Если было три брата, двое из них были женаты на двух сестрах, и один из них не женат — если один из мужей сестры умер, и единственный брат сделал в ней маамар, а затем умер второй брат —Бет Шаммай говорит: его жена остается с ним [Поскольку Бет Шаммай считает, что женщина, обрученная маамаром, считается его женой, так что, когда ее сестра впоследствии падает перед ним, она не запрещается по причине «сестры его связанного». один "], а другой выходит [даже из чалицы, по причине" сестры его жены ".] И Бет Гилель говорит: он должен отослать свою жену за собой и через чалицу, а жену его брата - через чалицу. [Для Маамар недостаточно дать ей статус замужней женщины, а другая запрещена по причине «сестры его связанной». Получение необходимо из-за ma'amar, который является частичным обручением, и обручение не расторгается без получения. И ей также требуется чалица, поскольку, поскольку маамар не является истинным помолвкой, она все еще связана с ним (для йибума) и требует, чтобы чалица разрушила эту связь; так что сначала он дает ей получить, а потом чалицу. И это галахия.] И это тот случай, когда они сказали (13: 7): «Горе ему из-за его жены, и горе ему из-за жены его брата!»
Bartenura on Mishnah Yevamot
ואחד מופנה – without a wife (i.e., single, a bachelor).
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English Explanation of Mishnah Yevamot
Introduction
This mishnah continues to deal with variants upon the situation where two of three brothers were married to two sisters.
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Bartenura on Mishnah Yevamot
אשתו עמו – for since the School of Shammai holds that she is [his] wife through statement of intention [of levirate marriage] is considered as married, and when her sister fell after this [through the death of her husband, the second brother], she was not forbidden because of her being the sister of his levirate relation.
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English Explanation of Mishnah Yevamot
Three brothers, two of whom were married to two sisters and the third was unmarried: When one of the sisters’ husbands died, the unmarried brother performed for her ma’amar, and then his second brother died: Beth Shammai says: his wife [remains] with him while the other is exempt because she is his wife’s sister. Beth Hillel however says that he must divorce his wife with a get and by halitzah, and his brother’s wife by halitzah. This is the case in regard to which they said: “woe to him because of his wife, and woe to him because of his brother’s wife.” Reuven and Shimon were married to Rachel and Leah, and Levi was unmarried. When Reuven dies, Levi performed ma’amar with Rachel. Ma’amar, as we have learned before, is an act parallel to betrothal with a regular woman, and is only done in the case of yibbum. Ma’amar is performed by the man giving a symbolic amount of money to the woman. Rachel becomes his quasi-fiancee after having ma’amar, but she is not fully his wife until he performs yibbum (intercourse). Before Levi can have yibbum with Rachel, Shimon also dies, thereby making Leah liable for yibbum. The question is now asked, can Levi continue to stay married to Rachel, even though he is liable to have yibbum with Rachel’s sister. According to Beth Shammai, the first woman (Rachel) remains Levi’s wife and Leah is exempt from either yibbum or halitzah. In other words, Beth Shammai sees in ma’amar a full marital act, one which makes Rachel Levi’s full wife. Since he is already married to Rachel, he cannot have yibbum with Leah, Rachel’s sister, and she is completely exempt. According to Beth Hillel, ma’amar does not make Rachel into a full wife, such that it would be biblically forbidden for Levi to marry her sister. Therefore, when Leah becomes obligated for yibbum, it is the case of two sisters who are both liable to have yibbum with the same man. As we have learned previously, in such a case both must have halitzah, and neither may have yibbum, since a man cannot marry the sister of his z’kukah. In addition, Rachel requires a get, since she did have ma’amar, which is an act of betrothal. The final clause of the mishnah relates that it is about such a case that people say, woe to him for losing his wife and woe to him for losing his brother’s wife. For without having done anything wrong, both of these women are prohibited to him.
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Bartenura on Mishnah Yevamot
מוציא אשתו בגט – for the statement of intention of [eventual] levirate marriage is not strong to compare it to someone married, and this prohibits her because of her being the sister of his levirate relation, and it requires a Jewish bill of divorce because the statement of intention which is partial betrothal/Kiddushin and Kiddushin is not released without a Jewish bill of divorce. And she requires Halitzah for since the statement of intention is not complete Kiddushin/betrothal, she is still his levirate relation and requires Halitzah for her levirate connection. And in the opening clause [of the Mishnah], he gives her a Jewish bill of divorce, and then performs Halitzah to her, and such is the Halakha.
