משנה: בֵּית שַׁמַּי אוֹמְרִים אֵין מְמֵאֲנִין אֶלָּא אֲרוּסוֹת. בֵּית הִלֵּל אוֹמְרִים אֲרוּסוֹת וּנְשׂוּאוֹת. בֵּית שַׁמַּי אוֹמְרִים בַּבַּעַל וְלֹא בַיָּבָם וּבֵית הִלֵּל אוֹמְרִים בַּבַּעַל וּבַיָּבָם. בֵּית שַׁמַּי אוֹמְרִים בְּפָנָיו וּבֵית הִלֵּל אוֹמְרִים בְּפָנָיו וְשֶׁלֹּא בְּפָנָיו. בֵּית שַׁמַּי אוֹמְרִים בְּבֵית דִּין וּבֵית הִלֵּל אוֹמְרִים בְּבֵית דִּין וְשֶׁלֹּא בְּבֵית דִּין. אָֽמְרוּ בֵּית הִלֵּל לְבֵית שַׁמַּי מְמֵאֶנֶת הִיא קְטַנָּה אֲפִילוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים. אָֽמְרוּ לָהֶן בֵּית שַׁמַּי אֵין בְּנוֹת יִשְׂרָאֵל הֶבְקֵר. אֶלָּא מְמֵאֶנֶת וּמַמְתֶּנֶת עַד שֶׁתַּגְדִּיל וּתְמֵאֵן וְתִינָּשֵׂא. MISHNAH: The House of Shammai say, one makes only betrothed girls repudiate1An underage girl can be married off by her father (Deut. 22:16). If the father is dead, the girl can be married off by her mother or her brothers under rabbinic rules. Since that marriage is not valid under biblical rules, if the girl dislikes the marriage she can walk out of it by a simple declaration, without formalities (Chapter 1, Note 118). The House of Shammai restrict this possibility to the betrothed girl. They hold that a consummated marriage can be dissolved only by a bill of divorce, irrespective of how the marriage was contracted.
The active formulation, that one makes a girl repudiate, means that under certain circumstances, explained later in the Mishnah, one tells the girl to repudiate.. The House of Hillel say, betrothed or married. The House of Shammai say, the husband, but the House of Hillel say, the husband or the levir2The House of Shammai and Sadducees restrict levirate to the widowed betrothed girl (Chapter 1, Note 192). They consider candidacy for levirate as binding as marriage.. The House of Shammai say, in his presence, but the House of Hillel say, in his presence or in his absence. The House of Shammai say, in a court of law, but the House of Hillel say, in a court or outside a court. The House of Hillel said to the House of Shammai: An underage girl may repudiate even four or five times3A girl married off by her father becomes an adult by the consummation of marriage. But a girl married off by mother or brothers is not married by biblical standards and, therefore, does not become an adult until she reaches her twelfth year.. The House of Shammai said to them: The daughters of Israel are not abandoned property4That she can sleep with any man she chooses and then leave him without formality.! But she repudiates, waits until she is of age, or repudiates and is married5Since the House of Shammai do not permit repudiation by married girls, she may remarry as a minor if betrothal and marriage come together..
הלכה: בֵּית שַׁמַּי אוֹמְרִים אֵין מְמֵאֲנִין כול׳. תַּמָּן תַּנִּינָן. רִבִּי יוּדָה בַּר אַבָּא הֵעִיד חֲמִשָּׁה דְבָרִים. שֶׁמְּמֵאֲנִין אֶת הַקְּטַנּוֹת. וְעַל עֵדוּת חוֹלְקִין. עַל עִיקַּר עֵדוּת חוֹלְקִין. כָּךְ הָֽיְתָה עִיקַּר עֵדוּתָן. בֵּית שַׁמַּי אוֹמְרִים. אֵין מְמֵאֲנִין אֶלָּא אֲרוּסוֹת. וּבֵית הִלֵּל אוֹמְרִים. אֲרוּסוֹת וּנְשׂוּאוֹת. וְקַשְׁיָא עַל דְּבֵית הִלֵּל. נִישּׂוּאֶיהָ הִתִּירָהּ וְזַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ וּבְהֵפֵר נְדָרֶיהָ כְּאִשְׁתּוֹ לְכָל־דָּבָר. וְאַתְּ אָמַר הָכֵין. מִשֵּׁלָּךְ נָֽתְנוּ לָךְ. בְּדִין הָיָה שֶׁלֹּא הָיוּ נִישּׂוּאֶיהָ נִישּׂוּאִין. וְהֵן אָֽמְרוּ שֶּׁיְּהוּ נִישּׂוּאֶיהָ נִישּׂוּאִין. וְהֵן אָֽמְרוּ שֶׁתְּמֵאֵן בּוֹ וְתֵצֵא. HALAKHAH: “The House of Shammai say, one permits repudiation,” etc. There6Mishnah Idiut 6:1. In most Mishnah sources, the tradent is R. Jehudah ben Baba., we have stated: “Rebbi Jehudah bar Abba testified to five statements: That one makes underage girls repudiate, … ” Does one disagree with testimony7Tractate Idiut is a collection of confirmed testimonies an attempt is made to reconstruct a history of early practice. These are recognized as authoritative.? One disagrees about the essence of the testimony. So was the essence of the testimony: “The House of Shammai say, one makes only betrothed girls repudiate, but the House of Hillel say, betrothed or married”. It is difficult following the House of Hillel! Her marriage permitted her8The husband’s sexual relations with her are meritorious as married sex and not sinful promiscuity., he has the right to what she finds and earns9In exchange for the obligations the husband accepted by executing the ketubah, he by rabbinic convention acquires the right to the future earnings of his wife., to dissolve her vows10The biblical prerogative of the husband (Num. 30:9)., and she is his wife in every respect. And you say so? They gave you of your own. By right, her marriage should not be a marriage. They11The anonymous authors of the institutions of rabbinic Judaism, known as “the men of the great assembly”. said that her marriage is a marriage and they said that she may repudiate him and leave.
מַה טַעֲמוֹן דְּבֵית שַׁמַּי. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָה עוֹשֶׂה כָּל־הַבְּעִילוֹת שֶׁבָּעַל בְּעִילַת זְנוּת. אָמַר רִבִּי אָבִין. אַתְיָא דְבֵית שַׁמַּי כְּרִבִי לָֽעְזָר. דְּתַנֵּי. רִבִּי לָֽעְזָר אָמַר. אַף הַפָּנוּי הַבָּא עַל הַפְּנוּיָה שֶׁלֹּא לְשׁוּם אִישּׁוּת הֲרֵי זוֹ בְעִילַת זְנוּת. הָדָא אָֽמְרָה. עָֽבְרָה וּמֵיאֲנָה מִן הַנִּישּׂוּאִין עַל דְּבֵית שַׁמַּי אֵין מֵיאוּנֶיהָ מֵיאוּנִין. נִכְנְסָה לַחוּפָּה וְלֹא נִבְעֲלָה. מַה אַתְּ עֲבַד לָהּ. כַּאֲרוּסָה כִנְשׂוּאָה. אֲרוּסָה שֶׁבִּיהוּדָה שֶׁלִיבּוֹ גַס בָּהּ. מַה אַתְּ עֲבַד לָהּ. כַּאֲרוּסָה כִנְשׂוּאָה. What is the reason of the House of Shammai? If you say so, you make all intercourse he had with her intercourse of harlotry13An outside event would turn legitimate behavior retroactively into sin. The Babli, 107a, in a first explanation formulates that nobody would marry a fatherless underage girl since he does not want to run the risk involved.. Rebbi Abin said, it turns out that the House of Shammai hold with Rebbi Eleazar as Rebbi Eleazar said, intercourse of an unmarried man with an unmarried woman not with the intent of marriage is intercourse of harlotry14Chapter 6, Note 108. In the Babli, 107a, the House of Hillel hold that intercourse in a formal marriage can never be sinful.. That means, for the House of Shammai her repudiation is nothing if she transgressed and repudiated after marriage. If she entered the bridal chamber but had no intercourse yet, what is her status? As betrothed or as married? If she is betrothed in Judea where he is familiar with her15Where betrothed couples were permitted unchaperoned meetings. It is assumed that they slept together; Mishnah Ketubot 1:5., what is her status? As betrothed or as married16The questions are not answered since practice does not follow the House of Shammai. The Babli holds that in all these cases, the House of Shammai would treat her as married.?
נִרְאֵית שֶּׁלֹּא לְמֵאֵן אֲפִילוּ כֵן חוֹזֶרֶת וּמְמָאֵנֶת. נִישְׁמְעִינָהּ מִן הָדָא. קְטַנָּה שֶׁהַשִּׂיאָה אָבִיהָ וְנִתְגָּֽרְשָׁה וְהָֽלְכָה הִיא וְהִשִּׂיאָה אֶת עַצְמָהּ אֲפִילוּ כֵן חוֹזֶרֶת וּמְמֵאֶנֶת. If she had been in a situation that she could not repudiate, may she go and repudiate? Let us hear from the following: An underage girl who was married off by her father17This is marriage by biblical standards and can be dissolved only by death or a bill of divorce. but then was divorced18She does not return to her father’s authority, she is “an orphan during her father’s lifetime”. Nevertheless, she cannot contract as an adult as long as she is underage. This means any marriage she contracts now, even if arranged by her father, is only rabbinic and subject to repudiation before she reaches the age of 12., if she went and married by herself she nevertheless can repudiate.
מַה טַעֲמוֹן דְּבֵית שַׁמַּי. בַעֲלָהּ שֶׁנִּישֵּׁאת לוֹ לִרְצוֹנָהּ מְמֵאֶנֶת. יְבָמָהּ שֶׁנִָּפְלָה לוֹ עַל כָּרְחָהּ אֵינָהּ מְמֵאֶנֶת. מַה טַעֲמוֹן דְּבֵית הִלֵּל. אִם בְּעִיקָּר הִיא מְמֵאֶנֶת לֹא כָּל־שֶׁכֵּן בְּיָבָם. רִבִּי יוֹחָנָן אָמַר. מְמֵאֵנֶת הִיא בְּיָבָם לַעֲקוֹר זִיקַת הַמֵּת לְהַתִּיר צָרָה לְאָבִיהָ וְכַלָּה לְחָמִיהָ. רַב וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָֽמְרִין. אֵינָהּ מְמֵאֶנֶת בְּיָבָם לַעֲקוֹר זִיקַת הַמֵּת לְהַתִּיר צָרָה לְאָבִיהָ וְכַלָּה לְחָמִיהָ. רַב וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּבֵית שַׁמַּאי. דְּבֵית שַׁמַּאי אוֹמְרִים. בְּבַעַל. מַה אֲנָן קַייָמִין. אִם בְּאוֹמֶרֶת. אֵי אֶפְשִׁי לֹא בְנִישּׂוּאֵיךְ וְלֹא בְנִישּׂוּאֵי אָחִיךְ. כָּל־עַמָּה מוֹדֵיי שֶׁהִיא עוֹקֶרֶת. וְאִם בְּאוֹמֶרֶת. אֶפְשִׁי בְנִישּׂוּאֵיךְ אֲבָל לא בְנִישּׂוּאֵי אָחִיךְ. רַב וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָֽמְרִין. בְּאוֹמֶרֶת. אֶפְשִׁי בְנִישּׂוּאֵיךְ אֲבָל לֹא בְּנִישּׂוּאֵי אָחִיךְ רוֹצָה אֲנִי. [מַתְנִיתָא] פְלִיגָא עַל רִבִּי יוֹחָנָן. וְכוּלָּם אִם מֵתוּ אוֹ מֵאֵנוּ אוֹ נִתְגָּֽרְשׁוּ אוֹ שֶׁנִּמְצְאוּ אַילוֹנִית צָרוֹתֵיהֶן מוּתָּרוֹת. נִתְגָּֽרְשׁוּ לֹא הִימֶנּוּ. וְדִכְװָתָיהּ מֵאֵנוּ הִימֶּנּוּ. תַּנֵּי רִבִּי חִזְקִיָּה כֵן. אִם מֵאֵנוּ בְחַיֵי הַבַּעַל צָרוֹתֵיהֶן מוּתָּרוֹת. לְאַחַר מִיתַת הַבַּעַל צָרוֹתֵיהֶן חוֹלְצֹת וְלֹא מִתְייַבְּמֹת. What is the reason of the House of Shammai19Why do the House of Shammai forbid repudiation of the levir and the House of Hillel permit it?? The husband she may repudiate since she married him with her consent. The levir to whom she was given by an act of God she cannot repudiate. What is the reason of the House of Hillel? If she can repudiate the principal, so much more the levir! 20This text is from Chapter 1, Halakhah 2, Notes 121–139, with small variations, mostly in spelling. Rebbi Joḥanan said, she may repudiate the levir to invalidate the claim of the dead brother and to permit the co-wife to her father and the daughter-in-law to her father-in-law. Rav and Rebbi Simeon ben Laqish both say, she may not repudiate the levir to invalidate the claim of the dead brother and to permit the co-wife to her father and the daughter-in- law to her father-in-law. Do Rav and Rebbi Simeon ben Laqish follow the house of Shammai, since the House of Shammai say “the husband”? Where do we hold? If she says, I can stand neither the marriage with your brother nor with you, everybody agrees that she invalidates. If she says, I can stand marriage with you but not with your brother? Rav and Rebbi Simeon ben Laqish both say, she says I cannot stand marriage with you but marriage with your brother I want. The Mishnah disagrees with Rebbi Joḥanan: “And all of these, if they died, or repudiated, or were divorced, or found to be she-rams, their co-wives are permitted.” Was she not divorced from him? Similarly, she repudiated him. Rebbi Ḥiyya stated: If they repudiated or were divorced in the husband’s lifetime, their co-wives are permitted. After the husband’s death their co-wives perform ḥalîṣah but not levirate.
אָמַר רִבִּי יוּדָן אָבוֹי דְּרִבִּי מַתַּנְייָה. תִּפְתָּר שֶׁמֵּתוּ וְלֹא מֵאֵנוּ. דְּמַתְנִיתָא אָֽמְרָה כָּל־הַיְּכוֹלָה לְמָאֵן וְלֹא מֵאֵנוּ וּמֵתָה צָרָתָהּ חוֹלֶצֶת וְלֹא מִתְייַבֶּמֶת. אָמַר רִבִּי אַבּוּדִימִי. אֲפִילוּ תֵימַר בְּקַייֶמֶת. תִּפְתָּר שֶׁאֵין שָׁם יָבָם אַחֵר אֶלָּא אָבִיהָ. Rebbi Yudan, the father of Rebbi Mattaniah said: Explain it when they died and did not repudiate since there is a Mishnah: “If a woman could repudiate but did not do so and died, her co-wife performs ḥalîṣah but cannot be married in levirate.” Rebbi Eudaimon said, you may even say if she still lives; explain it if there is no levir besides her father.
רִבִּי יוֹנָה אוֹמֵר. מִן הָאֵירוּסִין. רִבִּי יוֹסֵה אוֹמֵר. אֲפִילוּ מִן הַנִּישּׂוּאִין. בְּמַחֲזֵירָה תִנְיָינָא חָזַר בֵּיהּ רִבִּי יוֹסֵה. אָמַר לֵיהּ רִבִּי פִּנְחָס. וְלֹא כֵן אִלְּפָן רִבִּי. אֲפִילוּ מִן הַנִּישּׂוּאִין. אָמַר לֵיהּ. וְהָא קְבִיעָא גַּבָּךְ בְּמַיסְמֵרָה. Rebbi Jonah said, after qiddušin. Rebbi Yose said, even after final marriage. In the second repetition, Rebbi Yose changed his mind. Rebbi Phineas said to him, did the rabbi not teach us “after final marriage”? He answered him, is that fixed in you with a nail?
אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי מָנָא. יֵאוּת. אָמַר רִבִּי יוֹסֵה עַד לֹא יַחֲזוֹר. מַה אִילּוּ בִתּוֹ מִן הַנִּישּׂוּאִין בְּלֹא אַיילוֹנִית צָרָתָהּ אֲסוּרָה. מִפְּנֵי שֶׁנִּיתּוֹסַף לָאַילוֹנִית צָרוֹתֵיהֶן מוּתָּרֹת. אָמַר לֵיהּ. אַיילוֹנִית כְּמִי שֶׁאֵינָהּ בָּעוֹלָם. אִילּוּ שְׁתֵּי יְבָמוֹת אַחַת אַיילוֹנִית וְאַחַת שֶׁאֵינָהּ אַיילוֹנִית וּבָא הַיָּבָם וְחָלַץ לָהּ וּבָא עָלֶיהָ. שֶׁמָּא פָטַור בַּחֲבֵירָתָהּ כְּלוּם. הֲוָה אַיילוֹנִית כְּמִי שֶׁאֵינָהּ בָּעוֹלָם. Rebbi Ze‘ira said before Rebbi Mana, did not Rebbi Yose say correctly before he changed his mind? Once a man’s daughter is married without being a she-ram, her co-wife is forbidden. If in addition she is a she-ram, does her co-wife become permitted? He said to him, the she-ram is as if non-existent. If there are two sisters-in-law, one a she-ram and one not a she-ram, if the levir comes and performs ḥalîṣah or has intercourse with the first, did he free her companion of anything? That shows that the she- ram is as if non-existent.
בִּתָּהּ מְמֵאֶנֶת. וְלֹא נִשׂוּאֵי תוֹרָה הֵן. אֶת בִּתִּי נָתַתִּי לָאִישּׁ הַזֶּה. רִבִּי הוּנָא בְשֵּׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תִּפְתָּר בִּקְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּֽרְשָּׁה. שֶׁהִיא כִיתוֹמָה בְחַיֵי אֶבִיהָ. “His daughter”. How can his daughter repudiate, is she not married by Torah standards, “my daughter I gave to this man”? Rebbi Huna in the name of Rebbi Simeon ben Laqish: Explain it by a minor, who was married off by her father and divorced, who is like an orphan while her father is alive.
רִבִּי אָחָא [רִבִּי] חִנְּנָא בְשֵׁם [רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ]. זֹאת אוֹמֶרֶת שֶׁאֵין קְטַנָּה יוֹלֶדֶת. דִּלֹכֵן תַּמְתִּין עַד שֶׁיתַּגְדִל וּתְמֵאֵן [בְּ]בַעֲלָהּ וְתַתִּיר צָרָתָהּ לְחַתְנָהּ. כַּלָּתוֹ שֶׁל רִבִּי יִשְׁמָעֵאל מֵיאֵינָה וּבְנָהּ עַל כְּתֵיפָהּ. Rebbi Aḥa, Rebbi Ḥinnena, in the name of Rebbi Simeon ben Laqish: This means that a minor cannot give birth; because otherwise she could wait until she grew up, repudiate her husband, and permit her co-wife to her son-in-law. The daughter-in-law of Rebbi Ismael repudiated while her son was on her shoulder.
רַב הַמְנוּנָא בְשֵׁם אַסִּי. בִּיבָמָה שֶׁנָּֽפְלָה לִפְנֵי שְׁנֵי יַבְּמִין הִיא מַתְנִיתָא. וְעָשָׂה בָהּ אֶחָד מֵהֶן מַאֲמָר תְּמֵאֵן בְּמַאֲמָרוֹ וְתִינָּשֵׂא לַשּׁוּק. וּתְמֵאֵן בְּמַאֲמָרוֹ וְתִינָּשֵׂא לְאָחִיו. תִּיפְתָּר בְּאוֹמֶרֶת. אֵי אֶיפְשִׁי בָךְ. רִבִּי הִילָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹסִינָא בְשֵׁם רִבִּי הוֹשַׁעְיָה. בִּיבָמָה שֶׁנָּֽפְלָה לִפְנֵי חֲמִשָּׁה יַבְּמִין הִיא מַתְנִיתָא. עָשָׂה בָהּ אֶחָד מֵהֶן מַאֲמָר תְּמֵאֵן לְמַאֲמָרוֹ וְתִינָּשֵׂא לְאָחִיו. וּתְמֵאֵן בְּמַאֲמָרוֹ וְתִינָּשֵׂא לַשּׁוּק. תִּיפְתָּר בְּשֶׁהִשִּׂיאָהּ אָבִיהָ וְהֵן נִישּׂוּאֵי תוֹרָה. Rav Hamnuna in the name of Assi: The Mishnah21The House of Hillel who approve of repudiation of the levir apply this even to the case when there is more than one. speaks about a sister-in-law who has two levirs. If one of them “bespoke” her, she may repudiate his “bespeaking” and marry on the market place22In the Babli, 107b, Rav Assi is reported that if she repudiates one of two levirs, she may even be married by the rejected levir himself since the Hose of Hillel will agree that the candidacy (Chapter 2, Note 9) imposed by an act of God cannot be repudiated. What is reported here is in Babli the opinion of Rav, that a repudiation of the levir implies repudiation of the original marriage and elimination of the levirate.. Why can she not repudiate his “bespeaking” and marry his brother? Explain it, if she says, I cannot stand you23Meaning, neither you nor your deceased brother.. Rebbi Hila in the name of Rebbi Simeon ben Yosina in the name of Rebbi Hoshaia24R. Hila is mentioned in the Babli, 107b, as Ulla who holds that repudiation eliminates candidacy. R. Hoshaia holds there, 107a, that “bespeaking” can be repudiated but not candidacy.: The Mishnah speaks about a sister-in-law who has five levirs25There is no difference in law between the case of 2 and that of 5 levirs.. If one of them “bespoke” her, she may repudiate his “bespeaking” and marry his brother26The same position taken by R. Hoshaia in the Babli.. Why can she not repudiate his “bespeaking” and marry on the market place? Explain it if her father had married her off, this was a marriage by biblical standards27This contradicts the position ascribed to R. Hoshaia in the Babli; the only candidacy that is not subject to repudiation is one based on the biblical validity of the previous marriage..
אָֽמְרוּ בֵּית הִלֵּל לְבֵית שַׁמַּי. מַעֲשֶׂה בְאִשְׁתּוֹ שֶׁלְּפִישׁוֹן הַגַּמָּל שֶׁמֵּיאֲנוּ לָהּ חֲכָמִים שֶּׁלֹּא בְּפָנֶיהָ. אָֽמְרוּ לָהֶן בֵּית שַׁמַּי. מְשָּׁם רְאָייָה. לְפִי שֶׁמָּדַד בִּכְפִישָׁה לְפִיכָךְ מָדְדוּ לוֹ חֲכָמִים בִּכְפִישָׁה. וְקַשְׁיָא. אִילּוּ הָעוֹשֶׂה דָבָר שֶׁלֹּא כְשׁוּרָה שֶׁמָּא מַתִּירִין עֶרְוָה שֶׁלּוֹ. אָמַר רַב חַסְדָּא. הָדָא אָֽמְרָה. עָֽבְרָה וּמֵיאֵנָה מִן הַנִּישּׂוּאִין עַל דְּבֵית שַׁמַּי מֵיאוּנֶיהָ מֵיאוּנִין. “28Quoted also in the Babli, 107b. The House of Hillel said to the House of Shammai: It happened with the wife of the cameldriver Pison that the Sages repudiated for her in her absence29In the Babli: “That his wife repudiated him in his absence”. In the version of the Yerushalmi, the court acted as the guardian of the orphan.. The House of Shammai said to them, is that a proof? Since he measured crookedly, the Sages measured crookedly for him30The Babli explained that he was dishonest in administering her property..” This is difficult. Because a man behaves incorrectly, does one permit his incest prohibition31Since the House of Shammai hold that a married woman cannot repudiate, they seem to lift the prohibition of adultery from Pison’s wife. The Babli does not have this problem since it holds that “everybody who marries, marries under rabbinic rules” and that, therefore, a rabbinic court is empowered to annul a marriage as punishment for a severe infraction of the rules (e. g., Babli 90a, 110a, Giṭṭin 33a). There is no such claim in the Yerushalmi.? Rab Ḥisda said, that means that, if she transgresses and repudiated after marriage, the House of Shammai recognize her act of repudiation32This disproves the earlier assertion to the contrary..
רִבִּי בָּא בְשֵׁם רַב חַייָה בַּר אַשִּׁי. מַעֲשֶׂה בְתִינּוֹקֶת שֶׁיָּֽרְדָה לְכַבֵּס בַּנָּהָר. אָֽמְרוּ לָהּ. הָא אָרוּסֵיךְ אִיעֲבַר. אָֽמְרָה. תֵּלֵךְ אִמָּה וְתִינָּשֵׂא לוֹ. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָֽמְרוּ. אֵין מֵיאוּן גָּדוֹל מִזֶּה. אָמַר רִבִּי חֲנִינָה. מַעֲשֶׂה בְתִינּוֹקֶת שֶׁנִּכְנְסָה לִיטּוֹל פִּשְׁתָּן מִן הַפִּשְׁתָּנִי. אָֽמְרִין לָהּ. הָא אָרוּסֵיךְ אִיעֲבַר. אָֽמְרָה. תֵּלֵךְ אִמָּה וְתִינָּשֵׂא לוֹ. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָֽמְרוּ. אֵין מֵיאוּן גָּדוֹל מִזֶּה. תַּנֵּי בְשֵׁם רִבִּי יוּדָה. אֲפִילוּ לֹא נִכְנְסָה אֶלָּא לִיטּוֹל חֵפֶץ מִן הַחֶנְװָנִי. וְאָֽמְרָה. אֵי אֶיפְשִׁי בִפְלוֹנִי בַעֲלִי. אֵין מֵיאוּן גָּדוֹל מִזֶּה. Rebbi Abba in the name of Rav Ḥiyya bar Ashi: It happened that a girl went to wash at the river when they said to her, your betrothed is passing by. She said, let my mother go and marry him! When the case came before the Sages, they said that there is no repudiation stronger than that. Rebbi Ḥanina said, It happened that a girl went to buy flax from the flax dealer when they said to her, your betrothed is passing by. She said, let my mother go and marry him! When the case came before the Sages, they said that there is no repudiation stronger than that. It was stated in the name of Rebbi Jehudah33Tosephta 13:1; a similar text in Babli 108a.: “Even if she went to buy something at the store and said, I cannot endure my husband X, there is no repudiation stronger than this.
וּבֵית דִּין יוֹשְׁבִין בְּמֵיאוּנִין. לא כֵן תַּנֵּי. בְּרַח מִן שָׁלֹשׁ וְהִידָּבֵק בְּשָׁלֹשׁ. הִידַּבֵּק בַּחֲלִיצָה וּבְהֵיתֵר נְדָרִים וּבַהֲבָאַת שָׁלוֹם. וּבְרַח מִן הַמֵּיאוּנִין וּמִלִּהְיוֹת עָרֵב וּמִלִּהְיוֹת בַּעַל פִּיקָּדוֹן. אָמַר רִבִּי שִׁמְעוֹן בַּר בָּא. לֵית שֶׁמָהּ פִּיקָּדוֹן אֶלָּא פּוּק דּוֹן. אָמַר רִבִּי בְּרֶכְיָה. בְּנִי אִם עָרַבְתָּ לְרֵעֲךָ. וּבֵית דִּין יוֹשְׁבִין בְּמֵיאוּנִין. תִּיפְתָּר דְּהַוְייָן עֲסוּקִין בְּמִילָּה חוֹרֵי וְאָתָא עוֹבְדָא קוֹמֵיהוֹן. Does a court convene for repudiation34This refers to the requirement of the House of Shammai that the court be a party to any repudiation.? Was it not stated35Gen. rabba 93a, in the name of R. Ḥanina. In the Babli, 109a, a statement of Bar Qappara.: Flee from three and cling to three. Cling to ḥalîṣah, annulling vows, and making peace. But flee from repudiations, from being a guarantor, and from receiving deposits. Rebbi Simeon bar Abba36In Gen. rabba, R. Berekhiah in the name of R. Simeon bar Abba. said, its name is not פקדון “deposit” but פק דון “go to court”. Rebbi Berekhiah said, “My son, if you became guanrantor for your neighbor.” Does a court convene for repudiation? Explain it that they were sitting in another matter and the case came before them37The Babli applies the negative statement only to frivolous repudiations, not to necessary ones..
כֵּינִי מַתְנִיתָא. וּתְמֵאֵן בּוֹ וְתִינָּשֵׂא. הָא תִּתְאָרֵס לֹא. הָדָא אָֽמְרָה. עָֽבְרָה וּמֵיאֵנָה מִן הַנִּישּׂוּאִין עַל דְּבֵית שַׁמַּי מֵיאוּנֶיהָ מֵיאוּנִין. רִבִּי אָחָא בְשֵׁם רִבִּי תַנְחוּם בַּר חִייָה. קוֹל יוֹצֵא לַנְּשׂוּאָה וְאֵין קוֹל יוֹצֵא לָאֲרוּסָה. יְכוֹלָה הִיא אִשָּׁה לְהַטְמִין עַצְמָהּ וְלוֹמַר. לֹא נִתְאָרַסְתִּי. וְאֵינָהּ יְכוֹלָה לְהַטְמִין עַצְמָהּ וְלוֹמַר. לֹא נִשֵּׂאתִי. So is the Mishnah: Or she should repudiate him and marry. Therefore, she cannot get herself betrothed. That means, if she transgresses and repudiated after marriage, the House of Shammai recognize her act of repudiation38This opinion must read the statement of the House of Shammai as: If she repudiates, she may remarry in any case.. Rebbi Abba in the name of Rebbi Tanḥum bar Ḥiyya: A rumor spreads for a married woman but not for a betrothed one. A woman might hide herself and say, I was not betrothed, but she will not be able to hide herself and say, I did not marry39R. Abba reads the statement of the House of Shammai not as a requirement but as a counsel given to the husband to publicize the marriage in order to make his claim to her widely known. (While betrothal needs only two witnesses, a standard marriage ceremony needs at least ten invitees. They will make the fact of the marriage widely known.).