[112a - 35 lines; 112b - 49 lines]
1)[line 1]מיבזז בזיז מינהMIVZAZ BAZIZ MINAH- he feels awkward and uncomfortable with her [and he therefore may take up to thirty days before having relations with her]
2)[line 1]עד שכופין אותו לחלוץ ניכפנו לייבםAD SHE'CHOFIN OSO LA'CHALOTZ, NICHFENU L'YABEM!- (the Gemara asks) instead of forcing him to perform Chalitzah, why not force him to fulfill the Mitzvah of Yibum?
3)[line 7]היא אומרת נבעלתיHI OMERES NIV'ALTI- [if] she says [at least thirty days after moving into the house of her Yavam] that he had relations with her
4)[line 8]הרי זה יוציא בגטHAREI ZEH YOTZI B'GET- she requires a Get (bill of divorce) if he wishes to send her away [even though he claims that she is still his Yevamah and Chalitzah is required, since he is not believed]
5)[line 11](צריך) [צריכה] גט וחליצה(TZARICH) [TZERICHAH] GET VA'CHALITZAH- she requires a Get and Chalitzah. A Get is required since he originally claimed that he had had relations with her, which would have made her into his wife through the fulfillment of the Mitzvah of Yibum. Even though he has since changed his mind, Beis Din does not discount his original assertion since it is more credible. Chalitzah is necessary to permit the woman in question to marry another, since according to her own version of events she is still a Yevamah. From the Beraisa's ruling that a Get is necessary, it appears that in no case of the Beraisa a Get is assumed. Why, then, is the Yavam forced to perform Chalitzah rather than Yibum in the first case described?
6)[line 11]צריכה חליצה עם גיטהTZERICHAH CHALITZAH IM GITAH- she requires Chalitzah in addition to the Get that she already received
7a)[line 12]התם גט לזיקתוHASAM GET L'ZIKASO- there, the Get is needed on account of the Yibum (which he claims to have done) and Chalitzah. Rav's statement ("b'she'Gitah Yotzei mi'Tachas Yado") refers to a Get on the Yavam's act of Ma'amar (which forbids him, mid'Rabanan, to perform Yibum because of "Keivan she'Lo Banah...").
b)[line 13]הכא גט לביאתוHACHA GET L'VI'ASO- here, the Get is required because of the act of Bi'ah. The Beraisa refers to a second Get (following the man's statement of "Ba'alti") in addition to the Get which she already has from the Ma'amar
8)[line 13]הנהו שניהם מודיםHANHU SHENEIHEM MODIM- (lit. these two people who admit) a Yavam and Yevamah came before Rava, both saying that they had not done Yibum (after the Yavam initially claimed that they did)
9)[line 15]ושרו לה תיגראV'SHARU LAH TIGRA- and adjourn the case
10)[line 17]הוןHON- Hon, the son of Rav Nachman
11)[line 18]צרתה מהוTZARASAH MAHU?- what is the law of the Tzarah of a Yevamah who has been living with the Yavam and claims that she has not had Bi'ah?
12)[line 19]תיאסר צרהTEI'ASAR TZARAH?!- shall we will forbid the Tzarah just because we force or request the Yavam to do Chalitzah?!
13)[line 21]יוצאותYOTZ'OS- three classes of women must be divorced even if the husband is reluctant
14)[line 21]כתובהKESUVAH
See Background to 89:1b.
15)[line 22]טמאה אני לךTEME'AH ANI LACH- [the wife of a Kohen who tells her husband,] "I am prohibited to you [because I was raped]"
16)[line 22]השמים ביני לבינךHA'SHAMAYIM BEINI L'VEINECHA- (lit. "The Heavens are between us") (a) it is only apparent to HaSh-m that you do not have relations with me like a normal human being (RASHI); (b) it is only apparent to HaSh-m that you do not have the capabilities of producing children because your seed does not shoot out like an arrow (TOSFOS)
17)[line 23]נטולה אני מן היהודיםNETULAH ANI MIN HA'YEHUDIM- (lit. "I am removed from the Jewish people") I have made a vow prohibiting me from having relations with Jewish men (because relations are agonizing to me)
18)[line 24]ומקלקלת על בעלהMEKALKELES AL BA'ALAH- [if a woman tells her husband, "I am Tamei to you," or, "The Heavens are between us," she is not believed, in order to prevent a woman from casting her eyes upon another man] and corrupting herself to her husband
19)[line 26]יעשו דרך בקשהYA'ASU DERECH BAKASHAH- they (Beis Din) ask him to treat her properly during relations
20)[line 27]יפר חלקוYAFER CHELKO- [if a woman vowed, "I shall be kept away from the Jews," the husband] invalidates his part [of the vow]
21)[line 28]ומשמשתוMESHAMSHASO- [even though the husband invalidates his part of the vow,] she may still have relations with him
22)[line 29]מי מסקה אדעתהMI MASKAH A'DA'ATAH- would she ever have considered the possibility [that her husband might die and she would become subject to Yibum]
112b----------------------------------------112b
23)[line 2]באשה שיש לה בניםB'ISHAH SHE'YESH LAH BANIM- the case is where a woman has children and she did not expect that her children will die and then her husband
24)[line 2]דכולי האיD'KULEI HAI- that she did not expect that her children and her husband would die
25)[line 4]אדתניAD'TANI- instead of [the Mishnah] teaching...
26)[line 5]ליפלוג וליתני בדידהLI'FLOG V'LISNI B'DIDAH- it should differentiate and teach within this very case
PEREK #14 CHERESH SHE'NASA
27a)[line 13]כשם שהוא כונס ברמיזהK'SHEM SHE'HU KONES B'REMIZAH- just as he asked her to marry him with gestures
b)[line 13]כך הוא מוציא ברמיזהKACH HU MOTZI B'REMIZAH- so he may divorce her (and authorize a Get) by gesturing
28)[line 15]נשתטית לא יוציאNISHTATIS LO YOTZI- if she goes crazy, he cannot divorce her
29)[line 18]יוצאה לרצונה ושלא לרצונהYOTZ'OS LI'RTZONAH VESHE'LO LI'RTZONAH- a woman is divorced whether or not she wants
30)[line 19]שהשיאה אביהSHE'HISI'AH AVIHA- when a man married off his Chereshes daughter before she was a Bogeres (in such a case, she may be divorced)
31)[line 19]אמרו לו אף זו כיוצא בהAMRU LO AF ZU KA'YOTZEI BAH- they said to him, even in a similar case
32)[line 23]הרי אלו פטורין מן החליצה ומן הייבוםHAREI ELU PETURIN MIN HA'CHALIZAH U'MIN HA'YIBUM- [if two brothers were married to two sisters, and both members of one or both pairs of siblings were deaf, and one man died,] these [wives] are exempt from Chalitzah and Yibum
33)[line 23]נכריותNOCHRIYOS- unrelated wives
34)[line 24]יכנוסוYICHNOSO- [if the wives are unrelated,] the Yavam can do Yibum
35a)[line 27]מוציא אשתו בגטMOTZI ISHTO B'GET- [if the Pike'ach died, the Cheresh] must divorce his wife
b)[line 27]ואשת אחיו אסורה לעולםV'ESHES ACHIV ASURAH L'OLAM- [if the Pike'ach died, the Cheresh must divorce his wife,] and the wife of his brother (the Yevamah) is forbidden forever until the Yavam dies
36)[line 29]ואת אשת אחיו בחליצהV'ES ESHES ACHIV B'CHALITZAH- and he releases the wife of his brother with Chalitzah
37a)[line 36]כונסKONES- the husband must marry the widow
b)[line 36]ואינו מוציא לעולםV'EINO MOTZI L'OLAM- [if the Pike'ach died, the Yavam does Yibum,] and he can never divorce her
38)[line 44]דשוטה ושוטהD'SHOTEH V'SHOTAH- [the marriage] of a lunatic married to a lunatic [will not last]
39)[line 45]דקיימא תקנתא דרבנןD'KAYMA TAKANTA D'RABANAN- [in the case of a deaf man or a deaf woman,] where the enactment of the Rabanan could be upheld
40)[line 46]דאין אדם דר עם נחש בכפיפה אחתD'EIN ADAM DAR IM NACHASH BI'CHEFIFAH ACHAS- since a person cannot live with a snake in one basket (i.e., the marriage between a Shoteh and a sane person, or between a Shoteh and a Shotah, cannot last)
41)[last line]שלא ינהגו [בה] מנהג הפקרSHE'LO YINHAGU [BAH] MINHAG HEFKER- so that they not treat her like Hefker (and abuse her)
42)[last line]דממאנהD'ME'MA'ANAH (MI'UN)
See Background to 107:1.