if the yavam performs chalitzah with the yevamah who received an unacceptable ma'amar or engaged in unacceptable relations, this chalitzah does not remove the obligation from the deceased's other wives, and each of them must perform chalitzah.
The Shulchan Aruch (Even HaEzer 170:19) quotes the Maggid Mishneh's interpretation of the Rambam's ruling, but mentions that other authorities differ.
20.
In which instance she is forbidden to him by Rabbinic decree, as stated in Chapter 1, Halachah 12.
21.
I.e., consecrating the woman by engaging in sexual relations with her, as stated in Hilchot Ishut 1:2.
22.
In which case the relations with the second yevamah violate a positive commandment of the Torah, as stated in Chapter 1, Halachah 12.
23.
For even when the relations violate a Rabbinic prohibition or a positive commandment, a marriage bond is effected, as stated in Hilchot Ishut 4:14.
24.
Halachah 2.
25.
As mentioned in Halachah 1, it is only through chalitzah that the connection is completely dissolved.
26.
As explained in the following halachah.
27.
The intent is that the relations are of no consequence with regard to the laws of yibbum. They are, however, adulterous relations, and if the yevamah engages in them willingly, she is not permitted to remain married to her husband.
28.
A person is forbidden to marry the women who are closely related to his divorcee. In this instance, although neither of these gittin is necessary, the prohibition is still applied in both cases.
In this instance, both women are required to perform chalitzah in order to marry another man. See Shulchan Aruch (Even HaEzer 170:5).
29.
Both brothers are not required to perform chalitzah in order for her to be permitted to marry others. Performing chalitzah with her does not, however, cause the deceased's other wives to become permitted, as explained in Halachot 11 and 12.
30.
See Halachah 13.
31.
As mentioned in Chapter 1, Halachah 14, the same relatives who are forbidden to a man who divorces his wife are forbidden to a man who performs chalitzah.
32.
This refers to "acceptable relations," as stated in Halachah 11. If the relations are "unacceptable," different laws apply (Maggid Mishneh).
33.
If, however, the yevamah engages in these relations willingly, she must be divorced by her husband for committing adultery.
34.
See Halachah 13.
35.
I.e., the deceased left two or more wives and was survived by two or more brothers. One brother decided to perform yibbum with one of the widows. Unknowingly, another brother decided to perform yibbum with another widow, and it is not known who performed yibbum first.
36.
For the marriage of one of them is sinful, transgressing a positive commandment. Since it cannot be determined whose marriage is sinful, both are required to divorce.
See also the Beit Yosef (Even HaEzer 170), who quotes a responsum of the geonim that also requires that one of the brothers perform chalitzah. The rationale is that perhaps one of the brothers gave his yevamah a ma'amar, and then the other one performed yibbum. Since these are "unacceptable relations," chalitzah is also necessary, as explained above.
37.
For it is not known that his brother performed yibbum, and even if he did perform yibbum, perhaps he did so after this brother performed yibbum. Since there are several doubts involved (םפק םפקא), the yavam is not forced to divorce until he has determined that his brother has also performed yibbum.
38.
The commentaries have questioned this ruling, based on Chapter 3, Halachah 16, which requires a woman to wait until she discovers what has taken place overseas, lest the chalitzah be unnecessary, she discover that fact and marry a priest and an onlooker not know all the details of the situation. Such a scenario could also happen in the present situation.
There are commentaries that try to reconcile the Rambam's ruling. For example, Mishneh LaMelech explains that in the present instance, the doubt could be protracted indefinitely, while in the previous case, everything is dependent on a woman's giving birth, and the matter can be clarified after nine months. Nevertheless, because of these objections, the Shulchan Aruch (Even HaEzer 170:20) does not mention this element of the Rambam's ruling.
39.
As mentioned in Chapter 1, Halachah 15 (and Hilchot Ishut 11:3), when a boy over nine years old enters into sexual relations with a woman, his actions are considered of consequence in certain contexts.
The Maggid Mishneh and Rashi (Kiddushin 19a) explain that when a minor above nine years old enters into relations with a woman, he acquires her as his wife according to Scriptural law. (Nevertheless, if another man enters into relations with her, the other man is not executed for committing adultery.) Our Sages, however, reduced the level of connection established and caused their marriage bond to have only the effectiveness of a ma'amar.
[The rationale why yibbum performed by a minor is effective although a minor does not possess the intellectual maturity to take responsibility for his conduct is that we find that yibbum does not require intent at all; what is significant is the act of sexual relations. (See Chapter 2, Halachah 3.)]
Tosafot differ and maintain that, in this context, the relations of a nine-year old are of no consequence according to Scriptural law. Nevertheless, the Rabbis enforced a stringency and considered these relations to be equivalent to a ma'amar.
40.
This concept is illustrated in the halachah that follows, as is another consequence of the principle that the sexual relations that this youth engages in are considered equivalent to a ma'amar given by an adult.
41.
As mentioned in Chapter 4, Halachah 16, chalitzah performed by a minor is of no consequence, because the passage concerning chalitzah explicitly mentions an איש - i.e., a male past majority. Since chalitzah performed by a minor is of no consequence, a get given by him is of no consequence, because the disqualification caused by a get is an extension by the Rabbis of the Scriptural prohibition caused by chalitzah.
Significantly, the Rambam's statements here represent a reversal of his ruling in his Commentary on the Mishnah (Yevamot 10:6), in which he rules that a get given by a minor does disqualify a yevamah from performing yibbum with the minor's brothers.
42.
Had the younger brother been past the age of majority, he would have disqualified the yevamah from performing yibbum with his older brother, as stated in Halachot 7 and 14.
43.
See Halachot 7 and 14.
44.
Since the minor's relations possess only the strength of a ma'amar, their effectiveness can be nullified by the actions of an older brother.
45.
For the relations in which they engaged after the yavam attained majority complete the marriage bond.
46.
As explained in Hilchot Ishut 2:11, a male who does not manifest signs of impotency is considered a minor until he attains the age of 35.
47.
See Hilchot Ishut 4:7-9.
48.
As explained in Hilchot Ishut 4:7 and Hilchot Gerushin 11:1, when a girl's father died and she is below the age of majority, our Sages ordained that her mother and/or brothers can arrange a marriage for her. This marriage is not binding according to Scriptural law. Accordingly, when creating this option, our Sages gave the girl the possibility of nullifying the marriage before she reaches majority merely by making a verbal statement.
49.
If, however, she marries, they would respect the limits of modesty and her husband would protect her (Yevamot 112b).
50.
If, however, one is a mentally capable woman past the age of majority, yibbum or chalitzah should be performed with her - for her marriage is binding according to Scriptural law - and not with those whose marriage is binding only by virtue of a Rabbinic ordinance.
51.
For their marriage bonds all share the same status.
52.
The marriage relationship of each one possesses an advantage over the other. The marriage with the minor, had it not been interrupted, could have blossomed into a marriage bond binding according to Scriptural law. On the other hand, there is an advantage to the marriage to the deaf-mute, because the minor had the option of ending her marriage at will, while that of the deaf-mute was binding. As evident from Halachot 27 and 28, the marriage to the minor is preferable.
53.
For just as she can dissolve her relationship with her husband while he is alive, she can nullify it afterwards, freeing herself from any obligation to the yavam (Hilchot Gerushin 11:3).
The Ra'avad differs and maintains that a minor is permitted to free herself from an obligation to the yavam through mi'un only when this facilitates the establishment of a marriage bond that is binding according to Scriptural law. (See Halachah 30 and Chapter 7, Halachah 15.) In this instance, however, she is not given the privilege. Instead, she must wait until she attains majority and then perform chalitzah. The Shulchan Aruch (Even HaEzer 171:1) quotes the Rambam's view.
54.
Since the deaf-mute is not considered responsible for her actions, she cannot perform chalitzah. She must either perform yibbum or remain unmarried for the remainder of her life.
If the yavam performs yibbum with the minor, he may not perform yibbum with the deaf-mute, for he is permitted to perform yibbum only with one of his deceased brother's wives.
55.
The deaf-mute is not considered responsible for her actions. Nevertheless, since according to Scriptural and Talmudic law a get may be given without the woman's consent, the divorce is binding (Hilchot Gerushin 10:23).
56.
And performing yibbum with a woman who is consecrated only according to Rabbinic law does not free a woman who is consecrated according to Scriptural law from her obligation.
57.
For, as mentioned in Halachah 14, after a yavam engages in relations with his yevamah, their relationship cannot be disqualified.
58.
If the second wife does not perform mi'un, her consecration is also binding. Nevertheless, it involves the violation of a positive commandment. Moreover, a get is required for nullifying this marriage, and she becomes forbidden to the priesthood. If, however, she dissolves her marriage through mi'un, a get is not required.
59.
For relations with her are forbidden, and yet her consecration is binding.
60.
Although the Ra'avad differs with the Rambam and maintains that it is forbidden to remain married to the minor, the Shulchan Aruch (Even HaEzer 171:7) follows the Rambam's ruling.
61.
For the marriage to the minor is preferable to that of the deaf-mute.
62.
Since the yavam entered into relations with the deaf-mute first, he is not able to remain married to the minor. She should therefore dissolve her obligation to him through mi'un. The Sages preferred this option rather than having her wait until she attains majority and receives a get and chalitzah, because of the impression that the latter process might create (Or Sameach). Moreover, far fewer legal details are involved (Kin'at Eliyahu).
Note the Tur (Even HaEzer 171), which interprets the Ra'avad's comments on this halachah as implying that the yavam should remain married to the minor. The Tur does not accept this view.
63.
Once the minor has performed mi'un, it appears that there is no obligation for the deaf-mute to be divorced, for the minor has uprooted her connection to her deceased husband, and as such, the relations with her seemingly should not affect the status of the deaf-mute. Nevertheless, our Sages ruled that the deaf-mute must be divorced, as a penalty, because the yavam should have waited to engage in relations with her until the minor performed mi'un (Or Sameach).
The Tur (loc. cit) differs and maintains that the yavam may remain married to the deaf-mute. The Shulchan Aruch (Even HaEzer 171:8) quotes the Rambam's view, while the Ramah mentions that of the Tur.
64.
For her marriage was established through "acceptable relations." Even if the other wife of the deceased was mentally competent, relations with her would not disqualify the yavam's marriage to the first yevamah.
65.
Because the relations with her consecrated her. Nevertheless, continuing this marriage involves a prohibition.
66.
Since the marriage to the mentally competent woman is binding according to Scriptural law, it supersedes the marriage to the deaf-mute.
67.
She must be divorced, because the relations with the deaf-mute cause relations with her to be considered as "unacceptable relations." Therefore, she must receive a get to nullify the consecration brought about by the relations, and chalitzah to nullify her obligation to her yavam.
68.
For these are "acceptable relations."
69.
Since the yavam entered into relations with the woman past majority first, he is not able to remain married to the minor. She should therefore dissolve her obligation to him through mi'un, rather than having her receive a get, because in this manner she is not disqualified from the priesthood.
70.
In this way, the minor dissolves all connection to the yavam, and there is no prohibition against his remaining married to the woman past majority. This option is preferred so that the yavam will have performed an act of yibbum that is binding according to Scriptural law.
Hayom Yom:
• English Text | Video Class
Monday, Kislev 30, 5778 · 18 December 2017
"Today's Day"
NOTE: Since there was no Kislev 30 in the year 5704 when "Today's Day" was published, it is customary to study the portion for Kislev 29 today as well.
Tuesday, Kislev 29, Fifth Day of Chanuka,5703
Torah lessons: Chumash: Mikeitz, Shlishi with Rashi.
Tehillim: 140-150.
Tanya: Ch. 4. In addition (p. 13)...(that he violates). (p. 13).
The sins of Israel in the time of the Greeks were: Fraternizing with the Greeks, studying their culture, profaning Shabbat and Holy Days, eating t'reifa and neglecting Jewish tahara.1 The punishment-tribulation was the spiritual destruction2 of the Sanctuary, death, and slavery in exile. Through teshuva3 and mesirat nefesh,4 that great, miraculous Divine salvation - the miracle of Chanuka - came about.
FOOTNOTES
1.Purity. The term "family purity" (for taharat hamishpacha) describes Torah laws concerning marriage, particularly mikva, and all observances related to family sanctity. See Sh'vat 21; Nissan 10.
2.The defilement of the Sanctuary, its altar, and the famous cruses of oil. The physical destruction centuries later was by the Romans.
3."Return," or "repentance," a frequent theme in Torah and Chassidus. See for example Tishrei 3 to 8.
4.Total devotion, to the point of martyrdom.
Daily Thought:
Chanukah ForeverOur world today is built upon the foundations of two similar cultures: the Jewish and the Greek. Both treasured the world of ideas.
Yet, to this day, they represent two worldviews, still locked in battle.
To this day, we struggle: Does human dignity mean that our minds are the measure of all things?
Or does it mean to be in the divine image, inextricably bound up with the Infinite that lies beyond the mind?
The Greeks reached the pinnacle of intellect at their time. Their ideal was a world built upon the human mind.
But the Jewish people had experienced a deeper reality, indescribable and inexplicable. They understood that a world built on human reason alone could not stand.
The Greek conquerors rose, fell and vanished. The Jewish people still stand strong.
And so, we light candles on Chanukah. Not light to see by. Not light for any use at all. Pure light.
Light that is forever.
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