Yevamot — Daf 114b

משום דאיסורן במשהו אבל דם דעד דאיכא רביעית אימא לא ואי אשמעינן דם משום דאיכא כרת אבל שרצים אימא לא

ואי אשמעינן הני תרתי משום דאיסורן שוה בכל אבל טומאה אימא לא ואי אשמעינן טומאה כהנים שאני משום דריבה בהן מצות יתרות אבל הני אימא לא צריכא

תא שמע שני אחין אחד פקח ואחד חרש נשואין שתי אחיות פקחות מת חרש בעל פקחת מה יעשה פקח בעל פקחת תצא משום אחות אשה

מת פקח בעל פקחת מה יעשה חרש בעל פקחת מוציא את אשתו בגט ואשת אחיו אסורה לעולם

אמאי מוציא את אשתו בגט תיתיב גביה קטן אוכל נבלות הוא משום איסורא דידה

תא שמע שני אחין פקחין נשואין שתי אחיות אחת פקחת ואחת חרשת מת פקח בעל חרשת מה יעשה פקח בעל פקחת תצא משום אחות אשה מת פקח בעל פקחת מה יעשה פקח בעל חרשת מוציא את אשתו בגט ואשת אחיו בחליצה

ואמאי מוציא את אשתו בגט תיתיב גביה קטן אוכל נבלות הוא משום איסורא דידיה

אמר רבא תא שמע שני אחין אחד חרש ואחד פקח נשואין לשתי אחיות אחת פקחת ואחת חרשת מת חרש בעל חרשת מה יעשה פקח בעל פקחת תצא משום אחות אשתו מת פקח בעל פקחת מה יעשה חרש בעל חרשת מוציא את אשתו בגט ואשת אחיו אסורה לעולם

והא הכא דלאו איסורא דידה איכא ולאו איסורא דידיה איכא וקתני מוציא את אשתו בגט אמר רב שמעיה גזירה משום התרת יבמה לשוק:

הדרן עלך חרש

מתני׳ האשה שהלכה היא ובעלה למדינת הים שלום בינו לבינה ושלום בעולם ובאה ואמרה מת בעלי תנשא מת בעלי תתייבם

שלום בינו לבינה ומלחמה בעולם קטטה בינו לבינה ושלום בעולם ובאתה ואמרה מת בעלי אינה נאמנת רבי יהודה אומר לעולם אינה נאמנת אלא אם כן באתה בוכה ובגדיה קרועין אמרו לו אחת זו ואחת זו תנשא:

גמ׳ תנא שלום בינו לבינה משום דקבעי למיתני קטטה בינו לבינה תנא שלום בעולם משום דקבעי למיתני מלחמה בעולם

אמר רבא מאי טעמא דמלחמה משום דאמרה בדדמי סלקא דעתא בכל הני דאיקטול הוא פליט אם תימצא לומר כיון דשלום בינו לבינה נטרא עד דחזיא זימנין דמחו ליה בגירא או ברומחא וסברא ודאי מת ואיכא דעבד סמתרי וחיה

סבר רבא למימר רעבון אינו כמלחמה דלא אמרה בדדמי הדר אמר רבא רעבון הרי הוא כמלחמה דההיא דאתת לקמיה דרבא אמרה ליה בעלי מת ברעב אמר לה שפיר עבדת דשיזבת נפשיך ס"ד דבההוא פורתא דנפפיתא דשבקת ליה הוה חיי אמרה ליה מר נמי ידע דכי האי גוונא לא חיי

הדר אמר רבא רעבון גריעה ממלחמה דאילו מלחמה כי אמרה מת בעלי במלחמה הוא דלא מהימנא הא מת על מטתו מהימנא ואילו גבי רעבון עד דאמרה מת וקברתיו

מפולת הרי הוא כמלחמה דאמרה בדדמי שילוח נחשים ועקרבים הרי הן כמלחמה דאמרה בדדמי

דבר אמרי לה הרי הוא כמלחמה ואמרי לה אינו כמלחמה אמרי לה הרי הוא כמלחמה דאמרי בדדמי ואמרי לה אינו כמלחמה דסמכי אדאמרי אינשי שב שנין הוה מותנא ואינש בלא שני לא אזיל

איבעיא להו החזיקה היא מלחמה בעולם מהו מי אמרינן מה לה לשקר

it might have been assumed [that the law  applies to them], because their prohibition applies  to even the minutest [objectionable creature]  but not to blood the minimum quantity of which  must be no less than  a quarter [of a log].  And if we had been informed concerning blood only, it might have been assumed [that the law  applies to this] because [the eating of it] involves the penalty of kareth, but not to reptiles. And if we had been informed concerning these two,  it might have been assumed [that the law  applies to these] because their prohibition applies equally to all but not to uncleanness.  And had we been informed concerning uncleanness it might have been assumed [that the law  applies only here because] priests are different [from other people], since more commandments have been imposed upon them,  but not to these.  [Hence the three Scriptural texts were] required. Come and hear: IF TWO BROTHERS ONE OF WHOM WAS OF SOUND SENSES  AND THE OTHER DEAF WERE MARRIED TO TWO SISTERS WHO WERE OF SOUND SENSES, AND THE DEAF BROTHER, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DIED, WHAT SHOULD THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE SISTER OF SOUND SENSES, DO? — [NOTHING; SINCE HIS SISTER-IN-LAW] IS EXEMPT AS BEING HIS WIFE'S SISTER. IF THE BROTHER OF SOUND SENSES, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DIED, WHAT SHOULD THE DEAF BROTHER, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DO? HE MUST RELEASE HIS WIFE BY A LETTER OF DIVORCE WHILE HIS BROTHER'S WIFE IS FORBIDDEN FOREVER [TO MARRY AGAIN]. Now, why should he RELEASE HIS WIFE BY A LETTER OF DIVORCE? Let her continue to live with him [since he is only like] a minor who eats nebelah.  — On account of the prohibition imposed upon her. Come and hear: IF TWO BROTHERS OF SOUND SENSES WERE MARRIED TO TWO SISTERS ONE OF WHOM WAS OF SOUND SENSES  AND THE OTHER DEAF, AND THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE DEAF SISTER. DIED, WHAT SHOULD THE BROTHER OF SOUND SENSES, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DO? [NOTHING; SINCE HIS SISTER-IN-LAW] IS EXEMPT AS HIS WIFE'S SISTER. IF THE BROTHER OF SOUND SENSES, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES. DIED, WHAT SHOULD THE BROTHER OF SOUND SENSES, THE HUSBAND OF THE DEAF SISTER, DO? — HE MUST DIVORCE HIS WIFE BY A LETTER OF DIVORCE, AND [RELEASE] HIS BROTHER'S WIFE BY HALIZAH. But why must he DIVORCE HIS WIFE BY A LETTER OF DIVORCE? Let her continue to live with him [since she is only like] a minor who eats nebelah!  — Owing to the prohibition that is imposed upon him. Raba said, Come and hear: IF TWO BROTHERS, ONE OF WHOM WAS DEAF AND THE OTHER OF SOUND SENSES, WERE MARRIED TO TWO SISTERS, ONE OF WHOM WAS OF SOUND SENSES  AND THE OTHER DEAF, AND THE DEAF BROTHER, THE HUSBAND OF THE DEAF SISTER, DIED, WHAT SHOULD [THE BROTHER WHO WAS] OF SOUND SENSES, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DO? [NOTHING; SINCE THE WIDOW] IS RELEASED BY VIRTUE OF HER BEING HIS WIFE'S SISTER. IF THE BROTHER OF SOUND SENSES, THE HUSBAND OF [THE SISTER WHO WAS] OF SOUND SENSES, DIED, WHAT SHOULD THE DEAF BROTHER, THE HUSBAND OF THE DEAF SISTER, DO? HE RELEASES HIS WIFE BY A LETTER OF DIVORCE, WHILE HIS BROTHER'S WIFE IS FOREVER FORBIDDEN [TO MARRY AGAIN]. Now here, surely, no prohibition is involved either for him or for her, and yet it was stated, HE RELEASES HIS WIFE BY A LETTER OF DIVORCE!  — R. Shemaia replied: This is a preventive measure against the possibility of allowing a sister-in-law to marry a stranger. MISHNAH. IF A WOMAN AND HER HUSBAND WENT TO A COUNTRY BEYOND THE SEA [AT A TIME WHEN THERE WAS] PEACE BETWEEN HIM AND HER AND [WHEN THERE WAS ALSO] PEACE IN THE WORLD, AND SHE CAME BACK AND SAID, MY HUSBAND IS DEAD', SHE MAY MARRY AGAIN; AND IF SHE SAID, 'MY HUSBAND IS DEAD [AND HAS LEFT NO ISSUE]' SHE MAY CONTRACT THE LEVIRATE MARRIAGE. [IF, HOWEVER, THERE WAS] PEACE BETWEEN HIM AND HER, BUT WAR IN THE WORLD, [OR IF THERE WAS] DISCORD BETWEEN HIM AND HER, BUT PEACE IN THE WORLD, AND SHE CAME BACK AND SAID, 'MY HUSBAND IS DEAD', SHE IS NOT BELIEVED.  R. JUDAH SAID: SHE IS NEVER BELIEVED UNLESS SHE COMES WEEPING AND HER GARMENTS ARE RENT. THEY,  HOWEVER, SAID TO HIM: SHE MAY MARRY IN EITHER CASE. GEMARA. Mention was made of  PEACE BETWEEN HIM AND HER  because it was desired to speak of  DISCORD BETWEEN HIM AND HER, and PEACE IN THE WORLD was mentioned  because it was desired to mention  WAR IN THE WORLD. Raba stated: What is the reason [why a wife is not believed in a time] of war? Because she speaks from conjecture. 'Could it be imagined' [she thinks]  'that among all those who were killed he alone escaped!' And should it be contended that since there was peace between him and her she would wait until she saw [what had actually happened to him]. it may sometimes happen [It may be retorted] that he was struck by an arrow or spear and she would think that he was certainly dead, while in fact someone night have applied an emollient  [to his wound] and he might have recovered Raba was [at first] of the opinion  that famine is not like war, since [in the former case] she does not speak from conjecture. [Later. however]. Raba changed his opinion. stating that famine is like war. For a woman once appeared before Raba and said to him, 'My husband died during a famine'. 'You have acted well', he remarked to her.  'in that you saved your own life,  since it could hardly be imagined that he would survive on the little remnant of flour that you left for him'. 'The Master then'. she replied. 'also understands that in such circumstances he could not survive'.  After this  Raba ruled: Famine  is worse than war; for whereas in the case of war it is only when the wife states, 'My husband died in the war', that she is not believed, but [if her statement is that]. 'He died in his bed', she is believed, in the case of famine she is not believed unless she states, 'He died and I buried him'. A ruin  is regarded as war, for [in this case also] she speaks from conjecture. A visitation of serpents or scorpions  is regarded as war, for [here also a wife] speaks from conjecture. As to pestilence. some hold that it is like war, while others hold that it is not like war. 'Some hold that it is like war', because a wife, they maintain. speaks from conjecture; while 'others hold that it is not like war' because, they maintain, a wife relies upon the common saying.  'A pestilence may rage for seven years but none dies before his time'. The question was raised:  What is the law if it was she who established that there was a war in the world?  Do we apply the argument. 'What motive could she have for telling a lie?'