Shulchan Aruch, Even HaEzer Siman 166

Siman 166

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א הַיְבָמָה הוֹלֶכֶת אַחַר הַיָּבָם בְּמָקוֹם שֶׁהוּא שָׁם, וּבֵית דִּין נוֹתְנִים לוֹ עֵצָה הַהוֹגֶנֶת לִשְׁנֵיהֶם, אִם לְיַבֵּם אוֹ לַחֲלֹץ. הַגָּה: וְדַוְקָא שֶׁהַיָּבָם בִּמְקוֹם דִּירָתוֹ, וְהוּא בִּמְקוֹם בֵּית דִּין; אֲבָל אִם הָלַךְ לְמָקוֹם אַחֵר, אֵין כּוֹפִין הַיְבָמָה לֵילֵךְ אַחֲרָיו (נ"י סוֹף פֶּרֶק זֶה בּוֹרֵר). וְכֵן אִם הוּא דָּר בֵּין הַכּוּתִים אוֹ בֵּין הֶדְיוֹטוֹת שֶׁאֵין יוֹדְעִין סֵדֶר חֲלִיצָה, אֵין לַדַּיָּנִין לֵילֵךְ אַחֲרָיו, אֶלָּא כּוֹפִין אוֹתוֹ לֵילֵךְ לִמְקוֹם וַעַד, וְיִפְטֹר יְבִמְתּוֹ (הַגָּהוֹת אַלְפָסִי פ' מִצְוַת חֲלִיצָה):

1 A yevama (widow subject to levirate marriage) goes [to court] according to the place of the yavam (living brother of her husband), and the court advises them appropriately, whether to consummate levirate marriage or to undergo chalitza (ceremony to break levirate bond). Rema: This rule applies when the yavam is in his place of residence, and there is a court in town. But if he has traveled elsewhere, we do not force the widow to go after him (Nimukei Yosef, end of chapter Zeh Borer - Sanhedrin). Similarly if he lives among Kuthites (non-Jews) or non-educated [Jews] who do not know the rules of chalitza, the judges are not required to go after him, but can force him to come to the place of assembly (court) and he frees his yevama (Hagahot Alfasi chapter Mitzvat Chalitza - Yevamot).

ב מִן הַתּוֹרָה אֵין צָרִיךְ לְקַדְּשָׁהּ, אֶלָּא בָּא עָלֶיהָ. וַחֲכָמִים תִּקְּנוּ שֶׁלֹּא יָבֹא עָלֶיהָ עַד שֶׁיְּקַדְּשֶׁנָּה בִּפְנֵי עֵדִים, בְּכֶסֶף אוֹ בִּשְׁטָר, וְהוּא נִקְרָא מַאֲמָר. הַגָּה: וְאִם קִדְּשָׁהּ בִּשְׁטָר, נַמֵּי מִקְּרֵי מַאֲמָר (מ"מ פ"ב). וַאֲפִלּוּ נָתַן לָהּ פְּרוּטָה וְאָמַר לָהּ: הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי בְּזוֹ וּבְקִדּוּשֵׁי אָחִי, הֲרֵי זוֹ מְקֻדֶּשֶׁת, דְּהָוֵי כְּמִלְוֶה וּפְרוּטָה (רִיבָ"שׁ סִימָן קס"ב). וּצְרִיכָה גַּם כֵּן חֻפָּה אַחַר קִדּוּשִׁין, כְּמוֹ שְׁאָר אִשָּׁה. וְיָכוֹל לַעֲשׂוֹת מַאֲמָר עַל יְדֵי שָׁלִיחַ, כְּמוֹ בִּשְׁאָר קִדּוּשִׁין (שָׁם סִימָן א'). וְאִם בָּא עָלֶיהָ בְּלֹא מַאֲמָר, קָנָה, וְאֵין צָרִיךְ לַחֲזֹר וּלְקַדֵּשׁ, וּמַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וְדַוְקָא שֶׁבָּא עָלֶיהָ בִּפְנֵי עֵדִים:

2 According to the Torah, he doesn't need to marry her, rather "come unto her" (have relations). And the Rabbis decreed that he shouldn't "come unto her" until he marries her in front of witnesses, with money or document, and that's called Ma'amar. Ram"a: And if he marries her with a document, that's also called Ma'amar. And even if he gave to her a peruta and says to her, "Behold you are married to me with this and with my brother's marriage," behold [she] is married, since it's like a loan and a peruta (Riva"sh Siman 162). And she also needs the wedding canopy after the marriage, like 0ther woman. And he can do Ma'amar through an agent, like other marriages (ad loc Siman 1). And if he comes unto her without Ma'amar, he acquires her, and he doesn't have to redo and marry her, and we whip him rebellious lashes. Ram"a: And specifically when he comes unto her in front of witnesses.

ג אֵין עוֹשִׂין בָּהּ מַאֲמָר, אֶלָּא מִדַּעְתָּהּ. וּקְטַנָּה שֶׁנִּתְאַלְמְנָה מֵהָאֵרוּסִין, אֵין עוֹשִׂין בָּהּ מַאֲמָר אֶלָּא מִדַּעַת אָבִיהָ:

3 We don't do Ma'amar with except with her consent. And a minor that was widowed from bethrotal, we only do Ma'amar with her with the consent of her father.

ד כּוֹתֵב לָהּ כְּתֻבָּה, וְאֵין נִכְסֵי הַיָּבָם מְשֻׁעְבָּדִים לָהּ, שֶׁכְּתֻבָּתָהּ עַל נִכְסֵי בַּעְלָהּ הָרִאשׁוֹן. וְאִם אֵין לָרִאשׁוֹן נְכָסִים, כְּתֻבָּתָהּ עַל נִכְסֵי הַיָּבָם:

4 He writes her a ketubah, but the yavam 's possessions are not mortgaged to her, because her ketubah are on her first husband. And if her first husband did not have possessions, her ketubah is on the yavam.

ה נוֹלַד לוֹ בֵּן מִמֶּנָּה, אֵין צָרִיךְ לִקְרוֹתוֹ עַל שֵׁם אָחִיו הַמֵּת:

5 A son is born from him, but the son does not need to be called the name of the brother who died [the first husband].

ו כְּתֻבַּת יְבָמִים צְרִיכָה שִׂרְטוּט, מִפְּנֵי הַפְּסוּקִים שֶׁכּוֹתְבִים בָּהּ. וְעַיֵּן בַּטּוּר סִימָן זֶה טֹפֶס הַכְּתֻבָּה:

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ז הַבָּא עַל יְבִמְתּוֹ, בֵּין בְּשׁוֹגֵג, בֵּין לְשֵׁם זְנוּת, בֵּין שֶׁאֲנָסוּהוּ כּוּתִים וְהִדְבִּיקוּהוּ בִּיבִמְתּוֹ בְּעַל כָּרְחוֹ עַל יְדֵי קשִׁי, בֵּין שֶׁהָיָה הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת אוֹ אֲנוּסָה, בֵּין שֶׁהָיְתָה הִיא מְזִידָה וְהוּא שׁוֹגֵג אוֹ אָנוּס, בֵּין שֶׁהִיא עֵרָה אוֹ יְשֵׁנָה, קָנָה, אֲפִלּוּ בְּהַעֲרָאָה:

7 One who has relations with his yevama, whether by accident or for promiscuity, whether Kutim forced him onto his yevama against his will when he was hard, whether he did it on purpose and she by mistake or forced, whether she did it on purpose and he mistakenly or forced, whether she was awake or asleep, he acquired [married] her, even if they only started it.

ח בַּמֶּה דְּבָרִים אֲמוּרִים, כְּשֶׁנִּתְכַּוֵּן לְשֵׁם בִּיאָה בְּעָלְמָא, וַאֲפִלּוּ לֹא נִתְכַּוֵּן אֶלָּא לְבִיאַת בְּהֵמָה. אֲבָל אִם לֹא נִתְכַּוֵּן לְשֵׁם בִּיאָה כְּלָל, כְּגוֹן שֶׁהוּא יָשֵׁן אוֹ שִׁכּוֹר שֶׁאֵינוֹ מַכִּיר כְּלוּם, אוֹ שֶׁנִּתְכַּוֵּן לְהָטִיחַ בַּכֹּתֶל וְהֵטִיחַ בִּיבִמְתּוֹ, אוֹ שֶׁנִּתְקַשָּׁה לְאִשְׁתּוֹ וְנָפַל מִן הַגַּג וְנִתְקַע בִּיבִמְתּוֹ, לֹא קָנָה. וְכֵן אִם הִדְבִּיקוּהוּ בִּיבִמְתּוֹ בְּלֹא קִשּׁוּי, אֶלָּא בְּאֵבֶר מֵת, לֹא קָנָה:

8 What are the circumstances [above, that intercourse without intention to effect levirate marriage still do effect levirate marriage]? When he intended to have intercourse, even if he intended bestiality [but instead had intercourse with the yevama]. But if he did not intend to have intercourse at all, as when he was asleep or so drunk that he does not recognize his surroundings, or he intended to ejaculate on the wall and he instead ejaculated into the yevama, or he became erect for his wife, and then fell from the roof and impacted on the yevama, then he does not acquire the yevama. Similarly, if others inserted him into the yevama without erection, but with a soft member, he does not acquire.

ט בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁבִּיאַת שׁוֹגֵג קָנָה, בִּיבִמְתּוֹ שֶׁנָּפְלָה לוֹ מִן הַנִּשּׂוּאִין. אֲבָל אִם נָפְלָה לוֹ מֵהָאֵרוּסִין, יֵשׁ אוֹמְרִים שֶׁלֹּא קָנָה לְיוֹרְשָׁהּ וְלִטָּמֵא לָהּ וּלְהָפֵר נְדָרֶיהָ, וְיֵשׁ מִי שֶׁאוֹמֵר דְּהוּא הַדִּין לְהַעֲרָאָה. יֵשׁ אוֹמְרִים שֶׁהַבָּא עַל יְבִמְתּוֹ צָרִיךְ לְבָרֵךְ: "אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל (בִּיאַת) [בְעִילָת] יְבָמָה" (טוּר בְּשֵׁם הָעִטּוּר):

9 what is the source that negligent relations is an engagement? In Yevamot [in the case] that she fell to him for Marriage. But If she fell to him for the engagement, there are those that say this is not an acquiring [and does not give her legal status] to be a heir and she is impure and her marital vow is broken, there are those that say that this is the rule with relations out of wedlock. There are those that say that the one who comes to have relations needs to say the benediction: "Who has sanctified His commandments and commanded us about [relations] with a Yevamah"

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