Un yavam no hace que (un yevamah) coma terumah [cuando todavía está esperando yibum, está escrito (Levítico 22:11): "Y un Cohein, si adquiere un alma, la adquisición de su dinero", y ella es la "adquisición de su hermano.] Si ella pasó seis meses antes que su esposo, [seis de estos doce meses apartados para ella después de haber sido solicitados por el esposo] y seis meses antes del yavam, o incluso todos ellos antes del esposo y seis de ellos antes del yavam, o incluso todos ellos antes del esposo y uno de ellos antes del yavam [Aunque la mayoría de ellos fueron antes del esposo, hay una doble reserva aquí: a) no estaba obligado a alimentarse ella en su vida; b) incluso si él estaba obligado a alimentarla en su vida, ella no comió después de su muerte, la "adquisición de su dinero" se había disuelto (pero si todos estaban antes que el marido, ella al menos podría haber comido en su vida)], o todo antes del yavam menos un día antes del esposo [y, se va sin ti diciendo: si todos ellos fueron antes del yavam], ella no come terumah. Esta es (de acuerdo con) la primera Mishná [que si llega el momento, ella come terumah]. La situación después de ellos dictaminó: una mujer no come terumah hasta que entra en la jupá. [Porque tememos que no encuentre una mancha en ella, para que se descubra que ella es un "extraño" (para el sacerdocio) de manera retroactiva y que su "compra" sea errónea. Y de acuerdo con la primera Mishná, no abrigamos esta aprensión. Tampoco tememos que ella pueda darles a sus hermanos y hermanas a beber (una taza de terumah), ya que él (su esposo) le reserva un lugar, por lo que le permitieron comer terumah cuando llegó el momento.]
Bartenura on Mishnah Ketubot
היבם אינו מאכיל בתרומה – while she is a widow waiting for her brother-in-law to marry or reject her, as it is written (Leviticus 22:11): “But a person who is a priest’s property by purchase [may eat of them],” but this is the purchase of his brother.
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English Explanation of Mishnah Ketubot
Introduction
This mishnah is a continuation of yesterday’s mishnah. It continues to discuss when a woman may begin to eat terumah.
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Bartenura on Mishnah Ketubot
עשתה ששה חדשים בפני הבעל – from these twelve months that are fixed for her from when the husband makes a claim upon her.
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English Explanation of Mishnah Ketubot
A yavam [who is a priest] does not allow [his sister-in-law] to eat terumah. If a woman is widowed while merely betrothed to her husband, her yavam does not allow her to eat terumah until he has had yibbum with her (see also Mishnah Yevamot 7:4).
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Bartenura on Mishnah Ketubot
או אפי' כולן בפני הבעל ואחד בפני ביבם – even though that most is in the presence of the husband, inevitably, he is not liable for her support during his life, and the same law applies also if he had been liable during his lifetime, she did not consume once e died, for the property by purchase bursts open, but rather, if all of it was in the presence of the husband, she would consume anyway during his lifetime.
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English Explanation of Mishnah Ketubot
If she had spent six months waiting for her husband and six months waiting for the yavam, or even [if she spent] all of them waiting for her husband less one day waiting for the yavam, or all of them waiting for the yavam less one day waiting for her husband, she may not eat terumah. Yesterday we learned that a betrothed woman is given one year to prepare herself from the time a husband requests her in marriage. If he delays any longer, she may claim maintenance from his estate, and she may eat terumah. Our mishnah teaches that if she waited part of this time for the husband and part for the yavam, she does not eat terumah, even though a full year has passed. She may only eat terumah if she waits a full year either for the yavam or for the husband. However, if she does wait a full year for the yavam and he does not marry her (or perform halitzah) she begins to eat from his estate and she may begin to eat terumah (provided, of course, that he is a priest).
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Bartenura on Mishnah Ketubot
או כולן בפני היבם – and one does not have to say if all of them were in the presence of the levir.
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English Explanation of Mishnah Ketubot
This [was the ruling according to] the first mishnah. The court that followed afterwards ruled: a woman may not eat terumah until she has entered the bridal chamber. According to yesterday’s mishnah a woman might begin to eat terumah before she enters the huppah (the bridal chamber). This would occur, if she waits for a full year and her husband does not marry her. Our mishnah says that this was an earlier position, but that later tannaim ruled that in no case may a woman eat terumah before she is fully married, an act which occurs when she enters the huppah. In the Talmud there is a debate as to why the later court disallowed a woman to eat terumah until she entered the huppah. The first opinion is that if she eats while still in her father’s home she may give some terumah to her family members who are not priests. Once she moves to her husband’s home we are not concerned with such a possibility. The second opinion is that before she enters the huppah, her husband can annul the marriage (we need not get into here how this is performed). If he were to do so, retroactively she would have been a non-priest who ate terumah. However, once the marriage is finalized, he can no longer annul the marriage and there is no such concern.
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Bartenura on Mishnah Ketubot
זו נשנה ראשונה – that when the time arrives, she eats priest’s due/Terumah.
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Bartenura on Mishnah Ketubot
אין האשה אוכלת – for we suspect lest there is found in her a defect and she is found to be a foreigner retroactively that his business transaction had been in error. And regarding the “First Mishnah,” lest they find in her a defect and we don’t take into consideration for there is no reason to fear that she would have her brothers and sisters drink it for he sets aside for a place for her; therefore, they permit her to eat Terumah/priest’s due when the time arrives.
