The Daf Yomi Set Edition, an audio series of the Talmud Bavli, is dedicated to the study of Perek Ches Yevamot. This session is sponsored by our dear friend Mr. Isaac Jamal and his wife in honor of their family, wishing them success and prosperity in all their endeavors. May they merit to raise their children in the ways of the Torah, bringing them much nachat, and may they be blessed with health and happiness. Today’s daf is being studied for the elevation of the soul of Avraham ben Esther. May the spirit of the Almighty rest upon him in Gan Eden, Amen.
We begin today’s daf on nun daled amud bet, five lines from the bottom, starting from the words ve’haditnan. We learned in a mishna: “They said to him, ‘Your wife has died, and you can marry her sister from her father; she has died, and you can marry her sister from her mother; she has died, and you can marry her sister from her father; she has died, and you can marry her sister from her mother. It is permissible with the first, the third, and the fifth.’”
This case raises important questions about the relationships involved. Rashi clarifies the scenario: “For example, Dinah, the daughter of Leah from Jacob.” Here, Jacob is married to Leah, and they have a daughter named Dinah. Leah then marries Chesron, and they have a daughter named Yocheved. This means Dinah and Yocheved are sisters from the same mother. Chesron then marries Ketura, and they have a daughter named Sarah. Thus, Sarah and Yocheved are sisters from the same father. Ketura subsequently marries Betuel, and they have a daughter named Rivka, making Rivka and Sarah sisters from the same mother. Betuel later marries Chana, and they have a daughter named Milka, making Milka and Rivka sisters from the same father.
Now, let’s examine the events as they unfold. Rashi explains, “Reuven married Milka.” Reuven then traveled overseas. When he was away, they told him, “Your wife has died.” They were referring to Milka. He then married Rivka, who is her sister from the same father. Reuven thought, “Her sister is prohibited to him while she is alive.” Since he was told that Milka died, he believed he could marry Rivka. Later, they returned and told him, “Rivka has also died.” So, what did he do? He married Sarah, her sister from the same mother. They then told him, “Sarah has died too.” Following this pattern, he married Yocheved, the sister from the father. Again, he was informed, “Yocheved has died.” Finally, he married Dinah, the sister from the mother. After marrying all these women, they returned to tell him that they were all alive.
At this point, we need to analyze whom he is married to and the implications of these marriages. Clearly, he is married to Milka, his first wife. According to the Gemara, he is permitted to remain married to Milka and to Sarah, the third woman he married, because Rivka’s marriage to him was invalid. The kiddushin to Rivka did not take effect because she is considered the sister of his wife, making the bi'ah with her one of coercion, thus classified as an anusah. Therefore, he is permitted to take Sarah, as there is no connection between Milka and Sarah. Sarah is considered the sister of his coerced wife. Thus, he can marry Dinah, who is also a sister of his coerced wife.
To summarize, the Gemara concludes that he may remain married to Milka, Sarah, and Dinah. He cannot marry Yocheved because she and Sarah are sisters, and the kiddushin does not take effect on Yocheved due to the existing marriage to Sarah. Thus, the Gemara states that he is permitted to marry the first, third, and fifth women, while the second and fourth women are prohibited.
The Gemara further discusses the implications of these rulings, particularly in the context of yibum. If Reuven were to die, and his brother were to perform yibum with one of these three wives, they would exempt the co-wives from yibum, as they are considered legitimate marriages. However, with Rivka and Yocheved, who are both prohibited due to their connections as sisters, the bi'ah with them does not exempt the co-wives.
In conclusion, these complex relationships and the legal ramifications of the marriages illustrate the intricate nature of familial connections in halachic rulings. The Gemara emphasizes the importance of understanding these distinctions, as they have significant consequences for the individuals involved and their future relationships.