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Today's Daf Yomi

December 8, 2014 | 讟状讝 讘讻住诇讜 转砖注状讛

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • 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 65

拽讜讘注转 诇讛 讜住转 注讚 砖转拽讘注谞讛 砖诇砖 驻注诪讬诐 讜讗讬谉 诪讟讛专转 诪谉 讛讜住转 注讚 砖转注拽专 诪诪谞讛 砖诇砖 驻注诪讬诐 讜砖讜专 讛诪讜注讚 讚转谞谉 讗讬谉 讛砖讜专 谞注砖讛 诪讜注讚 注讚 砖讬注讬讚讜 讘讜 砖诇砖讛 驻注诪讬诐

establish a set pattern of menstrual bleeding for herself, so that it can be assumed that she will start bleeding at a particular time, until she has established it three times. Similarly, she is not purified from her set pattern until it is uprooted from her three times, i.e., until she did not experience menstrual bleeding at the expected time according to her pattern on three occasions. And the case of a forewarned ox is as we learned in a mishna (Bava Kamma 23b): An ox does not become forewarned until witnesses testify that it has gored three times. Consequently, in the cases of set patterns and a forewarned ox, a legal presumption is created only after three occurrences, in accordance with the opinion of Rabban Shimon ben Gamliel.

转谞讜 专讘谞谉 谞讬住转 诇专讗砖讜谉 讜诇讗 讛讬讜 诇讛 讘谞讬诐 诇砖谞讬 讜诇讗 讛讬讜 诇讛 讘谞讬诐 诇砖诇讬砖讬 诇讗 转谞砖讗 讗诇讗 诇诪讬 砖讬砖 诇讜 讘谞讬诐 谞讬砖讗转 诇诪讬 砖讗讬谉 诇讜 讘谞讬诐 转爪讗 讘诇讗 讻转讜讘讛

The Sages taught: If a woman was married to her first husband and she did not have children, and then she was married to her second husband and she did not have children, she may not get married to a third husband unless it is to one who already has children and has fulfilled the mitzva to be fruitful and multiply, as it is presumed that she is unable to have children. If she got married to one who does not have children and he had been unaware of her presumptive status, she is divorced without receiving payment for her marriage contract, as he married her erroneously.

讗讬讘注讬讗 诇讛讜 谞讬砖讗转 诇砖诇讬砖讬 讜诇讗 讛讬讜 诇讛 讘谞讬诐 诪讛讜 讚诇讬转讘注讜讛 讛谞讱 拽诪讗讬 诪讬 诪爪讜 讗诪专讬 诇讛 讗讬讙诇讗讬 诪讬诇转讗 讚讗转 讛讜讗 讚讙专诪转 讗讜 讚诇诪讗 诪爪讬转 讗诪专讛 诇讛讜 讛砖转讗 讛讜讗 讚讻讞砖讬 诪住转讘专讗 诪爪讬转 讗诪专讛 诇讛讜 讛砖转讗 讛讜讗 讚讻讞砖讬

A dilemma was raised before the Sages: If she was married to a third husband and she did not have children for ten years, what is the halakha with regard to whether those first husbands can demand the return of the money they paid for her marriage contracts? Can they say to her: It has been revealed retroactively that it was you who caused our inability to have children, and therefore we entered our marriages erroneously, or perhaps she can say to them: It is now that I am older that I have become weak, but in my youth I could have had children with a different husband. The Sages answer: It is reasonable that she can say to them: It is now that I have become weak.

讗讬讘注讬讗 诇讛讜 谞讬砖讗转 诇专讘讬注讬 讜讛讬讜 诇讛 讘谞讬诐 诪讛讜 讚转讬转讘注讬讛 诇砖诇讬砖讬 讗诪专讬谞谉 诇讛 砖转讬拽讜转讬讱 讬驻讛 诪讚讬讘讜专讬讱 讚诪爪讬 讗诪专 诇讛 讗谞讗 讗讚注转讗 讚讛讻讬 诇讗 讙专砖转讬讱

Another dilemma was raised before the Sages: If she was married to a fourth husband and she had children with him, what is the halakha with regard to whether she can demand the payment of her marriage contract from her third husband by claiming that it is now evident that she was capable of having children? The Gemara answers: We say to her: Your silence is preferable to your speech, i.e., you are better off not making this claim, as he can say to her: I did not divorce you with this understanding, and now that I know you are capable of having children, I regret divorcing you. This would invalidate her divorce and, consequently, her marriage to her fourth husband, and would render her child a mamzer.

诪转拽讬祝 诇讛 专讘 驻驻讗 讗讬 讗讬讛讬 砖转拽讗 讗谞谉 诪讬 砖转拽讬谞谉 谞诪爪讗 讙讟 讘讟诇 讜讘谞讬讛 诪诪讝专讬谉 讗诇讗 讗诪专讬谞谉 讛砖转讗 讛讜讗 讚讘专讬讬转讗

Rav Pappa strongly objects to this: If she was silent do we remain silent? If there is room for concern that the divorce might be invalid, the concern exists regardless of her claim, and therefore the bill of divorce should be found invalid and her children from her fourth husband should be rendered mamzerin. Rather, we say that it is now that she has become healthy. In other words, she was previously incapable of bearing children, but she has since recovered from that disability.

讛讜讗 讗诪专 诪讬谞讛 讜讛讬讗 讗诪专讛 诪讬谞讬讛 讗诪专 专讘讬 讗诪讬 讚讘专讬诐 砖讘讬谞讜 诇讘讬谞讛 谞讗诪谞转 讜讟注诪讗 诪讗讬 讛讬讗 拽讬讬诪讗 诇讛 讘讬讜专讛 讻讞抓 讛讜讗 诇讗 拽讬诐 诇讬讛 讘讬讜专讛 讻讞抓

搂 The Gemara addresses a related case. If he said that the cause for their failure to have children is from her, i.e., it is she who is infertile, and she said it is from him, Rabbi Ami said: With regard to such matters between him and her, she is believed. The Gemara inquires: What is the reason for this ruling? She is certain whether his semen shoots like an arrow, whereas he is not certain whether his semen shoots like an arrow.

讗诪专 讗讬讛讜 讗讬讝讬诇 讗讬谞住讬讘 讗讬转转讗 讜讗讬讘讚讜拽 谞驻砖讗讬 讗诪专 专讘讬 讗诪讬 讗祝 讘讝讜 讬讜爪讬讗 讜讬转谉 讻转讜讘讛 砖讗谞讬 讗讜诪专 讻诇 讛谞讜砖讗 讗砖讛 注诇 讗砖转讜 讬讜爪讬讗 讜讬转谉 讻转讜讘讛 专讘讗 讗诪专 谞讜砖讗 讗讚诐 讻诪讛 谞砖讬诐 注诇 讗砖转讜 讜讛讜讗 讚讗讬转 诇讬讛 诇诪讬讝讬讬谞讬谞讛讬

If he says: I will go and marry a different woman and examine myself to see if I am indeed the cause, Rabbi Ami said: Even in this case he must divorce his first wife and give her the payment for her marriage contract, as I say that whoever marries a woman in addition to his first wife must divorce his first wife and give her the payment for her marriage contract. Conversely, Rava said that a man may marry several women in addition to his first wife, and there is nothing wrong with this practice as long as he has enough to support them all.

讛讜讗 讗诪专 讗驻诇转 讘讙讜 注砖专 讜讛讬讗 讗诪专讛 诇讗 讗驻诇讬转 讗诪专 专讘讬 讗诪讬 讗祝 讘讝讜 讛讬讗 谞讗诪谞转 讚讗诐 讗讬转讗 讚讛驻讬诇讛 谞驻砖讛 讘注拽专转讛 诇讗 诪讞讝拽讛

The Gemara addresses another case in which the court forces a man to divorce his wife who has not had children after ten years. If he said: You miscarried within the ten years of our marriage, and since less than ten years have elapsed since that time he should not have to divorce her, and she said: I did not miscarry, Rabbi Ami said: Even in this case she is believed, because if it is so that she miscarried she would not establish herself as barren through denying his claim.

讛驻讬诇讛 讜讞讝专讛 讜讛驻讬诇讛 讜讞讝专讛 讜讛驻讬诇讛 讛讜讞讝拽讛 诇谞驻诇讬诐 讛讜讗 讗诪专 讗驻讬诇讛 转专讬 讜讛讬讗 讗诪专讛 转诇转 讗诪专 专讘讬 讬爪讞拽 讘谉 讗诇注讝专 注讜讘讚讗 讛讜讛 讘讬 诪讚专砖讗 讜讗诪专讜 讛讬讗 诪讛讬诪谞讗 讚讗诐 讗讬转讗 讚诇讗 讗驻诇讛 谞驻砖讛 讘谞讬驻诇讬 诇讗 诪讞讝拽讛

If she miscarried, and then miscarried again, and miscarried again, she has been established to be a woman who is prone to miscarriages, and her husband must divorce her so that he can have children with another woman. If he said she miscarried twice, and she said it occurred three times, Rabbi Yitz岣k ben Elazar said: There was an incident of this kind that was adjudicated in the study hall and they said that she is believed, because if it is so that she had not miscarried a third time she would not establish herself as one who is prone to miscarriages.

诪转谞讬壮 讛讗讬砖 诪爪讜讜讛 注诇 驻专讬讛 讜专讘讬讛 讗讘诇 诇讗 讛讗砖讛 专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讗讜诪专 注诇 砖谞讬讛诐 讛讜讗 讗讜诪专 讜讬讘专讱 讗讜转诐 讗诇讛讬诐 讜讬讗诪专 诇讛诐 [讗诇讛讬诐] 驻专讜 讜专讘讜

MISHNA: A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yo岣nan ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: 鈥淎nd God blessed them, and God said to them: Be fruitful and multiply鈥 (Genesis 1:28).

讙诪壮 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讬 讗讬诇注讗 诪砖讜诐 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗诪专 拽专讗 讜诪诇讗讜 讗转 讛讗专抓 讜讻讘砖讜讛 讗讬砖 讚专讻讜 诇讻讘砖 讜讗讬谉 讗砖讛 讚专讻讛 诇讻讘砖

GEMARA: From where are these matters derived, that a woman is not obligated in the mitzva to be fruitful and multiply? Rabbi Ile鈥檃 said in the name of Rabbi Elazar, son of Rabbi Shimon: The verse states: 鈥淏e fruitful and multiply, and fill the land and conquer it鈥 (Genesis 1:28). It is the manner of a man to conquer and it is not the manner of a woman to conquer. Consequently, it is evident that the entire command, including the mitzva to be fruitful and multiply, was given only to men and not to women.

讗讚专讘讛 讜讻讘砖讜讛 转专转讬 诪砖诪注 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜讻讘砖讛 讻转讬讘 专讘 讬讜住祝 讗诪专 诪讛讻讗 讗谞讬 讗诇 砖讚讬 驻专讛 讜专讘讛 讜诇讗 拽讗诪专 驻专讜 讜专讘讜

The Gemara raises a difficulty. On the contrary, the plural term: 鈥淎nd conquer it [vekhivshuha],鈥 indicates that the two of them are included. Rav Na岣an bar Yitz岣k said: It is written in the Torah without the letter vav, so that it can be read: And conquer it [vekhivsha], in the singular. Rav Yosef said: The proof is from here: 鈥淎nd God said to him: I am God Almighty, be fruitful and multiply [perei urvei]鈥 (Genesis 35:11), which is in singular, and it does not state: Be fruitful and multiply [peru urvu] in the plural.

讜讗诪专 专讘讬 讗讬诇注讗 诪砖讜诐 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讻砖诐 砖诪爪讜讛 注诇 讗讚诐 诇讜诪专 讚讘专 讛谞砖诪注 讻讱 诪爪讜讛 注诇 讗讚诐 砖诇讗 诇讜诪专 讚讘专 砖讗讬谞讜 谞砖诪注 专讘讬 讗讘讗 讗讜诪专 讞讜讘讛 砖谞讗诪专 讗诇 转讜讻讞 诇抓 驻谉 讬砖谞讗讱 讛讜讻讞 诇讞讻诐 讜讬讗讛讘讱

The Gemara cites other statements made by Rabbi Ile鈥檃 in the name of Rabbi Elazar, son of Rabbi Shimon. And Rabbi Ile鈥檃 said in the name of Rabbi Elazar, son of Rabbi Shimon: Just as it is a mitzva for a person to say that which will be heeded, so is it a mitzva for a person not to say that which will not be heeded. One should not rebuke those who will be unreceptive to his message. Rabbi Abba says: It is obligatory for him to refrain from speaking, as it is stated: 鈥淒o not reprove a scorner lest he hate you; reprove a wise man and he will love you鈥 (Proverbs 9:8).

讜讗诪专 专讘讬 讗讬诇注讗 诪砖讜诐 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 诪讜转专 诇讜 诇讗讚诐 诇砖谞讜转 讘讚讘专 讛砖诇讜诐 砖谞讗诪专 讗讘讬讱 爪讜讛 讜讙讜壮 讻讛 转讗诪专讜 诇讬讜住祝 讗谞讗 砖讗 谞讗 讜讙讜壮

And Rabbi Ile鈥檃 further said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart from the truth in a matter that will bring peace, as it is stated: 鈥淵our father commanded before he died, saying: So you shall say to Joseph: Please pardon your brothers鈥 crime, etc.鈥 (Genesis 50:16鈥17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph.

专讘讬 谞转谉 讗讜诪专 诪爪讜讛 砖谞讗诪专 讜讬讗诪专 砖诪讜讗诇 讗讬讱 讗诇讱 讜砖诪注 砖讗讜诇 讜讛专讙谞讬 讜讙讜壮

Rabbi Natan says: It is a mitzva to depart from the truth in order to preserve peace, as it is stated: 鈥淎nd Samuel said: How can I go, and Saul will hear and kill me鈥 (I聽Samuel 16:2). God responded in the next verse that Samuel should say he went to sacrifice an offering, indicating that God commands one to lie in order to preserve peace.

讚讘讬 专讘讬 讬砖诪注讗诇 转谞讗 讙讚讜诇 讛砖诇讜诐 砖讗祝 讛拽讚讜砖 讘专讜讱 讛讜讗 砖讬谞讛 讘讜 讚诪注讬拽专讗 讻转讬讘 讜讗讚讜谞讬 讝拽谉 讜诇讘住讜祝 讻转讬讘 讜讗谞讬 讝拽谞转讬

It was taught in the school of Rabbi Yishmael: Great is peace, as even the Holy One, Blessed be He, departed from the truth for it. As, initially it is written that Sarah said of Abraham: 鈥淎nd my lord is old鈥 (Genesis 18:12), and in the end it is written that God told Abraham that Sarah said: 鈥淎nd I am old鈥 (Genesis 18:13). God adjusted Sarah鈥檚 words in order to spare Abraham hurt feelings that might lead Abraham and Sarah to quarrel.

专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讗讜诪专 讗转诪专 专讘讬 讬讜讞谞谉 讜专讘讬 讬讛讜砖注 讘谉 诇讜讬 讞讚 讗诪专 讛诇讻讛 讻专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讜讞讚 讗诪专 讗讬谉 讛诇讻讛 讻专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛

搂 It is taught in the mishna that Rabbi Yo岣nan ben Beroka says that women are also included in the mitzva to be fruitful and multiply. It was stated that two amora鈥檌m, Rabbi Yo岣nan and Rabbi Yehoshua ben Levi, disagreed concerning this matter. One said that the halakha is in accordance with the opinion of Rabbi Yo岣nan ben Beroka, and one said that the halakha is not in accordance with the opinion of Rabbi Yo岣nan ben Beroka.

转住转讬讬诐 讚专讘讬 讬讜讞谞谉 讛讜讗 讚讗诪专 讗讬谉 讛诇讻讛 讚讬转讬讘 专讘讬 讗讘讛讜 讜拽讗诪专 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讛诇讻讛 讜讗讛讚专讬谞讛讜 专讘讬 讗诪讬 讜专讘讬 讗住讬 诇讗驻讬讬讛讜

The Gemara comments: Conclude that it was Rabbi Yo岣nan who said that the halakha is not in accordance with the opinion of Rabbi Yo岣nan ben Beroka, as Rabbi Abbahu sat and said in the name of Rabbi Yo岣nan that the halakha is in accordance with the opinion of Rabbi Yo岣nan ben Beroka, and Rabbi Ami and Rabbi Asi, who were sitting across from him, turned their faces as an indication that they disagreed with this report of Rabbi Yo岣nan鈥檚 opinion, but did not want to explicitly contradict Rabbi Abbahu鈥檚 statement out of respect for him.

讜讗讬讻讗 讚讗诪专讬 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 讜讗讛讚专讬谞讛讜 专讘讬 讗诪讬 讜专讘讬 讗住讬 诇讗驻讬讬讛讜 讗诪专 专讘 驻驻讗 讘砖诇诪讗 诇诪讗谉 讚讗诪专 专讘讬 讗讘讛讜 讗诪专讛 诪砖讜诐 讻讘讜讚 讘讬 拽讬住专 诇讗 讗诪专讜 诇讬讛 讜诇讗 诪讬讚讬 讗诇讗 诇诪讗谉 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专讛 诇讬诪专讜 诇讬讛 诇讗 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬

And some say a different version of the incident, that it was Rabbi 岣yya bar Abba who said this statement, and Rabbi Ami and Rabbi Asi turned their faces. Rav Pappa said: Granted, according to the one who said that Rabbi Abbahu said it, it makes sense that due to the honor of Caesar鈥檚 court, where Rabbi Abbahu maintained close ties, Rabbi Ami and Rabbi Asi did not say anything to him and merely hinted at their disagreement. However, according to the one who said that Rabbi 岣yya bar Abba said it, let them say to him explicitly: Rabbi Yo岣nan did not say this. In any event, it is clear that according to Rabbi Ami and Rabbi Asi, Rabbi Yo岣nan disagreed with the opinion of Rabbi Yo岣nan ben Beroka.

诪讗讬 讛讜讛 注诇讛 转讗 砖诪注 讚讗诪专 专讘讬 讗讞讗 讘专 讞谞讬谞讗 讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗住讬 注讜讘讚讗 讛讜讛 拽诪讬讛 讚专讘讬 讬讜讞谞谉 讘讻谞讬砖转讗 讚拽讬住专讬 讜讗诪专 讬讜爪讬讗 讜讬转谉 讻转讜讘讛 讜讗讬 住诇拽讗 讚注转讱 诇讗 诪驻拽讚讛 讻转讜讘讛 诪讗讬 注讘讬讚转讛

The Gemara asks: What conclusion was reached about this issue? The Gemara suggests: Come and hear, as Rabbi A岣 bar 岣nina said that Rabbi Abbahu said that Rabbi Asi said: There was an incident that came before Rabbi Yo岣nan in the synagogue of Caesarea involving a woman who wanted a divorce from her husband after ten years of childless marriage, and he said that the husband must divorce her and give her the payment for her marriage contract. If it enters your mind to say that she is not commanded to be fruitful and multiply, what is payment for a marriage contract doing here? Why does she have a right to demand to be divorced and to receive the payment for her marriage contract?

讚诇诪讗 讘讘讗讛 诪讞诪转 讟注谞讛

The Gemara responds: Perhaps that was in a case when she came to demand a divorce due to another claim, i.e., she wanted children for a reason other than the fulfillment of the mitzva to be fruitful and multiply. Since this claim has merit, her husband must divorce her and pay her marriage contract.

讻讬 讛讛讬讗 讚讗转讗讬 诇拽诪讬讛 讚专讘讬 讗诪讬 讗诪专讛 诇讬讛 讛讘 诇讬 讻转讜讘讛 讗诪专 诇讛 讝讬诇 诇讗 诪讬驻拽讚转 讗诪专讛 诇讬讛 诪住讬讘讜 讚讬诇讛 诪讗讬 转讬讛讜讬 注诇讛 讚讛讱 讗转转讗 讗诪专 讻讬 讛讗 讜讚讗讬 讻驻讬谞谉

This is like the case of a certain woman who came before Rabbi Ami and requested a divorce due to her husband鈥檚 inability to father children. She said to him: Give me the payment for my marriage contract. He said to her: Go away, as you are not commanded to be fruitful and multiply and have no right to demand a divorce. She said to him: In her old age, what will be with this woman, i.e., if I have no children, who will take care of me when I grow old? Rabbi Ami said: In a situation such as this, we certainly force the husband to divorce and her and pay her marriage contract.

讛讛讬讗 讚讗转讗讬 诇拽诪讬讛 讚专讘 谞讞诪谉 讗诪专 诇讛 诇讗 诪讬驻拽讚转 讗诪专讛 诇讬讛 诇讗 讘注讬讗 讛讱 讗转转讗 讞讜讟专讗 诇讬讚讛 讜诪专讛 诇拽讘讜专讛 讗诪专 讻讬 讛讗 讜讚讗讬 讻驻讬谞谉

The Gemara relates a similar incident: A certain woman came before Rav Na岣an and requested a divorce due to her husband鈥檚 inability to father children. He said to her: You are not commanded to be fruitful and multiply. She said to him: Does this woman not require a staff for her hand and a hoe for her burial? In other words, the woman said that she wanted children so that they could care for her in her old age and bury her when she would die. Rav Na岣an said: In a case such as this, we certainly force the husband to divorce her.

讬讛讜讚讛 讜讞讝拽讬讛 转讗讜诪讬诐 讛讬讜 讗讞讚 谞讙诪专讛 爪讜专转讜 诇住讜祝 转砖注讛 讜讗讞讚 谞讙诪专讛 爪讜专转讜 诇转讞诇转 砖讘注讛 讬讛讜讚讬转 讚讘讬转讛讜 讚专讘讬 讞讬讬讗 讛讜讛 诇讛 爪注专 诇讬讚讛 砖谞讗讬 诪谞讗 讜讗转讬讗 诇拽诪讬讛 讚专讘讬 讞讬讬讗 讗诪专讛 讗转转讗 诪驻拽讚讗 讗驻专讬讛 讜专讘讬讛 讗诪专 诇讛 诇讗 讗讝诇讗 讗砖转讬讗 住诪讗 讚注拽专转讗

The Gemara relates that Rabbi 岣yya鈥檚 sons, Yehuda and 岣zkiyya, were twins, but one of them was fully developed after nine months of pregnancy and one was fully developed at the beginning of the seventh month, and they were born two months apart. Yehudit, the wife of Rabbi 岣yya, had acute birthing pain from these unusual deliveries. She changed her clothes to prevent Rabbi 岣yya from recognizing her and came before Rabbi 岣yya to ask him a halakhic question. She said: Is a woman commanded to be fruitful and multiply? He said to her: No. She went and drank an infertility potion.

诇住讜祝 讗讬讙诇讗讬 诪讬诇转讗 讗诪专 诇讛 讗讬讻讜 讬诇讚转 诇讬 讞讚讗 讻专住讗 讗讞专讬转讗 讚讗诪专 诪专 讬讛讜讚讛 讜讞讝拽讬讛 讗讞讬 驻讝讬 讜讟讜讬

Eventually the matter was revealed, and Rabbi 岣yya found out about what Yehudit had done. He said to her: If only you had given birth to one more belly for me, i.e., another set of twins. As the Master said: Yehuda and 岣zkiyya were twin brothers and became prominent Torah scholars, and Pazi and Tavi, Rabbi 岣yya鈥檚 daughters,

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • 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 65

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Yevamot 65

拽讜讘注转 诇讛 讜住转 注讚 砖转拽讘注谞讛 砖诇砖 驻注诪讬诐 讜讗讬谉 诪讟讛专转 诪谉 讛讜住转 注讚 砖转注拽专 诪诪谞讛 砖诇砖 驻注诪讬诐 讜砖讜专 讛诪讜注讚 讚转谞谉 讗讬谉 讛砖讜专 谞注砖讛 诪讜注讚 注讚 砖讬注讬讚讜 讘讜 砖诇砖讛 驻注诪讬诐

establish a set pattern of menstrual bleeding for herself, so that it can be assumed that she will start bleeding at a particular time, until she has established it three times. Similarly, she is not purified from her set pattern until it is uprooted from her three times, i.e., until she did not experience menstrual bleeding at the expected time according to her pattern on three occasions. And the case of a forewarned ox is as we learned in a mishna (Bava Kamma 23b): An ox does not become forewarned until witnesses testify that it has gored three times. Consequently, in the cases of set patterns and a forewarned ox, a legal presumption is created only after three occurrences, in accordance with the opinion of Rabban Shimon ben Gamliel.

转谞讜 专讘谞谉 谞讬住转 诇专讗砖讜谉 讜诇讗 讛讬讜 诇讛 讘谞讬诐 诇砖谞讬 讜诇讗 讛讬讜 诇讛 讘谞讬诐 诇砖诇讬砖讬 诇讗 转谞砖讗 讗诇讗 诇诪讬 砖讬砖 诇讜 讘谞讬诐 谞讬砖讗转 诇诪讬 砖讗讬谉 诇讜 讘谞讬诐 转爪讗 讘诇讗 讻转讜讘讛

The Sages taught: If a woman was married to her first husband and she did not have children, and then she was married to her second husband and she did not have children, she may not get married to a third husband unless it is to one who already has children and has fulfilled the mitzva to be fruitful and multiply, as it is presumed that she is unable to have children. If she got married to one who does not have children and he had been unaware of her presumptive status, she is divorced without receiving payment for her marriage contract, as he married her erroneously.

讗讬讘注讬讗 诇讛讜 谞讬砖讗转 诇砖诇讬砖讬 讜诇讗 讛讬讜 诇讛 讘谞讬诐 诪讛讜 讚诇讬转讘注讜讛 讛谞讱 拽诪讗讬 诪讬 诪爪讜 讗诪专讬 诇讛 讗讬讙诇讗讬 诪讬诇转讗 讚讗转 讛讜讗 讚讙专诪转 讗讜 讚诇诪讗 诪爪讬转 讗诪专讛 诇讛讜 讛砖转讗 讛讜讗 讚讻讞砖讬 诪住转讘专讗 诪爪讬转 讗诪专讛 诇讛讜 讛砖转讗 讛讜讗 讚讻讞砖讬

A dilemma was raised before the Sages: If she was married to a third husband and she did not have children for ten years, what is the halakha with regard to whether those first husbands can demand the return of the money they paid for her marriage contracts? Can they say to her: It has been revealed retroactively that it was you who caused our inability to have children, and therefore we entered our marriages erroneously, or perhaps she can say to them: It is now that I am older that I have become weak, but in my youth I could have had children with a different husband. The Sages answer: It is reasonable that she can say to them: It is now that I have become weak.

讗讬讘注讬讗 诇讛讜 谞讬砖讗转 诇专讘讬注讬 讜讛讬讜 诇讛 讘谞讬诐 诪讛讜 讚转讬转讘注讬讛 诇砖诇讬砖讬 讗诪专讬谞谉 诇讛 砖转讬拽讜转讬讱 讬驻讛 诪讚讬讘讜专讬讱 讚诪爪讬 讗诪专 诇讛 讗谞讗 讗讚注转讗 讚讛讻讬 诇讗 讙专砖转讬讱

Another dilemma was raised before the Sages: If she was married to a fourth husband and she had children with him, what is the halakha with regard to whether she can demand the payment of her marriage contract from her third husband by claiming that it is now evident that she was capable of having children? The Gemara answers: We say to her: Your silence is preferable to your speech, i.e., you are better off not making this claim, as he can say to her: I did not divorce you with this understanding, and now that I know you are capable of having children, I regret divorcing you. This would invalidate her divorce and, consequently, her marriage to her fourth husband, and would render her child a mamzer.

诪转拽讬祝 诇讛 专讘 驻驻讗 讗讬 讗讬讛讬 砖转拽讗 讗谞谉 诪讬 砖转拽讬谞谉 谞诪爪讗 讙讟 讘讟诇 讜讘谞讬讛 诪诪讝专讬谉 讗诇讗 讗诪专讬谞谉 讛砖转讗 讛讜讗 讚讘专讬讬转讗

Rav Pappa strongly objects to this: If she was silent do we remain silent? If there is room for concern that the divorce might be invalid, the concern exists regardless of her claim, and therefore the bill of divorce should be found invalid and her children from her fourth husband should be rendered mamzerin. Rather, we say that it is now that she has become healthy. In other words, she was previously incapable of bearing children, but she has since recovered from that disability.

讛讜讗 讗诪专 诪讬谞讛 讜讛讬讗 讗诪专讛 诪讬谞讬讛 讗诪专 专讘讬 讗诪讬 讚讘专讬诐 砖讘讬谞讜 诇讘讬谞讛 谞讗诪谞转 讜讟注诪讗 诪讗讬 讛讬讗 拽讬讬诪讗 诇讛 讘讬讜专讛 讻讞抓 讛讜讗 诇讗 拽讬诐 诇讬讛 讘讬讜专讛 讻讞抓

搂 The Gemara addresses a related case. If he said that the cause for their failure to have children is from her, i.e., it is she who is infertile, and she said it is from him, Rabbi Ami said: With regard to such matters between him and her, she is believed. The Gemara inquires: What is the reason for this ruling? She is certain whether his semen shoots like an arrow, whereas he is not certain whether his semen shoots like an arrow.

讗诪专 讗讬讛讜 讗讬讝讬诇 讗讬谞住讬讘 讗讬转转讗 讜讗讬讘讚讜拽 谞驻砖讗讬 讗诪专 专讘讬 讗诪讬 讗祝 讘讝讜 讬讜爪讬讗 讜讬转谉 讻转讜讘讛 砖讗谞讬 讗讜诪专 讻诇 讛谞讜砖讗 讗砖讛 注诇 讗砖转讜 讬讜爪讬讗 讜讬转谉 讻转讜讘讛 专讘讗 讗诪专 谞讜砖讗 讗讚诐 讻诪讛 谞砖讬诐 注诇 讗砖转讜 讜讛讜讗 讚讗讬转 诇讬讛 诇诪讬讝讬讬谞讬谞讛讬

If he says: I will go and marry a different woman and examine myself to see if I am indeed the cause, Rabbi Ami said: Even in this case he must divorce his first wife and give her the payment for her marriage contract, as I say that whoever marries a woman in addition to his first wife must divorce his first wife and give her the payment for her marriage contract. Conversely, Rava said that a man may marry several women in addition to his first wife, and there is nothing wrong with this practice as long as he has enough to support them all.

讛讜讗 讗诪专 讗驻诇转 讘讙讜 注砖专 讜讛讬讗 讗诪专讛 诇讗 讗驻诇讬转 讗诪专 专讘讬 讗诪讬 讗祝 讘讝讜 讛讬讗 谞讗诪谞转 讚讗诐 讗讬转讗 讚讛驻讬诇讛 谞驻砖讛 讘注拽专转讛 诇讗 诪讞讝拽讛

The Gemara addresses another case in which the court forces a man to divorce his wife who has not had children after ten years. If he said: You miscarried within the ten years of our marriage, and since less than ten years have elapsed since that time he should not have to divorce her, and she said: I did not miscarry, Rabbi Ami said: Even in this case she is believed, because if it is so that she miscarried she would not establish herself as barren through denying his claim.

讛驻讬诇讛 讜讞讝专讛 讜讛驻讬诇讛 讜讞讝专讛 讜讛驻讬诇讛 讛讜讞讝拽讛 诇谞驻诇讬诐 讛讜讗 讗诪专 讗驻讬诇讛 转专讬 讜讛讬讗 讗诪专讛 转诇转 讗诪专 专讘讬 讬爪讞拽 讘谉 讗诇注讝专 注讜讘讚讗 讛讜讛 讘讬 诪讚专砖讗 讜讗诪专讜 讛讬讗 诪讛讬诪谞讗 讚讗诐 讗讬转讗 讚诇讗 讗驻诇讛 谞驻砖讛 讘谞讬驻诇讬 诇讗 诪讞讝拽讛

If she miscarried, and then miscarried again, and miscarried again, she has been established to be a woman who is prone to miscarriages, and her husband must divorce her so that he can have children with another woman. If he said she miscarried twice, and she said it occurred three times, Rabbi Yitz岣k ben Elazar said: There was an incident of this kind that was adjudicated in the study hall and they said that she is believed, because if it is so that she had not miscarried a third time she would not establish herself as one who is prone to miscarriages.

诪转谞讬壮 讛讗讬砖 诪爪讜讜讛 注诇 驻专讬讛 讜专讘讬讛 讗讘诇 诇讗 讛讗砖讛 专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讗讜诪专 注诇 砖谞讬讛诐 讛讜讗 讗讜诪专 讜讬讘专讱 讗讜转诐 讗诇讛讬诐 讜讬讗诪专 诇讛诐 [讗诇讛讬诐] 驻专讜 讜专讘讜

MISHNA: A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yo岣nan ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: 鈥淎nd God blessed them, and God said to them: Be fruitful and multiply鈥 (Genesis 1:28).

讙诪壮 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讬 讗讬诇注讗 诪砖讜诐 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗诪专 拽专讗 讜诪诇讗讜 讗转 讛讗专抓 讜讻讘砖讜讛 讗讬砖 讚专讻讜 诇讻讘砖 讜讗讬谉 讗砖讛 讚专讻讛 诇讻讘砖

GEMARA: From where are these matters derived, that a woman is not obligated in the mitzva to be fruitful and multiply? Rabbi Ile鈥檃 said in the name of Rabbi Elazar, son of Rabbi Shimon: The verse states: 鈥淏e fruitful and multiply, and fill the land and conquer it鈥 (Genesis 1:28). It is the manner of a man to conquer and it is not the manner of a woman to conquer. Consequently, it is evident that the entire command, including the mitzva to be fruitful and multiply, was given only to men and not to women.

讗讚专讘讛 讜讻讘砖讜讛 转专转讬 诪砖诪注 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜讻讘砖讛 讻转讬讘 专讘 讬讜住祝 讗诪专 诪讛讻讗 讗谞讬 讗诇 砖讚讬 驻专讛 讜专讘讛 讜诇讗 拽讗诪专 驻专讜 讜专讘讜

The Gemara raises a difficulty. On the contrary, the plural term: 鈥淎nd conquer it [vekhivshuha],鈥 indicates that the two of them are included. Rav Na岣an bar Yitz岣k said: It is written in the Torah without the letter vav, so that it can be read: And conquer it [vekhivsha], in the singular. Rav Yosef said: The proof is from here: 鈥淎nd God said to him: I am God Almighty, be fruitful and multiply [perei urvei]鈥 (Genesis 35:11), which is in singular, and it does not state: Be fruitful and multiply [peru urvu] in the plural.

讜讗诪专 专讘讬 讗讬诇注讗 诪砖讜诐 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讻砖诐 砖诪爪讜讛 注诇 讗讚诐 诇讜诪专 讚讘专 讛谞砖诪注 讻讱 诪爪讜讛 注诇 讗讚诐 砖诇讗 诇讜诪专 讚讘专 砖讗讬谞讜 谞砖诪注 专讘讬 讗讘讗 讗讜诪专 讞讜讘讛 砖谞讗诪专 讗诇 转讜讻讞 诇抓 驻谉 讬砖谞讗讱 讛讜讻讞 诇讞讻诐 讜讬讗讛讘讱

The Gemara cites other statements made by Rabbi Ile鈥檃 in the name of Rabbi Elazar, son of Rabbi Shimon. And Rabbi Ile鈥檃 said in the name of Rabbi Elazar, son of Rabbi Shimon: Just as it is a mitzva for a person to say that which will be heeded, so is it a mitzva for a person not to say that which will not be heeded. One should not rebuke those who will be unreceptive to his message. Rabbi Abba says: It is obligatory for him to refrain from speaking, as it is stated: 鈥淒o not reprove a scorner lest he hate you; reprove a wise man and he will love you鈥 (Proverbs 9:8).

讜讗诪专 专讘讬 讗讬诇注讗 诪砖讜诐 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 诪讜转专 诇讜 诇讗讚诐 诇砖谞讜转 讘讚讘专 讛砖诇讜诐 砖谞讗诪专 讗讘讬讱 爪讜讛 讜讙讜壮 讻讛 转讗诪专讜 诇讬讜住祝 讗谞讗 砖讗 谞讗 讜讙讜壮

And Rabbi Ile鈥檃 further said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart from the truth in a matter that will bring peace, as it is stated: 鈥淵our father commanded before he died, saying: So you shall say to Joseph: Please pardon your brothers鈥 crime, etc.鈥 (Genesis 50:16鈥17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph.

专讘讬 谞转谉 讗讜诪专 诪爪讜讛 砖谞讗诪专 讜讬讗诪专 砖诪讜讗诇 讗讬讱 讗诇讱 讜砖诪注 砖讗讜诇 讜讛专讙谞讬 讜讙讜壮

Rabbi Natan says: It is a mitzva to depart from the truth in order to preserve peace, as it is stated: 鈥淎nd Samuel said: How can I go, and Saul will hear and kill me鈥 (I聽Samuel 16:2). God responded in the next verse that Samuel should say he went to sacrifice an offering, indicating that God commands one to lie in order to preserve peace.

讚讘讬 专讘讬 讬砖诪注讗诇 转谞讗 讙讚讜诇 讛砖诇讜诐 砖讗祝 讛拽讚讜砖 讘专讜讱 讛讜讗 砖讬谞讛 讘讜 讚诪注讬拽专讗 讻转讬讘 讜讗讚讜谞讬 讝拽谉 讜诇讘住讜祝 讻转讬讘 讜讗谞讬 讝拽谞转讬

It was taught in the school of Rabbi Yishmael: Great is peace, as even the Holy One, Blessed be He, departed from the truth for it. As, initially it is written that Sarah said of Abraham: 鈥淎nd my lord is old鈥 (Genesis 18:12), and in the end it is written that God told Abraham that Sarah said: 鈥淎nd I am old鈥 (Genesis 18:13). God adjusted Sarah鈥檚 words in order to spare Abraham hurt feelings that might lead Abraham and Sarah to quarrel.

专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讗讜诪专 讗转诪专 专讘讬 讬讜讞谞谉 讜专讘讬 讬讛讜砖注 讘谉 诇讜讬 讞讚 讗诪专 讛诇讻讛 讻专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讜讞讚 讗诪专 讗讬谉 讛诇讻讛 讻专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛

搂 It is taught in the mishna that Rabbi Yo岣nan ben Beroka says that women are also included in the mitzva to be fruitful and multiply. It was stated that two amora鈥檌m, Rabbi Yo岣nan and Rabbi Yehoshua ben Levi, disagreed concerning this matter. One said that the halakha is in accordance with the opinion of Rabbi Yo岣nan ben Beroka, and one said that the halakha is not in accordance with the opinion of Rabbi Yo岣nan ben Beroka.

转住转讬讬诐 讚专讘讬 讬讜讞谞谉 讛讜讗 讚讗诪专 讗讬谉 讛诇讻讛 讚讬转讬讘 专讘讬 讗讘讛讜 讜拽讗诪专 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讛诇讻讛 讜讗讛讚专讬谞讛讜 专讘讬 讗诪讬 讜专讘讬 讗住讬 诇讗驻讬讬讛讜

The Gemara comments: Conclude that it was Rabbi Yo岣nan who said that the halakha is not in accordance with the opinion of Rabbi Yo岣nan ben Beroka, as Rabbi Abbahu sat and said in the name of Rabbi Yo岣nan that the halakha is in accordance with the opinion of Rabbi Yo岣nan ben Beroka, and Rabbi Ami and Rabbi Asi, who were sitting across from him, turned their faces as an indication that they disagreed with this report of Rabbi Yo岣nan鈥檚 opinion, but did not want to explicitly contradict Rabbi Abbahu鈥檚 statement out of respect for him.

讜讗讬讻讗 讚讗诪专讬 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 讜讗讛讚专讬谞讛讜 专讘讬 讗诪讬 讜专讘讬 讗住讬 诇讗驻讬讬讛讜 讗诪专 专讘 驻驻讗 讘砖诇诪讗 诇诪讗谉 讚讗诪专 专讘讬 讗讘讛讜 讗诪专讛 诪砖讜诐 讻讘讜讚 讘讬 拽讬住专 诇讗 讗诪专讜 诇讬讛 讜诇讗 诪讬讚讬 讗诇讗 诇诪讗谉 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专讛 诇讬诪专讜 诇讬讛 诇讗 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬

And some say a different version of the incident, that it was Rabbi 岣yya bar Abba who said this statement, and Rabbi Ami and Rabbi Asi turned their faces. Rav Pappa said: Granted, according to the one who said that Rabbi Abbahu said it, it makes sense that due to the honor of Caesar鈥檚 court, where Rabbi Abbahu maintained close ties, Rabbi Ami and Rabbi Asi did not say anything to him and merely hinted at their disagreement. However, according to the one who said that Rabbi 岣yya bar Abba said it, let them say to him explicitly: Rabbi Yo岣nan did not say this. In any event, it is clear that according to Rabbi Ami and Rabbi Asi, Rabbi Yo岣nan disagreed with the opinion of Rabbi Yo岣nan ben Beroka.

诪讗讬 讛讜讛 注诇讛 转讗 砖诪注 讚讗诪专 专讘讬 讗讞讗 讘专 讞谞讬谞讗 讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗住讬 注讜讘讚讗 讛讜讛 拽诪讬讛 讚专讘讬 讬讜讞谞谉 讘讻谞讬砖转讗 讚拽讬住专讬 讜讗诪专 讬讜爪讬讗 讜讬转谉 讻转讜讘讛 讜讗讬 住诇拽讗 讚注转讱 诇讗 诪驻拽讚讛 讻转讜讘讛 诪讗讬 注讘讬讚转讛

The Gemara asks: What conclusion was reached about this issue? The Gemara suggests: Come and hear, as Rabbi A岣 bar 岣nina said that Rabbi Abbahu said that Rabbi Asi said: There was an incident that came before Rabbi Yo岣nan in the synagogue of Caesarea involving a woman who wanted a divorce from her husband after ten years of childless marriage, and he said that the husband must divorce her and give her the payment for her marriage contract. If it enters your mind to say that she is not commanded to be fruitful and multiply, what is payment for a marriage contract doing here? Why does she have a right to demand to be divorced and to receive the payment for her marriage contract?

讚诇诪讗 讘讘讗讛 诪讞诪转 讟注谞讛

The Gemara responds: Perhaps that was in a case when she came to demand a divorce due to another claim, i.e., she wanted children for a reason other than the fulfillment of the mitzva to be fruitful and multiply. Since this claim has merit, her husband must divorce her and pay her marriage contract.

讻讬 讛讛讬讗 讚讗转讗讬 诇拽诪讬讛 讚专讘讬 讗诪讬 讗诪专讛 诇讬讛 讛讘 诇讬 讻转讜讘讛 讗诪专 诇讛 讝讬诇 诇讗 诪讬驻拽讚转 讗诪专讛 诇讬讛 诪住讬讘讜 讚讬诇讛 诪讗讬 转讬讛讜讬 注诇讛 讚讛讱 讗转转讗 讗诪专 讻讬 讛讗 讜讚讗讬 讻驻讬谞谉

This is like the case of a certain woman who came before Rabbi Ami and requested a divorce due to her husband鈥檚 inability to father children. She said to him: Give me the payment for my marriage contract. He said to her: Go away, as you are not commanded to be fruitful and multiply and have no right to demand a divorce. She said to him: In her old age, what will be with this woman, i.e., if I have no children, who will take care of me when I grow old? Rabbi Ami said: In a situation such as this, we certainly force the husband to divorce and her and pay her marriage contract.

讛讛讬讗 讚讗转讗讬 诇拽诪讬讛 讚专讘 谞讞诪谉 讗诪专 诇讛 诇讗 诪讬驻拽讚转 讗诪专讛 诇讬讛 诇讗 讘注讬讗 讛讱 讗转转讗 讞讜讟专讗 诇讬讚讛 讜诪专讛 诇拽讘讜专讛 讗诪专 讻讬 讛讗 讜讚讗讬 讻驻讬谞谉

The Gemara relates a similar incident: A certain woman came before Rav Na岣an and requested a divorce due to her husband鈥檚 inability to father children. He said to her: You are not commanded to be fruitful and multiply. She said to him: Does this woman not require a staff for her hand and a hoe for her burial? In other words, the woman said that she wanted children so that they could care for her in her old age and bury her when she would die. Rav Na岣an said: In a case such as this, we certainly force the husband to divorce her.

讬讛讜讚讛 讜讞讝拽讬讛 转讗讜诪讬诐 讛讬讜 讗讞讚 谞讙诪专讛 爪讜专转讜 诇住讜祝 转砖注讛 讜讗讞讚 谞讙诪专讛 爪讜专转讜 诇转讞诇转 砖讘注讛 讬讛讜讚讬转 讚讘讬转讛讜 讚专讘讬 讞讬讬讗 讛讜讛 诇讛 爪注专 诇讬讚讛 砖谞讗讬 诪谞讗 讜讗转讬讗 诇拽诪讬讛 讚专讘讬 讞讬讬讗 讗诪专讛 讗转转讗 诪驻拽讚讗 讗驻专讬讛 讜专讘讬讛 讗诪专 诇讛 诇讗 讗讝诇讗 讗砖转讬讗 住诪讗 讚注拽专转讗

The Gemara relates that Rabbi 岣yya鈥檚 sons, Yehuda and 岣zkiyya, were twins, but one of them was fully developed after nine months of pregnancy and one was fully developed at the beginning of the seventh month, and they were born two months apart. Yehudit, the wife of Rabbi 岣yya, had acute birthing pain from these unusual deliveries. She changed her clothes to prevent Rabbi 岣yya from recognizing her and came before Rabbi 岣yya to ask him a halakhic question. She said: Is a woman commanded to be fruitful and multiply? He said to her: No. She went and drank an infertility potion.

诇住讜祝 讗讬讙诇讗讬 诪讬诇转讗 讗诪专 诇讛 讗讬讻讜 讬诇讚转 诇讬 讞讚讗 讻专住讗 讗讞专讬转讗 讚讗诪专 诪专 讬讛讜讚讛 讜讞讝拽讬讛 讗讞讬 驻讝讬 讜讟讜讬

Eventually the matter was revealed, and Rabbi 岣yya found out about what Yehudit had done. He said to her: If only you had given birth to one more belly for me, i.e., another set of twins. As the Master said: Yehuda and 岣zkiyya were twin brothers and became prominent Torah scholars, and Pazi and Tavi, Rabbi 岣yya鈥檚 daughters,

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