משנה: שְׁנֵי אַחִים נְשׂוּאִין לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת מֵת בַּעֲלָהּ שֶׁלְּאַחַת מֵהֶן תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וְכֵן שְׁתֵּי חֵרְשׁוֹת גְּדוֹלָה וּקְטַנָּה מֵת בַּעֲלָהּ שֶׁלַּקְּטַנָּה תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת בַּעֲלָהּ שֶׁלַּגְּדוֹלָה רִבִּי לִיעֶזֶר אוֹמֵר מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ. רַבָּן גַּמְלִיאֵל אוֹמֵר אִם מֵיאֵנָה מֵיאֵנָה וְאִם לָאו תַּמְתִּין עַד שֶׁתַּגְדִּיל וְתֵצֵא הַלֵּזוּ מִשּׁוּם אֲחוֹת אִשָּׁה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר אִי לוֹ עַל אִשְׁתּוֹ וְאִי לוֹ לְאֵשֶׁת אָחִיו מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וְאֵשֶׁת אָחִיו בַּחֲלִיצָה. MISHNAH: Two brothers are married to two underage orphan [sisters]83The word “sisters” is missing but is in the Mishnah in the Babli and in the independent Mishnah.. If the husband of one of them dies, the other one has to leave as wife’s sister. And so for two deaf-mute [sisters]84Their marriages are only rabbinically valid.. If one is adult and the other underage, if the husband of the underage girl died, she has to leave as wife’s sister. If the husband of the adult one died, Rebbi Eliezer said, one teaches the underage one to repudiate him85R. Eliezer holds that the biblical candidacy of the adult one forbids the rabbinically married one to her husband. If the underage girl repudiates her husband, her marriage never happened and the husband is free to marry his brother’s widow in levirate.. Rabban Gamliel says, if she repudiated, she repudiated; otherwise she should wait until she becomes of age and the other one has to leave as wife’s sister86Rabban Gamliel holds that candidacy has no effect on an existing marriage even if that marriage is only rabbinical. As long as the sister is underage, the older one cannot marry since she cannot get ḥalîṣah.. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! He has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah87He holds with R. Eliezer that candidacy of the older forbids the younger one to her husband. But he also thinks that one never tells an underage girl to repudiate. He will agree that if his wife repudiates him on her own, that he may marry her sister in levirate..
הלכה: כְּקִינְייָנָהּ שֶׁלֵּזוּ כֵּן קִנְייָנָהּ שֶׁלֵּזוּ וּכְקִנְייָנָהּ שֶׁלֵּזוּ כֵּן קִנְייָנָהּ שֶׁלֵּזוּ. וְלֹא כֵן תַּנִּינָן קְטַנָּה וְחֵרֶשֶׁת. תַּנֵּי רִבִּי חִייָה. קְטַנָּה וְחֵרֶשֶׁת. מֵת בַּעַל הַקְּטַנָּה בַּעַל הַחֵרֶשֶׁת מוֹצִיאָהּ בַּגֵּט וְהַקְּטַנָּה תַּמְתִין עַד שֶׁתַּגְדִּיל וְתַחֲלוֹץ. וְתַחֲלוֹץ מִיָּד. לֵית יָכִיל בְּגִין דְּרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. אֵין חוֹלְצִין וְאֵין מְייַבְּמִין אֶת הַקְּטַנָּה שֶׁמָּא תִימָּצֵא אַייְלוֹנִית. מֵת בַּעַל הַחֵרֶשֶׁת בַּעַל הַקְּטַנָּה מוֹצִיאָהּ בַּגֵּט וְהַחֵרֶשֶׁת אֲסוּרָה אִיסּוּר עוֹלָם. עָבַר וּבָא עַל הַחֵרֶשֶׁת יוֹצִיא בְגֵט וְהוּתְּרָה. כְּהַהִיא דְאָמַר רִבִּי הִילָא. מִפְּנֵי תַקָּנָתָהּ. HALAKHAH: Is the degree of acquisition of one equal to that of the other97Since the marriage of the underage girl is only rabbinic, the sister either was not married, then she can be married and divorced, or she was married, then she is freed by divorce after levirate.? Did we not state “underage and deaf-mute”92In the next Mishnah, also dealing with a case asymmetric in the rules.? Rebbi Hiyya stated ““underage and deaf-mute”93Tosephta 13:6.: “If the husband of the underage girl died, the husband of the deaf-mute has to divorce her and the underage girl has to wait until she comes of age and perform ḥalîṣah94Possibly the degree of acquisition of the deaf-mute by the husband is less than that of an underage girl. Then the biblical candidacy of the underage would prohibit the deaf-mute for her husband. Therefore, he must divorce the deaf- mute.” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram95But according to other authorities, she may perform ḥalîṣah immediately; cf. Chapter 12, Note 105.. “If the husband of the deaf-mute died, the husband of the underage girl has to divorce her and the deaf-mute is permanently forbidden96She cannot be married in levirate since her sister’s marriage may have been valid. As a deaf-mute, she cannot perform ḥalîṣah. No man in the world is permitted to her.. If he transgressed and had intercourse with the deaf-mute, he divorces her and she becomes permitted97Since the marriage of the underage girl is only rabbinic, the sister either was not married, then she can be married and divorced, or she was married, then she is freed by divorce after levirate..” This follows what Rebbi Hila said, in order to fix her status98One permits the levir to transgress rabbinic rules since otherwise the deaf-mute cannot be helped. In the inverse case, that the underage girl became the childless widow, it is not necessary to permit infraction of the rules since everything can be done abiding by the rules. All this case shows is that on the rabbinic level, there is a difference between underage and deaf-mute..
כֵּינִי מַתְנִיתָא. וְהַקְּטַנָּה תַּמְתִּין עַד שֶׁתַּגְדִּיל וְתַגִּיעַ לַפֶּרֶק וְתִינָּשֵׂא. אָמַר רִבִּי לָֽעְזָר. לֵית כָּאן תִּיִנָּשֵׂא אֶלָּא תִּתְאָרֵס. אָמַר רִבִּי יוֹחָנָן. זוֹ דִבְרֵי רַבָּן גַּמְלִיאֵל. הַמְקַדֵּשׁ אֲחוֹת יְבִמְתּוֹ נִפְטְרָה יְבִמְתּוֹ מִן הַחֲלִיצָה וּמִן הַיִּבּוּם. הֲוֵי הַהִיא דְּתַנִּינָן תַּמָּן שׁוֹמֶרֶת יָבָם שֶׁקִּידֵּשׁ אָחִיו אֶת אֲחוֹתָהּ. דְּלֹא כְרַבָּן גַּמְלִיאֵל. So is the Mishnah: The underage girl should wait until she grows up, reaches puberty, and is being married99This refers to the statement of Rabban Gamliel that in the absence of repudiation, the underage girl should wait until she becomes of age. The statement is modified slightly to make clear that the marriage of the former underage girl must acquire biblical validity in order to free her sister.. Rebbi Eleazar said, there is no “being married” here, only “being betrothed.”100In the Babli, 109b, that is very much in dispute. Rebbi Joḥanban said, these are the words of Rabban Gamliel: If somebody gave qiddušin to his sister-in-law’s sister, his sister-in-law was freed from ḥalîṣah and levirate. It follows that what we had stated there101Mishnah 4:10. The complications of that Mishnah are irrelevant for Rabban Gamliel., “if somebody gave qiddušin to the sister of a woman waiting for her levir” does not follow Rabban Gamliel.
רִבִּי חַגַּיי אָמַר קוֹמֵי רִבִּי זְעִירָה מְנַחֵם בְּשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר אִם מֵיאֵנָה מֵיאֵנָה. רִבִּי לִיעֶזֶר אוֹמֵר. מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ וְאַתְּ אָמַר הָכֵין. רבִּי זְעִירָה רִבִּי חִייָה בְשֵּׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּרִבִּי יְהוֹשֻּׁעַ אִם מֵיאֵנָה מֵיאֵנָה. רִבִּי יוֹשׁוּעַ אוֹמֵר אִי לוֹ עַל אִשְׁתּוֹ וְאִי לוֹ עַל אֵשֶׁת אָחִיו. וְאַתְּ אָמַר הָכֵין. רִבִּי הִילָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּרַבָּן גַּמְלִיאֵל. מוֹדֶה רִבִּי יְהוֹשֻׁעַ לְרַבָּן גַּמְלִיאֵל. אִם מֵיאֵנָה מֵיאֵנָה וְאִם לָאו תַּמְתִּין עַד שֶׁתַּגְדִּיל. וְאִם לָאו מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. Rebbi Ḥaggai said before Rebbi Ze‘ira, Menaḥem in the name of Rebbi Joḥanan: Practice follows Rebbi Eliezer, if she repudiated, she repudiated. Rebbi Eliezer said, one teaches the underage one to repudiate him, and you say so102The statement in the name of R. Joḥanan is inconsistent: R. Eliezer says one teaches the girl to repudiate!? Rebbi Ze‘ira, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Practice follows Rebbi Joshua, if she repudiated, she repudiated. Rebbi Joshua says, woe to him for his wife, woe to him for his brother’s wife! And you say so103The second formulation is also inconsistent.? Rebbi Hila, Rebbi Yose104Since R. Hila was one of the teachers of R. Yose, one has to read here: R. Yasa. in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel. Rebbi Joshua agrees with Rabban Gamliel, if she repudiated, she repudiated105In the first case, the problem took care of itself. If the women do not want to wait, Rabban Gamliel will agree with Rebbi Joshua.
In the Babli, 110a, practice is stated to follow R. Eliezer without discussion.; otherwise she should wait until she becomes of age. If not105In the first case, the problem took care of itself. If the women do not want to wait, Rabban Gamliel will agree with Rebbi Joshua.
In the Babli, 110a, practice is stated to follow R. Eliezer without discussion., he has to send away his wife by a bill of divorce and his brother’s wife by ḥalîṣah.