חֲכַ֣ם בְּ֭נִי וְשַׂמַּ֣ח לִבִּ֑י וְאָשִׁ֖יבָה חֹרְפִ֣י דָבָֽר׃
Сын мой, будь мудр, и радуй мое сердце, чтобы я мог ответить тому, кто дразнит меня.
Jerusalem Talmud Sotah
Rebbi Abba bar Mamal said, who stated “the one waiting for her levir”? Rebbi Aqiba! For Rebbi Aqiba said, there exists a bastard from a sister-in-law175Cf. Yebamot, Chapter 1, Note 30; Babli Y ebamot 92a. R. Aqiba declares as a bastard any child from a union not explicitly permitted.. Rebbi Ilai said to him, why should a bastard be relevant for jealousy? The Torah said: “He shall declare his jealousy to his wife”, even a partial wife176Since the widow of a childless man cannot possibly marry any man but her levir (unless she is released by the latter), and she can be married by the levir without any ceremony, she may be considered as engaged to be married by him.. 177This text is from Yebamot 1:1, explained there in Notes 93–101. Rebbi Shammai said, did not Rebbi Yannai say the following: More than 30 Elders voted, from where that qiddushin have no legal effect on a sister-in-law? The verse says, “the wife of the deceased may not belong to any outside unrelated man, her levir shall come to her”, that she cannot have any existence with another man. Rebbi Joḥanan said to him, is that not a Mishnah? “Or after your levir will have performed ḥalîṣah with you, she is not preliminarily married.” And Rebbi Yannai praised him “those who pour out gold from the wallet,” “my son, they should not be removed from your eyes,” “get wise, my son, and make me happy”, “give to the wise that he shall become wiser,” “let the wise listen that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that there exists a bastard from a sister-in-law! Could he not object: Why should a bastard be relevant for jealousy? The Torah said: “He shall declare his jealousy to his wife”, even a partial wife. A woman waiting for her levir who whored, Rebbi Eleazar said she is permitted to her house, Rebbi Joshua ben Levi said she is forbidden to her house178“Her house” is really her future house, that of her levir. This is the answer to the question asked if we follow R. Eleazar.
The opinion of R. Joshua ben Levi is in the Babli ascribed to Rav Hamnuna (Yebamot 81a,92b,95a,96a; Giṭṭin 80b; Soṭa 18b.) In the last source, the decision that practice does not follow Rav Hamnuna is explicitly attributed to Yerushalmi sources.. What do the rabbis say? Rebbi Mana said, did not Rebbi Jacob bar Aḥa say in the name of Rebbi Eleazar, if a woman waiting for her levir died, her mother is permitted to [the levir]180Since a man is forbidden to marry his deceased wife’s mother, even if the wife died while being only preliminarily married to him, it follows that the one waiting for her levir is unrelated to the levir for R. Eleazar. She is unable to be unfaithful to him and the question of R. Ilai cannot be asked., since we have stated: “This is the rule: He cannot stipulate about any intercourse she could have had and would not be forbidden to him.181Mishnah 7. R. Abba bar Mamal is correct in the tradition of R. Eleazar. For him, only R. Aqiba could let the levir include a question about the time between the first husband’s death and his marriage.”
The opinion of R. Joshua ben Levi is in the Babli ascribed to Rav Hamnuna (Yebamot 81a,92b,95a,96a; Giṭṭin 80b; Soṭa 18b.) In the last source, the decision that practice does not follow Rav Hamnuna is explicitly attributed to Yerushalmi sources.. What do the rabbis say? Rebbi Mana said, did not Rebbi Jacob bar Aḥa say in the name of Rebbi Eleazar, if a woman waiting for her levir died, her mother is permitted to [the levir]180Since a man is forbidden to marry his deceased wife’s mother, even if the wife died while being only preliminarily married to him, it follows that the one waiting for her levir is unrelated to the levir for R. Eleazar. She is unable to be unfaithful to him and the question of R. Ilai cannot be asked., since we have stated: “This is the rule: He cannot stipulate about any intercourse she could have had and would not be forbidden to him.181Mishnah 7. R. Abba bar Mamal is correct in the tradition of R. Eleazar. For him, only R. Aqiba could let the levir include a question about the time between the first husband’s death and his marriage.”
Jerusalem Talmud Kiddushin
166Yebamot 1:1 (א), Notes 95–100. In the Genizah text, the entire paragraph again is only worth one line’s mention. Rebbi Yannai said: More than 30 Elders voted: from where that qiddushin have no legal effect on a sister-in-law? The verse says, “the wife of the deceased may not belong to any outside unrelated man”, that she cannot have any existence with an outsider. Rebbi Joḥanan said to him, is that not a Mishnah? “Or after your levir will have performed ḥalîṣah with you, she is not preliminarily married.” And Rebbi Yannai praised him “those who pour out gold from the wallet,” “my son, they should not be removed from your eyes,” “get wise, my son, and make me happy, that I can answer those who insult me”, “give to the wise that he shall become wiser,” “let the wise listen that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that there exists a bastard from a sister-in-law!