Если она скажет: умер мой муж, а затем умер мой тесть, она может вступить в повторный брак и принять кетубу; и ее свекровь запрещена (вступать в повторный брак). Если она (ее свекровь) была дочерью израильтянина, замужем за кохейнами, она ест терумах. Это слова Р. Тарфона. [В этом случае галаха также соответствует Р. Тарфону; но в случае его обручения одна из пяти женщин и не зная, какую он обручил, и, аналогично, в случае его ограбления одной из пяти и не зная, в каком из этих случаев Галаха соответствует Р. Акиве .] Р. Акива сказал: Таким образом, она не будет удалена от преступления; но ей запрещено вступать в повторный брак и ей запрещено есть терума. Если он обручился с одной из пяти женщин и не знал, на кого он обручен, и каждый говорит: он обручил меня, он дает каждому право, ставит среди них кетубу и «бекает себя». Это слова Р. Тарфона. Р. Акива говорит: таким образом он не будет удален от преступления; но он должен дать каждому и кетубу. Если он ограбил одного из пяти и не знал, кого он ограбил, и каждый говорит: он ограбил меня, он помещает украденный предмет среди них и «бьет себя». Это слова Р. Тарфона. Р. Акива говорит: Таким образом, он не будет удален от преступления, но он должен заплатить каждый (сумму) украденного предмета.
Bartenura on Mishnah Yevamot
אמרה מת בעלי ואח"כ מת חמי – her mother-in-law is prohibited [from remarrying] for a bride does not testify [against] her mother-in-law and even though she stated in the first segment [of the Mishnah]: “my husband has died,” and furthermore, she is no longer her daughter-in-law and she was a stranger, nevertheless, she is not believed.
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English Explanation of Mishnah Yevamot
Introduction
This mishnah contains three more debates between Rabbi Tarfon and Rabbi Akiva, all somewhat similar to the one we learned yesterday.
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Bartenura on Mishnah Yevamot
היתה בת ישראל לכהן תאכל בתרומה – in this also, the Halakha is according to Rabbi Tarfon but if he betrothed one of the five women (see Tractate Yevamot, Chapter 15, Mishnah 4), and he doesn’t know which of them he betrothed, and similarly if he stole from one of the five and doesn’t know which of them he stole from, and in both of those, the Halakha is according to Rabbi Akiva.
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English Explanation of Mishnah Yevamot
If she stated, “my husband died first and my father-in-law died after him”, she may marry again and she also receives her ketubah, but her mother-in-law is forbidden [to remarry]. If [her mother-in-law] was the daughter of an Israelite [who was married] to a priest, she is permitted to eat terumah, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead her away from transgression, unless [it be enacted that] she shall be forbidden both to marry and to eat terumah. This section contains more or less the same debate that we learned in yesterday’s mishnah. The only innovation is that in this case, when the woman states that her father-in-law is dead, she has already stated that her own husband is dead, and therefore she is no longer her mother-in-law’s daughter-in-law. Therefore, we might have thought that in this case she is believed, and the mother-in-law may remarry. In order to prevent one from making this assumption, the debate between Rabbis Tarfon and Akiva is repeated here.
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English Explanation of Mishnah Yevamot
If a man betrothed one of five women and he does not know which of them he has betrothed, and each states, “he has betrothed me”, he gives a letter of divorce to every one of them, and he leaves one ketubah [sum] for them and withdraws, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead him away from transgression, unless he gives to each of them both a get and a ketubah. In this case, each woman claims to be married to one man, but the man admits to marrying only one of them. According to Rabbi Tarfon we treat each woman as if she might be married to him and he must give a get to each. However, since he will only admit to marrying one woman, he must pay only one ketubah sum. The sum is left in court, until it is clarified who he married. Rabbi Akiva argues that the solution to this problem needs to punish the man for having put these women into this predicament. In order to penalize him for his actions, he must pay a ketubah payment to each and every one.
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English Explanation of Mishnah Yevamot
If a man robbed one of five persons and does not know which of them he has robbed, and each one states, “he has robbed me”, he leaves the [amount of] the robbery among them and withdraws, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead them away from transgression, unless one pays [the full amount of the robbery] to every one [of the persons involved]. In this case, a man stole from one of five other people, but does not remember from whom he stole. Each person claims that he stole from him. Again, Rabbi Tarfon rules that the thief pays the sum he stole and gives it to the court until it can be clarified from whom he stole. Rabbi Akiva again wishes to punish the thief, and therefore obligates him to pay the amount stolen to each of the five. Note that in both cases Rabbi Akiva is not concerned that he is rewarding the four out of the five women or people from whom something has been stolen who are definitely lying. Perhaps this is because it is unclear (at least to us) which is lying, whereas it is clear that this person has stolen money, or betrothed a woman without bothering to remember whom he betrothed.
