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Today's Daf Yomi

March 23, 2022 | 讻壮 讘讗讚专 讘壮 转砖驻状讘

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

  • Masechet Yevamot is sponsored by Ahava Leibtag and family in memory of her grandparents, Leo and Esther Aaron. "They always stressed the importance of a Torah life, mesorah and family. May their memory always be a blessing for their children, grandchildren, great-grandchildren and great-great grandchildren".

Yevamot 16

Article by Moshe Simon-Shoshan referenced in today’s class.

Today鈥檚 daf is sponsored by both Hadran and the Schoor family in loving memory of Julia Koschitzky. 鈥淗er contributions to the Jewish world and Torah learning are innumerable and her presence will be missed.鈥澛

Today鈥檚 daf is sponsored by Rabbi Raymond Harari in honor of Vicky’s special birthday and her studying many massekhtot together with Rabbanit Michelle.聽

Today’s daf is dedicated to Ruth Leah bat Kadima Kahan for a refuah shleima. We, your Hadran chevrutot, look forward to seeing you as you get stronger and return to learning on your treadmill as you advance in the miles of daf yomi!聽

A final source is brought to prove that the followers of Beit Shamai acted upon his opinion. It is a story of Rabbi Dosa ben Harkinas who was suspected of having ruled like Beit Shamai and permitted the tzara of an erva to do yibum. When the rabbis confront him about this, he explains that it is his sharp “satanic” brother who holds that way and not him. He holds like Beit Hillel, which is rooted in a tradition from Chagai the prophet. He mentions two other laws taught by Chagai – the land of Amon and Moav is not subject to laws of shemita as the sanctity of the conquest of Joshua did not last beyond the first exile and therefore they would bring the tithe for the poor in the shemita year to help the needy. And the people from Kariom and Tarmod are accepted as converts and there is no reason to suspect that they are Jews and could possibly be mamzerim. Rabbi Yochanan and Savia (possibly elders) did not accept converts from Tarmod – why not? Did Rabbi Yochanan really hold this way? If a gentile marries a Jewish woman, do we have to be concerned that he is possibly Jewish and the marriage is a valid marriage?

讘谞讬 爪专讜转 讗谞讬 诪注讬讚 诇讻诐

whereas with regard to the children of rival wives, I testify to you that they are not disqualified, since, as stated, their descendants served as High Priests.

转讗 砖诪注 讘讬诪讬 专讘讬 讚讜住讗 讘谉 讛专讻讬谞住 讛讜转专讛 爪专转 讛讘转 诇讗讞讬谉 砖诪注 诪讬谞讛 注砖讜 砖诪注 诪讬谞讛

搂 The Gemara states: Come and hear another source that indicates Beit Shammai did act upon their opinions: In the time of Rabbi Dosa ben Harkinas, the rival wife of a daughter was permitted to the brothers. Conclude from this that Beit Shammai did act in accordance with their opinions. The Gemara summarizes these proofs: Indeed, conclude from these sources that Beit Shammai did put their rulings into practice.

讙讜驻讗 讘讬诪讬 专讘讬 讚讜住讗 讘谉 讛专讻讬谞住 讛转讬专讜 爪专转 讛讘转 诇讗讞讬谉 讜讛讬讛 讛讚讘专 拽砖讛 诇讞讻诪讬诐 诪驻谞讬 砖讞讻诐 讙讚讜诇 讛讬讛 讜注讬谞讬讜 拽诪讜 诪诇讘讗 诇讘讬转 讛诪讚专砖

搂 Since the last source is only part of a larger incident, the Gemara cites the matter itself. In the time of Rabbi Dosa ben Harkinas the Sages permitted the rival wife of a daughter to the brothers. In other words, it became known that Rabbi Dosa ben Harkinas deemed permitted a daughter鈥檚 rival wife. And this matter was difficult in the eyes of the Rabbis because he was a great Sage and his decision in favor of Beit Shammai carried great weight. They could not approach him immediately, as he was very old and his eyes had dimmed so much that he was incapable of coming to the study hall.

(讗诪专 讜诪讬 讬诇讱) 讜讬讜讚讬注讜 讗诪专 诇讛谉 专讘讬 讬讛讜砖注 讗谞讬 讗诇讱 讜讗讞专讬讜 诪讬 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讜讗讞专讬讜 诪讬 专讘讬 注拽讬讘讗 讛诇讻讜 讜注诪讚讜 注诇 驻转讞 讘讬转讜 谞讻谞住讛 砖驻讞转讜 讗诪专讛 诇讜 专讘讬 讞讻诪讬 讬砖专讗诇 讘讗讬谉 讗爪诇讱 讗诪专 诇讛 讬讻谞住讜 讜谞讻谞住讜

They said: And who will go and notify him that this matter requires clarification? Rabbi Yehoshua said to them: I will go. They asked: And who shall go after him? They selected Rabbi Elazar ben Azarya, who was one of the great Sages of the generation, notwithstanding his youth. They further inquired: And who after him? Rabbi Akiva. They went and stood at the entrance of Rabbi Dosa ben Harkinas鈥檚 house. His maidservant entered and said to him: Rabbi, the Sages of Israel have come to you. He said to her: Let them enter, and they entered.

转驻住讜 诇专讘讬 讬讛讜砖注 讜讛讜砖讬讘讛讜 注诇 诪讟讛 砖诇 讝讛讘 讗诪专 诇讜 专讘讬 讗诪讜专 诇转诇诪讬讚讱 讗讞专 讜讬砖讘 讗诪专 诇讜 诪讬 讛讜讗 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗诪专 讜讬砖 诇讜 讘谉 诇注讝专讬讛 讞讘讬专谞讜

Rabbi Dosa ben Harkinas grabbed Rabbi Yehoshua, with whom he was already acquainted, and sat him on a bed of gold, as Rabbi Dosa was extremely wealthy. Rabbi Yehoshua said to him: Rabbi, call your other disciple so that he may sit. He asked him to call the other Sage as well, as it is a mark of respect when speaking to a great scholar to call every other Sage his disciple. He said to him: Who is it? Rabbi Yehoshua replied: Rabbi Elazar ben Azarya. Rabbi Dosa said: And does our colleague Azarya have a son? Due to his old age and prolonged absence from the study hall he had not heard of him.

拽专讗 注诇讬讜 讛诪拽专讗 讛讝讛 谞注专 讛讬讬转讬 讙诐 讝拽谞转讬 讜诇讗 专讗讬转讬 爪讚讬拽 谞注讝讘 讜讝专注讜 诪讘拽砖 诇讞诐 转驻住讜 讜讛讜砖讬讘讜 注诇 诪讟讛 砖诇 讝讛讘 讗诪专 诇讜 专讘讬 讗诪讜专 诇转诇诪讬讚讱 讗讞专 讜讬砖讘 讗诪专 诇讜 讜诪讬 讛讜讗 注拽讬讘讗 讘谉 讬讜住祝 讗诪专 诇讜 讗转讛 讛讜讗 注拽讬讘讗 讘谉 讬讜住祝 砖砖诪讱 讛讜诇讱 诪住讜祝 讛注讜诇诐 讜注讚 住讜驻讜 砖讘 讘谞讬 砖讘 讻诪讜转讱 讬专讘讜 讘讬砖专讗诇

Rabbi Dosa ben Harkinas recited this verse about Rabbi Elazar ben Azarya: 鈥淚 have been young, and now am old; yet I have not seen the righteous forsaken, nor his seed begging bread鈥 (Psalms 37:25). He interpreted this verse to mean that the son of a Torah scholar also becomes a Torah scholar. He grabbed him and sat him on a bed of gold. Rabbi Yehoshua said to him: Rabbi, call your other disciple so that he may sit. He said to him: Who is that? He said to him: Akiva ben Yosef. Rabbi Dosa said to him: You are Akiva ben Yosef, whose name has spread from one end of the world to the other? Even Rabbi Dosa had heard of Rabbi Akiva鈥檚 reputation as a great man. Sit, my son, sit. May the likes of you multiply in Israel.

讛转讞讬诇讜 诪住讘讘讬诐 讗讜转讜 讘讛诇讻讜转 注讚 砖讛讙讬注讜 诇爪专转 讛讘转 讗诪专讜 诇讬讛 爪专转 讛讘转 诪讛讜 讗诪专 诇讛谉 诪讞诇讜拽转 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 讛诇讻讛 讻讚讘专讬 诪讬 讗诪专 诇讛谉 讛诇讻讛 讻讘讬转 讛诇诇 讗诪专讜 诇讬讛 讜讛诇讗 诪砖诪讱 讗诪专讜 讛诇讻讛 讻讘讬转 砖诪讗讬

Out of courtesy, they did not wish to broach the subject immediately. Rather, they began to encircle him with deliberations on different halakhot, until they came to the case of the rival wife of a daughter. They said to him: What is the halakha with regard to the rival wife of a daughter? He said that it is a matter of dispute between Beit Shammai and Beit Hillel. They asked him: According to whose statement is the halakha? He said to them: The halakha is in accordance with the opinion of Beit Hillel. They said to him: But didn鈥檛 they say in your name that the halakha is in accordance with the opinion of Beit Shammai?

讗诪专 诇讛诐 讚讜住讗 砖诪注转诐 讗讜 讘谉 讛专讻讬谞住 砖诪注转诐 讗诪专讜 诇讬讛 讞讬讬 专讘讬 住转诐 砖诪注谞讜 讗诪专 诇讛诐 讗讞 拽讟谉 讬砖 诇讬 讘讻讜专 砖讟谉 讛讜讗 讜讬讜谞转谉 砖诪讜 讜讛讜讗 诪转诇诪讬讚讬 砖诪讗讬

He said to them: Did you hear that Dosa ben Harkinas issued this ruling, or did you hear that it was stated by ben Harkinas? They said to him: On your life, Rabbi, we heard simply ben Harkinas. He said to them: If so, it is no wonder, as I have a younger brother who is the firstborn of the Satan, i.e., he is extremely sharp and as brazen as a demon. And his name is Yonatan, and he is among the disciples of Shammai. It is he who issued this ruling.

讜讛讝讛专讜 砖诇讗 讬拽驻讞 讗转讻诐 讘讛诇讻讜转 诇驻讬 砖讬砖 注诪讜 砖诇砖 诪讗讜转 转砖讜讘讜转 讘爪专转 讛讘转 砖讛讬讗 诪讜转专转 讗讘诇 诪注讬讚 讗谞讬 注诇讬 砖诪讬诐 讜讗专抓 砖注诇 诪讚讜讻讛 讝讜 讬砖讘 讞讙讬 讛谞讘讬讗 讜讗诪专 砖诇砖讛 讚讘专讬诐 爪专转 讛讘转 讗住讜专讛

Rabbi Dosa ben Harkinas added: And beware that he not batter you with halakhot in this matter, as he has with him three hundred proofs with regard to the rival wife of a daughter that she is permitted. However, you need not worry about the issue itself, as I call as witnesses before me the heavens and the earth that on this very mortar, which was preserved in my house due to its historical importance, Haggai the prophet sat, and I have a tradition that he said three matters of halakha: First, that the rival wife of a daughter is forbidden.

注诪讜谉 讜诪讜讗讘 诪注砖专讬谉 诪注砖专 注谞讬 讘砖讘讬注讬转 讜诪拽讘诇讬诐 讙专讬诐 诪谉 讛拽专讚讜讬讬谉 讜诪谉 讛转专诪讜讚讬诐

Second, that the halakhic rulings for the territories of Ammon and Moab in Transjordan, although similar to those of Eretz Yisrael, are not exactly the same, as their residents tithe the poor man鈥檚 tithe in the Sabbatical Year. The total abandonment of fields in the seventh year does not apply in Ammon and Moab, as they are not part of Eretz Yisrael. Instead, in those areas one must bring the poor man鈥檚 tithe to the paupers of Eretz Yisrael, as there are no tithes in Eretz Yisrael in the Sabbatical Year. Lastly, Haggai testified: And one accepts converts from the Karduyin and the Tarmodim, without concern that there might be Jews mingled among them, which could render them mamzerim and prohibited from entering the community.

转谞讗 讻砖谞讻谞住讜 谞讻谞住讜 讘驻转讞 讗讞讚 讻砖讬爪讗讜 讬爪讗讜 讘砖诇砖讛 驻转讞讬诐 驻讙注 讘讜 讘专讘讬 注拽讬讘讗 讗拽砖讬 诇讬讛 讜讗讜拽诪讬讛

The Sage taught: When they entered, they all entered through one entrance. When they left, they left through three entrances, in an effort to try to find Rabbi Dosa鈥檚 brother. Rabbi Akiva encountered him. Yonatan ben Harkinas raised against him all of his objections to the opinion of Beit Hillel, and he withstood him, i.e., Rabbi Akiva was able to respond to all of them.

讗诪专 诇讜 讗转讛 讛讜讗 注拽讬讘讗 砖砖诪讱 讛讜诇讱 诪住讜祝 讛注讜诇诐 讜注讚 住讜驻讜 讗砖专讬讱 砖讝讻讬转 诇砖诐 讜注讚讬讬谉 诇讗 讛讙注转 诇专讜注讬 讘拽专 讗诪专 诇讜 专讘讬 注拽讬讘讗 讜讗驻讬诇讜 诇专讜注讬 爪讗谉

Yonatan ben Harkinas grew angry and said to him: You are Akiva ben Yosef, whose name has spread from one end of the world to the other? Be happy that you have merited a great name, and yet you have not yet reached the level of cattle herders. Cattle herders were generally simple individuals who were not familiar even with ordinary matters, and certainly not with halakha. Rabbi Akiva said to him with characteristic modesty: And I have not even reached the level of shepherds, who are considered even worse than cattle herders, as they are unfit for giving testimony.

注诪讜谉 讜诪讜讗讘 诪注砖专讬谉 诪注砖专 注谞讬 讘砖讘讬注讬转 讚讗诪专 诪专 讛专讘讛 讻专讻讬诐 讻讘砖讜 注讜诇讬 诪爪专讬诐 讜诇讗 讻讘砖讜 注讜诇讬 讘讘诇 讜拽讚讜砖讛 专讗砖讜谞讛 拽讚砖讛 诇砖注转讛 讜诇讗 拽讚砖讛 诇注转讬讚 诇讘讗

搂 Since the halakhot of the prophet Haggai were mentioned, the Gemara discusses them here. Haggai said that Ammon and Moab tithe the poor man鈥檚 tithe in the Sabbatical Year, as the Master said: Many cities were conquered by those who returned from Egypt, and were not conquered by those who returned from Babylonia after the destruction of the First Temple. And the initial consecration of Eretz Yisrael, by those who returned from Egypt, sanctified it for its time and did not sanctify it forever, as the future sanctification of Eretz Yisrael depended on the renewed conquest of the land by the Jewish people.

讜讛谞讬讞讜诐 讻讚讬 砖讬住诪讻讜 注诇讬讛谉 注谞讬讬诐 讘砖讘讬注讬转

And those who returned from Babylonia left those places aside and did not consider them part of Eretz Yisrael even after Jewish settlement was renewed there. They would plow and harvest in these places in the Sabbatical Year and tithe the poor man鈥檚 tithe so that the poor of Eretz Yisrael who did not have sufficient income from the previous years could rely upon them. Consequently, in the Sabbatical Year the poor received help from this tithe.

讜诪拽讘诇讬诐 讙专讬诐 诪谉 讛拽专讚讜讬讬诐 讜讛转专诪讜讚讬诐 讗讬谞讬 讜讛讗 转谞讬 专诪讬 讘专 讬讞讝拽讗诇 讗讬谉 诪拽讘诇讬诐 讙专讬诐 诪谉 讛拽专讚讜讬讬诐 讗诪专 专讘 讗砖讬 拽专转讜讬讬诐 讗转诪专 讻讚讗诪专讬 讗讬谞砖讬 拽专转讜讬讬诐 驻住讜诇讬诐

搂 Haggai also declared: And one accepts converts from the Karduyim and the Tarmodim. The Gemara asks: Is that so? But didn鈥檛 Rami bar Ye岣zkel teach in a baraita: One does not accept converts from the Karduyim? Rav Ashi said: Kartuyim, not Karduyim, was stated by Rami bar Ye岣zkel. As people say in common discourse: The Kartuyim are unfit.

讜讗讬讻讗 讚讗诪专讬 转谞讬 专诪讬 讘专 讬讞讝拽讗诇 讗讬谉 诪拽讘诇讬诐 讙专讬诐 诪谉 讛拽专转讜讬讬诐 诪讗讬 诇讗讜 讛讬讬谞讜 拽专转讜讬讬诐 讛讬讬谞讜 拽专讚讜讬讬诐 讗诪专 专讘 讗砖讬 诇讗 拽专转讜讬讬 诇讞讜讚 讜拽专讚讜讬讬 诇讞讜讚 讻讚讗诪专讬 讗讬谞砖讬 拽专转讜讬讬 驻住讬诇讬

And there are those who say a slightly different version of this discussion. Rami bar Ye岣zkel taught: One does not accept converts from the Kartuyim. What, is it not the case that Kartuyim is the same as Karduyim? If so there is a contradiction between the baraita of Rami bar Ye岣zkel and the statement of Rabbi Dosa ben Harkinas. Rav Ashi said: No; the Kartuyim are one discrete category and the Karduyim are another discrete category, as people say: Kartuyim are unfit.

专讘讬 讬讜讞谞谉 讜住讘讬讗 讚讗诪专讬 转专讜讬讬讛讜 讗讬谉 诪拽讘诇讬诐 讙专讬诐 诪谉 讛转专诪讜讚讬诐 讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛转谞谉 讻诇 讛讻转诪讬诐 讛讘讗讬诐 诪谉 讛专拽诐 讟讛讜专讬诐

Rabbi Yo岣nan and the Elders both say: One does not accept converts from the Tarmodim. The Gemara asks: And did Rabbi Yo岣nan actually say this, that one does not accept converts from the Tarmodim due to a concern that Jews may have intermingled with them? But didn鈥檛 we learn in a mishna: All clothing with stains of blood that might be from a menstruating woman and that come from the city on the border of Eretz Yisrael called Rekem are ritually pure, as it can be assumed that they belong to gentiles, and the blood of a menstruating gentile woman is not ritually impure.

讜专讘讬 讬讛讜讚讛 诪讟诪讗 诪驻谞讬 砖讛诐 讙专讬诐 讜讟讜注讬诐 诪讘讬谉 讛讙讜讬诐 讟讛讜专讬诐 讜讛讜讬谞谉 讘讛

And Rabbi Yehuda deems it ritually impure because those residents of that place are converts and are in error. In other words, some of the inhabitants of Rekem assimilated and no longer observe the halakhot of the Torah, and therefore one must be wary lest the stains are in fact from a Jewish menstruating woman. Stains that came from among the gentiles, however, are ritually pure. And we discussed the following problem:

拽驻住讬拽 讜转谞讬 诪讘讬谉 讛讙讜讬诐 讜讗驻讬诇讜 诪谉 转专诪讜讚 讜讗诪专 专讘讬 讬讜讞谞谉 讝讗转 讗讜诪专转 诪拽讘诇讬谉 讙专讬诐 诪转专诪讜讚

The tanna concluded and taught: All stains from among the gentiles are pure, from which it may be inferred: And even from Tarmod. This indicates that in all places inhabited by gentiles there is no need to be concerned about stains. And Rabbi Yo岣nan said: That is to say, one accept converts from Tarmod without concern that they might be Jewish, albeit mamzerim. This contradicts the previous opinion attributed to Rabbi Yo岣nan that converts from the Tarmodim are not accepted.

讜讻讬 转讬诪讗 讝讗转 讜诇讗 住讘讬专讗 诇讬讛 讜讛讗 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻住转诐 诪砖谞讛 讗诪讜专讗讬 谞讬谞讛讜 讜讗诇讬讘讗 讚专讘讬 讬讜讞谞谉

And if you would say that Rabbi Yo岣nan specifically emphasized: That is to say, i.e., he meant that this conclusion may be logically inferred from the mishna, and yet he himself does not hold by this opinion, but didn鈥檛 Rabbi Yo岣nan state a principle that the halakha is in accordance with the ruling of an unattributed mishna, as is the case here? The Gemara answers: They are amora鈥檌m, and they disagree in accordance with the opinion of Rabbi Yo岣nan. Some Sages said in Rabbi Yo岣nan鈥檚 name that the Tarmodim are unfit, while others maintain that they are fit.

诪转专诪讜讚 诪讗讬 讟注诪讗 诇讗 驻诇讬讙讬 讘讛 专讘讬 讬讜讞谞谉 讜住讘讬讗 讞讚 讗诪专 诪砖讜诐 注讘讚讬 砖诇诪讛 讜讞讚 讗诪专 诪砖讜诐 讘谞讜转 讬专讜砖诇讬诐

搂 The Gemara asks: And what is the reason that the Sages do not accept converts from Tarmod? Rabbi Yo岣nan and the Elders disagree about this matter. Although they concur that converts from Tarmod are not accepted, they disagree with regard to the reason. One of them said that it is due to the servants of King Solomon. Solomon built a city in Tarmod (see I聽Kings 9:18), and his gentile servants, taking advantage of their status and power, married Jewish women unlawfully. Therefore, it is possible that the inhabitants of Tarmod and their descendants are mamzerim. And the other one said that it is due to the daughters of Jerusalem, who were taken captive and raped and gave birth to children among the gentiles.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 诪砖讜诐 注讘讚讬 砖诇诪讛 拽住讘专 讙讜讬 讜注讘讚 讛讘讗 注诇 讘转 讬砖专讗诇 讛讜诇讚 诪诪讝专 讗诇讗 诇诪讗谉 讚讗诪专 诪砖讜诐 讘谞讜转 讬专讜砖诇讬诐 诪讗讬 讛讬讗 驻诇讬讙讬 讘讛 专讘 讬讜住祝 讜专讘谞谉 讜转专讜讬讬讛讜 诪砖诪讬讛 讚专讘讛 讘专 讘专 讞谞讛

The Gemara comments: Granted, according to the one who said that it is due to the servants of Solomon, this is logical, as he holds that in the case of a gentile or a slave who had intercourse with a Jewish woman, the offspring is a mamzer. Accordingly, as the servants of Solomon were slaves and they engaged in intercourse with Jewish women, their children are considered mamzerim. However, according to the one who said that it is due to the daughters of Jerusalem, what is the reason that the concern applied specifically to Tarmod and no other cities? Rav Yosef and the Rabbis disagree with regard to this question, and both stated their opinions in the name of Rabba bar bar 岣na.

讞讚 讗诪专 转专讬住专 讗诇驻讬 讙讘专讬 讜砖讬转讗 讗诇驻讬 拽砖转讜讬讬 讜讞讚 讗诪专 转专讬住专 讗诇驻讬 讙讘专讬 讜诪谞讬讬讛讜 砖讬转讗 讗诇驻讬 拽砖转讜讬讬 讘砖注讛 砖谞讻谞住讜 讙讜讬诐 诇讛讬讻诇 讛讻诇 谞驻谞讜 注诇 讻住祝 讜讝讛讘 讜讛诐 谞驻谞讜 注诇 讘谞讜转 讬专讜砖诇讬诐 砖谞讗诪专 谞砖讬诐 讘爪讬讜谉 注谞讜 讘转讜诇讜转 讘注专讬 讬讛讜讚讛

The Gemara elaborates: One of them said that twelve thousand men and six thousand archers came from Tarmod, and the other one said that there were twelve thousand men, of whom six thousand were archers. When the gentiles entered the Sanctuary during the conquest of Jerusalem, they all turned to plunder the silver and the gold they saw there, but the warriors of Tarmod turned to the daughters of Jerusalem, as it is stated: 鈥淭hey have ravished the women in Zion, the maidens in the cities of Judah鈥 (Lamentations 5:11). According to the opinion that children born of relations between gentiles and Jewish women are mamzerim, all the children born to these women are mamzerim.

讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 驻住讜拽 讝讛 砖专 讛注讜诇诐 讗诪专讜 谞注专 讛讬讬转讬 讙诐 讝拽谞转讬 诪讗谉 讗诪专讬讛 讗讬诇讬诪讗 拽讜讚砖讗 讘专讬讱 讛讜讗 诪讬 讗讬讻讗 讝拽谞讛 拽诪讬讛 讜讗诇讗 讚讜讚 讗诪专讬讛 诪讬 拽砖讬砖 讻讜诇讬 讛讗讬 讗诇讗 砖诪注 诪讬谞讛 砖专 讛注讜诇诐 讗诪专讜

搂 In relation to a verse cited earlier, Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said: This verse was stated by the ministering angel appointed over the world: 鈥淚 have been young, and now am old; yet I have not seen the righteous forsaken, nor his seed begging bread鈥 (Psalms 37:25). Who said this? If we say that it was the Holy One, Blessed be He, is there old age before Him? Could God possibly say: 鈥淚 have been young, and now am old鈥? And rather, one could say that David himself said it, from his own experience; but was he indeed so old? After all, David died at the age of seventy. Rather, conclude from this that the ministering angel appointed over the world said it, as he can speak both of youth and old age, and it is he who reported his observations from around the world.

讜讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 诪讗讬 讚讻转讬讘 讬讚讜 驻专砖 爪专 注诇 讻诇 诪讞诪讚讬讛 讝讛 注诪讜谉 讜诪讜讗讘 讘砖注讛 砖谞讻谞住讜 讙讜讬诐 诇讛讬讻诇 讛讻诇 谞驻谞讜 注诇 讻住祝 讜讝讛讘 讜讛诐 谞驻谞讜 注诇 住驻专讬 转讜专讛 讗诪专讜 讝讛 砖讻转讜讘 讘讜 诇讗 讬讘讗 注诪讜谞讬 讜诪讜讗讘讬 讘拽讛诇 讛壮 讬砖专祝 讘讗砖

And Rabbi Shmuel bar Na岣ani further said that Rabbi Yonatan said: What is the meaning of that which is written: 鈥淭he adversary has spread out his hand upon all her treasures; for she has seen that the heathens have entered into her Temple, concerning which You commanded that they should not enter into Your congregation鈥 (Lamentations 1:10)? This is referring to Ammon and Moab. How so? When the gentiles entered the Sanctuary, all turned to plunder the silver and the gold, and the soldiers from Ammon and Moab turned to the scrolls of Torah to destroy them. They said: Is this the scroll in which it is written: 鈥淎n Ammonite and a Moabite shall not enter into the assembly of the Lord鈥 (Deuteronomy 23:4)? Let it be burnt by fire.

爪讜讛 讛壮 诇讬注拽讘 住讘讬讘讬讜 爪专讬讜 讗诪专 专讘 讻讙讜谉 讛讜诪谞讬讗 诇驻讜诐 谞讛专讗

With regard to the Ammonites, the Gemara cites another verse: 鈥淭he Lord has commanded against Jacob that they who are round about him should be his adversaries鈥 (Lamentations 1:17). Rav said: For an example of this, there is the city Homanya in relation to the city Pum Nahara, as the descendants of the Ammonites live in Homanya, and they harass the Jews of Pum Nahara.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗住讬 讙讜讬 砖拽讬讚砖 讘讝诪谉 讛讝讛 讞讜砖砖讬谉 诇拽讚讜砖讬谉 砖诪讗 诪注砖专转 讛砖讘讟讬诐 讛讜讗 讜讛讗 讻诇 讚驻专讬砖 诪专讜讘讗 驻专讬砖

Rav Yehuda said that Rav Asi said: With regard to a gentile who betrothed a Jewish woman nowadays, we are concerned that the betrothal might be valid, despite the fact that a betrothal of a gentile is meaningless, lest he be from the ten tribes of Israel who intermingled with the gentiles. The Gemara raises an objection: But there is an important principle in halakha that any item separated, i.e., not fixed in its place, is presumed to have been separated from the majority. In this case, it can be assumed that any individual singled out from the gentiles belongs to the majority of gentiles and has no Jewish roots at all.

讘讚讜讻转讗 讚拽讘讬注讬 讚讗诪专 专讘讬 讗讘讗 讘专 讻讛谞讗 讜讬谞讞诐 讘讞诇讞 讜讘讞讘讜专 谞讛专 讙讜讝谉 讜注专讬 诪讚讬 讞诇讞 讝讛 讞诇讝讜谉 讜讞讘讜专

The Gemara responds: Rav Yehuda means that there is a concern only with regard to those who came from the permanent dwelling places of the ten tribes. As Rabbi Abba bar Kahana said that the verse states about those exiled from Samaria: 鈥淎nd he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes鈥 (I聽Kings 18:11). Rabbi Abba bar Kahana proceeded to identify these places. Halah; this is the place called 岣lzon. And Habor;

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

  • Masechet Yevamot is sponsored by Ahava Leibtag and family in memory of her grandparents, Leo and Esther Aaron. "They always stressed the importance of a Torah life, mesorah and family. May their memory always be a blessing for their children, grandchildren, great-grandchildren and great-great grandchildren".

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Yevamot 16

讘谞讬 爪专讜转 讗谞讬 诪注讬讚 诇讻诐

whereas with regard to the children of rival wives, I testify to you that they are not disqualified, since, as stated, their descendants served as High Priests.

转讗 砖诪注 讘讬诪讬 专讘讬 讚讜住讗 讘谉 讛专讻讬谞住 讛讜转专讛 爪专转 讛讘转 诇讗讞讬谉 砖诪注 诪讬谞讛 注砖讜 砖诪注 诪讬谞讛

搂 The Gemara states: Come and hear another source that indicates Beit Shammai did act upon their opinions: In the time of Rabbi Dosa ben Harkinas, the rival wife of a daughter was permitted to the brothers. Conclude from this that Beit Shammai did act in accordance with their opinions. The Gemara summarizes these proofs: Indeed, conclude from these sources that Beit Shammai did put their rulings into practice.

讙讜驻讗 讘讬诪讬 专讘讬 讚讜住讗 讘谉 讛专讻讬谞住 讛转讬专讜 爪专转 讛讘转 诇讗讞讬谉 讜讛讬讛 讛讚讘专 拽砖讛 诇讞讻诪讬诐 诪驻谞讬 砖讞讻诐 讙讚讜诇 讛讬讛 讜注讬谞讬讜 拽诪讜 诪诇讘讗 诇讘讬转 讛诪讚专砖

搂 Since the last source is only part of a larger incident, the Gemara cites the matter itself. In the time of Rabbi Dosa ben Harkinas the Sages permitted the rival wife of a daughter to the brothers. In other words, it became known that Rabbi Dosa ben Harkinas deemed permitted a daughter鈥檚 rival wife. And this matter was difficult in the eyes of the Rabbis because he was a great Sage and his decision in favor of Beit Shammai carried great weight. They could not approach him immediately, as he was very old and his eyes had dimmed so much that he was incapable of coming to the study hall.

(讗诪专 讜诪讬 讬诇讱) 讜讬讜讚讬注讜 讗诪专 诇讛谉 专讘讬 讬讛讜砖注 讗谞讬 讗诇讱 讜讗讞专讬讜 诪讬 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讜讗讞专讬讜 诪讬 专讘讬 注拽讬讘讗 讛诇讻讜 讜注诪讚讜 注诇 驻转讞 讘讬转讜 谞讻谞住讛 砖驻讞转讜 讗诪专讛 诇讜 专讘讬 讞讻诪讬 讬砖专讗诇 讘讗讬谉 讗爪诇讱 讗诪专 诇讛 讬讻谞住讜 讜谞讻谞住讜

They said: And who will go and notify him that this matter requires clarification? Rabbi Yehoshua said to them: I will go. They asked: And who shall go after him? They selected Rabbi Elazar ben Azarya, who was one of the great Sages of the generation, notwithstanding his youth. They further inquired: And who after him? Rabbi Akiva. They went and stood at the entrance of Rabbi Dosa ben Harkinas鈥檚 house. His maidservant entered and said to him: Rabbi, the Sages of Israel have come to you. He said to her: Let them enter, and they entered.

转驻住讜 诇专讘讬 讬讛讜砖注 讜讛讜砖讬讘讛讜 注诇 诪讟讛 砖诇 讝讛讘 讗诪专 诇讜 专讘讬 讗诪讜专 诇转诇诪讬讚讱 讗讞专 讜讬砖讘 讗诪专 诇讜 诪讬 讛讜讗 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗诪专 讜讬砖 诇讜 讘谉 诇注讝专讬讛 讞讘讬专谞讜

Rabbi Dosa ben Harkinas grabbed Rabbi Yehoshua, with whom he was already acquainted, and sat him on a bed of gold, as Rabbi Dosa was extremely wealthy. Rabbi Yehoshua said to him: Rabbi, call your other disciple so that he may sit. He asked him to call the other Sage as well, as it is a mark of respect when speaking to a great scholar to call every other Sage his disciple. He said to him: Who is it? Rabbi Yehoshua replied: Rabbi Elazar ben Azarya. Rabbi Dosa said: And does our colleague Azarya have a son? Due to his old age and prolonged absence from the study hall he had not heard of him.

拽专讗 注诇讬讜 讛诪拽专讗 讛讝讛 谞注专 讛讬讬转讬 讙诐 讝拽谞转讬 讜诇讗 专讗讬转讬 爪讚讬拽 谞注讝讘 讜讝专注讜 诪讘拽砖 诇讞诐 转驻住讜 讜讛讜砖讬讘讜 注诇 诪讟讛 砖诇 讝讛讘 讗诪专 诇讜 专讘讬 讗诪讜专 诇转诇诪讬讚讱 讗讞专 讜讬砖讘 讗诪专 诇讜 讜诪讬 讛讜讗 注拽讬讘讗 讘谉 讬讜住祝 讗诪专 诇讜 讗转讛 讛讜讗 注拽讬讘讗 讘谉 讬讜住祝 砖砖诪讱 讛讜诇讱 诪住讜祝 讛注讜诇诐 讜注讚 住讜驻讜 砖讘 讘谞讬 砖讘 讻诪讜转讱 讬专讘讜 讘讬砖专讗诇

Rabbi Dosa ben Harkinas recited this verse about Rabbi Elazar ben Azarya: 鈥淚 have been young, and now am old; yet I have not seen the righteous forsaken, nor his seed begging bread鈥 (Psalms 37:25). He interpreted this verse to mean that the son of a Torah scholar also becomes a Torah scholar. He grabbed him and sat him on a bed of gold. Rabbi Yehoshua said to him: Rabbi, call your other disciple so that he may sit. He said to him: Who is that? He said to him: Akiva ben Yosef. Rabbi Dosa said to him: You are Akiva ben Yosef, whose name has spread from one end of the world to the other? Even Rabbi Dosa had heard of Rabbi Akiva鈥檚 reputation as a great man. Sit, my son, sit. May the likes of you multiply in Israel.

讛转讞讬诇讜 诪住讘讘讬诐 讗讜转讜 讘讛诇讻讜转 注讚 砖讛讙讬注讜 诇爪专转 讛讘转 讗诪专讜 诇讬讛 爪专转 讛讘转 诪讛讜 讗诪专 诇讛谉 诪讞诇讜拽转 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 讛诇讻讛 讻讚讘专讬 诪讬 讗诪专 诇讛谉 讛诇讻讛 讻讘讬转 讛诇诇 讗诪专讜 诇讬讛 讜讛诇讗 诪砖诪讱 讗诪专讜 讛诇讻讛 讻讘讬转 砖诪讗讬

Out of courtesy, they did not wish to broach the subject immediately. Rather, they began to encircle him with deliberations on different halakhot, until they came to the case of the rival wife of a daughter. They said to him: What is the halakha with regard to the rival wife of a daughter? He said that it is a matter of dispute between Beit Shammai and Beit Hillel. They asked him: According to whose statement is the halakha? He said to them: The halakha is in accordance with the opinion of Beit Hillel. They said to him: But didn鈥檛 they say in your name that the halakha is in accordance with the opinion of Beit Shammai?

讗诪专 诇讛诐 讚讜住讗 砖诪注转诐 讗讜 讘谉 讛专讻讬谞住 砖诪注转诐 讗诪专讜 诇讬讛 讞讬讬 专讘讬 住转诐 砖诪注谞讜 讗诪专 诇讛诐 讗讞 拽讟谉 讬砖 诇讬 讘讻讜专 砖讟谉 讛讜讗 讜讬讜谞转谉 砖诪讜 讜讛讜讗 诪转诇诪讬讚讬 砖诪讗讬

He said to them: Did you hear that Dosa ben Harkinas issued this ruling, or did you hear that it was stated by ben Harkinas? They said to him: On your life, Rabbi, we heard simply ben Harkinas. He said to them: If so, it is no wonder, as I have a younger brother who is the firstborn of the Satan, i.e., he is extremely sharp and as brazen as a demon. And his name is Yonatan, and he is among the disciples of Shammai. It is he who issued this ruling.

讜讛讝讛专讜 砖诇讗 讬拽驻讞 讗转讻诐 讘讛诇讻讜转 诇驻讬 砖讬砖 注诪讜 砖诇砖 诪讗讜转 转砖讜讘讜转 讘爪专转 讛讘转 砖讛讬讗 诪讜转专转 讗讘诇 诪注讬讚 讗谞讬 注诇讬 砖诪讬诐 讜讗专抓 砖注诇 诪讚讜讻讛 讝讜 讬砖讘 讞讙讬 讛谞讘讬讗 讜讗诪专 砖诇砖讛 讚讘专讬诐 爪专转 讛讘转 讗住讜专讛

Rabbi Dosa ben Harkinas added: And beware that he not batter you with halakhot in this matter, as he has with him three hundred proofs with regard to the rival wife of a daughter that she is permitted. However, you need not worry about the issue itself, as I call as witnesses before me the heavens and the earth that on this very mortar, which was preserved in my house due to its historical importance, Haggai the prophet sat, and I have a tradition that he said three matters of halakha: First, that the rival wife of a daughter is forbidden.

注诪讜谉 讜诪讜讗讘 诪注砖专讬谉 诪注砖专 注谞讬 讘砖讘讬注讬转 讜诪拽讘诇讬诐 讙专讬诐 诪谉 讛拽专讚讜讬讬谉 讜诪谉 讛转专诪讜讚讬诐

Second, that the halakhic rulings for the territories of Ammon and Moab in Transjordan, although similar to those of Eretz Yisrael, are not exactly the same, as their residents tithe the poor man鈥檚 tithe in the Sabbatical Year. The total abandonment of fields in the seventh year does not apply in Ammon and Moab, as they are not part of Eretz Yisrael. Instead, in those areas one must bring the poor man鈥檚 tithe to the paupers of Eretz Yisrael, as there are no tithes in Eretz Yisrael in the Sabbatical Year. Lastly, Haggai testified: And one accepts converts from the Karduyin and the Tarmodim, without concern that there might be Jews mingled among them, which could render them mamzerim and prohibited from entering the community.

转谞讗 讻砖谞讻谞住讜 谞讻谞住讜 讘驻转讞 讗讞讚 讻砖讬爪讗讜 讬爪讗讜 讘砖诇砖讛 驻转讞讬诐 驻讙注 讘讜 讘专讘讬 注拽讬讘讗 讗拽砖讬 诇讬讛 讜讗讜拽诪讬讛

The Sage taught: When they entered, they all entered through one entrance. When they left, they left through three entrances, in an effort to try to find Rabbi Dosa鈥檚 brother. Rabbi Akiva encountered him. Yonatan ben Harkinas raised against him all of his objections to the opinion of Beit Hillel, and he withstood him, i.e., Rabbi Akiva was able to respond to all of them.

讗诪专 诇讜 讗转讛 讛讜讗 注拽讬讘讗 砖砖诪讱 讛讜诇讱 诪住讜祝 讛注讜诇诐 讜注讚 住讜驻讜 讗砖专讬讱 砖讝讻讬转 诇砖诐 讜注讚讬讬谉 诇讗 讛讙注转 诇专讜注讬 讘拽专 讗诪专 诇讜 专讘讬 注拽讬讘讗 讜讗驻讬诇讜 诇专讜注讬 爪讗谉

Yonatan ben Harkinas grew angry and said to him: You are Akiva ben Yosef, whose name has spread from one end of the world to the other? Be happy that you have merited a great name, and yet you have not yet reached the level of cattle herders. Cattle herders were generally simple individuals who were not familiar even with ordinary matters, and certainly not with halakha. Rabbi Akiva said to him with characteristic modesty: And I have not even reached the level of shepherds, who are considered even worse than cattle herders, as they are unfit for giving testimony.

注诪讜谉 讜诪讜讗讘 诪注砖专讬谉 诪注砖专 注谞讬 讘砖讘讬注讬转 讚讗诪专 诪专 讛专讘讛 讻专讻讬诐 讻讘砖讜 注讜诇讬 诪爪专讬诐 讜诇讗 讻讘砖讜 注讜诇讬 讘讘诇 讜拽讚讜砖讛 专讗砖讜谞讛 拽讚砖讛 诇砖注转讛 讜诇讗 拽讚砖讛 诇注转讬讚 诇讘讗

搂 Since the halakhot of the prophet Haggai were mentioned, the Gemara discusses them here. Haggai said that Ammon and Moab tithe the poor man鈥檚 tithe in the Sabbatical Year, as the Master said: Many cities were conquered by those who returned from Egypt, and were not conquered by those who returned from Babylonia after the destruction of the First Temple. And the initial consecration of Eretz Yisrael, by those who returned from Egypt, sanctified it for its time and did not sanctify it forever, as the future sanctification of Eretz Yisrael depended on the renewed conquest of the land by the Jewish people.

讜讛谞讬讞讜诐 讻讚讬 砖讬住诪讻讜 注诇讬讛谉 注谞讬讬诐 讘砖讘讬注讬转

And those who returned from Babylonia left those places aside and did not consider them part of Eretz Yisrael even after Jewish settlement was renewed there. They would plow and harvest in these places in the Sabbatical Year and tithe the poor man鈥檚 tithe so that the poor of Eretz Yisrael who did not have sufficient income from the previous years could rely upon them. Consequently, in the Sabbatical Year the poor received help from this tithe.

讜诪拽讘诇讬诐 讙专讬诐 诪谉 讛拽专讚讜讬讬诐 讜讛转专诪讜讚讬诐 讗讬谞讬 讜讛讗 转谞讬 专诪讬 讘专 讬讞讝拽讗诇 讗讬谉 诪拽讘诇讬诐 讙专讬诐 诪谉 讛拽专讚讜讬讬诐 讗诪专 专讘 讗砖讬 拽专转讜讬讬诐 讗转诪专 讻讚讗诪专讬 讗讬谞砖讬 拽专转讜讬讬诐 驻住讜诇讬诐

搂 Haggai also declared: And one accepts converts from the Karduyim and the Tarmodim. The Gemara asks: Is that so? But didn鈥檛 Rami bar Ye岣zkel teach in a baraita: One does not accept converts from the Karduyim? Rav Ashi said: Kartuyim, not Karduyim, was stated by Rami bar Ye岣zkel. As people say in common discourse: The Kartuyim are unfit.

讜讗讬讻讗 讚讗诪专讬 转谞讬 专诪讬 讘专 讬讞讝拽讗诇 讗讬谉 诪拽讘诇讬诐 讙专讬诐 诪谉 讛拽专转讜讬讬诐 诪讗讬 诇讗讜 讛讬讬谞讜 拽专转讜讬讬诐 讛讬讬谞讜 拽专讚讜讬讬诐 讗诪专 专讘 讗砖讬 诇讗 拽专转讜讬讬 诇讞讜讚 讜拽专讚讜讬讬 诇讞讜讚 讻讚讗诪专讬 讗讬谞砖讬 拽专转讜讬讬 驻住讬诇讬

And there are those who say a slightly different version of this discussion. Rami bar Ye岣zkel taught: One does not accept converts from the Kartuyim. What, is it not the case that Kartuyim is the same as Karduyim? If so there is a contradiction between the baraita of Rami bar Ye岣zkel and the statement of Rabbi Dosa ben Harkinas. Rav Ashi said: No; the Kartuyim are one discrete category and the Karduyim are another discrete category, as people say: Kartuyim are unfit.

专讘讬 讬讜讞谞谉 讜住讘讬讗 讚讗诪专讬 转专讜讬讬讛讜 讗讬谉 诪拽讘诇讬诐 讙专讬诐 诪谉 讛转专诪讜讚讬诐 讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛转谞谉 讻诇 讛讻转诪讬诐 讛讘讗讬诐 诪谉 讛专拽诐 讟讛讜专讬诐

Rabbi Yo岣nan and the Elders both say: One does not accept converts from the Tarmodim. The Gemara asks: And did Rabbi Yo岣nan actually say this, that one does not accept converts from the Tarmodim due to a concern that Jews may have intermingled with them? But didn鈥檛 we learn in a mishna: All clothing with stains of blood that might be from a menstruating woman and that come from the city on the border of Eretz Yisrael called Rekem are ritually pure, as it can be assumed that they belong to gentiles, and the blood of a menstruating gentile woman is not ritually impure.

讜专讘讬 讬讛讜讚讛 诪讟诪讗 诪驻谞讬 砖讛诐 讙专讬诐 讜讟讜注讬诐 诪讘讬谉 讛讙讜讬诐 讟讛讜专讬诐 讜讛讜讬谞谉 讘讛

And Rabbi Yehuda deems it ritually impure because those residents of that place are converts and are in error. In other words, some of the inhabitants of Rekem assimilated and no longer observe the halakhot of the Torah, and therefore one must be wary lest the stains are in fact from a Jewish menstruating woman. Stains that came from among the gentiles, however, are ritually pure. And we discussed the following problem:

拽驻住讬拽 讜转谞讬 诪讘讬谉 讛讙讜讬诐 讜讗驻讬诇讜 诪谉 转专诪讜讚 讜讗诪专 专讘讬 讬讜讞谞谉 讝讗转 讗讜诪专转 诪拽讘诇讬谉 讙专讬诐 诪转专诪讜讚

The tanna concluded and taught: All stains from among the gentiles are pure, from which it may be inferred: And even from Tarmod. This indicates that in all places inhabited by gentiles there is no need to be concerned about stains. And Rabbi Yo岣nan said: That is to say, one accept converts from Tarmod without concern that they might be Jewish, albeit mamzerim. This contradicts the previous opinion attributed to Rabbi Yo岣nan that converts from the Tarmodim are not accepted.

讜讻讬 转讬诪讗 讝讗转 讜诇讗 住讘讬专讗 诇讬讛 讜讛讗 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻住转诐 诪砖谞讛 讗诪讜专讗讬 谞讬谞讛讜 讜讗诇讬讘讗 讚专讘讬 讬讜讞谞谉

And if you would say that Rabbi Yo岣nan specifically emphasized: That is to say, i.e., he meant that this conclusion may be logically inferred from the mishna, and yet he himself does not hold by this opinion, but didn鈥檛 Rabbi Yo岣nan state a principle that the halakha is in accordance with the ruling of an unattributed mishna, as is the case here? The Gemara answers: They are amora鈥檌m, and they disagree in accordance with the opinion of Rabbi Yo岣nan. Some Sages said in Rabbi Yo岣nan鈥檚 name that the Tarmodim are unfit, while others maintain that they are fit.

诪转专诪讜讚 诪讗讬 讟注诪讗 诇讗 驻诇讬讙讬 讘讛 专讘讬 讬讜讞谞谉 讜住讘讬讗 讞讚 讗诪专 诪砖讜诐 注讘讚讬 砖诇诪讛 讜讞讚 讗诪专 诪砖讜诐 讘谞讜转 讬专讜砖诇讬诐

搂 The Gemara asks: And what is the reason that the Sages do not accept converts from Tarmod? Rabbi Yo岣nan and the Elders disagree about this matter. Although they concur that converts from Tarmod are not accepted, they disagree with regard to the reason. One of them said that it is due to the servants of King Solomon. Solomon built a city in Tarmod (see I聽Kings 9:18), and his gentile servants, taking advantage of their status and power, married Jewish women unlawfully. Therefore, it is possible that the inhabitants of Tarmod and their descendants are mamzerim. And the other one said that it is due to the daughters of Jerusalem, who were taken captive and raped and gave birth to children among the gentiles.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 诪砖讜诐 注讘讚讬 砖诇诪讛 拽住讘专 讙讜讬 讜注讘讚 讛讘讗 注诇 讘转 讬砖专讗诇 讛讜诇讚 诪诪讝专 讗诇讗 诇诪讗谉 讚讗诪专 诪砖讜诐 讘谞讜转 讬专讜砖诇讬诐 诪讗讬 讛讬讗 驻诇讬讙讬 讘讛 专讘 讬讜住祝 讜专讘谞谉 讜转专讜讬讬讛讜 诪砖诪讬讛 讚专讘讛 讘专 讘专 讞谞讛

The Gemara comments: Granted, according to the one who said that it is due to the servants of Solomon, this is logical, as he holds that in the case of a gentile or a slave who had intercourse with a Jewish woman, the offspring is a mamzer. Accordingly, as the servants of Solomon were slaves and they engaged in intercourse with Jewish women, their children are considered mamzerim. However, according to the one who said that it is due to the daughters of Jerusalem, what is the reason that the concern applied specifically to Tarmod and no other cities? Rav Yosef and the Rabbis disagree with regard to this question, and both stated their opinions in the name of Rabba bar bar 岣na.

讞讚 讗诪专 转专讬住专 讗诇驻讬 讙讘专讬 讜砖讬转讗 讗诇驻讬 拽砖转讜讬讬 讜讞讚 讗诪专 转专讬住专 讗诇驻讬 讙讘专讬 讜诪谞讬讬讛讜 砖讬转讗 讗诇驻讬 拽砖转讜讬讬 讘砖注讛 砖谞讻谞住讜 讙讜讬诐 诇讛讬讻诇 讛讻诇 谞驻谞讜 注诇 讻住祝 讜讝讛讘 讜讛诐 谞驻谞讜 注诇 讘谞讜转 讬专讜砖诇讬诐 砖谞讗诪专 谞砖讬诐 讘爪讬讜谉 注谞讜 讘转讜诇讜转 讘注专讬 讬讛讜讚讛

The Gemara elaborates: One of them said that twelve thousand men and six thousand archers came from Tarmod, and the other one said that there were twelve thousand men, of whom six thousand were archers. When the gentiles entered the Sanctuary during the conquest of Jerusalem, they all turned to plunder the silver and the gold they saw there, but the warriors of Tarmod turned to the daughters of Jerusalem, as it is stated: 鈥淭hey have ravished the women in Zion, the maidens in the cities of Judah鈥 (Lamentations 5:11). According to the opinion that children born of relations between gentiles and Jewish women are mamzerim, all the children born to these women are mamzerim.

讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 驻住讜拽 讝讛 砖专 讛注讜诇诐 讗诪专讜 谞注专 讛讬讬转讬 讙诐 讝拽谞转讬 诪讗谉 讗诪专讬讛 讗讬诇讬诪讗 拽讜讚砖讗 讘专讬讱 讛讜讗 诪讬 讗讬讻讗 讝拽谞讛 拽诪讬讛 讜讗诇讗 讚讜讚 讗诪专讬讛 诪讬 拽砖讬砖 讻讜诇讬 讛讗讬 讗诇讗 砖诪注 诪讬谞讛 砖专 讛注讜诇诐 讗诪专讜

搂 In relation to a verse cited earlier, Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said: This verse was stated by the ministering angel appointed over the world: 鈥淚 have been young, and now am old; yet I have not seen the righteous forsaken, nor his seed begging bread鈥 (Psalms 37:25). Who said this? If we say that it was the Holy One, Blessed be He, is there old age before Him? Could God possibly say: 鈥淚 have been young, and now am old鈥? And rather, one could say that David himself said it, from his own experience; but was he indeed so old? After all, David died at the age of seventy. Rather, conclude from this that the ministering angel appointed over the world said it, as he can speak both of youth and old age, and it is he who reported his observations from around the world.

讜讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 诪讗讬 讚讻转讬讘 讬讚讜 驻专砖 爪专 注诇 讻诇 诪讞诪讚讬讛 讝讛 注诪讜谉 讜诪讜讗讘 讘砖注讛 砖谞讻谞住讜 讙讜讬诐 诇讛讬讻诇 讛讻诇 谞驻谞讜 注诇 讻住祝 讜讝讛讘 讜讛诐 谞驻谞讜 注诇 住驻专讬 转讜专讛 讗诪专讜 讝讛 砖讻转讜讘 讘讜 诇讗 讬讘讗 注诪讜谞讬 讜诪讜讗讘讬 讘拽讛诇 讛壮 讬砖专祝 讘讗砖

And Rabbi Shmuel bar Na岣ani further said that Rabbi Yonatan said: What is the meaning of that which is written: 鈥淭he adversary has spread out his hand upon all her treasures; for she has seen that the heathens have entered into her Temple, concerning which You commanded that they should not enter into Your congregation鈥 (Lamentations 1:10)? This is referring to Ammon and Moab. How so? When the gentiles entered the Sanctuary, all turned to plunder the silver and the gold, and the soldiers from Ammon and Moab turned to the scrolls of Torah to destroy them. They said: Is this the scroll in which it is written: 鈥淎n Ammonite and a Moabite shall not enter into the assembly of the Lord鈥 (Deuteronomy 23:4)? Let it be burnt by fire.

爪讜讛 讛壮 诇讬注拽讘 住讘讬讘讬讜 爪专讬讜 讗诪专 专讘 讻讙讜谉 讛讜诪谞讬讗 诇驻讜诐 谞讛专讗

With regard to the Ammonites, the Gemara cites another verse: 鈥淭he Lord has commanded against Jacob that they who are round about him should be his adversaries鈥 (Lamentations 1:17). Rav said: For an example of this, there is the city Homanya in relation to the city Pum Nahara, as the descendants of the Ammonites live in Homanya, and they harass the Jews of Pum Nahara.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗住讬 讙讜讬 砖拽讬讚砖 讘讝诪谉 讛讝讛 讞讜砖砖讬谉 诇拽讚讜砖讬谉 砖诪讗 诪注砖专转 讛砖讘讟讬诐 讛讜讗 讜讛讗 讻诇 讚驻专讬砖 诪专讜讘讗 驻专讬砖

Rav Yehuda said that Rav Asi said: With regard to a gentile who betrothed a Jewish woman nowadays, we are concerned that the betrothal might be valid, despite the fact that a betrothal of a gentile is meaningless, lest he be from the ten tribes of Israel who intermingled with the gentiles. The Gemara raises an objection: But there is an important principle in halakha that any item separated, i.e., not fixed in its place, is presumed to have been separated from the majority. In this case, it can be assumed that any individual singled out from the gentiles belongs to the majority of gentiles and has no Jewish roots at all.

讘讚讜讻转讗 讚拽讘讬注讬 讚讗诪专 专讘讬 讗讘讗 讘专 讻讛谞讗 讜讬谞讞诐 讘讞诇讞 讜讘讞讘讜专 谞讛专 讙讜讝谉 讜注专讬 诪讚讬 讞诇讞 讝讛 讞诇讝讜谉 讜讞讘讜专

The Gemara responds: Rav Yehuda means that there is a concern only with regard to those who came from the permanent dwelling places of the ten tribes. As Rabbi Abba bar Kahana said that the verse states about those exiled from Samaria: 鈥淎nd he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes鈥 (I聽Kings 18:11). Rabbi Abba bar Kahana proceeded to identify these places. Halah; this is the place called 岣lzon. And Habor;

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