Let's finish Mishnayos in memory of those who were murdered in Israel.
Pledge Mishnayos
Mishnah.org Logo

Mishnayos Yevamos Perek 10 Mishnah 4

יבמות פרק י׳ משנה ד׳


In the case of one whose wife went overseas and people came and told him: Your wife is dead, and he married her sister, and afterward his wife came back from overseas, the original wife is permitted to return to him, as his erroneous marriage to her sister is considered licentious sexual relations, and one who has intercourse with his wife’s relatives has not rendered his first wife forbidden to himself. And he is permitted to the relatives of the second woman, e.g., her daughter, and this second woman is permitted to his relatives, e.g., his son, as the marriage was entirely invalid. And if the first woman died he is permitted to the second woman, despite the fact that he has already engaged in forbidden relations with her. If they said to him that his wife is dead, and he married her sister, and afterward they said to him that she was alive when he married the sister and only later died, in this case the first child, born to the sister while his wife was still alive, is a mamzer, as he was born from the union of a man and his sister-in-law, and the last one is not a mamzer. Rabbi Yosei says: Whoever disqualifies others also disqualifies himself, and whoever does not disqualify others does not disqualify himself either. Rabbi Yosei’s obscure statement will be explained by the Gemara.

מִי שֶׁהָלְכָה אִשְׁתּוֹ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לוֹ, מֵתָה אִשְׁתְּךָ, וְנָשָׂא אֶת אֲחוֹתָהּ, וְאַחַר כָּךְ בָּאת אִשְׁתּוֹ, מֻתֶּרֶת לַחֲזֹר לוֹ. הוּא מֻתָּר בִּקְרוֹבוֹת שְׁנִיָּה, וּשְׁנִיָּה מֻתֶּרֶת בִּקְרוֹבָיו. וְאִם מֵתָה רִאשׁוֹנָה, מֻתָּר בַּשְּׁנִיָּה. אָמְרוּ לוֹ, מֵתָה אִשְׁתְּךָ, וְנָשָׂא אֶת אֲחוֹתָהּ, וְאַחַר כָּךְ אָמְרוּ לוֹ, קַיֶּמֶת הָיְתָה, וּמֵתָה, הַוָּלָד רִאשׁוֹן מַמְזֵר, וְהָאַחֲרוֹן אֵינוֹ מַמְזֵר. רַבִּי יוֹסֵי אוֹמֵר, כָּל שֶׁפּוֹסֵל עַל יְדֵי אֲחֵרִים, פּוֹסֵל עַל יְדֵי עַצְמוֹ. וְכָל שֶׁאֵין פּוֹסֵל עַל יְדֵי אֲחֵרִים, אֵינוֹ פוֹסֵל עַל יְדֵי עַצְמוֹ:


מותרת לחזור לו – for the second betrothal is not anything, and he came upon her in prostitution, and we say in the Gemara (Tractate Yevamot 95a) (Numbers 5:13): “in that a man has had carnal relations with her [unbeknown to her husband , and she keeps secret the fact that she has defiled herself without being forced],” her carnal relations forbid her, but the carnal relations of her sister do not forbid her.

ומותר בקרובות השניה – to marry her (i.e. second wife’s) daughter for ewe hold that one marries the outraged or seduced woman.

רבי יוסי אומר כל שפוסל ע"י אחרים פוסל ע"י עצמו – Rabbi Yosi is the attendant of the first Tanna/teacher when he says, it makes no difference that his wife went and his brother-in-law (wife’s sister’s husband) who is the husband of his wife’s sister abroad nor whether his betrothed and his brother-in-law went and they came and said to him: “your wife died and your brother-in-law died,” and he married her sister and afterwards, his wife and his brother-in-law came; the wife of his brother-in-law is prohibited to his brother-in-law and his wife is permitted to him. And Rabbi Yosi said to him: His betrothed and his brother-in-law, for one is able to state that there was a condition in the betrothal, and this one who married her sister , married well, and requires a Jewish bill of divorce from him, so that they don’t say that a married woman goes out [from a marriage] without a Jewish bill of divorce for it invalidates her in regards to others, which are his brother-in-law, for since she left him with a Jewish bill of divorce, it invalidates her from her husband, it also invalidates her for marriage for himself and his wife is forbidden to himself because she is the sister of his divorced wife. But, where his wife and his brother-in-law went abroad and he married her sister that one is not able to say that there was condition for him in the marriage, and he married her well to this one, where it is possible to say that with regard to betrothal, one does not require a Jewish bill of divorce from him and does not invalidate [his wife] to others, for he did not invalidate the wife of his brother-in-law to his brother-in-law, he doesn’t invalidate her for himself. And his wife is permitted to him for she is not the sister of his divorced wife.

מותרת לחזור לו. דקדושי שניה אינן כלום ובזנות בא עליה. ואמרינן בגמרא ושכב איש אותה (במדבר ח), שכיבתה אוסרתה ואין שכיבת אחותה אוסרתה:

ומותר בקרובות השניה. לישא בתה, דקיי״ל נושאים על האנוסה ועל המפותה:

רבי יוסי אומר כל שפוסל ע״י אחרים פוסל ע״י עצמו. ר׳ יוסי שמעיה לתנא קמא דקאמר לא שנא דאזלי אשתו וגיסו שהוא בעל אחות אשתו למדינת הים ולא שנא דאזלי ארוסתו וגיסו, ובאו ואמרו לו מתה אשתך ומת גיסך ונשא את אחותה ואח״כ באו אשתו וגיסו, אשת גיסו אסורה על גיסו, ואשתו מותרת לו. וא״ל ר׳ יוסי ארוסתו וגיסו דאיכא למימר תנאה הוי בקדושין והאי דנסיב לאחותה שפיר קנסיב ובעיא גט מיניה דלא לימרו אשת איש יוצאת בלא גט, דפסיל לה ע״י אחרים דהיינו גיסו, דכיון דנפקא מיניה בגיטא אפסלא לה מבעלה, פוסל נמי ע״י עצמו ואתסרא ליה אתתיה עליה דהויא אחות גרושתו, אבל היכא דאזלי אשתו וגיסו למדינת הים וקא נסיב לה לאחותה דליכא למימר תנאה הוה ליה בנשואין ושפיר קנסיב לה להאי כדאיכא למימר באירוסין, ולא בעיא גט מיניה ולא קפסיל ע״י אחרים דהא לא פסלה אשת גיסו אגיסו, אינו פוסל ע״י עצמו, ושריא ליה איתתיה שהרי אינה אחות גרושתו: