Un yavam ne fait pas (une yevamah) manger de la terumah [quand elle attend toujours yibum, il est écrit (Lévitique 22:11): "Et un Cohein, s'il acquiert une âme, l'acquisition de son argent", et elle est «l'acquisition de son frère.] Si elle a passé six mois avant son mari, [six de ces douze mois qui lui ont été réservés après avoir été sollicité par le mari] et six mois avant le yavam, voire tous avant le mari et six d'entre eux avant le yavam, ou même tous avant le mari et l'un d'eux avant le yavam [Même si la plupart d'entre eux étaient avant le mari, il y a une double réserve ici: a) il n'était pas obligé de nourrir de son vivant; b) même s'il était obligé de la nourrir de son vivant, elle n'a pas mangé après sa mort, «l'acquisition de son argent», ayant été dissoute (mais si tous étaient avant le mari, elle aurait pu au moins avoir mangé de son vivant)], ou tout avant le yavam moins un jour avant le mari [et, ça va sans toi t disant, si tous étaient avant le yavam], elle ne mange pas de terumah. C'est (conformément à) la première Mishna [que si le temps arrive, elle mange de la terumah]. Le beth-din après eux a statué: Une femme ne mange pas de terumah jusqu'à ce qu'elle entre dans la chuppah. [Car nous craignons qu'il ne trouve en elle un défaut, de sorte qu'elle soit considérée comme une "étrangère" (à la prêtrise) rétroactivement et que son "achat" soit une erreur. Et selon la première Mishna, nous n'entretenons pas cette appréhension. Nous ne craignons pas non plus qu'elle puisse donner à boire à ses frères et sœurs (une tasse de terumah), car il (son mari) lui réserve une place, raison pour laquelle ils lui ont permis de manger de la terumah le moment venu.]
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.
