Jerusalem Talmud Yevamot 6:4:1

הלכה: כֹּהֵן גָּדוֹל לֹא יִשָּׂא אֶת הָאַלְמָנָה כול׳. אַלְמָנָה לֹא יִקָּח. בֵּין מִן הָאֵירוּסִין בֵּין מִן הַנִּישּׂוּאִין. גְּרוּשָׁה לֹא יִקָּח. בֵּין מִן הָאֵירוּסִין בֵּין מִן הַנִּישּׂוּאִין. HALAKHAH: “The High Priest shall not marry a widow,” etc. “A widow he shall not take”, whether from betrothal or from marriage. “A divorcee he shall not take,” whether from betrothal or from marriage⁷⁷The prescription of Lev. 21:14 is absolute, referring to any woman who is called widow or divorcee. An extended argument parallel to this one is in the Babli, 59a..

לֹא יִשָּׂא אֶת הַבּוֹגֶרֶת רִבִּי לְעָזָר וְרִבִּי שִׁמְעוֹן מַכְשִׁירִין בְּבוֹגֶרֶת. שָׁוִין שֶׁלֹּא יִקַּח אֶת מוּכַּת עֵץ. מַה בֵין בּוֹגֶרֶת מַה בֵּין מוּכַּת עֵץ. בּוֹגֶרֶת כָּלוּ בְתוּלֶיהָ בְמֵעֶיהָ. מוּכַּת עֵץ יָצְאוּ בְתוּלֶיהָ לַחוּץ. וְאִית דִּמְחַלְּפִין. לֹא יִשָּׂא אֶת מוּכַּת עֵץ. רִבִּי לְעָזָר וְרִבִּי שִׁמְעוֹן מַכְשִׁירִין בְּמוּכַּת עֵץ. וְשָׁוִין שֶׁלֹּא יִשָּׂא אֶת הַבּוֹגֶרֶת. מַה בֵין בּוֹגֶרֶת מַה בֵּין מוּכַּת עֵץ. בּוֹגֶרֶת עָבְרוּ יְמֵי הַנְּעוּרִים. מוּכַּת עֵץ לֹא עָבְרוּ יְמֵי הַנְּעוּרִים. “He shall not marry an adult; Rebbi Eleazar and Rebbi Simeon enable the adult.” They agree that he shall not marry one injured by a piece of wood. What is the difference between the adult and the one injured by a piece of wood? The hymen of an adult dissolved in her body. The hymen of one injured by a piece of wood came outside⁷⁸In the Babli, 59b, the disagreement between the majority and rabbis Eleazar and Simeon is described as one of the interpretation of Lev. 21:13; parallel to the discussion here in the next paragraph. The switched version is not found elsewhere.. Some switch: He shall not marry one injured by a piece of wood; Rebbi Eleazar and Rebbi Simeon enable one injured by a piece of wood.” They agree that he shall not marry an adult. What is the difference between the adult and the one injured by a piece of wood? An adult is no longer young. The one injured by a piece of wood is still young.

אָחוֹת מוּכַּת עֵץ. רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן אוֹמְרִים. לֹא יִטַּמָּא לָהּ. וַחֲכָמִים אוֹמְרִים. יִטַּמָּא לָהּ. יְאוּת רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן עַל דַּעְתִּין דְּאִילֵּין תַּנַּיָיא. מִחְלַפְתָּה שִׁיטָּתִין דְּרַבָּנִן. תַּמָּן אִינּוּן אָמְרִין. נַעֲרָה. לֹא בוֹגֶרֶת. בְּתוּלָה. לֹא מוּכַּת עֵץ. וְהָכָא אִינּוּן אָמְרִין הָכֵין. אָמַר רִבִּי הִילָא. כָּל מִדְרָשׁ בְּעִנְיָינוֹ. תַּמָּן וְלַאֲחוֹתוֹ הַבְּתוּלָה פְּרָט לָאֲנוּסָה וְלִמְפוּתָּה. אוֹ יָכוֹל שֶׁאֲנִי מוֹצִיא אֶת מוּכַּת עֵץ. תַּלמוּד לוֹמַר אֲשֶּׁר לֹא הָיְתָה לְאִישׁ. אֶת שֶׁהָיְתָה בִידֵי אִישׁ. לֹא שֶׁהָיְתָה בְדָבָר אַחֵר. הַקְּרוֹבָה לְרַבּוֹת אֶת הָאֲרוּסָה. אֵלָיו לְרַבּוֹת אֶת הַבּוֹגֶרֶת. מִחְלְפָה שִׁיטָּתִין דְּרַבָּנִין. תַּמָּן אִינּוּן אָמְרִין. קָרוֹב. לֹא אֲרוּסָה. אֵלָיו. לֹא גְּרוּשָׁה. וְהָכָא אִינּוּן אָמְרִין הָכֵין. אָמַר רִבִּי הִילָא. כָּל מִדְרָשׁ בְּעִנְיָינוֹ. אֲחוֹתוֹ לְעוֹלָם הִיא בִּפְנִים עַד שֶׁתֵּצֵא לַחוּץ. אֲרוּסָתוֹ לְעוֹלָם הִיא בַּחוּץ עַד שֶׁתִּיכָּנֵס לִפְנִים. A sister injured by a piece of wood, Rebbi Meїr and Rebbi Simeon say, he shall not defile himself for her, but the Sages say, he must defile himself for her⁸²This refers to the rules Lev. 21:1–4, that a Cohen may not defile himself by the impurity of the dead except for his close relative. His sister is included in the list as long as she belongs to his clan, i. e., as long as she is not married. The language of v. 3 is involved: “And for his virgin sister who is close to him, who never had been a man’s, for her he must defile himself”, inviting a close analysis of the meaning of the conditions attached.
In the Babli, 60a, this is only R. Simeon’s opinion.. Rebbi Meїr and Rebbi Simeon follow well what they have stated, but the argument of Sages seems inverted. There⁸³It is not clear what the reference is. It could be Deut. 22:23, “If there was a virgin girl …” The statement of the rabbis referred to is not otherwise recorded., they say “a girl”, not an adult, “a virgin”, not one injured by a piece of wood; and here, they say so? Rebbi Hila said, every interpretation follows its context. There⁸⁴Lev. 21:3. The argument is quoted in the Babli, 60a., “and for his virgin sister”, that excludes the raped and the seduced one. Or maybe I should exclude the one injured by a piece of wood? The verse says, “who had not been a man’s.” Who became [deflowered] through the action of a man, not one who became it through something else. “The close one”, to include the betrothed one⁸⁵In the Babli, 60a/b, the divorced sister is included.. “To him”, to include the adult. The argument of Sages seems inverted. There⁸⁶In the interpretation of Lev. 21:3 in Sifra Emor 0(4); the Cohen may not defile himself by the impurity of the dead, “except for his flesh close to him, for his mother and his father, his son and his daughter, and his brother.”, they say “the close one”, to exclude the betrothed one⁸⁷“His flesh close to him” is his wife after the marriage, not his betrothed., “to him”, to exclude the divorcee⁸⁸The Cohen is not permitted to defile himself for a wife forbidden to him.. And here, they say so⁸⁹His betrothed sister is included, his own betrothed is excluded. (Instead of ארוסתו, ms. A has the synonym כלתו.)? Rebbi Hila said, every interpretation follows its context. “His sister” is always inside [the family] until she leaves; his betrothed is always outside until she enters.

אֲנוּסָתוֹ וּמְפוּתָּתוֹ לֹא יִכְנוֹס וְאִם כָּנַס אֵין מוֹצִיאִין מִיָּדוֹ. אֲנוּסַת חֲבֵירוֹ וּמְפוּתַּת חֲבֵירוֹ לֹא יִכְנוֹס וְאִם כָּנַס מוֹצִיאִין מִיָּדוֹ. לֹא יִשָּׂא אֶת הַקְּטַנָּה אֲבָל נוֹשֵׂא אֶת הַמְּמָאֶנֶת. וּמְמָאֶנֶת לֹא כִקְטַנָּה הִיא. מִמְתִּינִין לָהּ עַד שֶׁתַּגְדִּיל. His own rape victim or seduced woman he should not marry but if he married her one does not remove her from him. Somebody else’s rape victim or seduced woman he should not marry but if he married her one does remove her from him⁹¹In the Babli, 59b, there is a related baraita: “His own rape victim or seduced woman he should not marry but if he married her he is married. Somebody else’s rape victim or seduced woman he should not marry but if he married her, R. Eliezer ben Jacob said, their child is desecrated, but the Sages say, their child is enabled.”. He should not marry a minor⁹²Babli 61b. This restricts the unmarried High Priest to girls older than 12 years when they are no longer minors, but not older than 12 years 6 months, when they become adults. but he may marry the one who repudiated⁹³If she repudiated the prospective husband after betrothal and still is a virgin.. Is the one who repudiated not a minor? One waits until she grows up.

אֵירַס אֶת הָאַלְמָנָה וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל יִכְנוֹס. וְדִכְוָותָהּ אֵירַס אֶת הַקְּטַנָּה וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל יִכְנוֹס. קוֹרֵא אֲנִי עָלֶיהָ אִשָּׁה. לֹא קְטַנָּה. “If he gave qiddushin and afterwards was elected High Priest, he shall marry her.” Similarly, If he gave qiddushin to a minor and afterwards was elected High Priest, shall he marry her? I am reading for her “a woman⁹⁴Lev. 21:13: “And he shall take a woman with an intact hymen.””, not a minor.

הַעֲרָמָה עָשָׂה. שְׁאִיל בדיומה וְאַיְיתִב לְאִמֵּיהּ בְגַוָוהּ. שְׁמַעַת וְקִיבְּלַת עָלֶיהָ. וְתַנִּינָן. יָצָא שְׁמָהּ בָּעִיר מְקוּדֶּשֶׁת הֲרֵי זוֹ מְקוּדֶּשֶׁת. He tricked her⁹⁶Joshua ben Gamla went into debt in order to marry a rich wife.. It is unclear what he borrowed.
The Mishnah quoted, Giṭṭin 9:9, is explained in its Halakhah to mean that a big engagement feast is a kind of proof that a betrothal did in fact take place. If despite the rich gift no betrothal has taken place, a bill of divorce is nevertheless necessary to free the woman for marriage to another man.
If Martha bat Boethos had rejected the gift, as a “divorcee” this daughter of a High Priest would have been barred from marrying another priest.
The word in the recently discovered ms. A, בדיומה, is a hapax and probably corrupt. The text of A was chosen because at least the remainder of the sentence represents correct and coherent grammar.
The unintelligible word in ms. L פיריו מהו has been read as פיריומה which in different contexts has been explained as Greek φέρετρον (from the root φέρω “to bear, carry”) meaning a litter, or as περιωμίς meaning a garment covering the shoulders. Perhaps here it should be read as Greek φερνάριον, τό, diminutive of φερνή “gift to the wife, bridal gifts” (also from φέρω); also cf. the word παράφερνα “bride’s goods”, from which Latin “paraphernalia” derives (E. G.).. He borrowed a בדיומה and seated his mother next to her. She heard and accepted. And we have stated: “If she has a reputation in town to be betrothed, then she is betrothed.”

אַף בֵּית שַׁמַּי מוֹדֶה בָהּ. וְאַף רִבִּי שִׁמְעוֹן מוֹדֶה בָהּ. וְלֹא כְרִבִּי לָעְזָר בֶּן עֲרָךְ. דְּרִבִּי לָעְזָר בֶּן עֲרָךְ אוֹמֵר. הַמַּאֲמָר קוֹנֶה קִנְיָין גָּמוּר בִּיבָמָה. Also the House of Shammai agree, also Rebbi Simeon agrees but not Rebbi Eleazar ben Arakh, since Rebbi Eleazar ben Arakh says, “bespeaking” acquires a sister-in-law completely⁹⁶Joshua ben Gamla went into debt in order to marry a rich wife.. It is unclear what he borrowed.
The Mishnah quoted, Giṭṭin 9:9, is explained in its Halakhah to mean that a big engagement feast is a kind of proof that a betrothal did in fact take place. If despite the rich gift no betrothal has taken place, a bill of divorce is nevertheless necessary to free the woman for marriage to another man.
If Martha bat Boethos had rejected the gift, as a “divorcee” this daughter of a High Priest would have been barred from marrying another priest.
The word in the recently discovered ms. A, בדיומה, is a hapax and probably corrupt. The text of A was chosen because at least the remainder of the sentence represents correct and coherent grammar.
The unintelligible word in ms. L פיריו מהו has been read as פיריומה which in different contexts has been explained as Greek φέρετρον (from the root φέρω “to bear, carry”) meaning a litter, or as περιωμίς meaning a garment covering the shoulders. Perhaps here it should be read as Greek φερνάριον, τό, diminutive of φερνή “gift to the wife, bridal gifts” (also from φέρω); also cf. the word παράφερνα “bride’s goods”, from which Latin “paraphernalia” derives (E. G.)..

כֹּהֵן גָּדוֹל שֶׁמֵּת אָחִיו חוֹלֵץ וְלֹא מְיַיבֵּם. הָדָא מְסַיְיעָא לְמָאן דְּאָמַר. חֲלִיצָה פְטוֹר. בְּרַם כְּמָאן דְּמַר חֲלִיצָה קִנְיָין. אוֹמְרִים לוֹ. עֲבוֹר עַל דִּבְרֵי תוֹרָה. “If a brother of the High Priest dies, he performs ḥalîṣah but not levirate.” This supports him who says that ḥalîṣah is freeing. But according to him who says, ḥalîṣah is acquisiton, does one say to him, transgress the words of the Torah?⁹⁷This is from Halakhah 3:1, at Note 75.