My LORD’s Biblerebbi
39436 occurrences across the corpus
The Jerusalem Talmud
Rebbi Abbahu said: It happened that Rebbi Eliezer’s mother was pushing him to marry his sister’s daughter. He said to [the girl]: go and get married, go and get married, until she said to him: Here I am your slave girl to wash the feet of my master’s servants. Even though he married her, he did not sleep with her until she had grown two pubic hairs.
Rebbi Abbahu said: It happened that Rebbi Eliezer’s mother was pushing him to marry his sister’s daughter. He said to [the girl]: go and get married, go and get married, until she said to him: Here I am your slave girl to wash the feet of my master’s servants. Even though he married her, he did not sleep with her until she had grown two pubic hairs.
According to Rebbi Eliezer, may she repudiate him and collect a fine from him? According to Rebbi Joshua, may she repudiate him and collect a fine from another man? May she repudiate this one and invalidate her bill of divorce, a desecrated or a bastard? Rebbi Isaac asked, may she repudiate and return to her father’s food? It is obvious that she does not return to her husband’s food since he writes for her: “You shall live in my house and be fed from my property,” and she is not in his house. Therefore, the only question is, may she repudiate and return to her father’s food?
According to Rebbi Eliezer, may she repudiate him and collect a fine from him? According to Rebbi Joshua, may she repudiate him and collect a fine from another man? May she repudiate this one and invalidate her bill of divorce, a desecrated or a bastard? Rebbi Isaac asked, may she repudiate and return to her father’s food? It is obvious that she does not return to her husband’s food since he writes for her: “You shall live in my house and be fed from my property,” and she is not in his house. Therefore, the only question is, may she repudiate and return to her father’s food?
According to Rebbi Eliezer, may she repudiate him and collect a fine from him? According to Rebbi Joshua, may she repudiate him and collect a fine from another man? May she repudiate this one and invalidate her bill of divorce, a desecrated or a bastard? Rebbi Isaac asked, may she repudiate and return to her father’s food? It is obvious that she does not return to her husband’s food since he writes for her: “You shall live in my house and be fed from my property,” and she is not in his house. Therefore, the only question is, may she repudiate and return to her father’s food?
There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Num. 18:27): “Your heave will be credited to you”, (v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.
There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Num. 18:27): “Your heave will be credited to you”, (v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.
There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Num. 18:27): “Your heave will be credited to you”, (v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.
There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Num. 18:27): “Your heave will be credited to you”, (v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.
There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Num. 18:27): “Your heave will be credited to you”, (v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.
There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Num. 18:27): “Your heave will be credited to you”, (v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.
There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Num. 18:27): “Your heave will be credited to you”, (v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals? If he holds with Rebbi Meïr, since Rebbi Meïr said (Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions? Rebbi Joḥanan said, one does not whip for prohibitions. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications.” What is the status of that Mishnah? For Cahana it is in dispute, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.
Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions? Rebbi Joḥanan said, one does not whip for prohibitions. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications.” What is the status of that Mishnah? For Cahana it is in dispute, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.
Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions? Rebbi Joḥanan said, one does not whip for prohibitions. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications.” What is the status of that Mishnah? For Cahana it is in dispute, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.
Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions? Rebbi Joḥanan said, one does not whip for prohibitions. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications.” What is the status of that Mishnah? For Cahana it is in dispute, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.
Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions? Rebbi Joḥanan said, one does not whip for prohibitions. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications.” What is the status of that Mishnah? For Cahana it is in dispute, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.
Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions? Rebbi Joḥanan said, one does not whip for prohibitions. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications.” What is the status of that Mishnah? For Cahana it is in dispute, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.
Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions? Rebbi Joḥanan said, one does not whip for prohibitions. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications.” What is the status of that Mishnah? For Cahana it is in dispute, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.
Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions? Rebbi Joḥanan said, one does not whip for prohibitions. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications.” What is the status of that Mishnah? For Cahana it is in dispute, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.
Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions? Rebbi Joḥanan said, one does not whip for prohibitions. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications.” What is the status of that Mishnah? For Cahana it is in dispute, for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.
MISHNAH: Rebbi Eliezer ben Jacob said, every impediment that comes from the man makes her as if she were his wife; every impediment that does not come from the man makes her as if she were not his wife.
HALAKHAH: “Rebbi Eliezer ben Jacob said,” etc. It was stated: “Rebbi Eliezer ben Jacob said, every impediment that comes from the man by a bill of divorce makes her as if she were his wife; every impediment that does not come from the man by repudiation makes her as if she were not his wife.”
HALAKHAH: “Rebbi Eliezer ben Jacob said,” etc. It was stated: “Rebbi Eliezer ben Jacob said, every impediment that comes from the man by a bill of divorce makes her as if she were his wife; every impediment that does not come from the man by repudiation makes her as if she were not his wife.”
HALAKHAH: “If [a girl] repudiates a man, etc.” Rebbi Joḥanan in the name of Rebbi Yannai: Her only problem would be aspersion on the priesthood, but the court will not tolerate aspersion.
HALAKHAH: “If [a girl] repudiates a man, etc.” Rebbi Joḥanan in the name of Rebbi Yannai: Her only problem would be aspersion on the priesthood, but the court will not tolerate aspersion.
HALAKHAH: “If [a girl] repudiates,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: Her only problem would be aspersion on the priesthood, but the court will not tolerate aspersion.
HALAKHAH: “If [a girl] repudiates,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: Her only problem would be aspersion on the priesthood, but the court will not tolerate aspersion.
MISHNAH: If somebody divorced his wife and later took her back, she is permitted to the levir but Rebbi Eliezer forbids her. Similarly, if somebody divorced an orphan girl and took her back, she is permitted to the levir but Rebbi Eliezer forbids her. If an underage girl who was married off by her father was divorced, she is like an orphan during her father’s lifetime. If she was taken back, she is prohibited to the levir. The Sages agree with Rebbi Eliezer in case he divorced her as a minor and took her back as a minor, since her divorce is a total divorce but her return was not complete. But if he divorced her as a minor and took her back as an adult or she became an adult while married to him, she is permitted to the levir.
MISHNAH: If somebody divorced his wife and later took her back, she is permitted to the levir but Rebbi Eliezer forbids her. Similarly, if somebody divorced an orphan girl and took her back, she is permitted to the levir but Rebbi Eliezer forbids her. If an underage girl who was married off by her father was divorced, she is like an orphan during her father’s lifetime. If she was taken back, she is prohibited to the levir. The Sages agree with Rebbi Eliezer in case he divorced her as a minor and took her back as a minor, since her divorce is a total divorce but her return was not complete. But if he divorced her as a minor and took her back as an adult or she became an adult while married to him, she is permitted to the levir.
MISHNAH: If somebody divorced his wife and later took her back, she is permitted to the levir but Rebbi Eliezer forbids her. Similarly, if somebody divorced an orphan girl and took her back, she is permitted to the levir but Rebbi Eliezer forbids her. If an underage girl who was married off by her father was divorced, she is like an orphan during her father’s lifetime. If she was taken back, she is prohibited to the levir. The Sages agree with Rebbi Eliezer in case he divorced her as a minor and took her back as a minor, since her divorce is a total divorce but her return was not complete. But if he divorced her as a minor and took her back as an adult or she became an adult while married to him, she is permitted to the levir.
HALAKHAH: “The Sages agree,” etc. What is Rebbi Eliezer’s reason? That she was forbidden to him for an hour. The Sages agree with Rebbi Eliezer about the underage girl who was married off by her father and divorced, that she is like an orphan during her father’s lifetime. Her betrothal and divorce were by biblical standards; her remarriage was not by biblical standards.
HALAKHAH: “The Sages agree,” etc. What is Rebbi Eliezer’s reason? That she was forbidden to him for an hour. The Sages agree with Rebbi Eliezer about the underage girl who was married off by her father and divorced, that she is like an orphan during her father’s lifetime. Her betrothal and divorce were by biblical standards; her remarriage was not by biblical standards.
What is the status of her co-wife? Rav said, her co-wife is forbidden. Rebbi Joḥanan said, her co-wife is forbidden. Rebbi Simeon ben Laqish said, her co-wife is permitted. Rebbi Eleazar said, I looked around at the rabbis here and at the rabbis there and did not find anybody agreeing with me except Rebbi Simeon ben Laqish who says, her co-wife is permitted.Rav Hamnuna was sitting before Rav Ada bar Ahava and said, what is the status of her co-wife? He said to him, she is permitted. He asked, divorce? He answered, forbidden. He said, go around. Rebbi Abba bar Mamal said, it is reasonable following him who said that her co-wife is permitted. But following him who said, her co-wife is forbidden, as you take it: The aspect he acquired in her makes the corresponding aspect forbidden in her co-wife, the aspect he did not acquire in her makes the corresponding aspect permitted in her co-wife! Rebbi Shammai said, does one admit that kind of argument in matters of incest prohibitions? What about it? For any sister-in-law who is not totally outside [the family], the acquired aspect of her belongs to an incest prohibition and an incest prohibition forbids the co-wife.
What is the status of her co-wife? Rav said, her co-wife is forbidden. Rebbi Joḥanan said, her co-wife is forbidden. Rebbi Simeon ben Laqish said, her co-wife is permitted. Rebbi Eleazar said, I looked around at the rabbis here and at the rabbis there and did not find anybody agreeing with me except Rebbi Simeon ben Laqish who says, her co-wife is permitted.Rav Hamnuna was sitting before Rav Ada bar Ahava and said, what is the status of her co-wife? He said to him, she is permitted. He asked, divorce? He answered, forbidden. He said, go around. Rebbi Abba bar Mamal said, it is reasonable following him who said that her co-wife is permitted. But following him who said, her co-wife is forbidden, as you take it: The aspect he acquired in her makes the corresponding aspect forbidden in her co-wife, the aspect he did not acquire in her makes the corresponding aspect permitted in her co-wife! Rebbi Shammai said, does one admit that kind of argument in matters of incest prohibitions? What about it? For any sister-in-law who is not totally outside [the family], the acquired aspect of her belongs to an incest prohibition and an incest prohibition forbids the co-wife.
What is the status of her co-wife? Rav said, her co-wife is forbidden. Rebbi Joḥanan said, her co-wife is forbidden. Rebbi Simeon ben Laqish said, her co-wife is permitted. Rebbi Eleazar said, I looked around at the rabbis here and at the rabbis there and did not find anybody agreeing with me except Rebbi Simeon ben Laqish who says, her co-wife is permitted.Rav Hamnuna was sitting before Rav Ada bar Ahava and said, what is the status of her co-wife? He said to him, she is permitted. He asked, divorce? He answered, forbidden. He said, go around. Rebbi Abba bar Mamal said, it is reasonable following him who said that her co-wife is permitted. But following him who said, her co-wife is forbidden, as you take it: The aspect he acquired in her makes the corresponding aspect forbidden in her co-wife, the aspect he did not acquire in her makes the corresponding aspect permitted in her co-wife! Rebbi Shammai said, does one admit that kind of argument in matters of incest prohibitions? What about it? For any sister-in-law who is not totally outside [the family], the acquired aspect of her belongs to an incest prohibition and an incest prohibition forbids the co-wife.
What is the status of her co-wife? Rav said, her co-wife is forbidden. Rebbi Joḥanan said, her co-wife is forbidden. Rebbi Simeon ben Laqish said, her co-wife is permitted. Rebbi Eleazar said, I looked around at the rabbis here and at the rabbis there and did not find anybody agreeing with me except Rebbi Simeon ben Laqish who says, her co-wife is permitted.Rav Hamnuna was sitting before Rav Ada bar Ahava and said, what is the status of her co-wife? He said to him, she is permitted. He asked, divorce? He answered, forbidden. He said, go around. Rebbi Abba bar Mamal said, it is reasonable following him who said that her co-wife is permitted. But following him who said, her co-wife is forbidden, as you take it: The aspect he acquired in her makes the corresponding aspect forbidden in her co-wife, the aspect he did not acquire in her makes the corresponding aspect permitted in her co-wife! Rebbi Shammai said, does one admit that kind of argument in matters of incest prohibitions? What about it? For any sister-in-law who is not totally outside [the family], the acquired aspect of her belongs to an incest prohibition and an incest prohibition forbids the co-wife.
What is the status of her co-wife? Rav said, her co-wife is forbidden. Rebbi Joḥanan said, her co-wife is forbidden. Rebbi Simeon ben Laqish said, her co-wife is permitted. Rebbi Eleazar said, I looked around at the rabbis here and at the rabbis there and did not find anybody agreeing with me except Rebbi Simeon ben Laqish who says, her co-wife is permitted.Rav Hamnuna was sitting before Rav Ada bar Ahava and said, what is the status of her co-wife? He said to him, she is permitted. He asked, divorce? He answered, forbidden. He said, go around. Rebbi Abba bar Mamal said, it is reasonable following him who said that her co-wife is permitted. But following him who said, her co-wife is forbidden, as you take it: The aspect he acquired in her makes the corresponding aspect forbidden in her co-wife, the aspect he did not acquire in her makes the corresponding aspect permitted in her co-wife! Rebbi Shammai said, does one admit that kind of argument in matters of incest prohibitions? What about it? For any sister-in-law who is not totally outside [the family], the acquired aspect of her belongs to an incest prohibition and an incest prohibition forbids the co-wife.
What is the status of her co-wife? Rav said, her co-wife is forbidden. Rebbi Joḥanan said, her co-wife is forbidden. Rebbi Simeon ben Laqish said, her co-wife is permitted. Rebbi Eleazar said, I looked around at the rabbis here and at the rabbis there and did not find anybody agreeing with me except Rebbi Simeon ben Laqish who says, her co-wife is permitted.Rav Hamnuna was sitting before Rav Ada bar Ahava and said, what is the status of her co-wife? He said to him, she is permitted. He asked, divorce? He answered, forbidden. He said, go around. Rebbi Abba bar Mamal said, it is reasonable following him who said that her co-wife is permitted. But following him who said, her co-wife is forbidden, as you take it: The aspect he acquired in her makes the corresponding aspect forbidden in her co-wife, the aspect he did not acquire in her makes the corresponding aspect permitted in her co-wife! Rebbi Shammai said, does one admit that kind of argument in matters of incest prohibitions? What about it? For any sister-in-law who is not totally outside [the family], the acquired aspect of her belongs to an incest prohibition and an incest prohibition forbids the co-wife.
“Two brothers are married,” etc. Rebbi Yudan: One may ask what one asked there. Should he not perform ḥalîṣah for the acquired aspect in her and free her co-wife? So here, should he not perform ḥalîṣah for the acquired aspect in the underage girl and free her (co-wife) [sister]? Before you find Rebbi Eleazar difficult, you might find Rebbi Eliezer difficult! You cannot find this difficult for Rebbi Eliezer, since Rebbi Eliezer is a Shammaite and the House of Shammai say, one lets only the betrothed [women] repudiate?
“Two brothers are married,” etc. Rebbi Yudan: One may ask what one asked there. Should he not perform ḥalîṣah for the acquired aspect in her and free her co-wife? So here, should he not perform ḥalîṣah for the acquired aspect in the underage girl and free her (co-wife) [sister]? Before you find Rebbi Eleazar difficult, you might find Rebbi Eliezer difficult! You cannot find this difficult for Rebbi Eliezer, since Rebbi Eliezer is a Shammaite and the House of Shammai say, one lets only the betrothed [women] repudiate?
“Two brothers are married,” etc. Rebbi Yudan: One may ask what one asked there. Should he not perform ḥalîṣah for the acquired aspect in her and free her co-wife? So here, should he not perform ḥalîṣah for the acquired aspect in the underage girl and free her (co-wife) [sister]? Before you find Rebbi Eleazar difficult, you might find Rebbi Eliezer difficult! You cannot find this difficult for Rebbi Eliezer, since Rebbi Eliezer is a Shammaite and the House of Shammai say, one lets only the betrothed [women] repudiate?
“Two brothers are married,” etc. Rebbi Yudan: One may ask what one asked there. Should he not perform ḥalîṣah for the acquired aspect in her and free her co-wife? So here, should he not perform ḥalîṣah for the acquired aspect in the underage girl and free her (co-wife) [sister]? Before you find Rebbi Eleazar difficult, you might find Rebbi Eliezer difficult! You cannot find this difficult for Rebbi Eliezer, since Rebbi Eliezer is a Shammaite and the House of Shammai say, one lets only the betrothed [women] repudiate?
“Two brothers are married,” etc. Rebbi Yudan: One may ask what one asked there. Should he not perform ḥalîṣah for the acquired aspect in her and free her co-wife? So here, should he not perform ḥalîṣah for the acquired aspect in the underage girl and free her (co-wife) [sister]? Before you find Rebbi Eleazar difficult, you might find Rebbi Eliezer difficult! You cannot find this difficult for Rebbi Eliezer, since Rebbi Eliezer is a Shammaite and the House of Shammai say, one lets only the betrothed [women] repudiate?
MISHNAH: Two brothers are married to two underage orphan [sisters]. If the husband of one of them dies, the other one has to leave as wife’s sister. And so for two deaf-mute [sisters]. If one is adult and the other underage, if the husband of the underage girl died, she has to leave as wife’s sister. If the husband of the adult one died, Rebbi Eliezer said, one teaches the underage one to repudiate him. Rabban Gamliel says, if she repudiated, she repudiated; otherwise she should wait until she becomes of age and the other one has to leave as wife’s sister. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! He has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
MISHNAH: Two brothers are married to two underage orphan [sisters]. If the husband of one of them dies, the other one has to leave as wife’s sister. And so for two deaf-mute [sisters]. If one is adult and the other underage, if the husband of the underage girl died, she has to leave as wife’s sister. If the husband of the adult one died, Rebbi Eliezer said, one teaches the underage one to repudiate him. Rabban Gamliel says, if she repudiated, she repudiated; otherwise she should wait until she becomes of age and the other one has to leave as wife’s sister. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! He has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
HALAKHAH: Is the degree of acquisition of one equal to that of the other? Did we not state “underage and deaf-mute”? Rebbi Hiyya stated ““underage and deaf-mute”: “If the husband of the underage girl died, the husband of the deaf-mute has to divorce her and the underage girl has to wait until she comes of age and perform ḥalîṣah” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. “If the husband of the deaf-mute died, the husband of the underage girl has to divorce her and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she becomes permitted.” This follows what Rebbi Hila said, in order to fix her status.
HALAKHAH: Is the degree of acquisition of one equal to that of the other? Did we not state “underage and deaf-mute”? Rebbi Hiyya stated ““underage and deaf-mute”: “If the husband of the underage girl died, the husband of the deaf-mute has to divorce her and the underage girl has to wait until she comes of age and perform ḥalîṣah” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. “If the husband of the deaf-mute died, the husband of the underage girl has to divorce her and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she becomes permitted.” This follows what Rebbi Hila said, in order to fix her status.
HALAKHAH: Is the degree of acquisition of one equal to that of the other? Did we not state “underage and deaf-mute”? Rebbi Hiyya stated ““underage and deaf-mute”: “If the husband of the underage girl died, the husband of the deaf-mute has to divorce her and the underage girl has to wait until she comes of age and perform ḥalîṣah” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. “If the husband of the deaf-mute died, the husband of the underage girl has to divorce her and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she becomes permitted.” This follows what Rebbi Hila said, in order to fix her status.
HALAKHAH: Is the degree of acquisition of one equal to that of the other? Did we not state “underage and deaf-mute”? Rebbi Hiyya stated ““underage and deaf-mute”: “If the husband of the underage girl died, the husband of the deaf-mute has to divorce her and the underage girl has to wait until she comes of age and perform ḥalîṣah” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. “If the husband of the deaf-mute died, the husband of the underage girl has to divorce her and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she becomes permitted.” This follows what Rebbi Hila said, in order to fix her status.
So is the Mishnah: The underage girl should wait until she grows up, reaches puberty, and is being married. Rebbi Eleazar said, there is no “being married” here, only “being betrothed.” Rebbi Joḥanban said, these are the words of Rabban Gamliel: If somebody gave qiddušin to his sister-in-law’s sister, his sister-in-law was freed from ḥalîṣah and levirate. It follows that what we had stated there, “if somebody gave qiddušin to the sister of a woman waiting for her levir” does not follow Rabban Gamliel.
So is the Mishnah: The underage girl should wait until she grows up, reaches puberty, and is being married. Rebbi Eleazar said, there is no “being married” here, only “being betrothed.” Rebbi Joḥanban said, these are the words of Rabban Gamliel: If somebody gave qiddušin to his sister-in-law’s sister, his sister-in-law was freed from ḥalîṣah and levirate. It follows that what we had stated there, “if somebody gave qiddušin to the sister of a woman waiting for her levir” does not follow Rabban Gamliel.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so? Rebbi Hila, Rebbi Yose in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated; otherwise she should wait until she becomes of age. If not, he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.
HALAKHAH: Is the degree of acquisition of one equal to that of the other? What does he do? Rav Ḥiyya bar Ashi in the name of Rav: He marries the deaf-mute and divorces her; the underage girl has to wait until she can perform ḥalîṣah.” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. If he sleeps with the underage girl, he has to divorce her, and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she became permitted.” This follows what Rebbi Hila said, in order to fix her status. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: What means, “in order to fix her status”? As you say there, he should perform ḥalîṣah for the aspect that was acquired in her and marry her co-wife; could he not perform ḥalîṣah for the aspect that was acquired in the underage girl and marry the deaf-mute? He said to him, so says Rebbi Simeon ben Laqish: We never find two sisters-in-law of whom one performs ḥalîṣah and one is married in levirate. Do we find two sisters-in-law of whom one performs ḥalîṣah and one is divorced? He said to him, that happens. That is what we have stated there: “If he ‘bespoke’ one and performed ḥalîṣah with the other, the first one needs a bill of divorce”.
HALAKHAH: Is the degree of acquisition of one equal to that of the other? What does he do? Rav Ḥiyya bar Ashi in the name of Rav: He marries the deaf-mute and divorces her; the underage girl has to wait until she can perform ḥalîṣah.” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. If he sleeps with the underage girl, he has to divorce her, and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she became permitted.” This follows what Rebbi Hila said, in order to fix her status. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: What means, “in order to fix her status”? As you say there, he should perform ḥalîṣah for the aspect that was acquired in her and marry her co-wife; could he not perform ḥalîṣah for the aspect that was acquired in the underage girl and marry the deaf-mute? He said to him, so says Rebbi Simeon ben Laqish: We never find two sisters-in-law of whom one performs ḥalîṣah and one is married in levirate. Do we find two sisters-in-law of whom one performs ḥalîṣah and one is divorced? He said to him, that happens. That is what we have stated there: “If he ‘bespoke’ one and performed ḥalîṣah with the other, the first one needs a bill of divorce”.
HALAKHAH: Is the degree of acquisition of one equal to that of the other? What does he do? Rav Ḥiyya bar Ashi in the name of Rav: He marries the deaf-mute and divorces her; the underage girl has to wait until she can perform ḥalîṣah.” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. If he sleeps with the underage girl, he has to divorce her, and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she became permitted.” This follows what Rebbi Hila said, in order to fix her status. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: What means, “in order to fix her status”? As you say there, he should perform ḥalîṣah for the aspect that was acquired in her and marry her co-wife; could he not perform ḥalîṣah for the aspect that was acquired in the underage girl and marry the deaf-mute? He said to him, so says Rebbi Simeon ben Laqish: We never find two sisters-in-law of whom one performs ḥalîṣah and one is married in levirate. Do we find two sisters-in-law of whom one performs ḥalîṣah and one is divorced? He said to him, that happens. That is what we have stated there: “If he ‘bespoke’ one and performed ḥalîṣah with the other, the first one needs a bill of divorce”.
HALAKHAH: Is the degree of acquisition of one equal to that of the other? What does he do? Rav Ḥiyya bar Ashi in the name of Rav: He marries the deaf-mute and divorces her; the underage girl has to wait until she can perform ḥalîṣah.” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. If he sleeps with the underage girl, he has to divorce her, and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she became permitted.” This follows what Rebbi Hila said, in order to fix her status. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: What means, “in order to fix her status”? As you say there, he should perform ḥalîṣah for the aspect that was acquired in her and marry her co-wife; could he not perform ḥalîṣah for the aspect that was acquired in the underage girl and marry the deaf-mute? He said to him, so says Rebbi Simeon ben Laqish: We never find two sisters-in-law of whom one performs ḥalîṣah and one is married in levirate. Do we find two sisters-in-law of whom one performs ḥalîṣah and one is divorced? He said to him, that happens. That is what we have stated there: “If he ‘bespoke’ one and performed ḥalîṣah with the other, the first one needs a bill of divorce”.
HALAKHAH: Is the degree of acquisition of one equal to that of the other? What does he do? Rav Ḥiyya bar Ashi in the name of Rav: He marries the deaf-mute and divorces her; the underage girl has to wait until she can perform ḥalîṣah.” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. If he sleeps with the underage girl, he has to divorce her, and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she became permitted.” This follows what Rebbi Hila said, in order to fix her status. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: What means, “in order to fix her status”? As you say there, he should perform ḥalîṣah for the aspect that was acquired in her and marry her co-wife; could he not perform ḥalîṣah for the aspect that was acquired in the underage girl and marry the deaf-mute? He said to him, so says Rebbi Simeon ben Laqish: We never find two sisters-in-law of whom one performs ḥalîṣah and one is married in levirate. Do we find two sisters-in-law of whom one performs ḥalîṣah and one is divorced? He said to him, that happens. That is what we have stated there: “If he ‘bespoke’ one and performed ḥalîṣah with the other, the first one needs a bill of divorce”.
HALAKHAH: Is the degree of acquisition of one equal to that of the other? What does he do? Rav Ḥiyya bar Ashi in the name of Rav: He marries the deaf-mute and divorces her; the underage girl has to wait until she can perform ḥalîṣah.” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. If he sleeps with the underage girl, he has to divorce her, and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she became permitted.” This follows what Rebbi Hila said, in order to fix her status. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: What means, “in order to fix her status”? As you say there, he should perform ḥalîṣah for the aspect that was acquired in her and marry her co-wife; could he not perform ḥalîṣah for the aspect that was acquired in the underage girl and marry the deaf-mute? He said to him, so says Rebbi Simeon ben Laqish: We never find two sisters-in-law of whom one performs ḥalîṣah and one is married in levirate. Do we find two sisters-in-law of whom one performs ḥalîṣah and one is divorced? He said to him, that happens. That is what we have stated there: “If he ‘bespoke’ one and performed ḥalîṣah with the other, the first one needs a bill of divorce”.
MISHNAH: An adult wife and an underage one. If the levir had intercourse with the adult and then had intercourse with the underage one, or his brother had intercourse with her, the adult was not disabled. If the levir had intercourse with the underage widow and then had intercourse with the adult one, or his brother had intercourse with her, the underage one was disabled. Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.
“Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.” After the fact. Therefore, not from the start! Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the Scribe in the name of Rebbi Yoḥanan: This is Rebbi Meїr’s, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram.
“Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.” After the fact. Therefore, not from the start! Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the Scribe in the name of Rebbi Yoḥanan: This is Rebbi Meїr’s, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram.
“Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.” After the fact. Therefore, not from the start! Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the Scribe in the name of Rebbi Yoḥanan: This is Rebbi Meїr’s, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram.
“Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.” After the fact. Therefore, not from the start! Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the Scribe in the name of Rebbi Yoḥanan: This is Rebbi Meїr’s, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram.
“Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.” After the fact. Therefore, not from the start! Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the Scribe in the name of Rebbi Yoḥanan: This is Rebbi Meїr’s, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram.
“Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.” After the fact. Therefore, not from the start! Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the Scribe in the name of Rebbi Yoḥanan: This is Rebbi Meїr’s, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram.
“Rebbi Eleazar says, one teaches the underage girl that she should repudiate him.” After the fact. Therefore, not from the start! Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the Scribe in the name of Rebbi Yoḥanan: This is Rebbi Meїr’s, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram.
HALAKHAH: “If an underage levir,” etc. It was stated: A claim of non-virginity may be brought within thirty days, the words of Rebbi Meїr. But the Sages say, immediately. Where do we hold? If he copulated, immediately. If he did not copulate, even after a longer delay. But we must hold if it was not spelled out. Rebbi Meїr said, it is credible that a man may hold himself back for thirty days. But the Sages say, a man does not hold himself back even for one day. Rebbi Jeremiah asked: According to Rebbi Meїr, would a man be believed to assert that he held himself back for thirty days in order to make the child fatherless? Let us hear from the following: “If the sister-in-law claims within thirty days that she was not copulated with, one forces him to perform ḥalîṣah with her. After thirty days, one asks him to perform ḥalîṣah with her.” (After thirty days.) And Rebbi Eleazar said, this is Rebbi Meїr’s. And Rebbi Eleazar said, that refers only to her, but not to her co-wife. As you say there, she is not believed to damage her co-wife, so here, he is not believed to damage his son.
HALAKHAH: “If an underage levir,” etc. It was stated: A claim of non-virginity may be brought within thirty days, the words of Rebbi Meїr. But the Sages say, immediately. Where do we hold? If he copulated, immediately. If he did not copulate, even after a longer delay. But we must hold if it was not spelled out. Rebbi Meїr said, it is credible that a man may hold himself back for thirty days. But the Sages say, a man does not hold himself back even for one day. Rebbi Jeremiah asked: According to Rebbi Meїr, would a man be believed to assert that he held himself back for thirty days in order to make the child fatherless? Let us hear from the following: “If the sister-in-law claims within thirty days that she was not copulated with, one forces him to perform ḥalîṣah with her. After thirty days, one asks him to perform ḥalîṣah with her.” (After thirty days.) And Rebbi Eleazar said, this is Rebbi Meїr’s. And Rebbi Eleazar said, that refers only to her, but not to her co-wife. As you say there, she is not believed to damage her co-wife, so here, he is not believed to damage his son.