משנה: מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶקֶת חֲבֵירוֹ לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּה דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים יָכוֹל הוּא לְהַפְרִישָׁהּ וּלְהַחֲזִירָהּ לֲאַחַר זְמָן. אַיילוֹנִית וּזְקֵינָה וּשְׁאֵינָהּ רְאוּיָה לִוְלָד לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּתָהּ. רִבִּי לָֽעְזָר אוֹמֵר יָכוֹל הוּא לִישָּׂא לוֹ אִשָּׁה אֲחֶרֶת וְלִפְרוֹת וְלִרְבּוֹת מִמֶּנָּהּ. וּשְׁאָר כָּל־הַנָּשִׁים אוֹ שׁוֹתוֹת אוֹ לֹא נוֹטְלוֹת כְּתוּבָּה. MISHNAH: A woman pregnant by another man or nursing another man’s [child]43A pregnant widow or divorcee is (rabbinically) not permitted to remarry until the baby is weaned. may neither drink nor collect her ketubah, the words of Rebbi Meïr, but the Sages say, he44The second husband may live separated from his wife until the baby is weaned and there is no risk that the life of the baby be endangered by another pregnancy and a premature stop of nursing. may separate from her and take her back later. A she-ram27A woman lacking secondary female sex characteristics, cf. Yebamot, Chapter 1, Note 65., an old woman28A post-menopausal woman., or a sterile one, neither drinks nor collects her ketubah; Rebbi Eleazar says, he may marry another wife and be fruitful and multiply with her45He takes Num. 5:28 as a statement of fact, not a commandment.. All other women either drink or cannot collect their ketubah46Since by not drinking they forbid themselves to their husbands; they would have the status of women refusing to live with their husbands who are divorced without payment of the ketubah (Mishnah Ketubot 5:7)..
הלכה: מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶקֶת חֲבֵירוֹ כול׳. לֹא יִשָּׂא אָדָם מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶיקֶת חֲבֵירוֹ. וְאִם נָשָׂא עָלָיו הַכָּתוּב אוֹמֵר. אַל תַּשֵּׂג גְּבוּל עוֹלָם (אֲשֶׁר גָּֽבְלוּ רִאשׁוֹנִים) וּבִשְׂדֵה יְתוֹמִים אַל תָּבוֹא. הַנּוֹשֵׂא מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶיקֶת חֲבֵירוֹ יוֹצִיא וְלֹא יַחֲזִיר עוֹלָמִית. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. יָכוֹל הוּא לְהַפְרִישָׁהּ וּלְהַחֲזִירָהּ לְאַחַר זְמָן. וּבְכָל הַדְּבָרִים רִבִּי מֵאִיר קוֹנֵס. נִישְׁמְעִינָהּ מִן הָדָא. קְטַנָּה שֶׁחָֽלְצָה תַּחֲלוֹץ מִשֶּׁתַּגְדִּיל. וְאִם לֹא חָֽלְצָה חֲלִיצָתָהּ כְּשֵׁירָה. רִבִּי מָנָא אָמַר לָהּ סְתָם. רִבִּי יִצְחָק בְּרֵיהּ דְּרִבִּי חִייָה כְּתוֹבָה בְּשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי מֵאִיר הִיא. דְּרִבִּי מֵאִיר אָמַר. אֵין חוֹלְצִין וְאֵין מְייַבְּמִין אֶת הַקְּטַנָּה. שֶׁלֹּא תִימָּצֵא אַיילוֹנִית. HALAKHAH: A woman pregnant by another man or nursing another man’s [child],” etc. A man should not marry a woman pregnant by another man or nursing another man’s [child], but if he did marry her, the verse says about him48Prov. 23:10.: “Do not remove the eternal boundaries and do not enter the orphans’ field.” He who marries a woman pregnant by another man or nursing another man’s [child] has to divorce her and should never retake her, the words of Rebbi Meĩr, but the Sages say, he44The second husband may live separated from his wife until the baby is weaned and there is no risk that the life of the baby be endangered by another pregnancy and a premature stop of nursing. may separate from her49In the Babli (26a, Yebamot 36b), the Sages require a divorce but permit a remarriage. and take her back later. Does Rebbi Meїr always fine people50Since he has no biblical source for his prohibition of remarriage, it is purely a punitive measure against people who flout rabbinic maxims. Does he always prohibit remediation for actions of that kind?? Let us hear from the following: 51Yebamot Chapter 12, Notes 103, 107, 108.“The underage woman who performed ḥalîṣah should repeat ḥalîṣah once she becomes of age but if she did not repeat it, the ḥalîṣah is valid.” Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the scribe52In Yebamot: מטי בה “turns to it”. The text here seems original. in the name of Rebbi Joḥanan53In Yebamot: R. Jonah. The text here seems original.: It is Rebbi Meїr who said that one does not perform ḥalîṣah or levirate with an underage girl because she might turn out to be a she-ram54Since R. Meїr accepts the validity after the fact; he does not always refuse remediation..
תַּנֵּי. מֵנִיקָה שֶׁמֵּת בַּעֲלָהּ לֹא תִינָּשֵׂא עַד עֶשְׂרִים וְאַרְבָּעָה חֳדָשִים. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ. רִבִּי יוֹנָתָן בֶּן יוֹסֵי אוֹמֵר. בֵּית שַׁמַּי אוֹמְרִים. עֶשְׂרִים וְאַרְבָּעָה חֳדָשִים. וּבֵית הִלֵּל אוֹמְרִים. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אִם כְדִבְרֵי הָאוֹמֵר. עֶשְׂרִים וְאַרְבָּעָה חוֹדֶשׁ. מוּתֶּרֶת לְהִינָּשֵׂא לְאַחַר עֶשְׂרִים וְאֶחָד חוֹדֶשׁ. וְאִם כְדִבְרֵי הָאוֹמֵר. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ. מוּתֶּרֶת לְהִינָּשֵׂא לְאַחַר חֲמִשָּׁה עָשָׂר חוֹדֶשׁ. לְפִי שֶׁאֵין הֶחָלָב נֶעֱכָר אֶלָּא לְאַחַר שְׁלֹשָׁה חֳדָשִׁים. It was stated55Tosephta Nidda 2:2, Babli Ketubot 60b.: “A nursing woman whose husband died should not remarry56In Tosephta, Babli, and sources dependent on the Babli: לא תינשא ולא תתארס “not remarry, not even preliminarily marry”. The Yerushalmi does not mention preliminary marriage. until 24 months later, the words of Rebbi Meїr57Tosephta Nidda 2:1–3 notes that the normal period of nursing a baby is 24 months. Therefore, a normal contract for a wet-nurse is for 24 months.. Rebbi Jehudah says, eighteen months58He holds that a baby may be weaned after 18 months without danger to his health even under the sanitary conditions of his time.. Rebbi Jonathan ben Yose59In the mss. of the Babli, R. Nathan bar Yoseph or R. Nathan bar Yose, but in the Gaonic sources mostly R. Jonathan Bar Yose. In Ma‘serot 5:4, he is called R. Jonathan ben R. Yose and characterized as a student of R. Aqiba. says, the House of Shammai say 24 months, but the House of Hillel say eighteen months. Rabban Simeon ben Gamliel said, following him who said 24 months, she is permitted to remarry after 21 months; following him who said eighteen months, she is permitted to remarry after fifteen months, since the milk terminates only after three months60Of a new pregnancy. The baby is not hurt if his mother starts a new pegnancy within three months of the end of his projected nursing period..”
רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. עֲקַבְיָה שָׁאַל אֶת רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוֹרֵי לֵיהּ. עֶשְׂרִים וְאַרְבָּעָה חֳדָשִׁים. רִבִּי יִרְמְיָה. עֲקַבְיָה שָׁאַל לְרִבִּי חֲנִינָא וְהוֹרֵי לֵיהּ. עֶשְׂרִים וְאַרְבָּעָה חֳדָשִׁים. מָה. תְּרֵין עוֹבְדִין הֲווֹן. חַד בְּשֵׁם רִבִּי חֲנִינָא וְחַד בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי מָנָא הוֹרֵי. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ וְצָם כָּל־הַהוּא יוֹמָא. רִבִּי מַר עוּקְבָּא הוֹרֵי בְּאַרְבֵּלִי. עֶשְׂרִים וְאַרְבָּעָה חוֹדֶשׁ. וַאֲפִילוּ מֵת הַתִינּוֹק. Rebbi Jacob bar Aḥa said, Aqabiah asked Rebbi Simeon ben Laqish who instructed him: 24 months. Rebbi Jeremiah: Aqabiah asked Rebbi Ḥanina who instructed him: 24 months. How? Two cases were there, one in the name of Rebbi Ḥanina and one in the name of Rebbi Simeon ben Laqish. Rebbi Mana instructed: eighteen months, and fasted that entire day61He felt uneasy about his decision even though in general R. Jehudah’s opinion is followed in a dispute with R. Meїr.. Rebbi Mar Uqba instructed in Arbela: 24 months, even if the baby had died62In the Babli, he reports that R. Ḥanina had permitted him to marry after 15 months. The Babli (Note 55) decides on 24 months but permits immediate remarriage if the baby had died since Jewish women are not suspected to kill their children for a new husband..
מוֹדִין חֲכָמִים לְרִבִּי אֶלְעָזָר שֶׁאִם הָיוּ לוֹ אִשָּׁה וּבָנִים שֶׁהִיא שׁוֹתָה וְנוֹטֶלֶת כְּתוּבָּה. הָיָה לוֹ אִשָּׁה וּבָנִים וּמֵתוּ בֵּין קִינּוּי לִסְתִּירָה כְּבָר נִרְאֵית לִשְׁתּוֹת. לא הָיָה לוֹ אִשָּׁה וּבָנִים וּמֵתוּ בֵּין קִינּוּי לִסְתִּירָה כְּבָר נִרְאֵית שֶׁלֹּא לִשְׁתּוֹת. The Sages agree with Rebbi Eleazar that if he had [another] wife and children, she drinks and collects her ketubah.64They only hold that the sterile woman cannot be made to drink on the possibility that the husband would at some time in the future marry a child-bearing wife. If he had [another] wife and children but they died between the declaration of jealousy and her secret rendez-vous, she already was eligible to drink65The status at the time of the declaration of jealousy is determining.. If he did not have [another] wife and children but they died between the declaration of jealousy and her secret rendez-vous, she already was barred from drinking66This sentence makes no sense. One may conjecture that the original text stated that if the husband acquired a child-bearing wife after declaring his jealousy, it has no influence on the status of his first wife..