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Today's Mishnah Yomi

Yevamos 2:5 - 2:6

The Mishnah Yomi for Saturday, October 28, 2023 is Yevamos 2:5 - 2:6

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Mishnah 1

Mishnayos Yevamos Perek 2 Mishnah 5

יבמות פרק ב׳ משנה ה׳

5
In the case of anyone who has a brother of any kind, that brother creates a levirate bond causing his yevama to be required to perform levirate marriage if the first brother dies childless. And he is his brother in all respects, except for one who has a brother born from a Canaanite maidservant or from a gentile woman, as these do not have the legal status of brothers. Similarly, in the case of anyone who has a child of any kind, that child exempts his father’s wife from levirate marriage, since his father did not die childless. And that child is liable to receive capital punishment if he strikes his father or curses him. And he is his child in all respects, except for whoever has a child born from a Canaanite maidservant or from a gentile woman, as these do not have the halakhic status of children.
מִי שֶׁיֶּשׁ לוֹ אָח מִכָּל מָקוֹם, זוֹקֵק אֶת אֵשֶׁת אָחִיו לְיִבּוּם, וְאָחִיו לְכָל דָּבָר, חוּץ מִמִּי שֶׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית. מִי שֶׁיֶּשׁ לוֹ בֵּן מִכָּל מָקוֹם, פּוֹטֵר אֵשֶׁת אָבִיו מִן הַיִּבּוּם, וְחַיָּב עַל מַכָּתוֹ וְעַל קִלְלָתוֹ, וּבְנוֹ הוּא לְכָל דָּבָר, חוּץ מִמִּי שֶׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית:
ה׳

אח מכל מקום – even a Mamzer/illegitimate child (see Talmud Yevamot 22a)

אחיו לכל דבר – to inherit him and to become defiled to him.

שפחה נכרית – her offspring we got after her, as it is written regarding the maidservant (Exodus 21:4): “[If his master gave him a wife, and she has borne him children,] the wife and her children shall belong to the master, [and he shall leave alone],” but regarding a heathen woman, it is written (Deuteronomy 7:4): “For they (literally, “he) will turn your children away from Me [to worship other gods],” since it is not written, “for you will turn [your children] away,” we learn from it - this is what he said (Deuteronomy 7:4): “Do not give your daughters to their sons” – for the husband of your daughter will turn aside the son that your daughter will give birth to him away from Me. But regarding “or take their daughters for your sons” (Deuteronomy 7:3), we are not zealous in religious observance, for a child that comes from the heathen woman is not called your son, but rather, her son.

אח מכל מקום. ואפילו ממזר:

אחיו לכל דבר. ליורשו וליטמא לו:

שפחה ונכרית. ולדה בתרה אזיל, דכתיב בשפחה (שמות כ״א) האשה וילדיה תהיה לאדוניה. ובנכרית כתיב (דברים ז׳) כי יסיר את בנך מאחרי, ומדלא כתיב כי תסיר, שמע מינה הכי קאמר, בתך לא תתן לבנו כי יסיר בעל בתך את בנך שתלד לו בתך מאחרי, אבל אבתו לא תקח לבנך לא מהדר, שאין הבן הבא מן הנכרית קרוי בנך אלא בנה:

Mishnah 2

Mishnayos Yevamos Perek 2 Mishnah 6

יבמות פרק ב׳ משנה ו׳

6
In the case of one who betrothed one of two sisters and does not know which of them he betrothed, so that both are forbidden to him, he gives a bill of divorce to this one and a bill of divorce to that one due to the uncertainty. If the man who had betrothed one of these women died before he could give a bill of divorce, and he had one brother, that brother performs ḥalitza with both of them, but he may not take either in levirate marriage. This is because he does not know which woman is his yevama and which is forbidden to him as the sister of a woman with whom he has a levirate bond. If the man who betrothed one of these women had two brothers, one of them performs ḥalitza with one of the sisters, but he may not enter into levirate marriage with her due to the possibility that she is the sister of a woman with whom he has a levirate bond. And one takes the other in levirate marriage if he so desires. If the two brothers married the two sisters before consulting the court, the court does not remove them from their marriage and they are permitted to remain married. The couple who performed levirate marriage second was even permitted to do so, since there was no longer any doubt about the levirate bond.
מִי שֶׁקִּדֵּשׁ אַחַת מִשְּׁתֵּי אֲחָיוֹת וְאֵינוֹ יוֹדֵעַ אֵיזוֹ מֵהֶן קִדֵּשׁ, נוֹתֵן גֵּט לָזוֹ וְגֵט לָזוֹ. מֵת, וְלוֹ אָח אֶחָד, חוֹלֵץ לִשְׁתֵּיהֶן. הָיוּ לוֹ שְׁנַיִם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם. קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם:
ו׳

ואינו יודע איזו קדש – and he is prohibited to both of them because each one of them is able to say, this is the wife’s sister.

חולץ לשתיהן – because she is the sister of the woman engaged in Halitzah, and she is prohibited to him [during her lifetime] according to the Rabbis, but also not to perform levirate marriage in the first clause. For perhaps this is not his widow of the deceased husband who died without issue, and when he came in contact with the sister of his levirate relation, it is like she is his wife.

היו לו שנים אחד חולץ – at first to the first [woman] and the second, if he wants to engage in levirate marriage with the second, he does so, for if this [one] is his deceased brother’s widow, fine, and if she is her sister, he did not approach the sister of his levirate relation because Halitzah for that one removes her from being a levirate relation.

קדמו וכנסו – prior to the Jewish court took counsel.

אין מוציאין אותן מידם – that we don’t remove them from their hands because each one said I am best to marry; alternatively, it is the opposite, that the first who performed a levirate marriage, married the sister of his levirate relation, at that hour he performed a prohibited action and when his brother came and performed a levirate marriage with the second, who is the widow of the deceased brother who died without issue, her levirate relationship has ceased retroactively from the other one.

ואינו יודע איזו קידש. ואסור בשתיהן, משום דכל חדא וחדא איכא למימר זו אחות אשה:

חולץ לשתיהן. דלא ידע איזו היא יבמתו. ומיחלץ לחדא וליבומי לאידך, לא אפשר, דאחות חלוצתו היא, ואסורה לו מדרבנן בחייה. ויבומי ברישא נמי לא, דדילמא לא זו היא יבמתו וקפגע באחות זקוקתו דהויא כאשתו:

היו לו שנים, אחד חולץ. תחלה לאחת, והשני אם רצה ליבם לשניה מיבם, שאם זו יבמתו שפיר, ואם אחותה היא, לא פגע באחות זקוקתו, משום דחליצה דהך אפקעתא לזיקה:

קדמו וכנסו. קודם שנמלכו בבית דין:

אין מוציאין אותן מידם. משום דכל חד וחד אמר, אנא שפיר נסבי. ואי נמי הוי איפכא שהראשון שכנס ליבום כנס אחות זקוקתו, ההיא שעתא הוא דעבד איסורא, ומשבא אחיו ויבם את השניה שהיא יבמתו, פקעא זיקתה למפרע מאידך:

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