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- ב"ה - Today in Judaism - Today is Tuesday, 1 Tevet, 5778 · December 19, 2017 - Chanukah Day 7 - Rosh Chodesh Tevet - Menorah Lighting Please set your location to view Menorah lighting times ––:––Torah Reading:
Chanukah 7 - Rosh Chodesh: Numbers 28:1-15
Chanukah 7 - Rosh Chodesh: Numbers 7:48-53
Chanukah 7 - 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 7 - Rosh Chodesh: Numbers 7:48 On the seventh day was Elishama the son of ‘Ammihud, leader of the descendants of Efrayim. 49 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; 50 one gold pan of ten shekels [one-quarter pound], full of incense; 51 one young bull, one ram, one male lamb in its first year as a burnt offering, 52 one male goat as a sin offering, 53 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 Elishama the son of ‘Ammihud.
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Today's Laws & Customs:
• Rosh Chodesh Observances
Today is the 2nd 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. 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 Eight 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 eight lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 8th and last 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 Foods
On 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.
• Dreidel
It 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 Gelt
It 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:
• Esther made Queen (362 BCE)
"And Esther was taken to King Achashverosh, to his palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign. And the king loved Esther more than all the women, and she won his favor and kindness more than all the virgins; he placed the royal crown on her head and made her queen in Vashti's stead" (Book of Esther 2:16-17). This set the stage for the miracle of Purim six years later, on the 13th and 14th of Adar of the year 3405 from creation (356 BCE).
Link: Love in the Ice Age
• 7th 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: If his finger would be cut, there would flow not blood, but chassidus (chassidic teaching) (Rabbi Menachem Mendel of Lubavitch, speaking of his father-in-law and predecessor, Rabbi DovBer of Lubavitch (1773-1827))
Daily Torah Study:
Chumash: Vayigash, 3rd Portion Genesis 45:8-45:27 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 45
8And now, you did not send me here, but God, and He made me a father to Pharaoh, a lord over all his household, and a ruler over the entire land of Egypt. חוְעַתָּ֗ה לֹֽא־אַתֶּ֞ם שְׁלַחְתֶּ֤ם אֹתִי֙ הֵ֔נָּה כִּ֖י הָֽאֱלֹהִ֑ים וַיְשִׂימֵ֨נִי לְאָ֜ב לְפַרְעֹ֗ה וּלְאָדוֹן֙ לְכָל־בֵּית֔וֹ וּמשֵׁ֖ל בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
a father: A colleague and a protector. [From Gen. Rabbah 93:10]
לאב: חבר ופטרון:
9Hasten and go up to my father, and say to him, 'So said your son, Joseph: "God has made me a lord over all the Egyptians. Come down to me, do not tarry. טמַֽהֲרוּ֘ וַֽעֲל֣וּ אֶל־אָבִי֒ וַֽאֲמַרְתֶּ֣ם אֵלָ֗יו כֹּ֤ה אָמַר֙ בִּנְךָ֣ יוֹסֵ֔ף שָׂמַ֧נִי אֱלֹהִ֛ים לְאָד֖וֹן לְכָל־מִצְרָ֑יִם רְדָ֥ה אֵלַ֖י אַל־תַּֽעֲמֹֽד:
and go up to my father: The land of Israel is higher than all [other] lands. [From Kidd. 69a, b]
ועלו אל אבי: ארץ ישראל גבוה מכל הארצות:
10And you shall dwell in the land of Goshen, and you shall be near to me, you and your children and your grandchildren, and your flocks and your cattle and all that is yours. יוְיָֽשַׁבְתָּ֣ בְאֶֽרֶץ־גּ֗שֶׁן וְהָיִ֤יתָ קָרוֹב֙ אֵלַ֔י אַתָּ֕ה וּבָנֶ֖יךָ וּבְנֵ֣י בָנֶ֑יךָ וְצֹֽאנְךָ֥ וּבְקָֽרְךָ֖ וְכָל־אֲשֶׁר־לָֽךְ:
11And I will sustain you there for there are still five years of famine lest you become impoverished, you and your household and all that is yours." ' יאוְכִלְכַּלְתִּ֤י אֹֽתְךָ֙ שָׁ֔ם כִּי־ע֛וֹד חָמֵ֥שׁ שָׁנִ֖ים רָעָ֑ב פֶּן־תִּוָּרֵ֛שׁ אַתָּ֥ה וּבֵֽיתְךָ֖ וְכָל־אֲשֶׁר־לָֽךְ:
lest you become impoverished: Heb. פֶּן-תִּוָּרֵשׁ, [which Onkelos renders:] דָּלְמָא תִתְמַסְכַּן, lest you become impoverished, [which is] an expression similar to“impoverishes (מוֹרִישׁ) and makes rich” (I Sam. 2:7).
פן תורש: דלמא תתמסכן, לשון (שמואל א' ב ז) מוריש ומעשיר:
12And behold, your eyes see, as well as the eyes of my brother Benjamin, that it is my mouth speaking to you. יבוְהִנֵּ֤ה עֵֽינֵיכֶם֙ רֹא֔וֹת וְעֵינֵ֖י אָחִ֣י בִנְיָמִ֑ין כִּי־פִ֖י הַֽמְדַבֵּ֥ר אֲלֵיכֶֽם:
And behold, your eyes see: my glory and that I am your brother, for I am circumcised like you, and moreover, that it is my mouth that is speaking to you in the holy tongue (Gen. Rabbah 93:10).
והנה עיניכם רואות: בכבודי, ושאני אחיכם, שהרי אני מהול ככם. ועוד כי פי המדבר אליכם בלשון הקודש:
as well as the eyes of my brother Benjamin: He compared them all together, saying that“just as I harbor no hatred against my brother Benjamin, for he did not participate in selling me, neither do I have any hatred in my heart against you.” [from Meg. 16b]
ועיני אחי בנימין: השוה את כולם יחד לומר שכשם שאין לי שנאה על בנימין אחי, שהרי לא היה במכירתי, כך אין בלבי שנאה עליכם:
13And you shall tell my father [of] all my honor in Egypt and all that you have seen, and you shall hasten and bring my father down here." יגוְהִגַּדְתֶּ֣ם לְאָבִ֗י אֶת־כָּל־כְּבוֹדִי֙ בְּמִצְרַ֔יִם וְאֵ֖ת כָּל־אֲשֶׁ֣ר רְאִיתֶ֑ם וּמִֽהַרְתֶּ֛ם וְהֽוֹרַדְתֶּ֥ם אֶת־אָבִ֖י הֵֽנָּה:
14And he fell on his brother Benjamin's neck and wept, and Benjamin wept on his neck. ידוַיִּפֹּ֛ל עַל־צַוְּארֵ֥י בִנְיָֽמִן־אָחִ֖יו וַיֵּ֑בְךְּ וּבִ֨נְיָמִ֔ן בָּכָ֖ה עַל־צַוָּארָֽיו:
And he fell on his brother Benjamin’s neck and wept: for the two sanctuaries which were destined to be in Benjamin’s territory and would ultimately be destroyed. [From Meg. 16b]
ויפול על צוארי בנימין אחיו ויבך: על שני מקדשות שעתידין להיות בחלקו של בנימין וסופן ליחרב:
and Benjamin wept on his neck: for the Tabernacle of Shiloh, which was destined to be in Joseph’s territory yet would ultimately be destroyed. [From Meg. 16b, Gen. Rabbah 93:12]
ובנימין בכה על צואריו: על משכן שילה שעתיד להיות בחלקו של יוסף וסופו ליחרב:
15And he kissed all his brothers and wept over them, and afterwards his brothers spoke with him. טווַיְנַשֵּׁ֥ק לְכָל־אֶחָ֖יו וַיֵּ֣בְךְּ עֲלֵהֶ֑ם וְאַ֣חֲרֵי כֵ֔ן דִּבְּר֥וּ אֶחָ֖יו אִתּֽוֹ:
And he kissed: He continued to kiss
וינשק: הוסיף בנשיקה, מנשק והולך. דיבייש"ר בלע"ז:
and afterwards: After they saw him weeping and that he was wholehearted with them.
ואחרי כן: מאחר שראוהו בוכה ולבו שלם עמהם:
his brothers spoke with him: whereas previously they had felt shame before him. [From Tanchuma Vayigash 5]
דברו אחיו אתו: שמתחלה היו בושים ממנו:
16And the voice was heard [in] Pharaoh's house, saying, "Joseph's brothers have come!" And it pleased Pharaoh and his servants. טזוְהַקֹּ֣ל נִשְׁמַ֗ע בֵּ֤ית פַּרְעֹה֙ לֵאמֹ֔ר בָּ֖אוּ אֲחֵ֣י יוֹסֵ֑ף וַיִּיטַב֙ בְּעֵינֵ֣י פַרְעֹ֔ה וּבְעֵינֵ֖י עֲבָדָֽיו:
And the voice was heard [in] Pharaoh’s house: Heb. בֵּית פַּרְעֹה, equivalent to בְּבֵית פַּרְעֹה, and this is an expression [denoting] an actual house. [From Targum Onkelos]
והקול נשמע בית פרעה: כמו בבית פרעה, וזהו לשון בית ממש:
17And Pharaoh said to Joseph, "Tell your brothers, 'Do this load up your beasts and go, enter the land of Canaan. יזוַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף אֱמֹ֥ר אֶל־אַחֶ֖יךָ זֹ֣את עֲשׂ֑וּ טַֽעֲנוּ֙ אֶת־בְּעִ֣ירְכֶ֔ם וּלְכוּ־בֹ֖אוּ אַ֥רְצָה כְּנָֽעַן:
load up your beasts: with grain.
טענו את בעירכם: תבואה:
18And take your father and your households and come to me, and I will give you the best of the land of Egypt, and [you will] eat the fat of the land.' יחוּקְח֧וּ אֶת־אֲבִיכֶ֛ם וְאֶת־בָּֽתֵּיכֶ֖ם וּבֹ֣אוּ אֵלָ֑י וְאֶתְּנָ֣ה לָכֶ֗ם אֶת־טוּב֙ אֶ֣רֶץ מִצְרַ֔יִם וְאִכְל֖וּ אֶת־חֵ֥לֶב הָאָֽרֶץ:
the best of the land of Egypt: [I.e.,] the land of Goshen. He prophesied but did not know what he was prophesying. They (the Israelites) would eventually make it (Egypt) like the depths of the sea, which have no fish. [From Avoth d’Rabbi Nathan, second version, ch. 43; Ber. 9b]
את טוב ארץ מצרים: ארץ גושן. ניבא ואינו יודע מה ניבא, סופם לעשותה כמצולה שאין בה דגים:
the fat of the land: Heb. חֵלֶב הָאָרֶץ. Every [instance of] חֵלֶב is an expression meaning the best. [From Targum Onkelos]
חלב הארץ: כל חלב לשון מיטב הוא:
19And you [Joseph] have been commanded [to tell them], 'Do this: take yourselves wagons from the land of Egypt for your young children and for your wives, and you shall carry your father and come. יטוְאַתָּ֥ה צֻוֵּ֖יתָה זֹ֣את עֲשׂ֑וּ קְחֽוּ־לָכֶם֩ מֵאֶ֨רֶץ מִצְרַ֜יִם עֲגָל֗וֹת לְטַפְּכֶם֙ וְלִנְשֵׁיכֶ֔ם וּנְשָׂאתֶ֥ם אֶת־אֲבִיכֶ֖ם וּבָאתֶֽם:
And you [Joseph] have been commanded: By me to say to them. [From Targum Jonathan]
ואתה צויתה: מפי לומר להם:
Do this: So shall you say to them, that it is in my power [to provide for you].
זאת עשו: כך אמור להם שברשותי הוא:
20And let your eye not be concerned about your utensils, for the best of all the land of Egypt is yours.' " כוְעֵ֣ינְכֶ֔ם אַל־תָּחֹ֖ס עַל־כְּלֵיכֶ֑ם כִּי־ט֛וּב כָּל־אֶ֥רֶץ מִצְרַ֖יִם לָכֶ֥ם הֽוּא:
21And the sons of Israel did so, and Joseph gave them wagons by Pharaoh's orders, and he gave them provisions for the way. כאוַיַּֽעֲשׂוּ־כֵן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיִּתֵּ֨ן לָהֶ֥ם יוֹסֵ֛ף עֲגָל֖וֹת עַל־פִּ֣י פַרְעֹ֑ה וַיִּתֵּ֥ן לָהֶ֛ם צֵדָ֖ה לַדָּֽרֶךְ:
22He gave them all, to each one [several] changes of clothes, and to Benjamin he gave three hundred [pieces of] silver and five changes of clothes. כבלְכֻלָּ֥ם נָתַ֛ן לָאִ֖ישׁ חֲלִפ֣וֹת שְׂמָלֹ֑ת וּלְבִנְיָמִ֤ן נָתַן֙ שְׁל֣שׁ מֵא֣וֹת כֶּ֔סֶף וְחָמֵ֖שׁ חֲלִפֹ֥ת שְׂמָלֹֽת:
23And to his father he sent the following: ten he donkeys carrying of the best of Egypt, and ten she donkeys carrying grain, bread, and [other] food, for his father for the way. כגוּלְאָבִ֞יו שָׁלַ֤ח כְּזֹאת֙ עֲשָׂרָ֣ה חֲמֹרִ֔ים נֹֽשְׂאִ֖ים מִטּ֣וּב מִצְרָ֑יִם וְעֶ֣שֶׂר אֲתֹנֹ֡ת נֹֽ֠שְׂאֹ֠ת בָּ֣ר וָלֶ֧חֶם וּמָז֛וֹן לְאָבִ֖יו לַדָּֽרֶךְ:
he sent the following: Heb. כְּזֹאת, lit., like this, [meaning:] according to this amount. And what is the amount? Ten he-donkeys, etc.
שלח כזאת: כחשבון הזה. ומהו החשבון, עשרה חמורים וגו':
of the best of Egypt: We find in the Talmud (Meg. 16b) that he sent him aged wine because elderly people find contentment with it. [I.e., the fact that wine improves with age often affords contentment to the elderly.] According to the Midrash Aggadah (Gen. Rabbah 94:2 on verse 18), however, this refers to pounded beans [which have a soothing effect on a troubled spirit].
מטוב מצרים: מצינו בתלמוד ששלח לו יין (ישן) שדעת זקנים נוחה הימנו. ומדרש אגדה גריסין של פול:
grain, bread: As the Targum renders.
בר ולחם: כתרגומו:
and [other] food: Things eaten with bread.
ומזון: ליפתן:
24And he sent off his brothers, and they went, and he said to them, "Do not quarrel on the way." כדוַיְשַׁלַּ֥ח אֶת־אֶחָ֖יו וַיֵּלֵ֑כוּ וַיֹּ֣אמֶר אֲלֵהֶ֔ם אַל־תִּרְגְּז֖וּ בַּדָּֽרֶךְ:
Do not quarrel on the way: Heb. אַל-תִּרְגְזוּ בַּדָּרֶ. Do not engage in a halachic discussion lest the way cause you to stray. Another explanation: Do not walk with large steps, and enter the city while the sun is shining (Ta’anith 10b). According to the simple meaning of the verse, we can say that since they were ashamed, he (Joseph) was concerned that they would perhaps quarrel on the way about his being sold, debating with one another, and saying,“Because of you he was sold. You slandered him and caused us to hate him.”
אל תרגזו בדרך: אל תתעסקו בדבר הלכה שלא תרגז עליכם הדרך. דבר אחר אל תפסיעו פסיעה גסה והכניסו חמה לעיר. ולפי פשוטו של מקרא יש לומר לפי שהיו נכלמים היה דואג שמא יריבו בדרך על דבר מכירתו להתווכח זה עם זה ולומר על ידך נמכר, אתה ספרת לשון הרע עליו וגרמת לנו לשנאתו:
25So they went up from Egypt, and they came to the land of Canaan, to their father, Jacob. כהוַיַּֽעֲל֖וּ מִמִּצְרָ֑יִם וַיָּבֹ֨אוּ֙ אֶ֣רֶץ כְּנַ֔עַן אֶל־יַֽעֲקֹ֖ב אֲבִיהֶֽם:
26And they told him, saying, "Joseph is still alive," and [they told him] that he ruled over the entire land of Egypt, and his heart changed, for he did not believe them. כווַיַּגִּ֨דוּ ל֜וֹ לֵאמֹ֗ר ע֚וֹד יוֹסֵ֣ף חַ֔י וְכִי־ה֥וּא משֵׁ֖ל בְּכָל־אֶ֣רֶץ מִצְרָ֑יִם וַיָּ֣פָג לִבּ֔וֹ כִּ֥י לֹא־הֶֽאֱמִ֖ין לָהֶֽם:
and [they told him] that he ruled: Heb. וְכִי הוּא משֵׁל, and that he rules.
וכי הוא מושל: ואשר הוא מושל:
and his heart changed: Heb. וַיָפָג לִבָּוֹ. His heart changed and went away from believing. His heart did not turn to [believe] these words. [וַיָפָג is] a term similar to“their taste changes” (מְפִיגִין טַעְמָן) in the language of the Mishnah (Bezah 14a), and“without respite (הֲפֻגוֹת)” (Lam. 3:49). Also“and its bouquet did not change” (Jer. 48: 11) is translated [into Aramaic] as וְרֵיחֵיה ָלֹא פָג.
ויפג לבו: נחלף לבו והלך מלהאמין, לא היה לבו פונה אל הדברים, לשון מפיגין טעמן, בלשון משנה וכמו (איכה ג מט) מאין הפוגות, (ירמיה מח יא) וריחו לא נמר מתרגמינן וריחיה לא פג:
27And they told him all of Joseph's words that he had said to them, and he saw the wagons that Joseph had sent to carry him, and the spirit of their father Jacob was revived. כזוַיְדַבְּר֣וּ אֵלָ֗יו אֵ֣ת כָּל־דִּבְרֵ֤י יוֹסֵף֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֲלֵהֶ֔ם וַיַּרְא֙ אֶת־הָ֣עֲגָל֔וֹת אֲשֶׁר־שָׁלַ֥ח יוֹסֵ֖ף לָשֵׂ֣את אֹת֑וֹ וַתְּחִ֕י ר֖וּחַ יַֽעֲקֹ֥ב אֲבִיהֶֽם:
all of Joseph’s words: He (Joseph) gave them a sign, viz., in what topic he was engaged when he (Joseph) separated from him (Jacob). [That was] the section dealing with the heifer that was to be beheaded (עֶגְלָה עִרוּפָה) (Deut. 21), and this is what [Scripture] says, “and he saw the wagons that Joseph had sent,” and it (Scripture) does not say, “that Pharaoh had sent.” [from Gen. Rabbah 94:3]
את כל דברי יוסף: סימן מסר להם במה היה עוסק כשפירש ממנו, בפרשת עגלה ערופה, זהו שאמר וירא את העגלות אשר שלח יוסף ולא אמר אשר שלח פרעה:
and the spirit of…Jacob was revived: The Shechinah, which had separated from him [because of his grief], rested upon him [once again]. [From Avoth d’Rabbi Nathan , ch. 30, Targum Onkelos , Targum Jonathan]
ותחי רוח יעקב: שרתה עליו שכינה שפירשה ממנו:
Tehillim: Psalms Chapters 1 - 9
• Hebrew text
• English text
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.1
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
Tanya: Likutei Amarim, end of Chapter 5
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Today's Tanya Lesson
Likutei Amarim, end of Chapter 5
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וזאת מעלה יתירה גדולה ונפלאה לאין קץ, אשר במצות ידיעת התורה והשגתה
This is the distinctive, infinitely great and wonderful superiority of the mitzvah of knowing and comprehending Torah
על כל המצות מעשיות, ואפילו על מצות התלויות בדבור, ואפילו על מצות תלמוד תורה שבדיבור
over all the mitzvot involving action, and even over those performed through speech; indeed, even over the mitzvah of oral Torah study.
The precept of Torah study may be performed by reciting passages of Scripture, even if one is ignorant of their meaning. Such study, however, lacks the infinitely superior quality of comprehending Torah, namely:
כי על ידי כל המצות שבדבור ומעשה הקדוש ברוך הוא מלביש את הנפש, ומקיפה אור ה׳ מראשה ועד רגלה
For through all the mitzvot performed in action and speech G-d clothes the soul, and envelops it with His light from “head” to “foot”, i.e., from its highest level to its lowest;
ובידיעת התורה, מלבד שהשכל מלובש בחכמת ה׳, הנה גם חכמת ה׳ בקרבו
while in the case of the knowledge of Torah, apart from the intellect’s being clothed in (i.e., enveloped by) Divine wisdom, the Divine wisdom is also within him, so that he envelops it,
מה שהשכל משיג ותופס ומקיף בשכלו מה שאפשר לו לתפוס ולהשיג מידיעת התורה
through his intellect’s comprehending, grasping and encompassing whatever Torah knowledge it is capable of grasping and comprehending,
איש כפי שכלו וכח ידיעתו והשגתו בפרד״ס
each man according to his intellect and his capacity for knowledge and understanding inPardes1 — the four modes of Torah interpretation: Pshat, Remez, Derush and Sod.
Thus, apart from the effect that Torah shares with other mitzvot, namely, that a mitzvah when performedenvelops the soul in Divine light, Torah study has the additional effect of filling the soul (internally) with the light of Divine wisdom contained in the Torah that the soul grasps and encompasses.
ולפי שבידיעת התורה, התורה מלובשת בנפש האדם ושכלו ומוקפת בתוכם
Since through the knowledge of Torah the Torah is absorbed in the soul and intellect of the person and is encompassed within them,
לכן נקראת בשם לחם ומזון הנפש
is is therefore called the “bread” and “food” of the soul.
כי כמו שהלחם הגשמי זן את הגוף כשמכניסו בתוכו וקרבו ממש, ונהפך שם להיות דם ובשר כבשרו
Just as physical bread nourishes the body when it is ingested and absorbed within it, and [when] it is transformed there into blood and flesh of one’s own flesh,
ואזי יחיה ויתקיים
and only then will the body live and be sustained;
כך בידיעת התורה והשגתה בנפש האדם שלומדה היטב בעיון שכלו
similarly, through the knowledge and comprehension of Torah by the soul of a person who studies it well, with the concentration of his intellect,
עד שנתפסת בשכלו ומתאחדת עמו והיו לאחדים
to the point where the Torah is grasped by his mind and is joined with him so that they become one,
נעשה מזון לנפש
[the Torah thereby] becomes food for the soul.
וחיים בקרבה מחיי החיים, אין סוף ברוך הוא, המלובש בחכמתו ותורתו שבקרבה
It becomes inner life for it, from the Fountainhead of life, the blessed Ein Sof, Who is clothed in His wisdom and Torah that are in [the soul] of the Torah student.
וזהו שכתוב: ותורתך בתוך מעי
This is the meaning of the verse,2 “Your Torah is in my inner parts,” meaning that Torah is food for the soul.
וכמו שכתוב בע׳ חיים, שער מ״ד פרק ג׳, שלבושי הנשמות בגן עדן הן המצות
It is similarly written in Etz Chayim (Portal 44, ch. 3) that mitzvot are the “garments” of the souls in Paradise.
In Paradise, souls enjoy the radiance of the Divine Presence. In order that the soul, a finite being, be capable of bearing the infinite radiance, it must be shielded by spiritual “garments”. The mitzvot it performed during its life on earth provide the soul with these garments; for, as explained above, performing mitzvot envelops the soul in Divine light, as a garment envelops the body.
והתורה היא המזון לנשמות שעסקו בעולם הזה בתורה לשמה, וכמו שכתוב בזהר, ויקהל דף ר״י
Torah on the other hand is the food of the souls in Paradise which had engaged in Torah study for its own sake during their life on this earth. It is similarly written in the Zohar (Vayakhel, p. 210).
ולשמה היינו כדי לקשר נפשו לה׳ על ידי השגת התורה
The meaning of [Torah study] “for its own sake” is [study] with the intent of binding one’s soul to G-d by comprehending the Torah,3
איש כפי שכלו, כמו שכתוב בפרי ע׳ חיים
each man according to the capacity of his intellect, as explained in Pri Etz Chayim.
We thus see from the above statement in Etz Chayim that Torah is the food of the soul and mitzvot are its garments.
But the question now arises: If Torah and mitzvot each have their own unique quality, why the superiority of Torah study over mitzvot?
The Alter Rebbe answers this by defining the terms “food” and “garments” in their spiritual context. From this explanation it will become clear that Torah has the qualities of both “food” and “garment” — hence its superiority.
והמזון היא בחינת אור פנימי, והלבושים בחינת מקיפים
(4The “food” of the soul refers to the level of “indwelling light”; the “garments” refer to the level of “encompassing light.”
ולכן אמרו רבותינו ז״ל שתלמוד תורה שקול כנגד כל המצות
For this reason, our Sages have said5 that Torah study is equal to all the other mitzvotcombined;
לפי שהמצות הן לבושים לבד, והתורה היא מזון וגם לבוש לנפש המשכלת
for mitzvot are “garments” alone, while Torah is “food” and also a “garment” for the intellectual soul.
שמתלבש בה בעיונה ולימודה
Torah serves as a “garment” because one clothes himself within it, by his soul’s concentration on it and study of it.
וכל שכן כשמוציא בפיו בדבור
How much more so, if one expresses the words of Torah orally,
שהבל הדיבור נעשה בחינת אור מקיף, כמו שכתוב בפרי ע׳ חיים
for the breath of speech becomes a kind of “encompassing light,” as written in Pri Etz Chayim.)
We thus see that Torah study possesses the qualities of both “food” and “garment”. It is thus superior to othermitzvot, which are “garments” alone.
——— ● ———
| FOOTNOTES | |
| 1. | See beginning of ch. 4 for the meaning of the term Pardes. |
| 2. | Tehillim 40:9. |
| 3. | The Rebbe observes that the Alter Rebbe finds it necessary to define the term לשמה (“for its own sake”), lest we misinterpret the Zohar to mean that the factor that causes the Torah to become “food” for the soul is some other, incidental meaning of לשמה; rather, “The meaning...is [study] with the intent of binding one’s soul to G-d by comprehending the Torah.” |
| 4. | Parentheses are in the original text. |
| 5. | Mishnah, Peah 1:1. |
• Sefer Hamitzvot:
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A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 357
Relations with a Widow who has not Performed Chalitzah
"The wife of the dead man shall not be to an outsider"—Deuteronomy 25:5.
It is forbidden for anyone – besides the deceased's brother – to engage in sexual relations with the widow of a childless man, unless she has performed chalitzah.
Full text of this Mitzvah »
Relations with a Widow who has not Performed Chalitzah
Negative Commandment 357
Translated by Berel Bell
The 357th prohibition is that other1 men are prohibited from having relations with a yevamah2 while she is still waiting for the yavam.3
The source of this commandment is G‑d's statement,4 "The wife of the deceased is not allowed to marry an outsider."
Both the woman and the man are punished by lashes for transgressing this prohibition.
The details of this mitzvah are explained in tractate Yevamos.
FOOTNOTES
1.Other than the yavam, who is commanded to marry her.
2.See note above (P217).
3.I.e. she is still in an intermediate status: they have not become man and wife through yibum, and they have not broken the relationship through chalitzah.
Although the brother-in-law has not given any indication that he wishes to marry her, the brother's death nevertheless creates an automatic connection between them similar to marriage. Therefore, she is not free to remarry until this relationship is broken.
4.Deut. 25:5.
Rambam:
• 1 Chapter A Day: Tefillin, Mezuzah and Sefer Torah Tefillin, Mezuzah and Sefer Torah - Chapter Seven
English Text | Hebrew Text
Audio: Listen | Download | Video ClassTefillin, Mezuzah and Sefer Torah - Chapter Seven
1
It is a positive commandment for each and every Jewish man to write a Torah scroll for himself, as [implied by the commandment (Deuteronomy 31:19)]: "And now, write down this song for yourselves," i.e., write down the [entire] Torah which contains this song. [The basis for this interpretation is] that the Torah should not be written passage by passage.
Even if a person's ancestors left him a Torah scroll, it is a mitzvah to write one himself. If a person writes the scroll by hand, it is considered as if he received it on Mount Sinai. If he does not know how to write himself, [he should have] others write it for him.
Anyone who checks even a single letter of a Torah scroll is considered as if he wrote the entire scroll.
א
מצות עשה על כל איש ואיש מישראל לכתוב ספר תורה לעצמו שנאמר ועתה כתבו לכם את השירה כלומר כתבו לכם תורה שיש בה שירה זו לפי שאין כותבין את התורה פרשיות פרשיות ואע"פ שהניחו לו אבותיו ספר תורה מצוה לכתוב משלו ואם כתבו בידו הרי הוא כאילו קבלה מהר סיני ואם אינו יודע לכתוב אחרים כותבין לו וכל המגיה ספר תורה ואפילו אות אחת הרי הוא כאילו כתבו כולו:
Commentary on Halachah 1
2
A king is commanded to write another Torah scroll for himself, for the sake of his sovereignty, in addition to the scroll which he possessed while a commoner, as [Deuteronomy 17:18] states: "And when he sits on his royal throne, he shall write...." This scroll should be checked against the scroll in the Temple Courtyard by the Supreme Sanhedrin.
The one which he possessed while he was a commoner should be placed in his storage chambers, and the one that he wrote - or had written for him - while he was a king, should be with him at all times. When he goes out to war, his Torah scroll should be with him. When he returns, it should be with him. When he sits in judgment, it should be with him. When he dines, it should be opposite him, as [Deuteronomy 17:19] states: "And it shall be with him and he shall read it all the days of his life."
ב
והמלך מצוה עליו לכתוב ספר תורה אחד לעצמו לשם המלך יתר על ספר שיהיה לו כשהוא הדיוט שנאמר והיה כשבתו על כסא ממלכתו וכתב לו וגו' ומגיהין אותו מספר העזרה ע"פ בית דין הגדול זה שהיה לו כשהוא הדיוט מניחו בבית גנזיו וזה שכתב או שנכתב לו אחר שמלך יהיה עמו תמיד ואם יצא למלחמה ספר תורה עמו נכנס והוא עמו יושב בדין והוא עמו מיסב והוא כנגדו שנאמר והיתה עמו וקרא בו כל ימי חייו:
Commentary on Halachah 2
3
If a king did not possess a Torah scroll before he became king, he must write two Torah scrolls after he ascends the throne: one to place in his storage chambers, and the other to accompany him at all times, never leaving his presence except at night, when he enters the bathhouse, the toilet, or when he sleeps.
ג
לא היה לו ספר תורה קודם שימלוך צריך לכתוב לו אחר שמלך שני ספרי תורה אחד מניחו בבית גנזיו והשני יהיה עמו תמיד לא יסור מעמו אלא בלילה בלבד וכשיכנס לבית המרחץ או לבית הכסא או לישן על מטתו:
Commentary on Halachah 3
4
A Torah scroll which was written on unruled [parchment] or which was written with portions on g'vil and portions on k'laf is invalid. It must be written either entirely on g'vil or entirely on k'laf.
How should a Torah scroll be written? One should write with very careful and attractive calligraphy, leaving the space the size of a small letter between each word and a hairbreadth's space between each letter. The space of a line should be left between each line.
The length of each line should be thirty letters so that one can write the word למשפחותיכם three times. This should be the width of every column. A line should not be shorter than this, lest the column appear like a note; nor wider than this, so that one's eyes will not wander through the text.
ד
ספר תורה שכתבו בלא שרטוט או שכתבו מקצתו על הגויל ומקצתו על הקלף פסול אלא או כולו על הגויל או כולו על הקלף וכיצד כותבין ספר תורה כותב כתיבה מתוקנת נאה ביותר יניח בין כל תיבה ותיבה כמלא אות קטנה ובין אות לאות כמלוא חוט השערה ובין כל שיטה ושיטה כמלוא שיטה ואורך כל שיטה ושיטה שלשים אותיות כדי לכתוב למשפחותיכם למשפחותיכם למשפחותיכם תלתא זימני וזה הוא רוחב כל דף ודף ולא תהא שיטה קצרה מזה כדי שלא יהא הדף כאיגרת ולא אורכה יותר על זה כדי שלא יהו עיניו משוטטות בכתב:
Commentary on Halachah 4
5
One should not reduce the size of a letter in order to leave the proper amount of space between one passage and another.
Should [a scribe] have to write a word with five letters [at the end of a line, and there not be sufficient space for them all], he should not write two within the column and three beyond its margins. Rather, he should write three within the column, and two beyond its margins. If there is no room on the line to write [at least] three letters, he should leave an empty space and continue at the beginning of the [next] line.
ה
לא ימעט הכתב מפני הריוח שבין פרשה לפרשה נזדמנה לו תיבה בת חמש אותיות לא יכתוב שתים בתוך הדף ושלש חוץ לדף אלא כותב שלש בתוך הדף ושתים חוץ לדף לא נשאר מן השיטה כדי לכתוב שלש אותיות מניח המקום פנוי ומתחיל מתחילת השיטה:
Commentary on Halachah 5
6
Should [a scribe] have to write a two-letter word [after completing a line], he should not write it between the columns. Instead, he should write it at the beginning of the [following] line.
[The following rules apply] if one had to write a word of ten - or more or fewer - letters in the middle of a line, and less space than necessary remained within the column: If it is possible to write half of the word within the column, with [only] half extending beyond the margin, he should. If that is not possible, he should leave an empty space and continue at the beginning of the next line.
ו
נזדמנה לו תיבה בת שתי אותיות לא יזרקנה בין הדפין אלא יחזיר לתחלת השיטה נזדמנה לו בתוך השיטה תיבה בת עשר אותיות או פחות או יתר ולא נשאר מן השיטה כדי לכתוב את כולה בתוך הדף אם יכול לכתוב חציה בתוך הדף וחציה חוץ לדף כותב ואם לאו מניח המקום פנוי ומתחיל מתחלת השיטה:
Commentary on Halachah 6
7
One should leave four empty lines between each of the books of the Torah, neither more, nor less, starting the next book at the beginning of the following line.
One should complete the entire Torah in the middle of the line at the bottom of the column. If many lines remain in the column, he should write shorter lines, beginning at the beginning of the line, but not completing it, so that the words לעיני כל ישראל are in the middle of the line at the bottom of the column.
ז
ומניח בין כל חומש וחומש ארבע שיטין פנויות בלא כתיבה לא פחות ולא יתר ויתחיל החומש מתחלת שיטה חמישית וכשיגמור את התורה צריך שיגמור באמצע שיטה שבסוף הדף ואם נשאר מן הדף שיטין הרבה מקצר ועולה ומתחיל מתחלת השיטה שבסוף הדף ולא יגמור את השיטה ומתכוין עד שיהיה לעיני כל ישראל באמצע שיטה שבסוף הדף:
8
One should be careful regarding the oversized letters, the miniature letters, the letters that are dotted, the letters that have abnormal shapes - e.g., the pe'in that are bent over - and the crooked letters that the scribes have copied from each other in a chain of tradition.
[Similarly,] care should be taken regarding the crowns and the number [of crowns placed on a letter]. There are some letters that have [only] one crown, and others that have seven crowns. All these crowns are shaped like zeiynin. They should be as thin as a hair.
ח
ויזהר באותיות הגדולות ובאותיות הקטנות ובאותיות הנקודות ואותיות המשונות כגון הפאי"ן הלפופות והאותיות העקומות כמו שהעתיקו הסופרים איש מפי איש ויזהר בתגין ובמניינן יש אות שיש עליה תג אחד ויש אות שיש עליה שבעה וכל התגין כצורת זייני"ן הן דקין כחוט השערה:
Commentary on Halachah 8
9
All the above matters were mentioned only because this is the most perfect way of performing the mitzvah. Should one, however, alter the structure [of a scroll from that] mentioned above or not be precise regarding the placement of the crowns, [the scroll is acceptable] if all the letters were written as they should be.
[Similarly,] if one wrote the lines closer together, separated them further, lengthened them, or shortened them, the scroll is acceptable, provided one letter does not touch another, no letters are omitted, extra letters are not added, the shape of even a single letter is not altered, and the [form of the passages, whether] p'tuchah or s'tumah, is not changed.
ט
כל הדברים האלו לא נאמרו אלא למצוה מן המובחר ואם שינה בתיקון זה או שלא דקדק בתגין וכתב כל האותיות כתיקונן או שקרב את השיטין או הרחיקן או האריכן או קצרן הואיל ולא הדביקן אות באות ולא חיסר ולא הותיר ולא הפסיד צורת אות אחת ולא שינה בפתוחות וסתומות הרי זה ספר כשר:
10
There are other practices which, although they are not mentioned in the Talmud, have been followed by scribes as tradition, transferred from generation to generation. They include that:
a) the number of lines in each column not be less than 48 nor greater than 60;
b) there is a space of approximately nine letters left empty between each passage, so that one could write the word אשר three times;
c) that the five lines above the song recited at the Red Sea begin with the words: haba'im, bayabashah, י-ה-ו-ה andb'Mitzrayim, and that the five lines below that song begin with the words: vatikach, achareha, sus, vayetz'u, and vayavo'u.
d) that the six lines above the song, Ha'azinu begin with the words: v'a'idah, acharei, haderech, b'acharit, l'hach'iso, and k'hal, and that the five lines below that song begin with the words: vayavo, l'daber, asher, hazot, asher.
י
יש דברים אחרים שלא נאמרו בגמרא ונהגו בהם הסופרים וקבלה הוא בידם איש מפי איש והן שיהיו מנין השיטין שבכל דף ודף לא פחות משמנה וארבעים ולא יתר על ששים ושיהיה הריוח שבין פרשה לפרשה כמו תשע אותיות אשר אשר אשר ושיהיה בראש השיטין למעלה משירת הים הבאים ביבשה השם מת במצרים חמש שיטין ולמטה מן השירה חמש שיטין תחלת כל שיטה מהן כך ותקח אחריה סוס ויצאו ויבאו ויהיה בראשי השיטין למעלה משירת האזינו ואעידה אחרי הדרך באחרית להכעיסו קהל שש שיטין ולמטה ממנה חמש שיטין ויבא לדבר אשר הזאת אשר:
11
All the above matters [were mentioned] only because this is the most perfect way of performing the mitzvah. If one deviated from them, [the scroll] is not disqualified.
In contrast, if one wrote the short form of a word that should be spelled using a long form, or the long form of one that should be spelled using a short form, [the scroll] is disqualified.
[The same ruling applies if, in circumstances where one word is written in the Torah scroll and a different word is read] - e.g.,yishkavenah is read instead of yishgalenah (Deuteronomy 28:30), and uvat'chorim is read instead of uva'folim (Deuteronomy 28:27) - one writes the word that is read [instead of the word that is written].
Similarly, if one wrote a passage that should be p'tuchah as s'tumah, or one that should be s'tumah as p'tuchah, or if one wrote another passage from the Torah in the form of one of the songs, or wrote one of the songs in the form of another passage, [the scroll is disqualified]. It does not have the holiness of a Torah scroll and, instead, is considered as one of the chumashim from which children are taught.
יא
וכל הדברים האלו למצוה מן המובחר ואם שינה לא פסל אבל אם כתב המלא חסר או החסר מלא או שכתב מלה שהיא קרי וכתב כקריאתה כגון שכתב ישכבנה במקום ישגלנה ובטחורים במקום ובעפולים וכיוצא בהן או שכתב פרשה פתוחה סתומה או סתומה פתוחה או שכתב השירה כשאר הכתב או שכתב פרשה אחת כשירה הרי זה פסול ואין בו קדושת ספר תורה כלל אלא כחומש מן החומשין שמלמדין בה התינוקות:
Commentary on Halachah 11
12
A Torah scroll that is uncorrected should not be left [unattended to] for more than thirty days. Rather, it should either be corrected or entombed.
A Torah scroll that has three errors in each column should be corrected. If it has four, it should be entombed. Should the majority of a scroll have been checked to be accurate and there are four errors in each column of the remainder of the scroll, the scroll should be corrected, provided there is at least one column of the defective portion that has fewer than four errors.
יב
ספר תורה שאינו מוגה אסור לשהותו יותר על שלשים יום אלא יתקן או יגנז ספר תורה שיש בו שלש טעיות בכל דף ודף יתקן ואם היו ארבע יגנז ואם היה רוב הספר מוגה והשאר יש בו ארבע טעיות בכל דף ונשאר אפילו דף אחד מאותו השאר המשובש בלא ארבע טעיות הרי זה יתקן:
Commentary on Halachah 12
13
When does the above apply? When one wrote the short form of a word instead of the long form, and one will thus be forced to insert the [extra] letters between the lines. If, however, one wrote the long form of a word instead of the short form, one may correct the scroll even if there are many errors on each page. In such an instance, one removes a letter instead of inserting it.
יג
במה דברים אמורים שכתב המלא חסר שנמצא תולה האותיות ששכח ביני השיטות אבל אם כתב החסר מלא אפילו יש בכל דף ודף כמה טעיות הרי זה מתקן מפני שהוא גורד ואינו תולה:
14
It is permitted to write a scroll containing each of the five books of the Torah individually. These scrolls do not have the sanctity of a Torah scroll.
One should not write a scroll that contains several passages, nor should one write a scroll for a child to learn from. This is, nevertheless, permitted if one [ultimately] intends to complete an entire book of the Torah. It is permitted to write a scroll with [verses from the Torah] when one writes three words in a line spaced out disjointedly.
יד
מותר לכתוב התורה כל חומש וחומש בפני עצמו ואין בהן קדושת ספר תורה אבל לא יכתוב מגילה בפני עצמה שיהיה בה פרשיות ואין כותבין מגילה לתינוק להתלמד בה ואם דעתו להשלים עליה חומש מותר כתב מגילה שלש שלש תיבות בשיטה אחת מותר:
Commentary on Halachah 14
15
It is permitted to include [all the books of] the Torah, the Prophets, and the Holy Scriptures in a single scroll.
Four empty lines should be left between each book of the Torah, and three empty lines between each book of the Prophets. One should also leave three lines between each book of the twelve [minor] prophets, so that should one desire to cut, he may do so.
This is the order of the Prophets: Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah, the Twelve [Minor Prophets].
This is the order of the Holy Scriptures: Ruth, Psalms, Job, Proverbs, Ecclesiastes, the Song of Songs, Lamentations, Daniel, Esther, Ezra, Chronicles.
טו
מותר לדבק תורה נביאים וכתובים בכרך אחד ומניח בכל חומש וחומש ארבע שיטין ובין כל נביא ונביא שלש שיטין ובין כל נביא ונביא משנים עשר שלש שיטין שאם בא לחתוך חותך וסידורן של נביאים כך הוא:
יהושע שופטים שמואל מלכים ירמיה יחזקאל ישעיה תרי עשר וסדר הכתובים:
רות ותהלים ואיוב ומשלי וקהלת ושיר השירים וקינות ודניאל ומגילה ודברי הימים:
Commentary on Halachah 15
16
All sacred texts may be written only on a ruled [surface]. [This applies] even if they are written on paper. One may write three words without ruling [the surface on which they are written]. Writing any more than that is forbidden.
A scroll that includes the Torah, the Prophets, and the Holy Scriptures does not possess the same degree of holiness as a Torah scroll. Rather, it is like a scroll containing one of the books of the Torah, because the addition [of a book in the scroll] is equivalent to having omitted one.
טז
כל כתבי הקדש אין כותבין אותן אלא בשירטוט אפילו כתבן על הנייר ומותר לכתוב שלש תיבות בלא שירטוט יותר על זה אסור כרך זה שיש בו תורה נביאים וכתובים אין קדושתו כקדושת ספר תורה אלא כחומש מן החומשים דין היתר כדין החסר:
Rambam:
• 3 Chapters A Day: Yibbum vChalitzah Yibbum vChalitzah - Chapter Six, Yibbum vChalitzah Yibbum vChalitzah - Chapter Seven, Yibbum vChalitzah Yibbum vChalitzah - Chapter Eight
English Text | Hebrew Text
Audio: Listen | Download | Video ClassYibbum vChalitzah - Chapter Six
1
There are brothers who are fit to perform either the rite of yibbum or the rite of chalitzah. There are brothers who are not fit to perform either the rite of yibbum or the rite of chalitzah. [The deceased's wives] are under no obligation to them at all; they may marry another man. There are brothers who are fit to perform the rite of chalitzah but not the rite of yibbum, and there are brothers who are fit to perform the rite of yibbum but not the rite of chalitzah.1
א
יש אחין שראויין ליבום או לחליצה. ויש אחין שאינן ראוין לא ליבום ולא לחליצה ואין להם זיקה כלל אלא יבמתו מותרת לזר. ויש אחין שראוין לחליצה ואינן ראויין ליבום. ויש אחין שהן ראויין ליבום ואינן ראויין לחליצה:
2
With regard to the following, [the deceased's wives] have no obligation at all: a saris chamah2 and an androgynous,3 for they are not fit to father children, nor had they been at any time.4
ב
ואלו הם שאין להם זיקה כלל סריס חמה ואנדרוגינוס מפני שאינן ראויין לילד ולא היה להן שעת הכושר:
3
These are [the brothers] who are fit to perform the rite of yibbum,5 but not the rite of chalitzah: a deaf-mute, a mentally incompetent man and a minor. [The rationale is that] they lack the mental competence to perform chalitzah.
When a deaf-mute performs yibbum, he may never divorce [his yevamah]. For by entering into relations with her, he establishes a marriage bond that is completely binding, and he is incapable of divorcing a woman in a completely effective manner.6
[When a yavam who is below the age of majority but more than] nine years and one day old performs yibbum, [he acquires his yevamah as a wife]. He may not, however, divorce [her] until he attains majority, as we have explained.7
ג
ואלו מייבמין ולא חולצין החרש והשוטה והקטן מפני שאין בהן דעת לחלוץ וכשיבם החרש אינו מוציא לעולם שבעילתו עושה אותה אשת איש גמורה ואין גירושיו גירושין גמורין. ובן תשע שנים ויום אחד שיבם אינו יכול לגרש עד שיגדיל כמו שבארנו:
4
These are [the brothers] who are fit to perform the rite of chalitzah, but not the rite of yibbum: those whose status is in doubt - e.g., there is a doubt whether a yevamah is forbidden to [the deceased's] brother,8 a man with crushed testicles, or a crushed member, or who has been castrated in any other way,9 and an elderly man whose virility has been weakened and he is incapable.
If [a yavam] who has been castrated enters into relations [with his yevamah], he acquires [her as a wife], for there was a time when he was sexually potent. He must, however, divorce her with a get, because he is forbidden to marry [a native-born Jewess].
A tumtum10 should perform chalitzah, but not yibbum, because his status is one of doubt. If an operation is performed, and it is revealed that he is a male, he may perform either chalitzah or yibbum, as he desires.11
Brothers [of the deceased who are not in any of the categories listed above] may perform either chalitzah or yibbum.
ד
ואלו חולצין ולא מייבמין הספיקות כגון שהיתה ספק ערוה על אחיו ופצוע דכא וכרות שפכה וכיוצא בהן ממיני הסירוס והזקן ביותר שתשש כחו וכשל. ואם בעל סריס אדם קנה שהרי היתה לו שעת הכושר ומוציא בגט מפני שהוא אסור לבא בקהל. והטומטום חולץ ולא מייבם מפני שהוא ספק ואם נקרע ונמצא זכר רצה חולץ רצה מייבם ושאר האחין או חולצין או מייבמין:
5
There are yevamot who are fit to perform either the rite of chalitzah or the rite of yibbum. There are yevamot who are not fit to perform either the rite of yibbum or the rite of chalitzah. They are under no obligation to [the deceased's brothers] at all, and they may marry another man. There are yevamot who are fit to perform the rite of chalitzah, but not the rite of yibbum, and there are yevamot who are fit to perform the rite of yibbum but not the rite of chalitzah.12
ה
יש יבמות שהן ראויות לחליצה או ליבום ויש יבמות שאינן ראויות לא לחליצה ולא ליבום ואין עליהן זיקה כלל ומותרות להנשא לזר ויש יבמות שהן ראויות לחליצה אבל לא ליבום ויש יבמות שהן ראויות ליבום אבל לא לחליצה:
6
These are [the yevamot] who may perform the rite of yibbum, but not the rite of chalitzah: a deaf-mute, a mentally incompetent woman and a minor.13
[The rationale why they cannot perform chalitzah is that] they lack the mental competence to read and to understand. If the yavam desires to divorce the deaf-mute with a get after he engages in relations with her, he may.14
ו
ואלו שמתייבמות ולא חולצות החרשת והשוטה והקטנה לפי שאין בהן דעת לקרות ולהבין ואם רצה היבם לגרש החרשת בגט אחר שיבעול אותה ה"ז מגרש:
7
These are [the yevamot] who may perform the rite of chalitzah, but not the rite of yibbum: [Women who are] forbidden [to the yavam] because of a negative commandment, [because of a Rabbinic ordinance - i.e.,] sh'niyot, or because of a positive commandment, as will be explained.15
Whenever there is a doubt whether or not a woman was divorced [by the deceased], she should perform chalitzah and not yibbum, lest the yavam violate a prohibition. For a brother's wife who was divorced is forbidden as an ervah.16 If, however, there was a doubt regarding whether a woman was consecrated to one's [deceased] brother, her status is like that of another yevamah, and she may perform either chalitzah or yibbum. For there is no possibility of [a prohibition being involved].17
Similarly, the wife of a deaf-mute,18 an elderly woman or a woman who has become barren are like other yevamot. The yavam may perform either chalitzah or yibbum, as he desires. [The rationale is that] the elderly woman and the woman who has become barren were once fit [to bear children].
ז
ואלו שחולצות ולא מתייבמות איסורי לאוין והשניות ואיסורי עשה כמו שיתבאר. וכל אשה שהיא ספק מגורשת חולצת ולא מתייבמת שמא יפגע בערוה שאשת אחיו שגירשה אסורה עליו משום ערוה אבל מי שהיא מקודשת לאחיו בספק קידושין הרי היא כשאר כל היבמות וחולצת או מתיבמת שאין כאן דבר לחוש לו. וכן אשת החרש וזקנה ועקרה הרי הן כשאר כל היבמות רצה חולץ רצה מייבם שזקנה ועקרה היתה להן שעת הכושר:
8
The following are not obligated to perform either chalitzah or yibbum: the wife of a saris chamah or the wife of an androgynous, the wife of a mentally incompetent person or the wife of a minor, an aylonit, or a woman forbidden [to her yavam] as one of the arayot.
[The rationale for these laws is as follows. Deuteronomy 25:6 states that yibbum was instituted:] "So that the name of [the deceased] not be obliterated within Israel."19 This excludes the wife of a saris chamah or the wife of an androgynous, for their names are "obliterated" by nature. Since they are inherently unfit to father children, they are considered to be a separate category.
[The verse continues:] "And the firstborn that she bears." This excludes an aylonit, who is, by nature, incapable of bearing a child.
It is written [ibid:5]: "The wife of the deceased...." This excludes the wife of a mentally incompetent person or the wife of a minor - for with regard to them, there is no concept of marriage at all.
[The verse continues:] "And he will take her as a wife." This excludes a woman forbidden [to her yavam] as one of the arayot, for she cannot be taken as a wife.20
ח
ואלו הן שהן פטורות מן החליצה ומן היבום אשת סריס חמה ואנדרוגינוס ואשת השוטה ואשת הקטן ואילונית ומי שהיא ערוה. שנאמר ולא ימחה שמו מישראל פרט לסריס חמה ואנדרוגינוס ששמם מחוי הואיל ואינן ראויין לילד מתחלת ברייתן הרי הן כמין בפני עצמו. והיה הבכור אשר תלד פרט לאילונית שאינה ראויה לילד מתחלת ברייתה. לא תהיה אשת המת פרט לאשת שוטה וקטן מפני שאין להם אישות כלל. ולקחה לו לאשה פרט לערוה שאין לו בת ליקוחין:
9
How is it possible for a woman to be forbidden [to her yavam] as one of the arayot?21 For example, [the yevamah] was the sister, the mother, or the daughter of [the yavam's] wife. Such a woman is not obligated to perform either chalitzah or yibbum at all and is under no obligation to [the yavam], as implied by the verse: "And he shall take her as a wife, thus performing yibbum." Only a woman who is fit to be married, and whose consecration [by the yavam] is binding is obligated to perform yibbum.
ט
כיצד יבמה שהיא ערוה על יבמה כגון שהיתה אחות אשתו או אמה או בתה הרי זו פטורה מן החליצה ומן היבום ואין לו עליה זיקה כלל שנאמר ולקחה לו לאשה ויבמה מי שראויה ללקוחין וקידושין תופסין בה היא זקוקה ליבם:
10
If the yevamah was forbidden to her yavam because of a negative commandment or a positive commandment, or she was one of the sh'niyot, she should perform chalitzah, but not yibbum.
Why is she obligated to perform chalitzah? Because she is fit to be married, and her consecration [by the yavam] would be binding.22 Therefore, she is under obligation to the yavam. And according to law, she should perform yibbum, for yibbum is a positive commandment, and whenever the observance of a positive commandment conflicts with the observance of a negative commandment, the positive commandment takes precedence.23 Nevertheless, our Sages decreed that neither woman with whom relations are prohibited by a negative commandment, nor sh'niyot24 should perform yibbum, lest [the yavam] engage in relations with her a second time. [At that time,] relations with her are forbidden, and there is no mitzvah, for the positive commandment [of yibbum] applies only with regard to the first time [the couple] engage in relations.
Therefore, if [the yavam] transgresses and engages in relations with a yevamah who is forbidden to him because of a negative commandment or because of a positive commandment, he acquires her [as his wife] in definitive manner and must divorce her with a get. Needless to say, [this ruling applies] with regard to a sh'niyah.25 [After the divorce, the yevamah] and all the other wives [of the deceased] are permitted to marry other men, for they have been released of their obligation.
י
היתה היבמה אסורה על יבמה איסור לאו או איסור עשה או שהיתה שנייה הרי זו חולצת ולא מתייבמת. ומפני מה צריכה חליצה מפני שיש בה לקוחין הואיל וקידושין תופסין בהן הרי הן זקוקות ליבם. ומן הדין היה שיתייבמו שהיבום מצות עשה וכ"מ שאתה מוצא עשה ול"ת יבא עשה וידחה את ל"ת. אבל חכמים גזרו שלא יתייבמו חייבי לאוין ולא שניות גזירה שמא יבוא עליה פעם שנייה והרי ביאתה אסורה ואין שם מצוה שאין מצות עשה אלא ביאה ראשונה בלבד לפיכך אם עבר ובעל יבמתו האסורה לו משום לאו או משום עשה וא"צ לומר שנייה ה"ז קנה קנין גמור ומוציאה בגט והיא וכל צרותיה מותרות לזר שהרי נפטרו:
11
When a yevamah has been widowed after her marriage [to the deceased] had been consummated, and a High Priest performs yibbum with her, the other wives [of the deceased] are not released from their obligation. [The rationale is that a positive commandment does not supersede a negative commandment and a positive commandment.26 [Therefore,] he does not acquire [the yevamah as a wife] in a definitive manner, and as such, another wife [of the deceased]27 is not permitted to marry another man until she performs chalitzah [herself].
יא
ויבמה שהיא אלמנה מן הנשואין ובא עליה כהן גדול לא נפטרה צרתה שאין עשה דוחה את ל"ת ועשה. והואיל ולא קנה מן התורה קנין גמור לא הותרה צרתה לזר עד שתחלוץ:
12
[The following principle applies when] a yevamah was forbidden to her [deceased] husband as one of the arayot - e.g., he transgressed or he erred and married his paternal sister, and she is now under obligation to his brother.28 She is not considered to be [the deceased's] wife, for his consecration of her is not binding. [As such,] she is neither obligated to perform yibbum nor chalitzah.
If [the deceased] had another wife, the other wife must perform either chalitzah or yibbum. If the woman who was forbidden to her [deceased] husband as one of the arayot is permitted to the yavam,29 and the yavam desires to marry her and also to perform yibbum with another wife [of the deceased], he has that option.30
יב
היתה היבמה ערוה על בעלה. כגון שעבר או טעה ולקח אחותו מאביו ונפלה לפני אחיו. אין זו אשתו שאין קידושין תופסין בה ואינה לא בת ייבום ולא בת חליצה. ואם היתה לה צרה חולצת [או] מתייבמת. ואם היתה זו שהיא ערוה על הבעל מותרת ליבם ורצה היבם לישא אותה וליבם צרתה הרשות בידו:
13
When a yevamah is forbidden to her husband because of a negative commandment or a positive commandment,31 or she is a sh'niyah with regard to him,32 but is not forbidden to the yavam for these reasons, she is permitted to perform yibbum. There is one exception - when the deceased remarried his divorcee after she had married another man. She should perform chalitzah and not yibbum.
Similarly, when there is a doubt whether a yevamah was forbidden to her [deceased] husband as one of the arayot, or33 there is a doubt whether she is forbidden to her yavam for that reason, she should perform chalitzah and not yibbum.
On this basis, [the following rules apply when] a man [attempted to] consecrate a woman, but there was a doubt regarding the status of the kiddushin, and afterwards, his brother, who had been married to the sister [of the woman he intended to consecrate], died. He should perform chalitzah and not yibbum with the wife [of the deceased].34 And because of the doubt, he must divorce his wife with a get.
Both women are forbidden to him: his yevamah because there is a doubt whether she is an ervah, and the woman he consecrated because there is a doubt whether her status is that of one related to a woman with whom he performed chalitzah, who is forbidden as a sh'niyah is, as explained above.35
יג
היתה היבמה אסורה על בעלה משום לאו או משום עשה או שהיתה שנייה לבעל ולא היתה אסורה על היבם מצד אלו הצדדים הרי זו מותרת ליבם. חוץ ממחזיר גרושתו משנשאת ומת שהיא חולצת ולא מתייבמת. וכן יבמה שהיא ספק ערוה על היבם או ספק ערוה על בעלה הרי זו חולצת ולא מתייבמת. לפיכך מי שקידש אשה בספק קידושין ואח"כ מת אחיו שהיה נושא אחותה ונפלה לו ליבום שהיא ספק אחות אשתו הרי זו חולצת ולא מתייבמת ומוציא את אשתו בגט מספק ושתיהן אסורות עליו יבמתו מפני שהיא ספק ערוה וארוסתו מפני שהיא ספק קרובת חלוצתו שהיא כשנייה כמו שבארנו:
14
[The following principle applies when a man's] brother dies [childless] leaving two wives: one forbidden to [the yavam] as an ervah,36 and one who is not forbidden in this manner. Just as the woman who is forbidden is not under the obligation to perform chalitzah or yibbum, so too, [the deceased's] other wives are not obligated.
This household is not under any obligation [to the yavam], as our Sages derived from [Deuteronomy 25:9]: "...Who did not build his brother's house": [Women from] a household from which he can take [any wife] he desires is under obligation [to the yavam]. But if he cannot "build" a portion of the household - i.e., he is forbidden to marry the woman - he should not "build" even the portion that is permitted to him.
Thus, [when one of the wives of the deceased] is forbidden to [the yavam] as an ervah, the other wife also remains forbidden to him as an ervah. [She is still forbidden as] his brother's wife, for she is not under any obligation at all to him.
יד
מי שמת אחיו והניח שתי נשים האחת אסורה עליו משום ערוה והשניה אינה ערוה. כשם שהערוה פטורה מן החליצה ומן היבום כך צרתה פטורה ולא נפלה לו זיקה כלל על בית זה. שנאמר אשר לא יבנה את בית אחיו בית שיש לו לקוחין באי זה מהן שירצה הוא שיש לו עליו זיקה. ובית שמקצתו אינו יכול לבנותו שהרי אין לו בה לקוחין אינו בונה אפילו מקצתו שהוא מותר ונמצאת צרת הערוה ערוה עליו משום אשת אחיו שהרי אין לו עליה זיקה:
15
Accordingly, [the following rules apply when] Reuven dies [childless], leaving two wives, one of whom is forbidden as an ervah to [his brother] Shimon, and both are fit to marry [his brother] Levi.37 [The wives of] this household are under no obligation at all to Shimon, and both are under obligation to Levi.
[The following rule applies if] Levi performed yibbum with the woman who was married [to Reuven] but who was not an ervah to Shimon, [Levi] had another wife, and then he died [childless], and both women fell before to Shimon. They are both free of the obligation to perform either chalitzah or yibbum with Shimon.38 [Levi's yevamah] is forbidden because she was married to the same man as was a woman forbidden [to Shimon] as an ervah, and the other wife is forbidden because she was married to the same man [as the yevamah].
This principle applies whenever a woman is married to the same man as a woman who was the other wife [of a woman forbidden to the yavam] and to any further extension of this principle.39 As long as a woman is under no obligation [to her yavam], she remains forbidden to him as his brother's wife.
טו
לפיכך ראובן שמת והניח שתי נשים האחת ערוה על שמעון ושתיהן ראויות ללוי אין לשמעון זיקה על בית זה. והרי שתיהן תחת זיקת לוי. ייבם לוי האחת מהן שהיא צרת ערוה של שמעון והיתה לו אשה אחרת ומת לוי ונפלו שתיהן לפני שמעון שתיהן פטורות מן החליצה ומן הייבום משמעון. האחת מפני שהיתה צרת ערוה. והשניה מפני שהיא צרתה. וכן הדין בצרת צרתה עד סוף העולם שכל אשה שאין לו עליה זיקה באיסור אשת אח עומדת לעולם:
16
Similarly, the wife of a brother who died before [his younger brother was born is forbidden to him]. She is under no obligation to him, as implied by [Deuteronomy 25:5]: "When brothers dwell together," interpreted to mean: when they live at the same time. She remains forbidden to him forever, and she frees all of her husband's other wives from an obligation to him.
טז
וכן אשת אחיו שלא היה בעולמו הואיל ואין לו עליה זיקה שנאמר כי ישבו אחים יחדיו עד שישבו שניהן בעולם הרי זו ערוה עליו לעולם משום אשת אח ופוטרת צרתה:
17
What is implied? Reuven died [childless], leaving a wife who fell before Shimon [his brother]. After Reuven died, whether before Shimon performed yibbum with Reuven's wife or afterwards, Levi [another brother] was born.
Reuven's wife remains forbidden to Levi as an ervah forever. Therefore, if Shimon dies [childless], and this woman and another woman [who was married to Shimon] fall before Levi, neither are obligated to perform chalitzah or yibbum.
יז
כיצד ראובן שמת והניח אשה ונפלה לפני שמעון ואחר שמת ראובן נולד לוי בין שנולד לוי קודם שייבם לה שמעון בין שנולד אחר שיבמה הרי אשת ראובן ערוה על לוי לעולם. לפיכך אם מת שמעון ונפלה זו וצרתה לפני לוי שתיהן פטורות מן החליצה ומן הייבום:
18
[Moreover,] if Shimon [merely] gave a ma'amar to his yevamah, Reuven's wife, and died before he consummated his relationship with her, Levi should perform chalitzah with [Shimon's] other wife, but not yibbum. [The rationale is] that a ma'amar does not establish a completely binding relationship with a yevamah, as we have explained.40
יח
עשה שמעון מאמר ביבמתו אשת ראובן ומת קודם שיכנוס אותה הרי לוי חולץ לצרתה ולא מייבם שאין המאמר קונה ביבמה קנין גמור כמו שבארנו:
19
When a woman willingly commits adultery while married to her husband, and [her act is observed by] witnesses [he is required to divorce her].41 If he died [childless] before he divorced her, and she fell before a yavam, she is not obligated to perform chalitzah or yibbum. Moreover, [her deceased husband's] other wives are also [not obligated to perform chalitzah or yibbum], as if she were forbidden to the yavam as an ervah. For just as impurity is mentioned with regard to the arayot,42 so too, that term is mentioned with regard to such a woman, as [Numbers 5:13] states: "And she became impure."43
When, however, the husband of a sotah dies [childless] before he has caused her to her drink the bitter waters,44 or if the woman must be divorced instead of drinking the bitter waters,45 she should perform chalitzah, but not yibbum.46 Similarly, if [her deceased husband] had another wife, that woman is permitted [to the yavam] and may perform chalitzah or yibbum.
יט
אשה שזינתה תחת בעלה ברצון ובעדים ומת קודם שיגרשנה ונפלה לפני יבם הרי היא פטורה מן החליצה ומן היבום. וכן צרתה כאילו היתה ערוה על היבם מפני שטומאה כתובה בה כעריות שנאמר והיא נטמאה. אבל סוטה שמת בעלה קודם שישקנה מי המרים או שאינה בת שתייה אלא בת גירושין הרי זו חולצת ולא מתייבמת ואם היתה לה צרה הרי צרתה מותרת וחולצת או מתייבמת:
20
Similar rules [apply] if two yevamot come from one household and one of them was a sh'niyah to the yavam, [forbidden to him because of] a negative commandment or a positive commandment, or an aylonit - another wife of [her deceased husband] is permitted [to the yavam] and may perform chalitzah or yibbum.
[Different rules apply, however, when a yavam] performed chalitzah with his yevamah, and then the sister, the mother, or another [close relative] of the woman with whom he performed chalitzah married another one of his brothers, that brother has another wife, and [the brother] dies [childless].47 Just as the close relative of the woman with whom he performed chalitzah is forbidden to him, so too, is the other wife forbidden to him. Their status is like sh'niyot, and they should perform chalitzah, but not yibbum.
Why did the Sages forbid [marriage] to a close relative of a woman with whom one performed chalitzah? Because it is difficult to distinguish her from a woman married to the same man as a woman with whom one performed chalitzah.48
כ
וכן שתי יבמות הבאות מבית אחד שהיתה האחת מהן שניה על היבם או מחייבי לאוין או מחייבי עשה או אילונית הרי צרתה מותרת וחולצת או מתייבמת. אבל החולץ ליבמתו והלכה אחות חלוצתו או אמה וכיוצא בהן ונשאת לאחיו ולו אשה אחרת ומת ונפלו שתיהן לפניו. כשם שקרובת חלוצתו אסורה עליו כך צרתה אסורה והרי שתיהן כשניות לו וחולצות ולא מתייבמות. ומפני מה אסרו צרת קרובת חלוצתו מפני שמתחלפת בצרת חלוצתו:
21
When two yevamot come from one household and one of them was forbidden to the yavam as an ervah, but she was also an aylonit, the other wife of [the deceased husband] is permitted [to the yavam] and may perform chalitzah or yibbum. [The rationale is that] since the laws of yibbum and chalitzah do not apply with regard to an aylonit, it is as if she did not exist, and the obligation [of yibbum] falls on the other wife alone.
Similarly, if [the deceased] brother divorced the woman forbidden as an ervah or she dissolved their marriage through] mi'un before he died, or she died during the lifetime of the deceased brother, and then he died, his other wife is permitted and should perform either chalitzah or yibbum. We do not say that since she was married to the same man as an ervah once, she remains forbidden forever. For a woman married to the same man as an ervah does not become forbidden [to the yavam] unless they were [both married to the same man at the time of his death, when] the obligation of yibbum takes effect.
כא
שתי יבמות הבאות מבית אחד שהאחת מהן ערוה על היבם והרי הערוה אילונית צרתה מותרת וחולצת או מתיבמת. הואיל והאילונית אינה בת יבום וחליצה הרי זו כמו שאינה. ונפלה זיקתו על צרתה בלבד. וכן אם גירש אחיו את הערוה או מיאנה בו קודם שימות. או שמתה בחיי בעלה ואח"כ מת אחיו הרי צרתה מותרת וחולצת או מתייבמת ואין אומרין הואיל ונעשת צרה לערוה שעה אחת תאסר לעולם שאין הצרה אסורה עד שתהיה צרת ערוה בשעת נפילה ליבום:
22
[In the situation mentioned in Halachah 14,] if there was a doubt regarding the status of the kiddushin of [the woman] who was forbidden to the yavam as an ervah or there was a doubt that she was divorced, the other wife [of the deceased brother] should perform chalitzah, but not yibbum.49
[The same ruling applies if the woman who was forbidden] was a minor who is fit to absolve her marriage through mi'un, if she did not dissolve her marriage [to the deceased] brother during his lifetime, even though she did dissolve her obligation to] the yavam through mi'un,50 another woman married to her husband must perform chalitzah; she may not perform yibbum.
כב
היתה זו שהיא ערוה על היבם מקודשת לאחיו שמת בספק או מגורשת ממנו בספק. או שהיתה קטנה הראויה למאן ולא מיאנה באחיו בחייו אע"פ שמיאנה ביבם צרתה חולצת ולא מתייבמת:
23
[In the situation mentioned in Halachah 14,] if the other woman [married to the deceased brother] married another man, and then it was discovered that [the woman forbidden to the yavam as] an ervah was an aylonit,51 the woman who married must be released by both her [second] husband and her yavam. Her [second] husband must divorce her with a get, while her yavam must perform chalitzah with her. [In this way,] she is permitted to marry another man.
כג
הלכה צרת ערוה ונשאת לאחר ואח"כ נמצאת הערוה אילונית. תצא הצרה מבעלה ומיבמה וצריכה גט מבעלה וחליצה מיבמה כדי להתירה לשוק:
24
[In the above situation], if the yavam performed yibbum with the other wife of the deceased, because he thought that the woman forbidden to him as an ervah was an aylonit, and it was discovered that she was not an aylonit, the yavam must divorce [the woman with whom he performed yibbum] with a get.52 Any child [she bears him] is illegitimate.53
כד
יבם היבם הצרה מפני שדמו שהערוה אילונית ונמצאת הערוה שאינה אילונית תצא מיבמה בגט והולד ממזר:
25
[In the following situation, chalitzah and not yibbum is required.] There were three brothers. Two were married to two sisters, and one was married to a woman who did not share a family connection. If the brother married to the woman who was not related died [childless], and then one of the brothers married to one of the sisters died [childless], [the remaining brother] should perform chalitzah but not yibbum, with the woman who did not share a family connection54. [The rationale is that] she was obligated to the second brother, and his other wife was the sister [of the surviving yavam's] wife.55
Moreover, even if one of the brothers who married one of the sisters divorced his wife after the brother married to the woman who was not related died [childless], and then he himself dies [childless], [the remaining brother] should perform chalitzah, but not yibbum, with the woman who did not share a family connection. Since there was even one moment when this woman was obligated to the second brother while his other wife was the sister [of the surviving yavam's] wife [this prohibition was enforced].56 For if [he] were [allowed to] perform yibbum with her, it is possible that [in such a situation, a brother] might perform yibbum with such a woman even when the second brother who died did not divorce his wife.
כה
שלשה אחין. שנים מהן נשואין שתי אחיות. ואחד מהן נשוי נכרית. מת הנשוי נכרית ואח"כ מת אחד מבעלי אחיות. הרי הנכרית חולצת ולא מתייבמת מפני שהיא צרת אחות אשתו בזיקת אחיו שמת אחרון. ולא עוד אלא אפילו גירש אחד מבעלי אחיות את אשתו אחר שמת הנשוי נכרית ומת המגרש הרי הנכרית חולצת ולא מתייבמת הואיל ונעשית צרת אחות אשתו בזיקה שעה אחת. שאם תתיבם שמא יבא לייבם אותה ואפילו לא גירש זה שמת אחרון את אשתו:
26
Why was this decree not applied when a marriage was involved? For example, if [a brother is married to two women,] one of them is forbidden [to his brother] as an ervah and one is not. If he divorces the wife who is forbidden and then dies childless, [the surviving brother] may perform yibbum with the wife [of the deceased brother], as we have explained.57
[The distinction is that] the prohibition against [performing yibbum] with a wife [of one's deceased brother] when one of his wives is forbidden [to the yavam] as ervah is known by all.58 Thus, if [the deceased brother] did not divorce the woman forbidden [to the yavam], no one would allow him [to perform yibbum with his brother's] other wife. The prohibition against [performing yibbum with] a woman who was obligated to [a man whose] other wife is forbidden [to the yavam] is not known to all, and it is possible that [in such a situation, a brother] might be allowed to [perform yibbum with] such a woman even when [the second brother who died] did not divorce the forbidden woman.
כו
ומפני מה לא גזרו דבר זה בנישואין שהרי צרת ערוה בנישואין אם גירש את הערוה ומת צרתה מותרת לייבם כמו שבארנו. מפני שאיסור צרת הערוה בנישואין ידוע לכל ואינן באין להתיר הצרה אם לא גירש הערוה. ואיסור צרת ערוה בזיקה אינה ידוע לכל ובאין להתיר הצרה ואפילו לא נתגרשה הערוה:
27
[In the following situation, chalitzah and not yibbum is required.] There were three brothers, all married to women who did not share any family connection. One of the brothers died [childless]. Another gave his yevamah a ma'amar, but died [childless] before he consummated his marriage to her. Thus, this woman and the wife of the second brother fell before the third brother.
These women should perform chalitzah, but not yibbum, because the woman who was given the ma'amar has two obligations for yibbum incumbent on her.59 As such, it is as if she had been married to two men. Our Sages interpreted the phrase [Deuteronomy 25:5] "the wife of the deceased," as a restriction. [One may perform yibbum with the wife of one deceased man,] but not [the wife of] two deceased men.60
Therefore, whenever a woman has two obligations for yibbum incumbent on her, she should perform chalitzah, but not yibbum. The same applies to the woman married to [the second brother who died]. The prohibition [against performing yibbum with these women] is Rabbinic in origin.61
כז
ג' אחין נשואין שלש נשים נכריות. מת אחד מהן ועשה השני מאמר ביבמתו ומת קודם שיכנוס ונפלו שתיהן לפני היבם הרי אלו חולצות ולא מתייבמות. מפני שבעלת המאמר עליה זיקת שני יבמין. ונמצאת כאילו היא אשת שני מתים ודרשו חכמים ואמרו אשת המת ולא אשת שני מתים. לפיכך כל אשה שעליה זיקת שני יבמין חולצת ולא מתייבמת וכן צרתה ואיסורן מדברי סופרים:
28
Why does [the yavam] not merely perform chalitzah with the woman who was given the ma'amar and is thus obligated to perform yibbum because of two men, and then perform yibbum with the [first] wife of [the deceased brother]? This is a decree instituted so that people will not say that when there are two yevamot coming from one household, one should perform chalitzah and the other yibbum.62 For this reason, [the Sages] forbade [performing yibbum with the deceased's first] wife.
כח
ומפני מה לא יחלוץ לבעלת המאמר שעליה זיקת שני יבמין וייבם צרתה. גזרה שלא יאמרו שתי יבמות הבאות מבית אחד אחת חולצת ואחת מתייבמת ולפיכך אסרו אף צרתה:
29
[In the above instance, if the second brother] gave his yevamah a ma'amar and then gave her a get [to nullify] the ma'amar, [different rules apply] if he dies. [The woman] becomes permitted [to the third brother], for the ma'amar that caused her to be forbidden was nullified. He may perform either chalitzah or yibbum with her.63
כט
עשה מאמר ביבמתו ונתן גט למאמרו ומת חזרה להיתרה שהמאמר שאסרה הרי בטלו ורצה חולץ רצה מייבם:
30
[In the following situation, chalitzah and not yibbum is required. A yavam] who is below the age of majority, [but more than] nine years and one day old, enters into relations with his yevamah and dies before he attains majority. She then becomes obligated for yibbum to the minor's older brother for a second time. She should perform chalitzah, but not yibbum. As we have explained,64 relations in which a minor engages are considered equivalent to a ma'amar given by [a brother] past majority. Hence, the woman has two obligations for yibbum incumbent on her.
ל
בן תשע שנים ויום אחד שבא על יבמתו ומת כשהוא קטן ונפלה פעם שנייה לפני אחיו הגדול הרי זו חולצת ולא מתייבמת. שביאת בן תשע שנים ויום אחד כמאמר מן הגדול כמו שבארנו ונמצא עליה זיקת שני יבמין:
31
[The following rule applies when] a woman who was half [a Canaanite] maid-servant and half a freed woman65 was consecrated by Reuven. She was then given her freedom and was consecrated by [Reuven's brother,] Shimon. Afterwards, both [brothers] died. Levi, [a third brother, may] perform yibbum with [this woman]; she is not considered to be "the wife of two deceased men." For if her consecration by Reuven is effective, her consecration by Shimon is of no consequence.66 And if her consecration by Shimon is effective, her consecration by Reuven is of no consequence.
לא
מי שחציה שפחה וחציה בת חורין שנתקדשה לראובן ונשתחררה וחזרה ונתקדשה לשמעון ומתו שניהם מתייבמת ללוי ואינה אשת שני מתים. אם קידושי ראובן קידושין אין קידושי שמעון כלום. ואם קידושי שמעון קידושין אין קידושי ראובן כלום:
FOOTNOTES
1.
These categories are all defined in the following three halachot.
2.
A man who never displayed any male physical characteristics and who is sexually impotent. The Aruch interprets the term as meaning "one who became impotent as a result of fever." Yevamot 80a interprets it as meaning "one who never saw the light of the sun while potent."
3.
A person with both male and female sexual organs.
4.
Since the entire purpose of yibbum is to perpetuate the deceased brother's name (Deuteronomy 25:7), when this is not possible there is no obligation for this rite.
The Tur (Even HaEzer 172) quotes opinions that maintain that an androgynous is considered a normal male and may perform either yibbum or chalitzah, as he desires. Although the Shulchan Aruch (Even HaEzer 172:8) also mentions this view, the Rambam's opinion appears to be favored.
5.
The intent is not that they should be encouraged to perform yibbum, but that if they perform yibbum, they acquire the yevamah as a wife. The rationale is that the act of yibbum does not require intent, as stated in Chapter 2, Halachah 3.
6.
In the Kessef Mishneh, Rav Yosef Karo emphasizes that this ruling applies only when the yevamah's deceased husband was mentally competent. If the deceased also was a deaf-mute, the deaf-mute yavam may divorce her by signaling with hand motions. Rav Yosef Karo reiterates this decision in the Shulchan Aruch (Even HaEzer 172:12).
7.
See Chapter 5, Halachah 18. Note Chapter 5, Halachah 21, which states that if he did not enter into relations with his yevamah after he attained majority, he must also perform the rite of chalitzah.
8.
A person consecrated one of two sisters, and it is not known which one he consecrated. He is not allowed to marry, because he does not know which of the women is his wife and which is forbidden to him. If he dies, his brother may not perform yibbum, because the same doubt applies with regard to him. (See Chapter 8, Halachah 1.)
9.
See Hilchot Issurei Bi'ah, Chapter 16, for a detailed treatment of this subject.
10.
A person whose genital area is covered by flesh and determination of his sex is not possible , as stated in Hilchot Ishut 2:25.
The Tur (Even HaEzer 172) quotes opinions that maintain that there is doubt whether a tumtum may perform yibbum. Therefore, he must perform chalitzah. Although the Shulchan Aruch (Even HaEzer 172:9) also mentions this view, the Rambam's opinion appears to be favored.
11.
Once the operation is performed and it is determined that he is a male, there is no difference between him and other males.
12.
These categories are all defined in the following three halachot.
13.
With regard to a minor, see Chapter 4, Halachah 16.
14.
For according to Scriptural and Talmudic law, neither a woman's understanding nor her consent is necessary for a divorce to be effective.
15.
See Halachah 10. (See also a delineation of the women included in these three categories in Hilchot Ishut 1:6-8.)
16.
A severe prohibition punishable by karet. See Hilchot Ishut 1:5; Hilchot Issurei Bi'ah 2:1.
17.
I.e., if the brother's consecration was effective, then the yavam is performing a mitzvah, and if it was not effective, he has no ties to the woman at all, and he may consecrate her as he consecrates any other woman (Yevamot 41b).
18.
Although the marriage of a deaf-mute is not binding according to Scriptural law, his brother may still perform yibbum.
19.
Note the Rambam's Commentary on the Mishnah (Yevamot 2:3), where he cites a different proof-text for this concept, one that is not mentioned in other Rabbinic sources.
20.
For a positive commandment does not supersede the observance of a negative commandment punishable by karet. Although it is not necessary to mention a proof-text for this concept, the Rambam does so, because it represents the simple meaning of the passage from the Torah (Maggid Mishneh; Kin'at Eliyahu).
21.
And yet to be permitted to her deceased husband, so that her original marriage was binding (in contrast to the instances mentioned in Halachah 12).
22.
Nevertheless, after engaging in relations once to fulfill the mitzvah of yibbum, the yavam would be obligated to divorce the yevamah, as evident from Hilchot Ishut 4:14.
23.
Note the statements of the Beit Shmuel 174:3, who connects this concept with the difference of opinion between the Sephardic and Ashkenazic authorities with regard to which takes precedence: yibbum or chalitzah. (See the notes on Chapter 1, Halachah 2.)
24.
The commentaries raise the question of why, in this clause, the Rambam omits the mention of women with whom relations are forbidden by virtue of a positive commandment. They explain that his omission holds the key to the comprehension of a more general question.
Although the observance of a positive commandment supersedes the observance of a negative commandment, the observance of one positive commandment does not supersede the observance of another positive commandment. And therefore, the question arises: Why does yibbum establish a binding marriage bond when the transgression of a positive commandment is involved? Such a transgression is not mandated by law.
The commentaries explain that indeed the yavam should not - even according to Scriptural law - perform yibbum in such a situation, and therefore the Rambam omits mention of those forbidden by a positive commandment in this clause. If, however, the yavam does violate the positive commandment, the marriage bond created is binding. For just as the positive commandment of yibbum is not greater than the positive commandment involving the prohibition, the positive commandment involving the prohibition is not greater than the positive commandment of yibbum. See the conclusion of the Responsa of the Noda Biy'hudah on Choshen Mishpat and the commentary of the Or Sameach on this halachah.
25.
In which instance the prohibition against further relations is merely Rabbinic in origin.
26.
I.e., the positive commandment of yibbum does not supersede both the prohibition against a High Priest's marrying a widow, and the positive commandment that he must marry a virgin. For this reason, this halachah mentions an instance when the woman's marriage was consummated. If she became a widow when she had merely been consecrated, only a negative commandment is involved, and the laws mentioned in the previous halachah apply.
27.
The commentaries infer that the Rambam's wording implies that if the High Priest divorces the woman, she herself may marry others; she does not require chalitzah. See the conclusion of the gloss of the Beit Shmuel 174:3.
28.
Who is also her brother.
29.
E.g., the deceased brother married his maternal sister. She has no family connection whatsoever to the surviving brother, and he is permitted to marry her.
30.
It is not as if he married two yevamot from the same household, because the woman who was forbidden to the deceased is not considered part of his household.
31.
An example of a negative commandment incumbent on the deceased, but not on the yavam, would be a High Priest who married a widow. His brother, an ordinary priest, is not bound by that prohibition. An example of a positive commandment incumbent on the deceased, but not on the yavam, would be a High Priest who married a woman who had engaged in relations previously. His brother, an ordinary priest, is not bound by that prohibition.
32.
For example, the deceased married his maternal grandmother, who is forbidden to him as a sh'niyah. If the deceased has a paternal brother who had a different mother, that brother is a yavam and there is no prohibition against his marrying his brother's grandmother.
33.
Note the Kessef Mishneh, which suggests altering the text of the Mishneh Torah and substituting the word "and" for "or." For, as it explains, if the yevamah is not forbidden to the yavam, the fact that she was forbidden - or that there was a doubt whether she was forbidden - to her deceased husband does not prevent the yavam from marrying her, as stated in the previous halachah.
34.
For it is possible that his original kiddushin were binding, and by marrying the yevamah he will be transgressing the prohibition against marrying two sisters.
35.
Chapter 1, Halachah 13. (See also Chapter 7, Halachah 8.)
If the kiddushin the yavam gave were definitely binding, the chalitzah would be of no consequence, because the yevamah would not be obligated to him at all. Nevertheless, since that has not been established definitively, the chalitzah is necessary, and as a consequence, the yavam must divorce the woman whom he originally desired to marry.
36.
But not to the deceased - e.g., the yavam's daughter.
37.
E.g., Reuven married Shimon's daughter. She is thus forbidden to Shimon and permitted to Levi.
38.
If Levi had another brother, they would, however, be under obligation to him.
39.
I.e., if Reuven, Shimon, and Levi had another brother and he performed yibbum with the woman who was not previously married to Reuven, that brother had another wife, and then he died without children - his wives are also under no obligation to Shimon. Since one of the wives was once freed from an obligation to him, even if she remarries she can never be obligated to him. Moreover, she frees all the other wives of her second husband from an obligation to him.
40.
Chapter 5, Halachot 2-3.
Through the ma'amar, Shimon established a connection with his yevamah. Therefore, our Sages ordained that Levi should not perform yibbum with Shimon's wife. Nevertheless, since Shimon did not establish a marriage that was binding according to Scriptural law with his yevamah, Levi is required to perform chalitzah with Shimon's wife.
The Kessef Mishneh (in its gloss on Halachah 10), notes that - as reflected in Halachah 25 - even if Shimon did not give a ma'amar to Reuven's wife, the very fact that she is under obligation to him is sufficient cause for Levi to be prohibited from performing yibbum with her. The Rambam did not mention this concept in this halachah, because: a) he was quoting the Mishnah (Yevamot, Chapter 1), and b) he wanted to emphasize that even if Shimon gave Reuven's wife a ma'amar, Levi is still obligated to perform chalitzah with Shimon's wife. The ma'amar does not free her of obligation entirely.
41.
See Hilchot Ishut 24:18.
42.
As Leviticus 18:24 states: "Do not become impure through any of these [forbidden relationships]."
43.
The Ra'avad differs with the Rambam regarding this matter and maintains that just as the woman's husband would have to give her a get to terminate their relationship, so too, her yavam must perform chalitzah with her. The Shulchan Aruch (Even HaEzer 173:11) follows the Rambam's ruling, while the Ramah mentions that of the Ra'avad.
44.
A sotah is not given the bitter waters to drink after her husband's death, as stated in Hilchot Sotah 2:7.
45.
As explained in Hilchot Sotah 2:2, there are some women whose fidelity should be tested by the bitter waters. Nevertheless, because of certain incidental factors, she is not given these waters to drink and instead must be divorced by her husband.
46.
According to the Rambam, the difference between these two instances is that the infidelity of the sotah has not been proven, while in the former case, the woman's infidelity is an established fact.
47.
Although Rashi offers a different interpretation for this concept, the halachic authorities follow the Rambam's view.
48.
If the relatives of a woman who performed chalitzah were permitted, one might think that another woman who was married to the deceased husband of the woman who performed chalitzah would also be permitted.
49.
Since it is possible that the ervah was never married to the deceased, or that her marriage was already terminated, the yavam must perform chalitzah to enable the other wife to remarry. He may not, however, perform yibbum, for it is possible that the marriage of the ervah was effected by the kiddushin or not terminated by the divorce, in which instance, the yavam would be forbidden to have relations with the other wife of his deceased brother, as stated in Halachah 15.
50.
The minor nullifies her marriage retroactively through mi'un, and it is as if she had never been married at all. As such, the obligation of yibbum falls on the other wife. Nevertheless, since this halachic concept might not be known to all, our Sages forbade the other wife of the deceased from performing yibbum, lest the impression be created that a woman married to the same man as an ervah is also permitted (Yevamot 13a, 107b).
51.
The other wife of the deceased was under the impression that she did not require chalitzah to be released, as stated in Halachah 15. Afterwards, it was discovered that the woman forbidden to the yavam as an ervah was an aylonit, in which instance the obligation of yibbum falls solely on the other wife, as stated in Halachah 21. Thus, her second marriage involves a transgression and must be terminated. (See Chapter 2, Halachah 18.) Nevertheless, a child fathered by her second husband is not considered illegitimate, because the negative commandment violated is not punishable by karet.
52.
The Or Sameach explains that ordinarily, when a woman is prohibited as an ervah, a get is not necessary. Nevertheless, an exception is made in this instance, lest people think that the deceased divorced his other wife before his death, and the act of yibbum was binding.
The Tur (Even HaEzer 173) maintains that a get is not required, and indeed suggests that this is also the Rambam's intent, but the text of the Mishneh Torah was flawed by a printer's error. The Shulchan Aruch (Even HaEzer 173:9) does not require a get.
53.
As stated in Halachah 14, the prohibition against relations with a brother's wife applies in such an instance. This prohibition is punishable by karet. Hence, any child born to this couple - whether before or after he discovers that the ervah was an aylonit - is illegitimate.
54.
His wife's sister, by contrast, need not perform yibbum or chalitzah. She is free to marry any man.
55.
With regard to yibbum, the obligation to perform yibbum is powerful enough to have the woman considered the wife of a man whose other wife is an ervah to the yavam. Nevertheless, this comparison is not complete. For since the deceased brother never actually married her, she is obligated to perform chalitzah.
56.
The Ra'avad and others differ with the Rambam regarding this issue, maintaining that the prohibition is not applied when the second brother divorces his first wife.
57.
See Halachah 21.
58.
And, as reflected in Halachah 14, it is of Scriptural origin.
59.
I.e., since she did not perform yibbum with the brother who gave her the ma'amar, she is still obligated to perform yibbum because of her first husband, and since a ma'amar is considered equivalent to consecration, she is also obligated to perform yibbum because of the second brother who died.
60.
If, however, the second brother performed yibbum before dying, this restriction does not apply.
61.
It was stated above that the prohibition against marrying a woman who is obligated to perform yibbum because of two men is derived from a verse. Nevertheless, as reflected by the fact that chalitzah is required (Yevamot 31b), that verse is only an asmachta, a support. The source of the prohibition is Rabbinic in origin. (Note Tosafot, who differ and maintain that the prohibition is of Scriptural origin.)
62.
See Chapter 1, Halachah 12, which states that once a yavam has foregone the privilege of yibbum by performing chalitzah, neither he nor his brothers may perform yibbum with any of the wives of that brother.
63.
For the only obligation incumbent on her is due to the brother who died first. The third brother must also perform either yibbum or chalitzah with the wife of the second brother.
64.
Chapter 5, Halachah 18.
65.
E.g., a Canaanite maid-servant who was owned by two partners, and one partner set her free, but the other did not.
66.
The consecration of such a woman is discussed in Hilchot Ishut 4:16.
Yibbum vChalitzah - Chapter Seven
1
When two brothers were married to two sisters, [the brothers] both died, and it is impossible to know who died first,1 [a third brother who remains alive] may not perform yibbum with both of them.2 Since they are both obligated to him, they both must perform chalitzah and not yibbum.
[The above ruling applies even] when one [of the yevamot] was forbidden to the yavam as a sh'niyah, or because of a positive commandment or a negative commandment.3 If, however, one [of the yevamot] was forbidden to the yavam as an ervah - e.g., she was his wife's mother or daughter - the sister is permitted [to the yavam]; he may perform either yibbum or chalitzah, as he desires. For both of the sisters were not obligated to him, since an ervah is not bound by this obligation.
א
שנים מן האחין נשואין לשתי אחיות ומתו שניהם ולא נודע אי זה מהם מת ראשון. הואיל וא"א לייבם שתיהן והרי זיקה נפלה על שתיהן שתיהן חולצות ולא מתייבמות. ואפילו היתה אחת מהן אסורה על היבם משום שנייה או מחייבי עשה או מחייבי לאוין הרי אלו חולצות ולא מתייבמות. אבל אם היתה אחת מהן ערוה עליו כגון שהיתה אם אשתו או בתה. הרי אחותה מותרת לו ורצה חולץ רצה מייבם שהרי לא נפלה זיקתו על שתיהן שאין זיקה על הערוה:
2
When in the above situation there were four brothers,] and one [of the yevamot] was forbidden to one of the yevamim as an ervah, and the other yevamah was forbidden to the other yavam as an ervah, [the yevamah] who is forbidden to one [yavam] is permitted to his brother, and [the yevamah] who is forbidden to the other [yavam] is permitted to his brother. For [in both instances] only [the yevamah] who is permitted to him is obligated [to each brother]. [Each one] may perform either yibbum or chalitzah with [the yevamah] permitted to him, as he desires.
ב
היתה אחת מהן אסורה על יבם זה משום ערוה. והאחרת אסורה על היבם השני משום ערוה. האסורה לזה מותרת לאחיו והאסורה לזה מותרת לאחיו. שהרי נפלה זיקת כל אחד מהן על המותרת לו בלבד ורצה חולץ רצה מייבם לזו המותרת לו:
3
[In the above situation,] if one of the brothers died [and his identity was known], and his wife became obligated to perform yibbum, and then the other brother died, his wife - the sister of the first wife - became obligated to perform yibbum; [as long as] both remain alive, they both must perform chalitzah and not yibbum, as we have explained.4
ג
מת אחד מן האחין ונפלה אשתו לייבום ואח"כ מת שני ונפלה אשתו לייבום שהיא אחות הראשונה והרי שתיהן קיימות שתיהן חולצות ולא מתייבמות כמו שבארנו:
4
If [the wife of] the second [brother] dies, the [wife of the] first becomes permitted again. She may perform either chalitzah or yibbum.
If [the wife of] the first [brother] dies, the [wife of the] second remains forbidden. She must perform chalitzah and may not perform yibbum. [The rationale is that she was not fit to perform yibbum at the time she came before [her yavam].
Similarly, if one of the brothers performed chalitzah with the [wife of the] second [brother] first,5 the [wife of the] first becomes permitted to the other brothers. For the obligation that caused her to become forbidden was removed by his brother by performing chalitzah.
ד
מתה האחרונה חזרה הראשונה להיתרה וחולצת או מתייבמת. מתה הראשונה הרי אחרונה באיסורה עומדת וחולצת ולא מתייבמת. שהרי לא היתה ראויה לייבום בשעת נפילתה. וכן אם קדם אחד מן האחין וחלץ לאחרונה הותרה הראשונה לשאר האחין שהרי הזיקה שאסרה אותה הסירה אחיו בחליצתו:
5
Similarly, if [the wife of] the first [brother] was forbidden to one of the brothers as an ervah, and he performed yibbum with [the wife of] the second [brother] who was permitted to him,6 the [wife of the] first becomes permitted to the other brothers. For the woman who caused her to be forbidden to them performed yibbum with a brother to whom she was permitted.
If, however, [the wife of] the second [brother] was forbidden to one of the brothers as an ervah, he should perform yibbum with [the wife of] the first [brother],7 but the other brothers are forbidden to perform yibbum with both of them.8They must perform chalitzah instead, as we have explained.9
If [in the situation mentioned in the final clause of Halachah 3] each one of the brothers marries one of the sisters [without asking Rabbinical guidance first], they must be forced to separate.10
ה
וכן אם היתה הראשונה ערוה על אחד מן האחין וקדם וייבם את האחרונה שהיא מותרת לו הותרה הראשונה לשאר האחין שהרי האחרונה שאסרה אותה עליהן נתייבמה למותר לה. אבל אם היתה האחרונה היא שאסורה על אחת מהן בלבד משום ערוה הרי הוא מייבם לראשונה ושאר האחין אסורין בשתיהן וחולצין ולא מייבמין כמו שבארנו. ואם קדמו וכנסו כל אחד אחת מן האחיות מוציאין אותן מהן:
6
[Our Sages delivered these rulings in the following situation:] There were three brothers. Two were married to two sisters. One of the brothers married to the sisters died [childless]. The third [brother] gave a ma'amar to his yevamah, and then the husband of the second sister died, and the second sister also became obligated to the third brother. The third brother should divorce with a get [the sister] to whom he gave a ma'amar, and perform chalitzah with her.11 And he should perform chalitzah with the other sister, to enable her to marry another man.
ו
ג' אחין ב' מהן נשואין לשתי אחיות מת אחד מבעלי אחיות ועשה השלישי ביבמתו מאמר ואח"כ מת בעל אחות השנייה. ונפלה האחות השנייה לפני האח השלישי ה"ז נותן גט לבעלת המאמר וחולץ לה. וחולץ לאחות האחרונה כדי להתירן לזר:
7
[In the above situation,] if the brother who gave the ma'amar [to the first brother's wife] died [childless], and he had another wife, both she and [the wife of the first brother] fall before [the brother] married to the sister of [the wife of the first brother]. The woman who was given the ma'amar is free from the obligations of chalitzah and yibbum, for she is the sister of [her yavam's] wife. The other woman should perform chalitzah and not yibbum, because the ma'amar does not fully acquire a woman [as a wife]12 to the extent that another wife would be freed of the obligations [of yibbum].13
ז
מת זה שעשה המאמר והיתה לו אשה אחרת ונפלו שתיהן לפני בעל האחות. בעלת המאמר פטורה מן החליצה ומן הייבום שהרי היא אחות אשתו. והאשה האחרת חולצת ולא מתייבמת. שאין המאמר קונה קנין גמור עד שיפטור את הצרה:
8
When a brother consecrates the sister of his yevamah,14 we tell him: "Wait; do not divorce her and do not marry her15 until your brother performs yibbum or chalitzah with the woman who is under obligation."
If his brother performs yibbum or chalitzah with the yevamah, or if she dies, the brother may marry the woman he has consecrated. If all his brothers die,16 he must divorce with a get the woman he has consecrated, and perform chalitzah with his yevamah.
If the woman he has consecrated died, regardless of whether she died before the brothers died or after the brothers died, the yevamah becomes permitted. He may perform either yibbum or chalitzah.17
ח
אחד מן היבמין שקידש אחות יבמתו אומרין לו המתן ואל תגרשנה ואל תשאנה עד שייבם אחיך או יחלוץ ליבמה זו הזקוקה לכולכם. חלץ לה אחיו או יבמה או שמת היבמה הרי זה יכנוס ארוסתו. מתו אחיו כולם מוציא את ארוסתו בגט ויבמתו בחליצה. ואם מתה ארוסתו בין שמתה קודם מיתת האחין בין שמתה לאחר מיתת האחין חזרה היבמה להיתרה ורצה חולץ רצה מייבם:
9
[The above laws become even more complicated if the brothers have more than one wife. For example,] there were three brothers. Two were married to two sisters, and each also had another wife. [The brothers] married to the sisters died [childless], and the sisters and the other wives fell before the yavam.
If he performs chalitzah with the other wives, the sisters are also freed of their obligation. If, however, he performs chalitzah with the sisters, the other wives are not freed of their obligations until they themselves perform chalitzah. [The rationale is that] the chalitzah performed by the sisters is not "superior,"18 and, as we have explained,19 a chalitzah that is not "superior" does not free another wife [of the deceased] from her obligation.
ט
ג' אחין ב' מהן נשואין לב' אחיות ויש לכל אחת משתיהן צרה. ומתו הנשואין את האחיות ונפלו האחיות וצרותיהן לפני יבם אם חלץ לצרות נפטרו האחיות. אבל אם חלץ לאחיות לא נפטרו צרותיהן עד שיחלצו הצרות. מפני שחליצת אחיות חליצה שאינה מעולה. וחליצה שאינה מעולה אינה פוטרת את הצרה כמו שבארנו:
10
It appears to me20 that this law also applies with regard to two yevamot coming from one household, when one is forbidden to her yavam as a sh'niyah, or because of a positive or negative prohibition. If the yavam performs chalitzah with the woman who is prohibited, [the deceased's] other wife is not freed of her obligation. If he performs chalitzah with the other wife, the woman who is prohibited is freed of her obligation.
י
יראה לי שכך הדין בשתי יבמות הבאות מבית אחד והאחת מהן אסורה על יבמה משום שנייה או מחייבי לאוין או מחייבי עשה. שאם חלץ לאסורה לא הותרה צרתה. חלץ לצרה הותרה האסורה:
11
[There is no need for yibbum or chalitzah in the following situation:] There were three brothers. Two were married to two sisters, and the third was married to a woman who did not share a family connection with them. One of the brothers married to the sisters died [childless] and the brother married to the other woman performed yibbum with [the brother's] wife. Afterwards, the wife of the second brother, [i.e., the sister of the yevamah] died, and then the third brother [the one who performed yibbum, died childless]. Thus, his two wives fall before the second brother, who is [now] unmarried.
These women are free of the obligation to perform either chalitzah or yibbum. One, the sister of [the yavam's deceased] wife [is forbidden], because she was the sister of his wife at the time his brother died. [At that time,] she became forbidden to him forever, as the wife of a brother who was not alive at the time of his [older] brother's [death]. The other woman [is forbidden], because she is the other wife [of her deceased husband].21
יא
ג' אחין ב' מהן נשואין ב' אחיות והשלישי נשוי נכרית. מת אחד מבעלי אחיות ויבם הנשוי נכרית את אשתו. ואח"כ מתה אשתו של שני. ואח"כ מת הג'. ונפלו ב' נשיו לפני השני (שאין לו אשה) הרי אלו פטורות מן החליצה ומן הייבום. האחת מפני שהיתה אחות אשתו בשעה שמת אחיו הראשון נאסרה עליו לעולם משום אשת אח כדין אשת אחיו שלא היה בעולמו והנכרית משום צרתה:
12
Similarly, when two brothers are married to two sisters and one of [the brothers] dies [childless], and then the wife of the sister dies, [the wife of the first brother] remains forbidden [to the second brother] forever, since she was forbidden to him at the time [the obligation of yibbum first takes effect].
When, however, a man divorces his wife, remarries her and then dies [childless], she is permitted to the yavam. Although she was forbidden to him during his brother's lifetime at the time he divorced her, she became permitted [when he remarried her]. And at the time his brother died, she was permitted.
יב
וכן ב' אחין נשואין לב' אחיות ומת אחד מהן. ואח"כ מתה אשתו של שני הרי זו אסורה עולמית. הואיל ונאסרה עליו בשעת נפילה. אבל המגרש את אשתו והחזירה ומת הרי זו מותרת ליבם. ואע"פ שנאסרה עליו בחיי אחיו בשעה שגירשה הרי חזרה להיתרה. וכשמת אחיו בהיתרה היתה עומדת:
13
[The following rules apply when] a girl below the age of majority was given in marriage by her father, and her husband divorced her, remarried her and then died [childless] while she was still below the age of majority.
She is forbidden to her yavam,22 for the divorce was a fully binding divorce, since she was married off by her father.23 The remarriage, by contrast, is not fully binding, because the consecration of a minor is not a completely binding consecration, as explained.24
יג
קטנה שהשיאה אביה וגירשה בעלה והחזירה ומת ועדיין היא קטנה הרי זו אסורה ליבם מפני שגירושיה גירושין גמורין שהרי אביה השיאה. ואין חזרתה חזרה גמורה שאין קידושי קטנה קידושין גמורין כמו שבארנו:
14
The same law applies when a man divorces a woman who is mentally competent, she becomes a deaf-mute, he remarries her and dies [childless] while she is a deaf-mute. She is forbidden to the yavam and should not perform either chalitzah or yibbum.25
Another woman married [to the deceased husband of] the minor or the deaf-mute may perform chalitzah, or yibbum.26
If [the deceased] remarried her while she was a minor or a deaf-mute, but she attained majority or regained her control of her faculties while married to him, and then he died [childless], she is permitted to her yavam.27
יד
והוא הדין למגרש פקחת ונתחרשה והחזירה ומת והניחה חרשת שהיא אסורה ליבם ואינה חולצת ולא מתייבמת. וצרת קטנה זו או חרשת זו חולצת או מתייבמת. ואם החזירה כשהיא קטנה או חרשת וגדלה או נתפקחה אצלו ואח"כ מת הרי זו מותרת ליבמה:
15
When two brothers were married to two sisters, who were both below the age of majority and fit to dissolve their marriages through mi'un, or they were deaf-mutes, and one [of the brothers] dies [childless], his wife is not obligated to perform either chalitzah or yibbum, because she is the sister [of the yavam's] wife.28
If one [of the sisters] was above the age of majority and one was below, and the husband of the younger one died [childless], his wife is not obligated to perform either chalitzah or yibbum, because she is the sister [of the yavam's] wife.29 If the husband of the older [sister] died [childless], we instruct the younger one to absolve [her marriage to] her husband through mi'un, allowing the older [sister] to perform yibbum.30
טו
שני אחין נשואין לב' אחיות היו שתיהן קטנות הראויות למאן או חרשות ומת אחד מהן תצא משום אחות אשה ופטורה מן החליצה ומן הייבום. היו אחת גדולה ואחת קטנה ומת בעל הקטנה תצא משום אחות אשה ופטורה מן החליצה ומן הייבום. מת בעל הגדולה מלמדין הקטנה שתמאן בבעלה ותהיה גדולה זו מותרת ליבמה:
16
[The following law applies when two brothers who are both deaf-mutes are married to two sisters, and one [of the brothers] dies [childless]. His wife is not obligated to perform either chalitzah or yibbum, because she is the sister [of the yavam's] wife. [This law applies] regardless of whether both of the sisters were deaf-mutes, both were mentally competent, or one was a deaf-mute and one was mentally competent.
Similarly, [the same law applies when] two sisters are both deaf-mutes and are married to two brothers, regardless of whether both of the brothers were deaf-mutes, both were mentally competent, or one was a deaf-mute and one was mentally competent.
[These rulings were given] because none of the marriages is fully binding.31
טז
ב' אחין חרשין נשואין לב' אחיות פקחות או חרשות. או אחת פקחת ואחת חרשת. וכן ב' אחיות חרשות נשואות לב' אחים פקחין או חרשין או אחד פקח ואחד חרש ומת אחד מהן. אשתו פטורה מן החליצה ומן הייבום משום אחות אשתו. שהרי אין נישואי אחד מהן נישואין גמורין:
17
[The following law applies when two brothers - one mentally competent and one a deaf-mute - are married to two sisters, either both mentally competent or one mentally competent and one a deaf-mute, and the mentally competent [sister] is married to the mentally competent [brother]. If the deaf-mute [brother] dies [childless], his wife is not obligated to perform either chalitzah or yibbum, because she is the sister [of the yavam's] wife.32
If the mentally competent [brother] dies [childless], the deaf-mute should divorce his wife with a get, because her sister is obligated to him.33 [The rationale for this ruling is] that the marriage of the deceased mentally competent brother was fully binding, [and thus] the obligation to the deaf-mute is also fully binding. [In contrast,] the marriage of the deaf-mute is not fully binding.
The wife of the mentally competent brother is forbidden [to marry again] forever. For the deaf-mute cannot marry her because of her sister,34nor can he perform chalitzah, because he is a deaf-mute.35
יז
ב' אחין אחד פקח ואחד חרש נשואין לשתי אחיות פקחות או אחת פקחת ואחת חרשת והרי הפקחת היא אשת הפקח. מת החרש תצא אשתו משום אחות אשה. מת הפקח הואיל ונישואי הפקח שמת נישואין גמורין וזיקת זה החרש גמורה ונישואי החרש אינן נישואין גמורין. ה"ז החרש מוציא את אשתו בגט מפני שאחותה זקוקה לו. ואשת אחיו הפקח אסורה לעולם שאינו יכול לכנוס מפני אחותה. ולא יחלוץ מפני שהוא חרש:
18
Why did our Sages decree that a deaf-mute man must divorce his deaf-mute wife [in the above situation]? They are not obligated to observe the mitzvot; their situation resembles that of a child who eats non-kosher meat - in which instance, the court is not obligated to prevent them.36
Our Sages said: If the [deaf-mute's] wife will remain married to him, her sister will marry another man, [and this will be excused, for people] will say: "She was freed [from the obligations of yibbum and chalitzah] because she was the sister of [the yavam's] wife." [To prevent this impression from arising,] the deaf-mute must divorce his wife with a get, and her sister will be forbidden [to him] forever.
יח
ולמה גזרו חכמים שיוציא זה החרש אשתו החרשת והן אינן בני חיוב אלא הרי הן כקטן אוכל נבילות שאין ב"ד מצווין להפרישו. אמרו חכמים אם תשב אשתו עמו נמצאת אחותה נשאת לזר ויאמרו נפטרה משום אחות אשה. לפיכך מוציא החרש אשתו בגט כדי שתהיה אחותה אסורה לעולם:
19
Similarly, when two brothers who are mentally competent are married to two sisters, one mentally competent and one a deaf-mute, and the husband of the deaf-mute dies, [his wife] is free [of the obligation of yibbum], because she is the sister of [the yavam's] wife.37
If the husband of the mentally competent [sister] dies, [his brother] should divorce his wife [the deaf-mute] with a get,38 and should perform chalitzah to free the wife of his [deceased] brother [to marry]. Since he is mentally competent, he can perform chalitzah.39
יט
וכן ב' אחין פקחין נשואין לב' אחיות אחת פקחת ואחת חרשת. מת בעל החרשת תצא משום אחות אשה. מת בעל הפקחת מוציא את אשתו החרשת בגט ואת אשת אחיו בחליצה. מפני שהוא פקח ויכול לחלוץ:
20
[Neither yibbum nor chalitzah is required in the following situation.] There were two brothers, one mentally competent and one a deaf-mute. The deaf-mute was married to two mentally competent women, one of whom was forbidden to the mentally competent brother as an ervah.
If the deaf-mute brother dies [childless], both his wives are free from the obligations [of yibbum and chalitzah, based on the following rationale].40 If the marriage of the woman forbidden [to the yavam] as an ervah is considered a marriage, the second woman is considered to be the other wife [of her husband] and is also freed of obligation. If the marriage of the woman forbidden [to the yavam] as an ervah is not considered a marriage, the marriage of the other woman is also not considered a marriage.
כ
ב' אחין אחד פקח ואחד חרש. החרש נשוי ב' נשים פקחות האחת מהן ערוה על הפקח ומת החרש שתיהן פטורות על כל פנים. אם נישואי הערוה נישואין הרי השנייה צרתה ופטורה. ואם אין נישואי הערוה נישואין כך לא יהיו נישואי צרתה נישואין:
21
If a man's daughter or the like41 was a deaf-mute, and she was married to his brother who was mentally competent [and the mentally competent brother dies childless], his other wife must perform chalitzah, but not yibbum. [The rationale is that] the marriage of the deaf-mute is not a fully binding marriage.42
כא
היתה בתו וכיוצא בה חרשת ונשואה לאחיו הפקח צרתה חולצת ולא מתייבמת שאין נישואי החרשת נישואין גמורין:
22
Whenever we have mentioned "two sisters" in these laws, the intent is also a woman and her daughter, or her granddaughter and the like; i.e., two woman [for whom marriage to one causes] the other to be considered an ervah.
Similarly, whenever we have mentioned "the sister of [the yavam's] wife" or "the sister of his yevamah," the intent is also her mother or her daughter - i.e., any close relative who becomes forbidden [to the yavam] because of her [marriage].
כב
כל מקום שאמרנו בהלכות אלו שתי אחיות אחת שתי אחיות או אשה ובתה או אשה ובת בתה וכיוצא בהן ענין הדברים שהן ב' נשים שהאחת מהן ערוה עם האחרת ואי אפשר לישא שתיהן משום ערוה. וכן כל מקום שאמרנו אחות אשתו או אחות יבמתו אחד אחותה או אמה או בתה ענין הדברים אחת מקרובותיה שהן ערוה עמה:
FOOTNOTES
1.
The laws that apply when we do know which brother died first are stated in Halachot 3 and 4.
2.
According to Scriptural law, it is forbidden to marry two sisters. As an extension of this prohibition, when one is obligated to perform yibbum with two sisters according to Rabbinic law, one is not allowed to marry either of them and must perform chalitzah with both.
3.
For according to Scriptural law, the obligation of yibbum applies in all these instances, as stated in Chapter 6, Halachah 10.
4.
In Halachah 1.
5.
The Kessef Mishneh (and the Beit Shmuel 175:2) explain that this ruling applies only after the fact - i.e., he performed chalitzah with the second yevamah without asking Rabbinical guidance. Had he in fact asked the Rabbis, they would have prohibited it, lest he err and perform chalitzah with the other sister. Once, however, the chalitzah is performed, we do not fear that a mistake will be made by others on a subsequent occasion.
6.
Since he was never permitted to marry the wife of the first brother who died, the wife of the second never became forbidden to him.
7.
Since he is not permitted to marry the wife of the second brother, the wife of the first never became forbidden to him. Hence, he should perform yibbum.
8.
The Rambam mentions both yevamot to teach that even if the brother who marries the first yevamah dies, she remains forbidden to his brothers.
9.
See the previous halachah.
10.
This applies to both couples. The first yavam who marries a yevamah is forced to separate because he has transgressed a Rabbinic prohibition. Even though he did not transgress in marrying his yevamah, the second yavam is forced to separate from her, because his marriage to her was made possible by a forbidden act, the first yavam's marriage.
Significantly, this represents a reversal of the Rambam's opinion from his rulings in his Commentary on the Mishnah (Yevamot 3:1; Eduyot 5:5), where he rules that the couples may remain married. The Tur (Even HaEzer 175) subscribes to that view. Although the Shulchan Aruch (Even HaEzer 175:3) also mentions it, it appears that the Rambam's ruling in the Mishneh Torah is favored.
11.
This law is fundamentally the same as Halachah 3. The yavam is forbidden to perform yibbum with either of the sisters. There is one added element: the fact that a ma'amar was given.
As explained in Chapter 5, Halachot 2-3, a ma'amar does not establish a complete marriage bond. If it established such a bond, the third brother would not be required to divorce his yevamah (and he would not be required to perform chalitzah with her sister). But since it does not, he cannot consummate his relationship with his yevamah. He must, however, divorce her, because of the connection established by the ma'amar.
12.
As reflected in Chapter 6, Halachah 25, even if the yavam who died had not given a ma'amar to the other yevamah, this woman would not have been able to perform yibbum. The new dimension contributed by this halachah is that the ma'amar does not free her from the obligation of chalitzah.
13.
I.e., had the ma'amar established a full marriage bond, she would not have been obligated at all. Since it does not, she must perform chalitzah.
14.
This law applies if he consecrates her after his brother has died, and the obligation of yibbum is already incumbent upon him. If he consecrated her before his brother dies, and then he dies, he may marry her (Shulchan Aruch, Even HaEzer 159:6).
15.
At present, the woman he consecrates is forbidden to him, because he is obligated to perform yibbum with her sister. Nevertheless, he is not required to divorce her, because it is possible that the prohibition will be lifted.
16.
Or he has no other brothers.
17.
The fact that he was forbidden to marry her while her sister was alive does not prevent him from marrying her after her sister's death (Beit Shmuel 159:13).
18.
From Yevamot 41a, it appears that whenever a yavam cannot perform yibbum with his yevamah, the chalitzah he performs with her is deemed "inferior."
19.
Chapter 5, Halachah 12.
20.
This expression is employed by the Rambam in reference to a law that has no direct source in the Rabbinic works of the previous generations. The Rambam's rationale is that just as the Rabbinic prohibition against performing yibbum with the sister of a woman to whom one is obligated is sufficient to cause a chalitzah to be considered "inferior," so too, the prohibitions mentioned in this halachah should have a similar effect.
There are several early halachic authorities who rule differently from the Rambam on this issue. The Rambam's decision is, however, accepted by the Shulchan Aruch (Even HaEzer 174:1).
21.
This represents a reversal of the Rambam's opinion in his Commentary on the Mishnah (Yevamot 3:7), where he states that the deceased's other wife should perform chalitzah, because there is a doubt whether or not an obligation falls upon her.
22.
For the prohibition forbidding a woman divorced by her husband to her yavam is of Scriptural origin, while her remarriage is binding according to Rabbinic law alone.
The Ra'avad and Rabbenu Asher rule that the minor must perform chalitzah when she attains majority. The Ma'aseh Rokeach states this might also be the Rambam's intent (as reflected by the fact that he states that "she is forbidden to her yavam," and in the next halachah he adds that she "should not perform either chalitzah or yibbum"). Most commentaries do not, however, accept this interpretation.
23.
The Rambam's wording is somewhat imprecise. The kiddushin the husband gives the father are binding according to Scriptural law, because the Torah granted him the right to consecrate her, as stated in Hilchot Ishut 3:11. If the girl is able to distinguish between a get and another object, she can be divorced according to Scriptural law, as stated in Hilchot Gerushin 2:19.
24.
Until she reaches the age of twelve and manifests signs of physical maturity, she is not able to effect kiddushin that are binding according to Scriptural law. (Moreover, the girl's father also does not have the potential to consecrate her again according to Scriptural law once she has been divorced, as stated in Hilchot Ishut 3:12.)
25.
In this instance as well, the divorce is binding according to Scriptural law, while the remarriage is merely a Rabbinic institution.
26.
Since the remarriage of the minor or the deaf-mute is only a Rabbinic institution, while the marriage of the deceased's other wife is based on Scriptural law, the remarriage of the minor or the deaf-mute has no effect on the other wife's obligation to her yavam. See Shulchan Aruch (Even HaEzer 173:23).
27.
If her husband engaged in marital relations with her after she attained majority or regained control of her faculties, he acquires her as a wife according to Scriptural law. (See Hilchot Gerushin 11:6.) Therefore, there is no difference between her and another woman who was married, divorced and remarried.
28.
Since both sisters share the same status, we allow the marriage of the sister whose husband is alive to continue. There is no mandate for him to perform yibbum, for the marriage to his yevamah would still be Rabbinical in origin.
29.
Since the marriage of the older sister is binding according to Scriptural law, the younger sister has no obligation to the yavam.
30.
The yibbum of the older sister is given priority over the marriage of the younger sister, because the older sister's first marriage is binding according to Scriptural law, and the obligation of yibbum is mandated by that authority. The marriage of the younger sister, by contrast, is binding only according to Rabbinic law.
Therefore, the younger sister is advised to perform mi'un, thus dissolving her marriage as if it had never existed. At this point, there is nothing preventing her husband from marrying her sister, his yavam. (See Chapter 4, Halachah 30.)
31.
As long as one of the parties involved is a deaf-mute, a marriage is binding only according to Rabbinic law. For this reason, there is no advantage for the yibbum of the deceased's wife over the existing marriage.
32.
Since both the husband and wife are mentally competent, their marriage is binding according to Scriptural law. The deceased's wife is, therefore, freed of all obligations.
33.
And it is forbidden to marry the sister of a woman with whom one is obligated to perform yibbum.
34.
For it is forbidden to marry the sister of one's divorcee.
35.
See Chapter 4, Halachah 13.
36.
I.e., the court, the agent of the Jewish people as a whole, does not have the responsibility to admonish a child who violates the Torah's laws. The child's parents, by contrast, do and must train him in the observance of the Torah's ways. See Hilchot Ma'achalot Asurot 17:27-28.
37.
Since both partners are mentally competent, their marriage is binding according to Scriptural law.
38.
Since his marriage to the deaf-mute is only a Rabbinic institution, his obligation to the wife of his deceased brother, a requirement of Scriptural law, takes priority. Nevertheless, since he must divorce his deaf-mute wife with a get, he may not perform yibbum, for the yevamah is the sister of his divorcee.
39.
In contrast to the deaf-mute yavam mentioned in Halachah 18.
40.
I.e., one might think that although the mitzvot of yibbum and chalitzah do not apply with regard to the woman forbidden as an ervah, they do apply with regard to her deceased husband's other wife.
Generally, when a woman is forbidden as an ervah, her husband's other wives are not obligated, as stated in Chapter 6, Halachah 14. Nevertheless, since the deaf-mute's marriage is only a Rabbinic institution, one might think that the marriage to the woman forbidden as an ervah is not powerful enough to negate the obligation of yibbum. The Rambam's explanations that follow above are intended to counter this supposition.
41.
I.e., any other woman permitted to his brother, but forbidden to him as an ervah. This includes the brother's mother-in-law and his daughter-in-law, after they were widowed or divorced from their first husbands.
42.
If it were a fully binding marriage, the deceased's other wife would be freed of the obligation of chalitzah as well, as mentioned in note 40. Nevertheless, because the marriage is effective according to Rabbinic law, yibbum is not permitted.
Yibbum vChalitzah - Chapter Eight
1
[The following rules apply when a man] consecrates one of two sisters, but does not know which one he has consecrated1 and then dies [childless]. If he has one brother, [the brother] should perform chalitzah with both of them to enable them to marry other men.
If he has two brothers, one of them should first perform chalitzah with one of [the sisters], and the other should perform yibbum with the other one2 [because of the following rationale]: If this was the woman consecrated by his brother, he performed yibbum with her. If she is not his brother's wife, he has married a woman [permitted to him] like any other woman, and chalitzah has already been performed for her sister, his brother's wife.
One should not perform yibbum with one of the women first, for perhaps the other was in fact his brother's wife, and he will have married a relative of the woman who is obligated [to perform yibbum with] him.3 If, without asking Rabbinic advice,4 each of the brothers married one of the sisters, they are not forced to dissolve the marriage.5
א
מי שקידש אחת מב' אחיות ואין ידוע אי זה מהן קידש ומת ולו אח. אחד חולץ לשתיהן כדי להתירן לאחרים. היו לו ב' אחין אחד חולץ לאחת מהן בתחלה והשני מייבם לשנייה על כל פנים. אם זו היא שקידש אחיו הרי יבם אותה. ואם אינה אשת אחיו הרי נשא אשה משאר הנשים ואחותה שהיתה אשת אחיו כבר נחלצה. אבל לא ייבם האחת תחלה שמא האחרת היא אשת אחיו ונמצא שנשא קרובת זקוקתו. קדמו שני האחים וכנסו שתי היבמות אין מוציאין אותן מידן:
2
[The following rule applies when] two [men who are not related,] each having one brother, consecrate two sisters, neither of the men knows which [sister] he consecrated, and they both die [childless]. Each [brother] should perform chalitzah with each of the sisters.6
[In the above situation, if] one of the deceased has one brother, and the other has two brothers, the one brother should perform chalitzah with both women first, and then one of the two brothers should perform chalitzah [with one woman] first, and the second one [should perform yibbum with the other].7 If, [without asking Rabbinic advice, each of the brothers] married [one of the sisters], they are not forced to dissolve the marriage.
[The above applies] even if the brothers were priests. [Although] there is a Rabbinic prohibition against a priest marrying a woman who performed chalitzah, the chalitzah performed by this woman was performed because of doubt, and [our Sages] did not enforce a decree with regard to a chalitzah performed because of doubt.8
ב
שנים שקדשו שתי אחיות. זה אינו יודע אי זו קידש וזה אינו יודע אי זו קידש ומתו שניהן לזה אח ולזה אח זה חולץ לשתיהן וזה חולץ לשתיהן. לזה אח אחד ולזה שנים. היחידי חולץ לשתיהן בתחלה והשנים אחד חולץ ראשונה והשני מייבם. ואם קדמו וכנסו אין מוציאין מידן. ואפילו היו כהנים שהחליצה שחלץ היחידי מספק חלץ והחלוצה אסורה לכהן מדברי סופרים ובספק חלוצה לא גזרו:
3
In the above instance,] if both of the deceased had two brothers, one of one pair of brothers should perform chalitzah with one of the sisters, and one of the other pair of brothers should perform chalitzah with the other sister. Afterwards, the other brother from the first pair should perform yibbum with the sister with whom the brother from the other pair performed chalitzah, and the other brother from the second pair should perform yibbum with the sister with whom the brother from the first pair performed chalitzah.9
If both [brothers from one pair each] performed chalitzah with [one of the sisters] first, the brothers from the other pair should not both perform yibbum.10 Instead, one should perform chalitzah [with one of the sisters] first, and then his brother should perform yibbum with the other. If, without asking Rabbinic advice, each of the brothers married one of the sisters, they are not forced to dissolve the marriage.
ג
היו לזה שני אחין ולזה שני אחין. אחיו של זה חולץ לאחת ואחיו של זה חולץ לאחרת. ואח"כ האח השני של זה מייבם חלוצתו של זה. והאח השני של זה מייבם חלוצתו של זה. קדמו שניהן וחלצו לשתיהן לא ייבמו שני האחין האחרים. אלא אחד חולץ בתחלה ואחיו מייבם לשניה ואם קדמו וכנסו אין מוציאין מידן:
4
[The following situation gives rise to several halachic questions:] A woman had sons, and one of her daughters-in-law also had sons. Both the woman and her daughter-in-law became pregnant and they gave birth in the same hiding place. [There was a disturbance] and the identity of the two children became confused [and it was not known who was the son of the mother, and who, the son of the daughter-in-law].
The two sons grew up and married and then died [childless]. How are their wives freed to marry others?11
First, [one of] the sons of the daughter-in-law should perform chalitzah with [both women]; he should not perform yibbum. [The rationale is that] there is a doubt regarding the identity of each of the women. It is possible that she is the wife of his brother and thus permitted to him, but it is also possible that she is the wife of his father's brother and thus forbidden to him as an ervah.
Afterwards,] the sons of the elder woman may perform either chalitzah or yibbum. [With regard to each of the women, the same question applies:] If she is his brother's wife, he is performing yibbum. And if she is the wife of his brother's son, she is permitted to marry him, because she has already performed chalitzah.
ד
האשה שהיו לה בנים והיו לכלתה בנים ונתעברה האשה ונתעברה כלתה וילדו שתיהן במחבואה אחת ונתערבו שני הילדים והגדילו התערובות ונשאו נשים ומתו כיצד הן ניתרות. בני הכלה חולצין לשתיהן תחלה ולא מייבמין שכל אחת מהן ספק שהיא אשת אחיו ותהיה מותרת לו. ספק שהיא אשת אחי אביו והיא ערוה עליו. אבל בני הזקנה או חולצין או מייבמין. שאם היא זו אשת אחיו הרי יבמה. ואם היא אשת בן אחיו מותרת להנשא לו שכבר נחלצה:
5
[In the above situation, the following procedure should be carried out if] the sons of the elder woman and her daughter-in-law whose identities had been established died [childless], and the two sons whose identities were confused were alive.
The sons whose identities were confused should perform chalitzah with the wives of the elder woman's sons; they may not perform yibbum. [The rationale is that] there is a doubt whether [each woman] is the wife of his father's brother and thus forbidden to him as an ervah, or the wife of his brother and thus permitted to her yavam.
With regard to the wives of the sons of the daughter-in-law: First, one should perform chalitzah and the other should perform yibbum. The rationale is that if the son of the daughter-in-law was the one who performed chalitzah first, he performed chalitzah with his brother's wife. The second one of those whose identities were confused was the son of the elder woman. He is permitted to marry the wife of his brother's son after her yavam performed chalitzah with her.
If it was the son of the elder woman who performed chalitzah first, he performed chalitzah with the wife of his brother's son, and his deed is of no consequence. The second one of those whose identities were confused was the son of the daughter-in-law, and he performed yibbum with his brother's wife.
ה
מתו הבנים הידועים של זקנה ושל כלתה והרי בני התערובות קיימין. בני התערובות לנשי בני הזקנה חולצין ולא מייבמין שהיא ספק אשת אחי אביו שהיא ערוה עליו. ספק אשת אחיו שהיא מותרת ליבמה. ולנשי בני הכלה אחד חולץ בתחלה ואחד מייבם על כל פנים. אם בן הכלה הוא שחלץ תחלה הרי חלץ אשת אחיו והשני מן התערובות הוא בן הזקנה ומותר לו לישא אשת בן אחיו אחר שנחלצה מיבמה. ואם זה שחלץ תחלה הוא בן הזקנה הרי חלץ לאשת בן אחיו ולא עשה כלום והשני מן התערובות הוא בן הכלה והרי יבם אשת אחיו:
6
[The following rules apply with regard to] a woman who did not wait three months after the death of her husband [before] remarrying].12 She remarried and gave birth, and it is not known whether the child she bore was fathered by the first husband and was born after a full term pregnancy, or whether it was fathered by the second husband and was born after a seven-month pregnancy.13
If the woman bore other children to both her first and second husbands, and then this son whose [father's identity] is in doubt dies [childless], both the sons of the first husband and the sons of the second husband should perform chalitzah with [the deceased's] wife, but they should not perform yibbum.
[The rationale is that the obligation for] each of them to perform yibbum is doubtful, for perhaps he is not the paternal brother [of the deceased]. And he is definitely a maternal brother [of the deceased], and the wife of a maternal brother is always forbidden as an ervah. For this same [reason], the son whose [father's identity] is in doubt should perform chalitzah with any of the wives of [his other brothers], but should not perform yibbum.
ו
מי שלא שהתה אחר מיתת בעלה שלשה חדשים ונשאת וילדה ואין ידוע אם בן תשעה לראשון אם בן שבעה לאחרון. והיו לה בנים מן הראשון ומן השני. אם מת זה הבן הספק. בני הראשון ובני השני חולצין לאשתו ולא מייבמין. שכל אחד מהן שיבא לייבם שמא אינו אחיו מאביו והרי הוא אחיו מאמו בודאי ואשת אחיו מאמו אסורה עליו לעולם משום ערוה. וכן זה הבן הספק חולץ לנשותיהן ולא מייבם:
7
If both this woman's first and second husbands had fathered another son14 with another wife, and one of these other sons died [childless], the son whose [father's identity] is in doubt may perform either chalitzah or yibbum with the wife of the deceased. [The rationale is] that if [the deceased] was his paternal brother, then he has performed yibbum. And if he was not his paternal brother, then they have no family connection at all, and he is permitted to marry [the deceased's] wife.
ז
היה בן לראשון ובן לשני שלא מאשה זו שנשאת בתוך זמן ומת אחד מהן. הרי הבן הספק חולץ לאשת זה שמת או מייבם. שאם אחיו מאביו הוא הרי יבם את אשתו ואם אינו אחיו מאביו הרי אין ביניהן אחוה כלל לפיכך מותר לו לישא את אשתו:
8
[In the above situation,] if the son whose [father's identity] is in doubt dies [childless], one of the two sons whose [father's identity] is known should first perform chalitzah with his wife, and afterwards the second should perform yibbum.15
[The rationale is that if the deceased] was his brother, then he has performed yibbum. And if he is not his brother, but rather the son of the other father, his wife has already performed chalitzah with her husband's brother [and is permitted to remarry].
ח
מת הבן הספק אחד משני הבנים הודאין חולץ לאשתו תחלה והשני מייבם על כל פנים. אם אחיו הוא הרי יבם את אשתו. ואם אינו אחיו והוא בן האב האחר הרי נחלצה מאחי בעלה:
9
[The following rules apply when] a woman's husband traveled to another country, his wife heard that he died and [on this basis] married another man, and then her first husband returned. If both husbands die [childless],16 and they both have brothers, one of each husband's brothers should perform chalitzah, but not yibbum.17
ט
מי שהלך בעלה למדינה אחרת ושמעה שמת ונשאת ואח"כ בא הבעל הראשון ומתו שניהן ולזה אחין ולזה אחין. אחיו של זה ואחיו של זה חולצין ולא מייבמין:
10
[The following rules apply when there were] five women who each had a son whose identity had been established, and then the five women all gave birth together in a hiding place to five other sons, and the identities of the second group of sons became confused to the extent that it was not known who gave birth to whom. The sons whose identity became confused matured and married, and then these five men died [childless] and their five wives fell before the wives of the sons whose identity was known, but none of these sons knows who is the wife of his brother.
What must be done [so that these women can remarry]? Four [of the sons whose identity was known] perform chalitzah for one of the wives first, and the fifth son should marry her after she has performed chalitzah four times.
י
חמש נשים שהיה לכל אחת מהן בן ידוע ונתערבו חמשתן וילדו כאחד במחבואה אחת חמשה בנים אחרים ונתערבו הילדים והגדילו התערובות ונשאו נשים ומתו חמשה האנשים ונפלו חמש הנשים לפני חמשה הבנים הודאין שאין אחד מהן יודע אי זו היא אשת אחיו כיצד תקנתן. ארבע מהן חולצין לאחת תחלה והחמישי ישא זו שנחלצה ארבע חליצות על כל פנים:
11
What is implied? If the woman was his brother's wife, he has performed yibbum. And if she is not his brother's wife, she is the wife of the brother of one of the other four, and they all performed chalitzah with her first.
Similarly, the second woman should have four [of the sons whose identity was known] - including the one who married the first [of the widows]18 - perform chalitzah with her, and the fifth one should marry her. [This process should be continued] until the five sons have married the five [widows] after each one performed chalitzah four times earlier.
יא
כיצד אם אשת אחיו היא הרי יבם אותה. ואם אינה אשת אחיו הרי היא אשת אח אחד מארבעה והרי חלצו לה ארבעתן תחלה. וכן השנייה חולצין לה ארבעה והאחד מן הארבעה יהיה זה שנשא הראשונה והחמישי ישאנה. עד שנמצאו הבנים החמשה נשאו החמש נשים אחר שנחלצה כל אחת מהן ארבע חליצות:
12
When dealing with questionable situations of this nature, one should always have these principles at hand: When there is a doubt whether a woman is required to perform chalitzah with a particular man or not, she is not permitted to marry another man until that [first] man performs chalitzah with her.
Whenever there is a doubt whether a woman is forbidden to engage in relations with a man - whether because of a Scriptural prohibition or a Rabbinic prohibition - she should not perform yibbum with him.
Whenever a woman has performed a "superior chalitzah"19 or "acceptable relations,"20 another woman who was married to the same husband is permitted to marry another man.
יב
ולעולם הזהר בכל הספיקות הללו בעיקרים אלו. שכל מי שנסתפק לך שמא בת חליצה היא לאיש זה או אינה צריכה לחליצה ממנו. אינה נתרת להנשא לזר עד שיחלוץ לה אותו האיש. וכל מי שיסתפק לך שמא ביאתה אסורה על איש זה בין מדברי תורה בין מד"ס אינה מתייבמת לו. וכל שנחלצה חליצה מעולה או נבעלה בעילה כשרה הותרה צרתה לזר:
13
Following the above patterns, you will be able to understand and rule with regard to any questionable situations that will arise with regard to yibbum and chalitzah. For we have explained all the fundamental principles on which one should rely. You will know who should perform chalitzah, who should perform yibbum, who is not obligated to perform chalitzah or yibbum and who is fit to perform yibbum.
With God's help, this concludes "The Laws of Yibbum and Chalitzah."
יג
ועל דרך זו תבין ותורה בכל הספיקות שיארעו לענין יבום וחליצה שהרי ביארנו כל העיקרין שעליהן תסמוך ותדע מי הוא שחולץ ומי הוא שמייבם ומי היא הפטורה מן החליצה ומן היבום ומי היא הראוייה לייבם:
FOOTNOTES
1.
Note the Shulchan Aruch (Even HaEzer 176:1), which states that this law applies even if the deceased brother never knew which sister he consecrated, and thus it was forbidden for him to consummate the marriage. Nevertheless, chalitzah is required.
2.
This and the laws that follow are based on the Rambam's conception (see Chapter 1, Halachah 2) that when possible, the mitzvah of yibbum takes precedence over the mitzvah of chalitzah. According to the Ashkenazic authorities, different laws apply.
3.
This is a Rabbinic prohibition.
4.
Our translation is based on the Shulchan Aruch (loc. cit.). If a Rabbinical opinion was sought and then ignored, the yevamim are required to divorce their wives.
5.
Although one of them surely violated a Rabbinic prohibition, since we are unable to determine which of them it was, they are both allowed to remain married. This follows the principle sefeka d'rabbanan l'kula, "When a doubt arises regarding the violation of a Rabbinic prohibition, the more lenient perspective is followed."
6.
Even after the brother of one of the deceased performs chalitzah with both women, the brother of the other deceased may not perform yibbum with one of the sisters, because she is the sister of the woman with whom he is obligated to perform yibbum (or with whom he performed chalitzah).
7.
This and the clause that follows are restatements of the principles mentioned in the previous halachah.
8.
In most instances, if there is a doubt with regard to a Rabbinic prohibition, one may a priori perform the act in question. In this instance, it is only after the fact that yibbum is permitted. The reason for this stringency is that chalitzah is performed in public, and when people see that a woman who performed chalitzah married a priest, they may not appreciate the details of the particular instance and come to the false conclusion that there is no prohibition in doing so (Maggid Mishneh).
9.
This also is basically a restatement of the principles mentioned in the first halachah.
10.
Although the woman may be his yevamah, she may also be the sister of the woman with whom he is obligated to perform yibbum, and whom he is therefore forbidden to marry.
11.
For it is unknown who should perform either yibbum or chalitzah, the sons of the mother or the sons of the daughter-in-law.
12.
See Hilchot Gerushin 11:18, which states that a woman should wait three months after her husband's death, so that it will be possible to determine who fathered her child.
13.
For example, the woman remarried two months after her first husband's death and gave birth seven months after her second marriage. Thus, it is unknown whether her child was fathered by her first husband or her second.
14.
The law that follows applies when the woman's husbands have each fathered only one other son with another wife.
15.
It is, however, forbidden for one of the sons to perform yibbum first, because it is possible that the deceased's wife is obligated to the other brother and must perform chalitzah.
16.
Even if only one of the husbands dies childless, his brother still must perform chalitzah and may not perform yibbum.
17.
Yibbum is prohibited because, as stated in Hilchot Gerushin 10:5, such a woman is forbidden to both her husbands and must be divorced by both of them.
The chalitzah performed by the brother of the first husband is required by Scriptural law, while the chalitzah performed by the brother of the second husband is mandated by Rabbinic decree.
18.
I.e., each of the sons whose identity is known should marry one of the widows instead of having one marry more than one. When one son marries more than one widow, we are certain that he did not perform yibbum twice. Either - or neither - of the women he married could have been his brother's widow, but there was only one widow, not two. Our Sages preferred having each of the sons marry one woman and thus take the chance that they were all fulfilling yibbum, rather than have one marry more than one. See Yevamot 98b.
19.
See Chapter 5, Halachah 10.
20.
See Chapter 5, Halachah 9.
Hayom Yom:
• English Text | Video Class
Tuesday, Tevet 1, 5778 · 19 December 2017
"Today's Day"
Wednesday, Tevet 1, Rosh Chodesh, 6th Day of Chanuka, 5703
Torah lessons: Chumash: Mikeitz, Revi'i with Rashi.
Tehillim: 1-9.
Tanya: Now these three garments (p. 13)...in these three garments (p. 15).
It is customary that one not davening with a minyan says the opening (p. 241) and closing (p. 245) b'rachot of Hallel even on days when "half Hallel"1 is said. In the concluding paragraph, yehal'lucha (p.245) omit the word "Al." All tefillin2 should be worn (then, later, taken off) before Musaf (p. 245), but the daily Torah lessons are studied after concluding the entire service.
FOOTNOTES
1.See instructions, Siddur p. 241.
2.See Menachem Av 19.
Daily Thought:
Powerful BeautyNever underestimate the power of a simple, pure deed done from the heart.
The world is not changed by men who move mountains, nor by those who lead the revolutions, nor by those whose purse strings tie up the world.
Dictators are deposed, oppression is dissolved, entire nations are transformed by a few precious acts of beauty performed by a handful of unknown soldiers.
As Maimonides wrote in his code of law, “Each person must see himself as though the entire world were held in balance and any deed he may do could tip the scales.”
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