משנה: שְׁלֹשָׁה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת וְאֶחָד מוּפְנֶה מֵת אֶחָד מִבַּעֲלֶי אֲחָיוֹת וְעָשָׂה בָהּ מוּפְנֶה מַאֲמָר וְאַחַר כֵּן מֵת אָחִיו הַשֵּׁינִי בֵּית שַׁמַּי אוֹמְרִים אִשְׁתּוֹ עִמּוֹ. וְהַלָּז תֵצֵא מִשּׁוּם אַחוֹת אִשָּׁה. בֵּית הִלֵּל אוֹמְרִים מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. זוֹ הִיא שֶׁאָֽמְרוּ אוֹי לוֹ עַל אִשְׁתּוֹ וְאוֹי לוֹ עַל אֵשֶׁת אָחִיו. MISHNAH: Three brothers, two of whom are married to two sisters and the third is a bachelor. One of the sisters’ husbands died; the bachelor “bespoke” her; then the second brother died. The House of Shammai say, his wife is with him72The House of Shammai hold that “bespeaking” acquires like a betrothal; parallel the opinion of R. Eleazar ben Arakh (Halakhah 5, cf. Halakhah 1). Therefore, the first widow is his wife; the second is forbidden to him biblically and leaves the family without formality. and the other one should leave as the wife’s sister. The House of Hillel say, he divorces his wife with a bill of divorce61The word is missing in the Mishnah and is deleted in ms. L by the corrector; therefore it is missing in the editio princeps. It is found in ms. A. From Halakhah 3:4 it is clear that the word was omitted from the Mishnah by a scribal error (cf. א. שכטר, המשנה בבבלי וּבירושלמי, מוֹסד הרב קוּק, י-ם תשיט) and was wrongly eliminated from the text., and his wife’s sister with ḥalîṣah73The House of Hillel hold that “bespeaking” is purely rabbinical and that the only legal consequence of “bespeaking” is to forbid the sister-in-law to the other brothers. Therefore, now the “bespoken” and the new widow have conflicting claims on him; he has to give ḥalîṣah to both of them and in addition a rabbinic bill of divorce for the rabbinic betrothal to the first widow.. That is what people say, he is unlucky with his wife and with his brother’s wife96A popular saying about somebody who loses everything without having done anything wrong..
הלכה: שְׁלֹשָׁה אַחִין. שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת כול׳. בֵּית שַׁמַּי אוֹמְרִים כְּרִבִּי לָֽעְזָר בֶּן עֲרָךְ. דְּרִבִּי לָֽעְזָר בֶּן עֲרָךְ אָמַר. הַמַּאֲמָר קוֹנֶה קִנְייָן גָמוּר בִּיבָמָה. אִין כְּרִבִּי לָֽעְזָר בֶּן עֲרָךְ. גֵּירַשׁ לְבַעֲלַת מַאְמָר לֹא תִהְיֶה צְרִיכָה חֲלִיצָה. וְאָמַר רִבִּי הִילָא בְשֵׁם רִבִּי לָֽעְזָר. מוֹדֵיי בֵּית שַׁמַּי שֶׁאִם גֵּירַשׁ לְבַעֲלַת מַאְמָר שֶׁהִיא צְרִיכָה מִמֶּנּוּ חֲלִיצָה. אֶלָּא כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. הַמַּאֲמָר אוֹ קוֹנֶה אוֹ לֹא קוֹנֶה. אִין כְּרִבִּי שִׁמְעוֹן. מַה נַפְשֵׁךְ. קָנָה מַאֲמָר וְאֵין אַחֲרָיו כְּלוּם. לֹא קָנָה מַאֲמָר לָמָּה לִי אִשְׁתּוֹ עִמּוֹ וְהַלָּז תֵצֵא מִשּׁוּם אַחוֹת אִשָּׁה. שֶׁמָּא מַאֲמָר דְּבֵית שַׁמַּי כְזִיקַת רִבִּי שִׁמְעוֹן. עַל דַּעְתִּין דְּרַבָּנִין דְּתַמָּן. כְּמָה דְּרַבָּנִין דּתַמָּן אָֽמְרִין. הַמַּאֲמָר קוֹנֶה וּמְשַׁייֵר. כֵּן רִבִּי שִׁמְעוֹן אוֹמֵר. קוֹנָה וּמְשַׁייֵרֶת. רִבִּי שִׁמְעוֹן אוֹמֵר. אֵין זִיקָה נוֹפֶלֶת לִמְקוֹם זִיקָה. כֵּן בֵּית שַׁמַּי אוֹמְרִים הָכָא. אֵין זִיקָה נוֹפֶלֶת לִמְקוֹם מַאֲמָר. HALAKHAH: “Three brothers, two of whom are married to two sisters,” etc. Do the House of Shammai follow Rebbi Eleazar ben Arakh97The positions of Rebbis Eleazar ben Arakh and Simeon are explained in Halakhah 2:1, Notes 10–13; their agreement is asserted in the Babli, 29b., since Rebbi Eleazar ben Arakh says, “bespeaking” acquires a sister-in-law completely? If they would follow Rebbi Eleazar ben Arakh, in case he had divorced the “bespoken” widow, she would not need ḥalîṣah! But Rebbi Hila said in the name of Rebbi Eleazar98The Amora, who lived about 150 years after the disappearance of the House of Shammai. His opinion is in the Babli, 29a., the House of Shammai agree that if he divorced the “bespoken”, she needs ḥalîṣah! It must be they follow Rebbi Simeon, since Rebbi Simeon says, “bespeaking” either acquires or does not acquire. If they would follow Rebbi Simeon, in any case, if “bespeaking” acquires, nothing follows it99She is his wife as if there were qiddushin; there is no question that the sister is free without ceremony.. If “bespeaking” does not acquire, why “his wife is with him and the other one should leave as the wife’s sister”100They would have to agree to the position of the House of Hillel.? Maybe “bespeaking” for the House of Shammai is like candidacy for Rebbi Simeon in the interpretation of the rabbis there. As the rabbis there101In Chapter 2, Note 47 ff. say, “bespeaking” acquires and leaves a remainder, so Rebbi Simeon says, [candidacy] acquires and leaves a remainder. Rebbi Simeon says, no candidacy can come after a candidacy, so the House of Shammai say here, no candidacy can come after a “bespeaking”.
רִבִּי יוּדָן בָּעֵי. קִידֵּשׁ אִשָּׁה מֵעַכְשָׁיו לְאַחַר שְׁלֹשִׁים יוֹם וְנָֽפְלָה לוֹ אֲחוֹתָהּ בְּתוֹךְ שְׁלֹשִׁים יוֹם אֲפִילוּ כֵן אִשְׁתּוֹ עִמּוֹ וְהַלָּז תֵצֵא מִשּׁוּם אַחוֹת אִשָּׁה. אָמַר. לֹא אָֽמְרוּ בֵית שַׁמַּי אֶלָּא עַל יְדֵי זִיקָה וְעַל יְדֵי מַאֲמָר. וְהַהִיא דְאָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ קִידּוּשִׁין מֵאָה תוֹפְשִׂין בָּהּ. וְלֹא כְבֵית שַׁמַּי. Rebbi Yudan asked: If somebody gave qiddushin to a woman “from now and after thirty days”102Mishnah Qiddušin 3:1. If somebody gives something of value to a woman and says, “be betrothed to me after thirty days”, if another man comes in the meantime and gives her qiddushin, she is the wife of the second man and after 30 days, when she should become the wife of the first, she already is married and betrothal with a married man is void. But if the first had said, “from now after thirty days”, he reserved his rights to her from the moment of the transaction but she becomes his wife in civil and criminal law only after 30 days. If anybody else gives her qiddushin in that period, she is tentatively betrothed to both of them and both have to divorce her. and her sister became a candidate for levirate with him during these thirty days, is even in this “his wife with him and the other one should leave as the wife’s sister”103Following the House of Shammai.? He said, the House of Shammai said that only after candidacy and “bespeaking”. But that what Rebbi Abbahu said in the name of Rebbi Joḥanan, even a hundred qiddushin are valid for her104Babli Qiddušin 60a, Yerushalmi Qiddušin fol. 63c, 3:1. It is a little difficult to accomodate 100 qiddushin. The general idea is that the first man says, from now in 30 days, the next day another says, from now in 29 days, etc., does not follow the House of Shammai105Since the House of Shammai hold that “bespeaking”, which is a very weak imitation of qiddushin, suffices to make the woman a wife in relation to female competitors, they should hold that qiddushin “from now to 30 days” also are enough to eliminate male competitors..