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המשנה היומית של היום

יבמות ג׳:א׳ - ג׳:ב׳

The Mishnah Yomi for Wednesday, February 19, 2020 is יבמות ג׳:א׳ - ג׳:ב׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Yevamos Perek 3 Mishnah 1

יבמות פרק ג׳ משנה א׳

1
In the case of four brothers, two of whom were married to two sisters, and the ones married to the sisters died, then those sisters must perform ḥalitza and may not enter into levirate marriage. Since both sisters require levirate marriage with each of the surviving brothers, a levirate bond exists between each sister and the brothers. Each of them is considered the sister of a woman with whom each brother has a levirate bond and is therefore forbidden to him by rabbinic law. And if they married the sisters before consulting the court, they should divorce them, for the Sages decreed that in this situation they may not remain married. Rabbi Eliezer says that there is a dispute in this matter: Beit Shammai say: He may maintain her as his wife, while Beit Hillel say: They must divorce them.
אַרְבָּעָה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וּמֵתוּ הַנְּשׂוּאִים אֶת הָאֲחָיוֹת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְאִם קָדְמוּ וְכָנְסוּ, יוֹצִיאוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים יְקַיְּמוּ, וּבֵית הִלֵּל אוֹמְרִים יוֹצִיאוּ:
א׳
ברטנורא

ארבעה אחין. חולצות ולא מיבמות – since both of them are levirate relations one to the other. The first [brother] who undergoes levirate marriage came in contact with the sister of his levirate relation and is like his wife.

ב"ש אומרי יקיימו ובה"א יוציאו – In the Gemara (Talmud Yevamot 28a) reverses them that the School of Shammai states that they should be put away (i.e., divorced), and the School of Hillel states that they may remain wedded, for in every place, the School of Shammai is stringent and the School of Hillel is lenient except from those known places where the School of Shammai is more lenient and the School of Hillel is more stringent (see, for example, the first five Mishnayot in Tractate Eduyot, Chapter 5, of which this text is taken), and thus we say, that generally, the School of SHammai in the place of the Schol of Hillel is not a Mishnah, meaning to say, that wherever we find in the Mishnah that the School of Shammai are lenient and the School of Hillel, where it is their manner to be lenient, but and it is found now that the School of Shammai stands in the place of the School of Hillel, it is not a Mishnah and it is a corrupted text and it is necessary to reverse it unless it is from the known Mishnayot which are from the leniencies of the School of Shammai and the stringencies of the School of Hillel. And in Tractate Eduyot (Chapter 5, Mishnah 5), in the name of Rabbi Eliezer, it enumerates the leniencies of the School of Shammai and the stringencies of the School of Hillel.

ארבעה אחין. חולצות ולא מתיבמות. דכיון דתרווייהו זקוקין להאי ולהאי, קמא דמיבם פגע באחות זקוקתו דהויא כאשתו:

ב״ש אומרים יקיימו ובית הלל אומרים יוציאו. בגמרא מפכינן לה, בש״א יוציאו ובה״א יקיימו. דבכל מקום ב״ש לחומרא וב״ה לקולא חוץ מהמקומות הידועים מקולי בית שמאי ומחומרי בית הלל, והכי אמרינן בעלמא, ב״ש במקום ב״ה אינה משנה, כלומר, כל היכא דאשכחן במשנה בית שמאי מקילין, וב״ה הוא שדרכן להקל ונמצאו עתה בית שמאי עומדים במקום בית הלל, אינה משנה ומשבשתא היא וצריך להפכה, אלא אם כן היא מהמשניות הידועות שהם מקולי בית שמאי ומחומרי בית הלל. ובמסכת עדיות מני לה בשם רבי אליעזר מקולי בית שמאי ומחומרי בית הלל:

משנה ב

Mishnayos Yevamos Perek 3 Mishnah 2

יבמות פרק ג׳ משנה ב׳

2
If one of the sisters was forbidden to one of the brothers due to a prohibition against forbidden relations because she was a relative of his wife or a relative on his mother’s side, then he is forbidden to marry her but permitted to marry her sister. Because she is his close relative, she is exempt from levirate marriage with him, and therefore she is not bound to him with a levirate bond. Consequently, her sister is not considered the sister of a woman with whom he has a levirate bond, and he is permitted to enter into levirate marriage with her. But the second brother, who is not a close relative of either sister, is forbidden to marry both of them. Indeed, for him each woman remains the sister of a woman with whom he has a levirate bond. If a prohibition resulting from a mitzva or a prohibition stemming from sanctity will be transgressed when one of the women marries one of the brothers, then her sister must perform ḥalitza and may not enter into levirate marriage, as she is considered the sister of a woman with whom he has a levirate bond. In this case, the sister who is forbidden to the brother due to a mitzva or due to sanctity is bound to the brother for the purpose of ḥalitza.
הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל הָאֶחָד אִסּוּר עֶרְוָה, אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ, וְהַשֵּׁנִי אָסוּר בִּשְׁתֵּיהֶן אִסּוּר מִצְוָה וְאִסּוּר קְדֻשָּׁה, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת:
ב׳
ברטנורא

איסור ערוה – such as, for example, his mother-in-law and the mother of his mother-in-law.

ומותר באחותה – for she is not the sister of his levirate relation for a woman forbidden to a man on account of consanguinity is not lying before him for levirate marriage.

איסור מצוה – lying before him from the Torah, therefore, he is forbidden to her sister, for she is the sister of his levirate relation.

איסור ערוה. כגון חמותו ואם חמותו:

ומותר באחותה. דלאו אחות זקוקתו היא, דערוה לא רמיא קמיה ליבומי:

איסור מצוה. רמיא קמיה מדאורייתא, הילכך אסור באחותה, דאחות זקוקתו היא:

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