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יבמות ט״ו:ו׳ - ט״ו:ז׳

The Mishnah Yomi for Monday, December 30, 2019 is יבמות ט״ו:ו׳ - ט״ו:ז׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Yevamos Perek 15 Mishnah 6

יבמות פרק ט"ו משנה ו׳

6
In the case of a woman who went, she and her husband, overseas, and she comes and says: My husband died, she may marry, and she takes her marriage contract based on her own testimony. And it remains prohibited for her rival wife to remarry, as a woman cannot testify on behalf of her rival wife. If the rival wife was an Israelite woman married to a priest, she may continue to partake of teruma, as she is not permitted to remarry, and therefore the presumption that the husband is still alive is maintained in relation to her. This is the statement of Rabbi Tarfon. Rabbi Akiva says: This is not the way to spare someone from transgression. According to the opinion of Rabbi Tarfon, there is a concern that she might be eating teruma unlawfully. There is no remedy for this situation unless it is prohibited for the rival wife to marry, as she cannot rely on the testimony of her rival wife, and it is also prohibited for her to partake of teruma, lest the other woman was speaking the truth. In other words, the halakha is stringent on both counts.
הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעְלָהּ לִמְדִינַת הַיָּם, וּבָאָה וְאָמְרָה מֵת בַּעְלִי, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ, וְצָרָתָהּ אֲסוּרָה. הָיְתָה בַת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתָּה מִידֵי עֲבֵרָה, עַד שֶׁתְּהֵא אֲסוּרָה לִנָּשֵׂא, וַאֲסוּרָה מִלֶּאֱכֹל בַּתְּרוּמָה:
ו׳
ברטנורא

היתה בת ישראל לכהן – if her co-wife/rival wife was the daughter of an Israelite married to a Kohen, she can partake of Terumah/priest’s due on the assumption that her husband is alive and she does not take into consideration the testimony of her co-wife/rival wife for since she is not believed to cause her to be married, she is not believed to disqualify her and such is the Halakha.

היתה בת ישראל לכהן. אם היתה צרתה בת ישראל לכהן, תאכל בתרומה בחזקת שבעלה קיים, ואינה חוששת לעדות צרתה, שהואיל ואינה נאמנת להשיאה אינה נאמנת לפוסלה. וכן הלכה:

משנה ב

Mishnayos Yevamos Perek 15 Mishnah 7

יבמות פרק ט"ו משנה ז׳

7
The mishna discusses a similar case. If a woman said: My husband died and afterward my father-in-law died, she may marry and take her marriage contract, and it is prohibited for her mother-in-law to remarry, as a woman may not testify on behalf of her mother-in-law. If the mother-in-law was the daughter of an Israelite married to a priest, she may partake of teruma; this is the statement of Rabbi Tarfon. Rabbi Akiva says: This is not the way to spare her from transgression; there is no remedy unless it is prohibited for the mother-in-law to marry and also prohibited for her to partake of teruma. In relation to the dispute between Rabbi Tarfon and Rabbi Akiva in the previous mishna, in which Rabbi Akiva states that one must avoid a possible transgression, the mishna cites two similar cases involving other topics. With regard to one who betrothed one of five women, and he does not know which of them he betrothed, and each one of them says: He betrothed me, if he does not want to marry any of them he gives a bill of divorce to each and every one of them so none will have the status of a woman with regard to whom there is uncertainty whether she is divorced. And he leaves the marriage contract among them and departs. The marriage contract remains in dispute between the women until they clarify which of them is entitled to the money. This is the statement of Rabbi Tarfon. Rabbi Akiva says: This is not the way to spare someone from transgression, as perhaps the woman he actually betrothed will not receive the money to which she is entitled. There is no remedy unless he gives a bill of divorce and a marriage contract payment to each and every one. And likewise, in the case of one who stole money from one of five people and does not know from which of them he stole, and each one says: He stole from me, he leaves the stolen money among them and departs, and they will decide among themselves how to distribute the money; this is the statement of Rabbi Tarfon. Rabbi Akiva says: This is not the way to spare him from transgression; there is no remedy unless he pays each and every one of them.
אָמְרָה מֵת בַּעְלִי וְאַחַר כָּךְ מֵת חָמִי, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ, וַחֲמוֹתָהּ אֲסוּרָה. הָיְתָה בַת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתָּה מִידֵי עֲבֵרָה, עַד שֶׁתְּהֵא אֲסוּרָה לִנָּשֵׂא, וַאֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה. קִדֵּשׁ אַחַת מֵחָמֵשׁ נָשִׁים וְאֵינוֹ יוֹדֵעַ אֵיזוֹ קִדֵּשׁ, כָּל אַחַת אוֹמֶרֶת אוֹתִי קִדֵּשׁ, נוֹתֵן גֵּט לְכָל אַחַת וְאֶחָת, וּמַנִּיחַ כְּתֻבָּה בֵּינֵיהֶן וּמִסְתַּלֵּק, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתּוּ מִידֵי עֲבֵרָה, עַד שֶׁיִּתֵּן גֵּט וּכְתֻבָּה לְכָל אַחַת וְאֶחָת. גָּזַל אֶחָד מֵחֲמִשָּׁה וְאֵין יוֹדֵעַ מֵאֵיזֶה גָזַל, כָּל אֶחָד אוֹמֵר אוֹתִי גָזַל, מַנִּיחַ גְּזֵלָה בֵּינֵיהֶן וּמִסְתַּלֵּק, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתּוּ מִידֵי עֲבֵרָה, עַד שֶׁיְּשַׁלֵּם גְּזֵלָה לְכָל אֶחָד וְאֶחָד:
ז׳
ברטנורא

אמרה מת בעלי ואח"כ מת חמי – her mother-in-law is prohibited [from remarrying] for a bride does not testify [against] her mother-in-law and even though she stated in the first segment [of the Mishnah]: “my husband has died,” and furthermore, she is no longer her daughter-in-law and she was a stranger, nevertheless, she is not believed.

היתה בת ישראל לכהן תאכל בתרומה – in this also, the Halakha is according to Rabbi Tarfon but if he betrothed one of the five women (see Tractate Yevamot, Chapter 15, Mishnah 4), and he doesn’t know which of them he betrothed, and similarly if he stole from one of the five and doesn’t know which of them he stole from, and in both of those, the Halakha is according to Rabbi Akiva.

אמרה מת בעלי ואח״כ מת חמי. חמותה אסורה, שאין כלה מעידה על חמותה. ואע״ג דאמרה ברישא מת בעלי דתו אינה כלתה והויא נכרית, אפילו הכי לא מהימנה:

היתה בת ישראל לכהן תאכל בתרומה. ובהא נמי הלכה כר׳ טרפון. אבל בקידש אחת מחמש נשים ואינו יודע איזה מהן קידש, וכן גזל אחד מחמשה ואינו יודע איזה מהן גזל, בתרווייהו הלכה כר״ע:

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