Talmud sobre Yevamot 1:9

HALAKHAH: “A woman living in her husband’s house,” etc. ⁷This paragraph is from Sotah 2:1, Notes 15–23 which is the original since the last sentence, which makes the argument intelligible, is missing here. Rebbi Joḥanan said, for the four who are missing atonement⁸Anyone whose own body was the source of impurity, when he is pure again cannot enter the Temple precinct unless he first brought a sacrifice of cleansing: The woman after childbirth (Lev. 12:6–8), the person healed from skin disease (Lev. 14: 1–32) and the persons healed from genital discharges (Lev. 15:14–15,29–30). others may dedicate without their knowledge; these are the following: Man or woman [healed from] genital discharges, the woman after childbirth and one [healed from] skin disease, since a father may dedicate for his small son who is lying in a crib⁹Who could have been afflicted with skin disease and, if female, with a discharge at her birth mimicking menstruation. One understands man or woman [healed from] genital discharges or [healed from] skin disease, but a woman after childbirth? May a minor give birth? ¹⁰This text also is in Yebamot 1:2, Note 153. It implies that a woman giving birth is an adult and no longer in her father’s power. Did not Rebbi Redifa, Rebbi Jonah, say in the name of Rav Ḥuna: If a woman became pregnant and gave birth before she grew two hairs, she and her son will die. After she grew two hairs, she and her son will live. If she became pregnant before she grew two hairs and gave birth after she grew two hairs, she will live but her son will die. How is the situation? Since a man may dedicate for his underage daughter¹¹Therefore, he should be able to dedicate for his wife who also is dependent upon him.. Since he married her off¹²Even without growing pubic hair, if he married her off she is emancipated from him., she already left his power. But it must be since a man may dedicate for his deaf-mute wife. Here, in the case of the suspected wife, the case of the minor does not apply since ¹³This statement also is in Sotah 1:2, Note 91. In the language of the Babli, Yebamot33b, “the seduction of an under-age girl is rape.” Rebbi Zeˋira, Rebbi Yosa¹⁴With the text in Sotah read: Yasa. said in the name of Rebbi Joḥanan : An underage girl who whored has no will to be forbidden to her husband. The case of the deaf-mute does not apply since it is written¹⁵Num. 5:22. The answer of the wife is a requirement that cannot be waved. Therefore, a mute woman cannot undergo the sotah ordeal. The Babli concurs, Sotah27b, quoted in Num. rabba 9(18).: The woman shall say: Amen, amen. Rebbi Abun said, since it is written¹⁶Deut. 14:26. A man’s house usually means his wife. The missing final sentence explains that since he cannot enjoy himself if his wife is forbidden to him, she cannot hinder him in the preparations for her rehabilitation. This answers the original question for the husband. At the same time, R. Abun disagrees with R. Joḥanan and holds that only the husband may dedicate the purgation offering of the woman after childbirth without her knowledge since he has a direct interest in it. While the woman after childbirth is permitted to her husband once she is recovered and pure, she cannot enjoy the holiday sacrifices with him as long as her sacrifice has not been handed over to the Temple personnel.: You shall enjoy together with your house.

Since Rebbi Simeon ben Laqish has this objection, from where does Rebbi Simeon derive it³³The rule that the High Priest is separated from his family for seven days before the Day of Atonement.? Following that of Rebbi Ismael:³⁴Babli 4a. With this Aaron shall come into the Sanctuary³⁵Lev. 16:3., what was said in the matter³⁶Of Aaron’s induction into the High Priesthood.. One separates him all of seven days, he serves all of seven days, and one initiates him all of seven days. Also in this case one separates him all of seven days, he serves all of seven days, and one initiates him all of seven days. Is that spelled out in the matter? But since the death of Aaron’s sons is mentioned in the matter³⁷Lev. 16:1. and they died during the initiation, it is as if the matter was mentioned. Does not in the end Rebbi Simeon ben Laqish understand it from the same verse³⁸He still has to explain the same verse used by R. Joḥanan and Bar Qappara, which he himself proved to be inadequate.? But he is like a person who hears a statement and questions it. Rebbi Yose ben Rebbi Abun said, the reason of Rebbi Simeon ben Laqish is: the glory of the Eternal was dwelling on Mount Sinai³⁹Ex. 24:16.. Just as Moses did not enter the Holiest of Holies before he was sanctified in the cloud all of seven days, so Aaron did not enter the Holiest of Holies before he was inducted by the anointing oil all of seven days⁴⁰It is not a biblical requirement but popular usage supported by an aggadic argument..

“How much is a peruṭah? One eighth of an Italic as.” It was stated: ¹⁰⁰Babli Baba meṣia‘ 44b, Tosephta Baba batra 5:11. The as is¹/₂₄ of a silver denar; the silver denar is¹/₂₄ of a gold denar¹⁰¹In Imperial coinage, the gold denar was usually counted for 25 silver denarii.. Rebbi Ḥiyya stated: “A tetradrachma is four denarii. Six silver oboli are in a denar. Two dupondii are an obolus. An obolus¹⁰²This has to read: “a dupondius”. is two as. A pondius¹⁰³This has to read: “an as.” is two semisses. An as¹⁰⁴This has to read: “a semis”. is two quadrantes¹⁰⁵Greek κοδράντης, equivalent of Roman quadrans, ¼ of an as... A semis¹⁰⁶This has to read: “a quadrans”. The final list reads: 1 denar = 6 oboli = 12 dupondii = 24 as = 48 semisses = 96 quadrantes = 192 peruṭot (confirming the tannaïtic standard of the peruṭah as ¹/₈ of an as, Mishnah Idiut 4:7). In the Roman system, the obolus appears as a weight, rather than a coin: one-sixth of a denar of 3.6 g. is two peruṭot. It turns out that a quadrans is¹/₃₂ of the above¹⁰⁷This has to read: “A peruṭah is ¹/₃₂ of an obolus.” In the entire list, the first entry in each sentence has to be replaced by the next smaller unit and למעלה by מעה..”

MISHNAH: If he wrote in the name of an inappropriate government⁶³If the document was dated by the regnal years of a king who did not rule over the place at which the bill was written., in the name of the government of Media⁶⁴The government of Media had ceased with Cyrus, many centuries earlier. An astronomer like Ptolemy could base his computations (during the reign of Antoninus Pius) on the era of the Assyrian king Nabonassar, but a legal document had to refer to the years of the Princeps in Rome or the Parthian, later the Persian king in Babylonia. or the government of Greece⁶⁵Probably this refers to any one of the successors of Alexander., from the construction of the Temple or the destruction of the Temple⁶⁶This way of dating probably was proscribed by the Roman government.; if he was in the West and wrote “in the East” or in the East and wrote “in the West”⁶⁷If the place of writing the document was described incorrectly., she needs a bill of divorce from both of them⁶⁸The situation of a woman remarrying based on an invalid bill of divorce is identical with that of a woman wrongly informed of the death of her husband who remarried based on that information; cf. Mishnah Yebamot 10:1, Notes 3–6., she has neither ketubah nor usufruct nor used clothing from either of them, and if she took anything she must return it. Any child from either of the men is a bastard; neither of them may defile himself for her. Neither man has any claim on what she finds or earns, or on invalidation of her vows. If she was the daughter of an Israel, she is disabled from priesthood, the daughter of a Levite from tithe, the daughter of a Cohen from heave. The heirs of neither man inherit her ketubah. If they died, the brothers of both of them perform ḥaliṣah but not levirate. If he changed his or her name or the name of his or her city⁶⁹As noted in the Halakhah, only this section of the Mishnah represents practice; it has given rise to an enormous literature dealing with the correct spelling of Jewish names of persons and places; cf. the Introductions to E. and H. Guggenheimer, Jewish Family Names and Their Origins,An Etymological Dictionary, Ktav Publishing 1992; Etymologisches Lexikon der jüdischen Familiennamen, K. G. Saur 1996. she shall be divorced from both of them and all the indicated consequences apply to her.
Referring to all the close relatives about whom they said that their co-wives are permitted, if any of the co-wives went and married otherwise but the relatives turned out to be she-rams, she shall be divorced from both of them and all the aforementioned consequences apply to her⁷⁴A “she-ram” is an infertile woman lacking secondary sex characteristics. Her marriage is considered non-existent by biblical standards. It is the basic tenet of the House of Hillel that if a man dies without issue and any of his wives is forbidden to any of his brothers, all of his wives are forbidden to all the brothers and are free to marry outside the family without further ceremony (cf. Mishnah Yebamot 1:1). If the relative turns out to be a she-ram, who cannot be married, the release of the other wives turns out to have been erroneous and their new marriages incestuous for those who hold that the outside marriage of a candidate for levirate marriage is incestuous (which is an opinion of R. Aqiba rejected by his successors.).