וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
И сказал Господь Моисею, говоря:
Jerusalem Talmud Yevamot
HALAKHAH: “There exist women permitted to their husbands,” etc. Rebbi Niḥa bar Sava asked before Rebbi Jonah: Why “married”? Even “betrothed”! Why a widow? even a virgin4The questions show that the Mishnah before the Amoraim was the Babylonian version and that the Mishnah in the Yerushalmi ms. and editio princeps is a version modified according to the discussion here.
The questions refer to the Cohen who has a brother who is High Priest. A widow is forbidden to the High Priest even if she is not a sister-in-law. The same questions are asked in the Babli, 84a.! Are these all? She and her co-wife5He holds that with a woman also the co-wife is forbidden; cf. Mishnah 2:3 and the commentary of Meïri, Bet Habeḥira, Yebamot, ed. Ḥ. Albeck, p. 89, Note עה.. I also have others: The co-wife of one suspected of adultery is permitted to her husband and forbidden to her levir6A woman formally charged by her husband as a possible adulteress is forbidden to her husband until she undergoes the ordeal described in Num.5:11–31 (Sifry Num. 8). If the husband dies before he can bring his suspected wife to the Temple, she cannot be married in levirate and neither can her co-wife but the suspicion of adultery of one wife has no bearing on the status of the co-wife in the marriage.. If his brother had slept with the sister of one who had performed ḥalîṣah with him, she is permitted to her husband and forbidden to her levir7Brother A had married the sister of a woman who had performed ḥalîṣah with brother B. If A dies childless, his widow is forbidden to B. However, this prohibition is purely rabbinical and its place should be in the discussion of Mishnah 5.. If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir8While a qualified woman is not forbidden to marry a desecrated or otherwise disqualified man (see the next paragraph) and could have married the disqualified brother in a first marriage, she cannot be married in levirate since her child would be barred from the priesthood and could not come “in place of the deceased” who was a priest. The widow therefore is forbidden to the disqualified brother by the incest prohibition of the sister-in-law.
The mention of this sentence here is not a scribal error as assumed by the commentaries.. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive9Accepted by the Babli, 84b..
The questions refer to the Cohen who has a brother who is High Priest. A widow is forbidden to the High Priest even if she is not a sister-in-law. The same questions are asked in the Babli, 84a.! Are these all? She and her co-wife5He holds that with a woman also the co-wife is forbidden; cf. Mishnah 2:3 and the commentary of Meïri, Bet Habeḥira, Yebamot, ed. Ḥ. Albeck, p. 89, Note עה.. I also have others: The co-wife of one suspected of adultery is permitted to her husband and forbidden to her levir6A woman formally charged by her husband as a possible adulteress is forbidden to her husband until she undergoes the ordeal described in Num.5:11–31 (Sifry Num. 8). If the husband dies before he can bring his suspected wife to the Temple, she cannot be married in levirate and neither can her co-wife but the suspicion of adultery of one wife has no bearing on the status of the co-wife in the marriage.. If his brother had slept with the sister of one who had performed ḥalîṣah with him, she is permitted to her husband and forbidden to her levir7Brother A had married the sister of a woman who had performed ḥalîṣah with brother B. If A dies childless, his widow is forbidden to B. However, this prohibition is purely rabbinical and its place should be in the discussion of Mishnah 5.. If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir8While a qualified woman is not forbidden to marry a desecrated or otherwise disqualified man (see the next paragraph) and could have married the disqualified brother in a first marriage, she cannot be married in levirate since her child would be barred from the priesthood and could not come “in place of the deceased” who was a priest. The widow therefore is forbidden to the disqualified brother by the incest prohibition of the sister-in-law.
The mention of this sentence here is not a scribal error as assumed by the commentaries.. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive9Accepted by the Babli, 84b..
Jerusalem Talmud Yevamot
“Any child from either of the men is a bastard.” One understands that the child is a bastard from the second [husband]31This child is the result of adultery.. Is it a bastard from the first32The marriage to the first is valid.? Rebbi Abba in the name of Rebbi Ze‘ira, this follows Rebbi Aqiba, since Rebbi Aqiba says if a man copulates with his wife whom he accuses of infidelity33Num. 5:11–31. If the husband formally accuses his wife of infidelity, she is forbidden to him until she is cleared (Mishnah Soṭah 1:3). R. Aqiba holds that any child conceived in a union which is not unconditionally permitted is a bastard. the child is a bastard, if a man takes back his divorcee after she had remarried the child is a bastard. Rebbi Yose in the name of Rebbi Hila, according to everybody the child is acceptable34Even according to R. Aqiba, thechild of the first husband is not blemished since the wife did not act with criminal intent. The child of the second husband is a bastard by biblical standards; he or she is forbidden to marry an unblemished partner but permitted a bastard. The child of the first husband is a rabbinic bastard; he or she is forbidden to marry an unblemished partner by rabbinic decree and a bastard by biblical standards. This interpretation is explicitly stated in the Babli, 89b.; the status of her bill of divorce is the status of her bastardy. What is the difference between them? If the second one gave her a bill of divorce and then the first one copulated with her. In the opinion of Rebbi Abba in the name of Rebbi Ze‘ira, the child is a bastard following Rebbi Aqiba; in the opinion of Rebbi Yose in the name of Rebbi Hila, according to everybody the child is acceptable.
Jerusalem Talmud Shekalim
“One repairs the roads,4Rural roads which might have been damaged during the rainy season, to prepare them for the pilgrims going to Jerusalem in the following month. and the streets5Municipal roads., and water pools6Since the term is not discussed in the Halakhah, it is difficult to know whether one refers to religious miqwaot or to water supply for the pilgrims. Both kinds of pools may contain dust deposited there by the rains of the winter months., and one looks after all public needs7Described in the Halakhah..” “55Tosephta Mo`ed Qaṭan2:11. From here to the end of the Halakhah the text is from Mo`ed Qaṭan1:1 (80b 66), with no or little relevance here. The Mo`ed Qaṭan text of the ms. is indicated by ק; in addition there exist an Ashkenazic text of the Yerushalmi (A) edited by J. Sussman in Kobez al Yad12 (1994), pp. 62–63.
Most of the activities permitted in the baraita are for the benefit of individuals, not the public, most clearly delivering a new pair of shoes on the semi-holiday, mentioned last in the baraita. The only reason for its inclusion here is the identity of the expression “public needs”, applied both to public works in preparation for the holiday and permitted activities during the intermediate days of an extended holiday. The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems valuations56Fixed amounts dedicated to the Temple, Lev. 27:2–6., and bans57Dedications reserved for the Cohanim, Num. 18:14., and dedications58Dedications for the upkeep of the Temple, other than currency., one lets the suspected adulteress drink59Num. 5:11–31., and burns the Cow60Num. 19., and one breaks the neck of the calf whose neck was to be broken61For an unsolved murder case, Deut. 21:1–9., and one pierces the ear of a Hebrew slave62, and one purifies the sufferer from skin disease63, and removes the shoe from the block but one may not return it.”
Most of the activities permitted in the baraita are for the benefit of individuals, not the public, most clearly delivering a new pair of shoes on the semi-holiday, mentioned last in the baraita. The only reason for its inclusion here is the identity of the expression “public needs”, applied both to public works in preparation for the holiday and permitted activities during the intermediate days of an extended holiday. The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems valuations56Fixed amounts dedicated to the Temple, Lev. 27:2–6., and bans57Dedications reserved for the Cohanim, Num. 18:14., and dedications58Dedications for the upkeep of the Temple, other than currency., one lets the suspected adulteress drink59Num. 5:11–31., and burns the Cow60Num. 19., and one breaks the neck of the calf whose neck was to be broken61For an unsolved murder case, Deut. 21:1–9., and one pierces the ear of a Hebrew slave62, and one purifies the sufferer from skin disease63, and removes the shoe from the block but one may not return it.”