Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

May 22, 2022 | 讻状讗 讘讗讬讬专 转砖驻状讘

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

  • 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 76

Other issues regarding the details of a patzua daka and crut shufcha are discussed, such as, if there is a perforation that scabs and heals, how can we determine that it is fully healed? What can be done to help it to heal? Rabba son of Rav Huna and his father Rav Huna each rule on a different topic – one forbids a man from marrying if he urinates and it comes out from two different openings. The other forbids a woman to marry a kohen if she engages in sexual activity with another female. Rava rules against both of these rulings. A patzua daka and crut shufcha are permitted to marry a convert and a freed maidservant. Rav Sheshet was asked if a kohen who is a聽 patzua daka is permitted to marry a convert or freed maidservant? He permitted it by learning it from a patzua daka yisrael who is permitted to marry a netina, which would only be permitted if the patzua daka is no longer considered “sanctified.” Rava questioned this as he held that since one cannot marry a gentile as we are considered they will turn your child away from Judaism, netinim, who converted, are only forbidden by the rabbis and therefore a patzua daka who can have children was included in the rabbinic prohibition, but not a patzua daka who cannot have children. However, Rava himself rejects this and says that when the Torah said “You cannot marry them,” it would have to be a situation where a marriage would be valid and therefore the verse itself must be referring to converts from the seven nations, which would include the netinim. Therefore it is forbidden on a Torah level and the reason it is permitted is as Rav Sheshet said because a patzua daka is no longer sanctified. Is there so that the language of marriage would not be used in a case where the marriage was invalid (i.e. if the woman was a gentile)? What about the daughter of Pharoah who married King Solomon? Perhaps she converted? Perhaps the verse doesn’t mean that they actually married? One last attempt to show that a patzua daka kohen cannot marry a netina is derived from our Mishna, but it is an inconclusive derivation. A male convert from Amon and Moav is forbidden but a female is permitted. Can one learn from here that a female Egyptian or Edomite convert would be permitted as well? A story is told based on the verses in Shmuel 1 Chapter 17 when David fights against Goliath and King Saul asks who is David, which relates to the issue of whether one can marry a female convert from Amon and Moav.

诪诪讜诇讗讬 讗诪专讬转讜 诪讬诇讬 诪讜诇讬转讗 讘诪拽讜诪讛 诪讘砖诇讛 砖诇讗 讘诪拽讜诪讛 诇讗 诪讘砖诇讛

from truncated [mimula鈥檈i] people, as Rav Beivai鈥檚 family traced their lineage to the house of Eli, all of whose descendants were destined to be short-lived (see I聽Samuel 2:31), you speak truncated [mulayata] and unsound matters. When the semen passes through its proper place, it fertilizes; but if it does not pass through its proper place, it does not fertilize. Since he cannot father children, he is like one whose testicles have been crushed, and therefore he may not enter into the congregation.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 谞讬拽讘 讜谞住转诐 讻诇 砖讗讬诇讜 谞拽专讬 讜谞拽专注 驻住讜诇 讜讗讬 诇讗讜 讻砖专 讛讜讬 讘讛 专讘讗 讛讬讻讗 讗讬诇讬诪讗 诇诪讟讛 诪注讟专讛 讗驻讬诇讜 谞讻专转 谞诪讬 讗诇讗 讘注讟专讛 注爪诪讛 讗讬转诪专 谞诪讬 讗诪专 专讘 诪专讬 讘专 诪专 讗诪专 诪专 注讜拽讘讗 讗诪专 砖诪讜讗诇 谞讬拽讘 讘注讟专讛 注爪诪讛 讜谞住转诐 讻诇 砖讗讬诇讜 谞拽专讬 讜谞拽专注 驻住讜诇 讜讗讬 诇讗讜 讻砖专

Rav Yehuda said that Shmuel said: If a man鈥檚 member had been punctured and it later healed and the hole closed up with flesh, in any case where, if he would emit semen, it would tear open again, he is unfit to enter into the congregation; but if not, he is fit. Rava discussed this ruling and raised a question: Where is this perforation? If we say it is below the corona, at the end of the man鈥檚 member, why should this perforation render him unfit? Even if the member was entirely severed, he would also be fit. Rather, the hole is in the corona itself, that is, at the point where the corona meets the rest of the member. It was also stated explicitly that this is the case, as Rav Mari bar Mar said that Mar Ukva said that Shmuel said: If a man鈥檚 member had been punctured in the corona itself, and it later healed and the hole closed up with flesh, in any case where if he would emit semen it would tear open again, he is unfit; but if not, he is fit.

砖诇讞 诇讬讛 专讘讗 讘专讬讛 讚专讘讛 诇专讘 讬讜住祝 讬诇诪讚谞讜 专讘讬谞讜 讛讬讻讬 注讘讚讬谞谉 讗诪专 诇讬讛 诪讬讬转讬谞谉 谞讛诪讗 讞诪讬诪讗 讚砖注专讬 讜诪谞讞讬谞谉 诇讬讛 讗讘讬 驻讜拽专讬 讜诪拽专讬 讜讞讝讬谞谉 诇讬讛

With regard to this issue, Rava, son of Rabba, sent the following question to Rav Yosef: Let our teacher teach us, what should we do to verify whether or not the perforation was adequately closed? Rav Yosef said to him: We bring warm barley bread and place it upon his anus [bei pukrei], and owing to the heat he emits semen, and we observe what happens and see whether or not the perforation remains closed.

讗诪专 讗讘讬讬 讗讟讜 讻讜诇讬 注诇诪讗 讬注拽讘 讗讘讬谞讜 讛讜讗讬 讚讻转讬讘 讘讬讛 讻讞讬 讜专讗砖讬转 讗讜谞讬 砖诇讗 专讗讛 拽专讬 诪讬诪讬讜

Abaye said: Is that to say that everyone is like our Patriarch Jacob, with regard to whom it is written: 鈥淩euben, you are my firstborn, my might and the first fruits of my strength鈥 (Genesis 49:3), implying that Jacob never experienced an emission of semen in all his days, so that his eldest son Reuben was conceived from his first drop of seed, i.e., 鈥渢he first fruits of my strength.鈥 The implication is that there is certainly no need for such measures in order to bring a man to ejaculate.

讗诇讗 讗诪专 讗讘讬讬 诪注讘专讬谞谉 拽诪讬讛 讘讙讚讬 爪讘注讜谞讬谉 讗诪专 专讘讗 讗讟讜 讻讜诇讬 注诇诪讗 讘专讝讬诇讬 讛讙诇注讚讬 讛讜讗 讗诇讗 诪讞讜讜专转讗 讻讚砖谞讬谉 诪注讬拽专讗

Rather, Abaye said that a different method is used: We pass before him colorful garments of a woman, and thereby bring him to arousal, so that he will experience an emission. Rava said: Is that to say that everyone is like Barzilai the Gileadite, traditionally known for his licentious character? Not all men are brought to excitement when they merely see such clothes. Rather, the Gemara rejects this proposal and states that it is clear as we initially answered, that we follow the former procedure even though not all men require it.

转谞讜 专讘谞谉 谞讬拽讘 驻住讜诇 诪驻谞讬 砖讛讜讗 砖讜转转 谞住转诐 讻砖专 诪驻谞讬 砖讛讜讗 诪讜诇讬讚 讜讝讛讜 驻住讜诇 砖讞讜讝专 诇讛讻砖讬专讜 讝讛讜 诇诪注讜讟讬 诪讗讬 诇诪注讜讟讬 拽专讜诐 砖注诇讛 诪讞诪转 诪讻讛 讘专讬讗讛 讚讗讬谞讜 拽专讜诐

The Sages taught in a baraita: If a man鈥檚 member was punctured, he is unfit to enter into the congregation of Israel because his semen is discharged gently and does not fertilize; if the perforation later closed up with flesh, he is fit, because now he can father children. And this is an instance of one who is unfit who returns to his previous state of fitness. The Gemara asks: What does the word this come to exclude? The Gemara explains that it comes to exclude a case involving an entirely different matter, that of a membrane that formed on the lung of an animal in the wake of a wound, which is not considered a proper membrane, as it is likely to rupture. If a puncture in the lung became covered with such a membrane the animal does not regain its former kosher status.

砖诇讞 诇讬讛 专讘 讗讬讚讬 讘专 讗讘讬谉 诇讗讘讬讬 讛讬讻讬 注讘讚讬谞谉 诪讬讬转讬谞谉 砖注专转讗 讜诪住专讟讬谞谉 诇讬讛 讜诪讬讬转讬谞谉 转专讘讗 讜砖讬讬驻讬谞谉 讜诪讬讬转讬谞谉 砖讜诪砖谞讗 讙诪诇讗 讜诪谞讻转讬谞谉 诇讬讛 讜驻住拽讬谞谉 诇讬讛 诇专讬砖讬讛 讜讚讜拽讗 砖注专转讗 讗讘诇 驻专讝诇讗 诪讝专祝 讝专讬祝 讜讛谞讬 诪讬诇讬 拽讟谉 讗讘诇 讙讚讜诇 诪讬拽驻讜诇讬 诪讬拽驻诇

With regard to this issue, Rav Idi bar Avin sent the following question to Abaye: What should we do to expedite the healing of such a perforation? Abaye answered: We bring a sharp-edged grain of barley and lacerate the area around the hole with it. We then bring fat and rub it on the spot, and afterward we bring a large ant [shumshena] and let it bite inside the hole. This leads to bleeding and the formation of a scab, which eventually heals as new flesh grows there. We also cut off the ant鈥檚 head so that it should remain in place until the wound is fully healed. The Gemara comments: And this procedure must be done specifically with a grain of barley, but an iron tool would cause inflammation [zareif ]. The Gemara adds: And this applies only to a small perforation, but a large one will eventually peel off and reopen.

讗诪专 专讘讛 讘专 专讘 讛讜谞讗 讛诪讟讬诇 诪讬诐 诪砖转讬 诪拽讜诪讜转 驻住讜诇 讗诪专 专讘讗 诇讬转 讛诇讻转讗 诇讗 讻讘专讗 讜诇讗 讻讗讘讗 讘专讗 讛讗 讚讗诪专谉 讗讘讗 讚讗诪专 专讘 讛讜谞讗 谞砖讬诐 讛诪住讜诇诇讜转 讝讜 讘讝讜 驻住讜诇讜转 诇讻讛讜谞讛

Rabba bar Rav Huna said: One who passes water from two places, so that he appears to have a hole or some other blemish in his member, is unfit to enter into the congregation of Israel, as is a man with crushed testicles. Rava said: With regard to these matters, the halakha is in accordance neither with the opinion of the son nor with that of the father. The son, this refers to that opinion of Rabba bar Rav Huna, which we just stated. As for the ruling of the father, this is referring to that which Rav Huna said: Women who rub against one another motivated by sexual desire are unfit to marry into the priesthood, as such conduct renders a woman a zona, whom a priest is prohibited from marrying. It was about this that Rava said that the halakha is not in accordance with Rav Huna鈥檚 opinion.

讜讗驻讬诇讜 诇专讘讬 讗诇注讝专 讚讗诪专 驻谞讜讬 讛讘讗 注诇 讛驻谞讜讬讛 砖诇讗 诇砖诐 讗讬砖讜转 注砖讗讛 讝讜谞讛 讛谞讬 诪讬诇讬 讗讬砖 讗讘诇 讗砖讛 驻专讬爪讜转讗 讘注诇诪讗

And even according to the opinion of Rabbi Elazar, who said that an unmarried man who has intercourse with an unmarried woman not for the sake of marriage renders her a zona, a woman who has had sexual relations with a man forbidden to her by the Torah, this applies only to intercourse with a man, but lewd behavior with another woman is mere licentiousness that does not render her a zona, and therefore she is still permitted to marry into the priesthood.

诪转谞讬壮 驻爪讜注 讚讻讗 讜讻专讜转 砖驻讻讛 诪讜转专讬谉 讘讙讬讜专转 讜诪砖讜讞专专转 讜讗讬谞谉 讗住讜专讬谉 讗诇讗 诪诇讘讗 讘拽讛诇 砖谞讗诪专 诇讗 讬讘讗 驻爪讜注 讚讻讗 讜讻专讜转 砖驻讻讛 讘拽讛诇 讛壮

MISHNA: A man with crushed testicles or with other wounds to his genitals and one whose penis has been severed are permitted to marry a female convert or an emancipated maidservant, and they are prohibited only from entering into the congregation and marrying a woman who was born Jewish, as it is stated: 鈥淎 man wounded with crushed testicles or a severed penis shall not enter into the congregation of the Lord鈥 (Deuteronomy 23:2).

讙诪壮 讘注讜 诪讬谞讬讛 诪专讘 砖砖转 驻爪讜注 讚讻讗 讻讛谉 诪讛讜 讘讙讬讜专转 讜诪砖讜讞专专转 讘拽讚讜砖转讬讛 拽讗讬 讜讗住讬专 讗讜 讚诇诪讗 诇讗讜 讘拽讚讜砖转讬讛 拽讗讬 讜砖专讬

GEMARA: They raised a dilemma before Rav Sheshet: What is the halakha governing a priest with crushed testicles with respect to a female convert or an emancipated maidservant? The Gemara clarifies the two sides of this dilemma: Does he retain his state of sanctity like any other priest and is therefore prohibited from marrying either one of these women, or perhaps he does not retain his state of sanctity and therefore is permitted to marry a convert, like an ordinary Israelite with crushed testicles?

讗诪专 诇讛讜 专讘 砖砖转 转谞讬转讜讛 驻爪讜注 讚讻讗 讬砖专讗诇 诪讜转专 讘谞转讬谞讛 讜讗讬 住诇拽讗 讚注转讱 讘拽讚讜砖转讬讛 拽讗讬 讗拽专讬 讻讗谉 诇讗 转转讞转谉 讘诐

Rav Sheshet said to them: You already learned the answer to this question in the following baraita: It is permitted for an ordinary Israelite with crushed testicles to marry a Gibeonite woman. Now, if it enters your mind that he retains his sanctity as a Jew, one should apply here the prohibition stated with regard to Canaanites: 鈥淵ou shall not marry them鈥 (Deuteronomy 7:3). Apparently, then, one whose testicles have been crushed loses his former sanctity, and the same should apply to a priest.

讗诪专 专讘讗 讗讟讜 讛转诐 诪砖讜诐 拽讚讜砖讛 讜诇讗讜 拽讚讜砖讛 讛讜讗 讚诇诪讗 诪讜诇讬讚 讘谉 讜讗讝讬诇 驻诇讞 诇注讘讜讚讛 讝专讛 讜讛谞讬 诪讬诇讬 讘讙讜讬讜转谉 讻讬 诪讙讬讬专讬 讘讬砖专讗诇 砖专讜 讜专讘谞谉 讛讜讗 讚讙讝专讜 讘讛讜 讜讻讬 讙讝专讜 讘讛讜 专讘谞谉 讘讛谞讱 讚讘谞讬 讗讜诇讜讚讬 讗讘诇 讛讗讬 讚诇讗讜 讘专 讗讜诇讜讚讬 诇讗 讙讝专讜 讘讬讛 专讘谞谉

Rava said: This is no proof, as is that to say that the prohibition there against marrying Canaanites is due to sanctity or lack of sanctity? Rather, the reason for the prohibition is that perhaps one will father a child from his Canaanite wife and that child will later go off and engage in idolatrous worship. Now, this concern applies only when they are still gentiles, but when they convert, as did the Gibeonites, they are permitted to Jews. And it is the Sages who decreed that Gibeonites are forbidden like mamzerim even after their conversion. And when the Sages decreed that one may not marry them, the decree was limited to those who are capable of having children, but with regard to this one, a man with crushed testicles who is incapable of having children, the Sages did not issue a decree.

讗诇讗 诪注转讛 诪诪讝专 讚讘专 讗讜诇讜讚讬 讛讻讬 谞诪讬 讚讗住讬专 讜讛讗 转谞谉 诪诪讝专讬诐 讜谞转讬谞讬诐 诪讜转专讬诐 诇讘讗 讝讛 讘讝讛 讗诇讗 讻讬 讙讝讜专 专讘谞谉 讘讻砖专讬诐 讘驻住讜诇讬诐 诇讗 讙讝讜专 专讘谞谉

The Gemara raises an objection against Rava: However, if that is so, then with regard to a mamzer, who is capable of having children, so too one would say that he is prohibited from marrying a Gibeonite. But didn鈥檛 we learn otherwise in a mishna (Kiddushin 69a): Mamzerim and Gibeonites are permitted to marry one another. Rather, retract this explanation and replace it with the following: When the Sages decreed that one may not marry a Gibeonite, they limited their decree to those who are fit, so as to prevent them from mingling with Gibeonites; but with regard to those who are unfit to enter into the congregation, the Sages did not issue a decree.

讛讚专 讗诪专 专讘讗 诇讗讜 诪讬诇转讗 讛讬讗 讘讙讜讬讜转谉 诇讬转 诇讛讜 讞转谞讜转 谞转讙讬讬专讜 讗讬转 诇讛讜 讞转谞讜转

Rava then reconsidered and said that what he had previously argued, that the prohibition against marrying them applies only when they are gentiles, is not correct. The prohibition cannot be referring to gentiles, as when they are gentiles there can be no valid marriage with them at all. It is only after they have converted that there can be valid marriage with them, and therefore the prohibition against entering into marriage with them applies. Nevertheless, it is permitted for a man with crushed testicles to marry a Gibeonite woman.

诪转讬讘 专讘 讬讜住祝 讜讬转讞转谉 砖诇诪讛 讗转 讘转 驻专注讛 诪诇讱 诪爪专讬诐 讙讬讬讜专讬 讙讬讬专讛 讜讛讗 诇讗 拽讘诇讜 讙专讬诐 诇讗 讘讬诪讬 讚讜讚 讜诇讗 讘讬诪讬 砖诇诪讛 诪讬讚讬 讛讜讗 讟注诪讗 讗诇讗 诇砖讜诇讞谉 诪诇讻讬诐

Rav Yosef raised an objection from the verse that states: 鈥淎nd Solomon married the daughter of Pharaoh, king of Egypt鈥 (I聽Kings 3:1), which indicates that there can, in fact, be valid marriage even with gentiles. The Gemara answers: Before Solomon took Pharaoh鈥檚 daughter as his wife, he converted her. The Gemara asks: But isn鈥檛 it so that they did not accept converts, neither in the days of David nor in the days of Solomon? The Gemara answers: But isn鈥檛 the reason that they did not accept converts during those periods only due to concern that the converts were not acting for the sake of Heaven but in fact desired the power of the table of kings, David and Solomon?

讛讗 诇讗 爪专讬讻讗 诇讬讛

But this one, Pharaoh鈥檚 daughter, did not require such things, as she herself was the daughter of royalty, and therefore there would have been no reason to doubt the sincerity of her conversion.

[讜转讬驻讜拽 诇讬讛] 讚讛讗 诪爪专讬转 专讗砖讜谞讛 讛讬讗 讜讻讬 转讬诪讗 讛谞讱 讗讝诇讬 诇注诇诪讗 讜讛谞讬 讗讞专讬谞讬 谞讬谞讛讜

The Gemara asks: But let him derive that Pharaoh鈥檚 daughter was forbidden to Solomon for a different reason, as she was a first-generation Egyptian convert. Even if she converted, she would still have been an Egyptian convert of the first generation, and as such neither she nor her children would have been permitted to marry a Jew by birth (Deuteronomy 23:8鈥9). And if you would say that those whom the Torah rendered forbidden have already left Egypt and are now living elsewhere in the world, and those currently living in Egypt are others, there is a difficulty.

讜讛讗 转谞讬讗 讗诪专 专讘讬 讬讛讜讚讛 诪谞讬诪讬谉 讙专 诪爪专讬 讛讬讛 诇讬 讞讘专 诪转诇诪讬讚讬 专讘讬 注拽讬讘讗 讗诪专 讗谞讬 诪爪专讬 专讗砖讜谉 讜谞砖讗转讬 诪爪专讬转 专讗砖讜谞讛 讗砖讬讗 诇讘谞讬 诪爪专讬转 砖谞讬讛 讻讚讬 砖讬讛讗 讘谉 讘谞讬 专讗讜讬 诇讘讗 讘拽讛诇

As, isn鈥檛 it taught in a baraita that Rabbi Yehuda said: Minyamin, an Egyptian convert, was a friend of mine from among the students of Rabbi Akiva, and he said: After I converted I was a first-generation Egyptian convert, and so I married another first-generation Egyptian convert. I will marry off my son, who is a second-generation Egyptian convert, to another second-generation Egyptian convert, so that my grandson will be fit to enter into the congregation. This indicates that first- and second-generation converts of Egyptian extraction were prohibited from entering into the congregation even during the period of the Mishna.

讗诪专 专讘 驻驻讗 讗谞谉 诪砖诇诪讛 诇讬拽讜 讜谞转讬讘 砖诇诪讛 诇讗 谞住讬讘 诪讬讚讬 讚讻转讬讘 讘讬讛 诪谉 讛讙讜讬诐 讗砖专 讗诪专 讛壮 讗诇 讘谞讬 讬砖专讗诇 诇讗 转讘讜讗讜 讘讛诐 讜讛诐 诇讗 讬讘讜讗讜 讘讻诐 讗讻谉 讬讟讜 讗转 诇讘讘讻诐 讗讞专讬 讗诇讛讬讛诐 讘讛诐 讚讘拽 砖诇诪讛 诇讗讛讘讛 讗诇讗 拽砖讬讗 讜讬转讞转谉

Rav Pappa said: Shall we stand up and raise an objection from Solomon? Solomon did not marry anyone, as it is written in his regard: 鈥淥f the nations concerning which the Lord said to the children of Israel, You shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods; Solomon cleaved to these in love鈥 (I聽Kings 11:2). Solomon cleaved to these women in love, but was not legally married to them. As Solomon had other forbidden wives, the case of Pharaoh鈥檚 daughter presents no special difficulty. In fact, none of these marriages were valid at all. But the phrase 鈥渁nd Solomon married鈥 (I聽Kings 3:1) that appears in connection with Pharaoh鈥檚 daughter is difficult, as it indicates that this marriage was in fact valid.

诪转讜讱 讗讛讘讛 讬转讬专讛 砖讗讛讘讛 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 谞转讞转谉 讘讛

The Gemara answers: Due to the extraordinary love that he had for her, the verse relates to him as if he had married her through a legally valid marriage, even though this was not the case.

讗诪专 诇讬讛 专讘讬谞讗 诇专讘 讗砖讬 讜讛讗 讗谞谉 转谞谉 驻爪讜注 讚讻讗 讜讻专讜转 砖驻讻讛 诪讜转专讬诐 讘讙讬讜专转 讜诪砖讜讞专专转 讛讗 讘谞转讬谞讛 讗住讬专讬

Ravina said to Rav Ashi: But didn鈥檛 we learn in the mishna that a man with crushed testicles and one whose penis has been severed are permitted to marry a female convert and an emancipated maidservant? That indicates that it is only these women whom they are permitted to marry, but they are prohibited from marrying a Gibeonite woman. This appears to contradict the baraita that permits a man with crushed testicles to marry a Gibeonite.

讗诪专 诇讬讛 讜诇讬讟注诪讬讱 讗讬诪讗 住讬驻讗 讜讗讬谞谉 讗住讜专讬谉 讗诇讗 诪诇讘讗 讘拽讛诇 讛讗 讘谞转讬谞讛 砖专讜 讗诇讗 诪讛讗 诇讬讻讗 诇诪砖诪注 诪讬谞讛

Rav Ashi said to Ravina: And according to your line of reasoning, say the latter clause of the mishna as follows: And they are prohibited only from entering into the congregation, and infer just the opposite, that it is only a woman who was born Jewish whom they are prohibited from marrying, but they are permitted to marry a Gibeonite woman, as she is not part of the congregation of the Lord. Rather, no inference is to be learned from this mishna, as the possible inferences are contradictory, and one must therefore rely on the halakha that was expressly taught.

诪转谞讬壮 注诪讜谞讬 讜诪讜讗讘讬 讗住讜专讬诐 讜讗讬住讜专谉 讗讬住讜专 注讜诇诐 讗讘诇 谞拽讘讜转讬讛诐 诪讜转专讜转 诪讬讚

mishna Ammonite and Moabite converts are prohibited from entering into the congregation and marrying a woman who was born Jewish, and their prohibition is eternal, for all generations. However, their female counterparts, even the convert herself, are permitted immediately.

诪爪专讬 讜讗讚讜诪讬 讗讬谞诐 讗住讜专讬诐 讗诇讗 注讚 砖诇砖讛 讚讜专讜转 讗讞讚 讝讻专讬诐 讜讗讞讚 谞拽讘讜转 专讘讬 砖诪注讜谉 诪转讬专 讗转 讛谞拽讘讜转 诪讬讚 讗诪专 专讘讬 砖诪注讜谉 拽诇 讜讞讜诪专 讛讚讘专讬诐 讜诪讛 讗诐 讘诪拽讜诐 砖讗住专 讗转 讛讝讻专讬诐 讗讬住讜专 注讜诇诐 讛转讬专 讗转 讛谞拽讘讜转 诪讬讚 诪拽讜诐 砖诇讗 讗住专 讗转 讛讝讻专讬诐 讗诇讗 注讚 砖诇砖讛 讚讜专讜转 讗讬谞讜 讚讬谉 砖谞转讬专 讗转 讛谞拽讘讜转 诪讬讚

Egyptian and Edomite converts are prohibited from entering into the congregation only for three generations, both males and females. Rabbi Shimon renders permitted Egyptian and Edomite females immediately. Rabbi Shimon said: The matter may be derived by way of an a聽fortiori inference: If in a place where the Torah rendered prohibited the males with an eternal prohibition, i.e., Ammonites and Moabites, it rendered permitted the females immediately, then in a place where it rendered prohibited the males for only three generations, i.e., Egyptians and Edomites, is it not right that we should render permitted the females immediately?

讗诪专讜 诇讜 讗诐 讛诇讻讛 谞拽讘诇 讜讗诐 诇讚讬谉 讬砖 转砖讜讘讛 讗诪专 诇讛诐 诇讗 讻讬 讛诇讻讛 讗谞讬 讗讜诪专

Rabbi Shimon鈥檚 colleagues said to him: If you are reporting a halakha that you received from your teachers, we will accept it from you. But if you merely wish to prove your case with an a聽fortiori inference based on your own reasoning, there is a refutation of your argument. Rabbi Shimon said to them: That is not so. I disagree with your claim that the a聽fortiori inference can be refuted, but in any case I am stating a halakha handed down to me by my teachers.

讙诪壮 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讬 讬讜讞谞谉 讚讗诪专 拽专讗 讜讻专讗讜转 砖讗讜诇 讗转 讚讜讚 讬讜爪讗 诇拽专讗转 讛驻诇砖转讬 讗诪专 讗诇 讗讘谞专 砖专 讛爪讘讗 讘谉 诪讬 讝讛 讛谞注专 讗讘谞专 讜讬讗诪专 讗讘谞专 讞讬 谞驻砖讱 讛诪诇讱 讗诐 讬讚注转讬 讜诇讗 讬讚注 诇讬讛 讜讛讻转讬讘 讜讬讗讛讘讛讜 诪讗讚 讜讬讛讬 诇讜 谞讜砖讗 讻诇讬诐 讗诇讗 讗讗讘讜讛 拽讗 诪砖讗讬诇

gemara The Gemara asks: From where are these matters derived that female Ammonites and Moabites are permitted immediately? Rabbi Yo岣nan said: As the verse states: 鈥淎nd when Saul saw David go forth against the Philistine, he said to Abner, the captain of the host: Abner, whose son is this youth? And Abner said: As your soul lives, O king, I cannot tell鈥 (I聽Samuel 17:55). This verse is puzzling: Did Saul really not recognize him? But isn鈥檛 it previously written: 鈥淎nd David came to Saul, and stood before him; and he loved him greatly; and he became his armor-bearer鈥 (I聽Samuel 16:21)? Rather, it must be that he was asking about David鈥檚 father.

讜讗讘讬讜 诇讗 讬讚注 诇讬讛 讜讛讻转讬讘 讜讛讗讬砖 讘讬诪讬 砖讗讜诇 讝拽谉 讘讗 讘讗谞砖讬诐 讜讗诪专 专讘 讜讗讬转讬诪讗 专讘讬 讗讘讗 讝讛 讬砖讬 讗讘讬 讚讜讚 砖谞讻谞住 讘讗讜讻诇讜住讗 讜讬爪讗 讘讗讜讻诇讜住讗

The Gemara is still puzzled by this verse: And did Saul not recognize David鈥檚 father? But isn鈥檛 it written with regard to Jesse, David鈥檚 father: 鈥淎nd the man in the days of Saul was old, and came among men鈥 (I聽Samuel 17:12), and Rav, and some say Rabbi Abba, said: This is referring to Jesse, father of David, who always entered with multitudes [ukhlusa] and left with multitudes. As he was clearly a man of importance, everyone must have known who he was.

讛讻讬 拽讗诪专 砖讗讜诇 讗讬 诪驻专抓 讗转讬 讗讬 诪讝专讞 讗转讬 讗讬 诪驻专抓 讗转讬 诪诇讻讗 讛讜讬 砖讛诪诇讱 驻讜专抓 诇注砖讜转 讚专讱 讜讗讬谉 诪诪讞讬谉 讘讬讚讜 讗讬 诪讝专讞 讗转讬 讞砖讬讘讗 讘注诇诪讗 讛讜讬

Rather, this is what Saul was saying, in his attempt to clarify David鈥檚 lineage: Does he come from the descendants of Perez, or does he come from the descendants of Zerah? What is the significance of this question? If he comes from Perez he will be king, as a king may breach [poretz] a way for himself and no one can stop him. And if he comes from Zerah he will be merely a man of importance, but not a king.

诪讗讬 讟注诪讗 讗诪专 诇讬讛 砖讗诇 注诇讬讛 讚讻转讬讘 讜讬诇讘砖 砖讗讜诇 讗转 讚讜讚 诪讚讬讜 讻诪讚转讜 讜讻转讬讘 讘讬讛 讘砖讗讜诇 诪砖讻诪讜 讜诪注诇讛 讙讘讜讛 诪讻诇 讛注诐 讗诪专 诇讬讛 讚讜讗讙 讛讗讚讜诪讬 注讚 砖讗转讛 诪砖讗讬诇 注诇讬讜 讗诐 讛讙讜谉 讛讜讗 诇诪诇讻讜转 讗诐 诇讗讜 砖讗诇 注诇讬讜 讗诐 专讗讜讬 诇讘讗 讘拽讛诇 讗诐 诇讗讜 诪讗讬 讟注诪讗 讚拽讗转讬 诪专讜转 讛诪讜讗讘讬讛

The Gemara continues with its explanation: For what reason did Saul say to Abner that he should inquire about David? As it is written: 鈥淎nd Saul clad David with his apparel [maddav]鈥 (I聽Samuel 17:38), which indicates that the clothes were of David鈥檚 size [kemiddato]. And it is written with regard to Saul: 鈥淔rom his shoulders and upward he was higher than any of the people鈥 (I聽Samuel 9:2). Upon seeing that his clothes fit David, Saul began to fear that it might be David who was destined for the throne, and he therefore inquired into his background. At that point, Doeg the Edomite said to Saul: Before you inquire as to whether or not he is fit for kingship, inquire as to whether or not he is even fit to enter into the congregation. What is the reason for such doubts? It is that he descends from Ruth the Moabite, and Moabites are permanently barred from entering the congregation.

讗诪专 诇讬讛 讗讘谞专 转谞讬谞讗 注诪讜谞讬 讜诇讗 注诪讜谞讬转 诪讜讗讘讬 讜诇讗 诪讜讗讘讬转 讗诇讗 诪注转讛 诪诪讝专 讜诇讗 诪诪讝专转 诪诪讝专 讻转讬讘 诪讜诐 讝专

Abner said to him: We already learned that there is no room for such concern. As the verse states: 鈥淎n Ammonite or a Moabite shall not enter into the congregation of the Lord鈥 (Deuteronomy 23:4), teaching that an Ammonite man is barred from entering into the congregation, but not an Ammonite woman; and similarly, a Moabite man is barred from entering into the congregation, but not a Moabite woman. Doeg said to him: However, if that is so, say that the verse that renders it prohibited for a mamzer to enter the congregation renders prohibited only a male mamzer, but not a female mamzer. Abner replied: It is written: 鈥淎 mamzer,鈥 which should be understood not as a noun but as an adjective, denoting a strange blemish [mum zar], one who is defective due to a forbidden relationship, and this applies to males and females alike.

诪爪专讬 讜诇讗 诪爪专讬转 砖讗谞讬 讛讻讗 讚诪驻专砖 讟注诪讗 讚拽专讗 注诇 讗砖专 诇讗 拽讚诪讜 讗转讻诐 讘诇讞诐 讜讘诪讬诐 讚专讻讜 砖诇 讗讬砖 诇拽讚诐 讜诇讗 讚专讻讛 砖诇 讗砖讛 诇拽讚诐 讛讬讛 诇讛诐 诇拽讚诐 讗谞砖讬诐 诇拽专讗转 讗谞砖讬诐 讜谞砖讬诐 诇拽专讗转 谞砖讬诐 讗讬砖转讬拽

Doeg retorted: If so, say that it is prohibited for only an Egyptian man to enter into the congregation, but not an Egyptian woman. Abner answered: Here it is different, as the reason for the prohibition recorded in this verse with regard to Ammonites is explicit: 鈥淏ecause they did not meet you with bread and with water on the way, when you came forth out of Egypt鈥 (Deuteronomy 23:5). Since it is the way of a man to go forth to meet guests but it is not the way of a woman to go forth, females were not included in this prohibition. Doeg countered: Still, the men should have gone forth to meet the men, and the women to meet the women. Abner was silent, as he did not know how to respond to this objection.

诪讬讚 讜讬讗诪专 讛诪诇讱 砖讗诇 讗转讛 讘谉 诪讬 讝讛 讛注诇诐 讛转诐 拽专讬 诇讬讛 谞注专 讛讻讗 拽专讬 诇讬讛 注诇诐 讛讻讬 拽讗 讗诪专 诇讬讛 讛诇讻讛 谞转注诇诪讛 诪诪讱 爪讗 讜砖讗诇 讘讘讬转 讛诪讚专砖 砖讗诇 讗诪专讜 诇讬讛 注诪讜谞讬 讜诇讗 注诪讜谞讬转 诪讜讗讘讬 讜诇讗 诪讜讗讘讬转

Immediately: 鈥淎nd the king said, inquire you whose son is this lad鈥 (I聽Samuel 17:56). The Gemara comments: There, in the previous verse, Saul calls him youth [na鈥檃r], and here he calls him lad [elem]. This change in the wording hints at the following discussion. Saul said to Doeg as follows: The halakha is hidden [nitalma] from you, and you are ignorant of the law. Go and inquire about the matter in the study hall. He went to the study hall and asked. They said to him: The halakha is: An Ammonite man is forbidden, but not an Ammonite woman; a Moabite man is forbidden, but not a Moabite woman.

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

  • 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".

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

talking talmud_square

Yevamot 76: Those Who Can’t Marry In

Two mishnayot: Several parties are prohibited from marrying those who are born Jewish, but can still marry converts to Judaism...
learn daf yomi one week at a time with tamara spitz

Yevamot: 72-78 – Daf Yomi One Week at a Time

This week, we will learn about the laws pertaining to a Jewish male who can鈥檛 be circumcised for health reasons....

Yevamot 76

The William Davidson Talmud | Powered by Sefaria

Yevamot 76

诪诪讜诇讗讬 讗诪专讬转讜 诪讬诇讬 诪讜诇讬转讗 讘诪拽讜诪讛 诪讘砖诇讛 砖诇讗 讘诪拽讜诪讛 诇讗 诪讘砖诇讛

from truncated [mimula鈥檈i] people, as Rav Beivai鈥檚 family traced their lineage to the house of Eli, all of whose descendants were destined to be short-lived (see I聽Samuel 2:31), you speak truncated [mulayata] and unsound matters. When the semen passes through its proper place, it fertilizes; but if it does not pass through its proper place, it does not fertilize. Since he cannot father children, he is like one whose testicles have been crushed, and therefore he may not enter into the congregation.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 谞讬拽讘 讜谞住转诐 讻诇 砖讗讬诇讜 谞拽专讬 讜谞拽专注 驻住讜诇 讜讗讬 诇讗讜 讻砖专 讛讜讬 讘讛 专讘讗 讛讬讻讗 讗讬诇讬诪讗 诇诪讟讛 诪注讟专讛 讗驻讬诇讜 谞讻专转 谞诪讬 讗诇讗 讘注讟专讛 注爪诪讛 讗讬转诪专 谞诪讬 讗诪专 专讘 诪专讬 讘专 诪专 讗诪专 诪专 注讜拽讘讗 讗诪专 砖诪讜讗诇 谞讬拽讘 讘注讟专讛 注爪诪讛 讜谞住转诐 讻诇 砖讗讬诇讜 谞拽专讬 讜谞拽专注 驻住讜诇 讜讗讬 诇讗讜 讻砖专

Rav Yehuda said that Shmuel said: If a man鈥檚 member had been punctured and it later healed and the hole closed up with flesh, in any case where, if he would emit semen, it would tear open again, he is unfit to enter into the congregation; but if not, he is fit. Rava discussed this ruling and raised a question: Where is this perforation? If we say it is below the corona, at the end of the man鈥檚 member, why should this perforation render him unfit? Even if the member was entirely severed, he would also be fit. Rather, the hole is in the corona itself, that is, at the point where the corona meets the rest of the member. It was also stated explicitly that this is the case, as Rav Mari bar Mar said that Mar Ukva said that Shmuel said: If a man鈥檚 member had been punctured in the corona itself, and it later healed and the hole closed up with flesh, in any case where if he would emit semen it would tear open again, he is unfit; but if not, he is fit.

砖诇讞 诇讬讛 专讘讗 讘专讬讛 讚专讘讛 诇专讘 讬讜住祝 讬诇诪讚谞讜 专讘讬谞讜 讛讬讻讬 注讘讚讬谞谉 讗诪专 诇讬讛 诪讬讬转讬谞谉 谞讛诪讗 讞诪讬诪讗 讚砖注专讬 讜诪谞讞讬谞谉 诇讬讛 讗讘讬 驻讜拽专讬 讜诪拽专讬 讜讞讝讬谞谉 诇讬讛

With regard to this issue, Rava, son of Rabba, sent the following question to Rav Yosef: Let our teacher teach us, what should we do to verify whether or not the perforation was adequately closed? Rav Yosef said to him: We bring warm barley bread and place it upon his anus [bei pukrei], and owing to the heat he emits semen, and we observe what happens and see whether or not the perforation remains closed.

讗诪专 讗讘讬讬 讗讟讜 讻讜诇讬 注诇诪讗 讬注拽讘 讗讘讬谞讜 讛讜讗讬 讚讻转讬讘 讘讬讛 讻讞讬 讜专讗砖讬转 讗讜谞讬 砖诇讗 专讗讛 拽专讬 诪讬诪讬讜

Abaye said: Is that to say that everyone is like our Patriarch Jacob, with regard to whom it is written: 鈥淩euben, you are my firstborn, my might and the first fruits of my strength鈥 (Genesis 49:3), implying that Jacob never experienced an emission of semen in all his days, so that his eldest son Reuben was conceived from his first drop of seed, i.e., 鈥渢he first fruits of my strength.鈥 The implication is that there is certainly no need for such measures in order to bring a man to ejaculate.

讗诇讗 讗诪专 讗讘讬讬 诪注讘专讬谞谉 拽诪讬讛 讘讙讚讬 爪讘注讜谞讬谉 讗诪专 专讘讗 讗讟讜 讻讜诇讬 注诇诪讗 讘专讝讬诇讬 讛讙诇注讚讬 讛讜讗 讗诇讗 诪讞讜讜专转讗 讻讚砖谞讬谉 诪注讬拽专讗

Rather, Abaye said that a different method is used: We pass before him colorful garments of a woman, and thereby bring him to arousal, so that he will experience an emission. Rava said: Is that to say that everyone is like Barzilai the Gileadite, traditionally known for his licentious character? Not all men are brought to excitement when they merely see such clothes. Rather, the Gemara rejects this proposal and states that it is clear as we initially answered, that we follow the former procedure even though not all men require it.

转谞讜 专讘谞谉 谞讬拽讘 驻住讜诇 诪驻谞讬 砖讛讜讗 砖讜转转 谞住转诐 讻砖专 诪驻谞讬 砖讛讜讗 诪讜诇讬讚 讜讝讛讜 驻住讜诇 砖讞讜讝专 诇讛讻砖讬专讜 讝讛讜 诇诪注讜讟讬 诪讗讬 诇诪注讜讟讬 拽专讜诐 砖注诇讛 诪讞诪转 诪讻讛 讘专讬讗讛 讚讗讬谞讜 拽专讜诐

The Sages taught in a baraita: If a man鈥檚 member was punctured, he is unfit to enter into the congregation of Israel because his semen is discharged gently and does not fertilize; if the perforation later closed up with flesh, he is fit, because now he can father children. And this is an instance of one who is unfit who returns to his previous state of fitness. The Gemara asks: What does the word this come to exclude? The Gemara explains that it comes to exclude a case involving an entirely different matter, that of a membrane that formed on the lung of an animal in the wake of a wound, which is not considered a proper membrane, as it is likely to rupture. If a puncture in the lung became covered with such a membrane the animal does not regain its former kosher status.

砖诇讞 诇讬讛 专讘 讗讬讚讬 讘专 讗讘讬谉 诇讗讘讬讬 讛讬讻讬 注讘讚讬谞谉 诪讬讬转讬谞谉 砖注专转讗 讜诪住专讟讬谞谉 诇讬讛 讜诪讬讬转讬谞谉 转专讘讗 讜砖讬讬驻讬谞谉 讜诪讬讬转讬谞谉 砖讜诪砖谞讗 讙诪诇讗 讜诪谞讻转讬谞谉 诇讬讛 讜驻住拽讬谞谉 诇讬讛 诇专讬砖讬讛 讜讚讜拽讗 砖注专转讗 讗讘诇 驻专讝诇讗 诪讝专祝 讝专讬祝 讜讛谞讬 诪讬诇讬 拽讟谉 讗讘诇 讙讚讜诇 诪讬拽驻讜诇讬 诪讬拽驻诇

With regard to this issue, Rav Idi bar Avin sent the following question to Abaye: What should we do to expedite the healing of such a perforation? Abaye answered: We bring a sharp-edged grain of barley and lacerate the area around the hole with it. We then bring fat and rub it on the spot, and afterward we bring a large ant [shumshena] and let it bite inside the hole. This leads to bleeding and the formation of a scab, which eventually heals as new flesh grows there. We also cut off the ant鈥檚 head so that it should remain in place until the wound is fully healed. The Gemara comments: And this procedure must be done specifically with a grain of barley, but an iron tool would cause inflammation [zareif ]. The Gemara adds: And this applies only to a small perforation, but a large one will eventually peel off and reopen.

讗诪专 专讘讛 讘专 专讘 讛讜谞讗 讛诪讟讬诇 诪讬诐 诪砖转讬 诪拽讜诪讜转 驻住讜诇 讗诪专 专讘讗 诇讬转 讛诇讻转讗 诇讗 讻讘专讗 讜诇讗 讻讗讘讗 讘专讗 讛讗 讚讗诪专谉 讗讘讗 讚讗诪专 专讘 讛讜谞讗 谞砖讬诐 讛诪住讜诇诇讜转 讝讜 讘讝讜 驻住讜诇讜转 诇讻讛讜谞讛

Rabba bar Rav Huna said: One who passes water from two places, so that he appears to have a hole or some other blemish in his member, is unfit to enter into the congregation of Israel, as is a man with crushed testicles. Rava said: With regard to these matters, the halakha is in accordance neither with the opinion of the son nor with that of the father. The son, this refers to that opinion of Rabba bar Rav Huna, which we just stated. As for the ruling of the father, this is referring to that which Rav Huna said: Women who rub against one another motivated by sexual desire are unfit to marry into the priesthood, as such conduct renders a woman a zona, whom a priest is prohibited from marrying. It was about this that Rava said that the halakha is not in accordance with Rav Huna鈥檚 opinion.

讜讗驻讬诇讜 诇专讘讬 讗诇注讝专 讚讗诪专 驻谞讜讬 讛讘讗 注诇 讛驻谞讜讬讛 砖诇讗 诇砖诐 讗讬砖讜转 注砖讗讛 讝讜谞讛 讛谞讬 诪讬诇讬 讗讬砖 讗讘诇 讗砖讛 驻专讬爪讜转讗 讘注诇诪讗

And even according to the opinion of Rabbi Elazar, who said that an unmarried man who has intercourse with an unmarried woman not for the sake of marriage renders her a zona, a woman who has had sexual relations with a man forbidden to her by the Torah, this applies only to intercourse with a man, but lewd behavior with another woman is mere licentiousness that does not render her a zona, and therefore she is still permitted to marry into the priesthood.

诪转谞讬壮 驻爪讜注 讚讻讗 讜讻专讜转 砖驻讻讛 诪讜转专讬谉 讘讙讬讜专转 讜诪砖讜讞专专转 讜讗讬谞谉 讗住讜专讬谉 讗诇讗 诪诇讘讗 讘拽讛诇 砖谞讗诪专 诇讗 讬讘讗 驻爪讜注 讚讻讗 讜讻专讜转 砖驻讻讛 讘拽讛诇 讛壮

MISHNA: A man with crushed testicles or with other wounds to his genitals and one whose penis has been severed are permitted to marry a female convert or an emancipated maidservant, and they are prohibited only from entering into the congregation and marrying a woman who was born Jewish, as it is stated: 鈥淎 man wounded with crushed testicles or a severed penis shall not enter into the congregation of the Lord鈥 (Deuteronomy 23:2).

讙诪壮 讘注讜 诪讬谞讬讛 诪专讘 砖砖转 驻爪讜注 讚讻讗 讻讛谉 诪讛讜 讘讙讬讜专转 讜诪砖讜讞专专转 讘拽讚讜砖转讬讛 拽讗讬 讜讗住讬专 讗讜 讚诇诪讗 诇讗讜 讘拽讚讜砖转讬讛 拽讗讬 讜砖专讬

GEMARA: They raised a dilemma before Rav Sheshet: What is the halakha governing a priest with crushed testicles with respect to a female convert or an emancipated maidservant? The Gemara clarifies the two sides of this dilemma: Does he retain his state of sanctity like any other priest and is therefore prohibited from marrying either one of these women, or perhaps he does not retain his state of sanctity and therefore is permitted to marry a convert, like an ordinary Israelite with crushed testicles?

讗诪专 诇讛讜 专讘 砖砖转 转谞讬转讜讛 驻爪讜注 讚讻讗 讬砖专讗诇 诪讜转专 讘谞转讬谞讛 讜讗讬 住诇拽讗 讚注转讱 讘拽讚讜砖转讬讛 拽讗讬 讗拽专讬 讻讗谉 诇讗 转转讞转谉 讘诐

Rav Sheshet said to them: You already learned the answer to this question in the following baraita: It is permitted for an ordinary Israelite with crushed testicles to marry a Gibeonite woman. Now, if it enters your mind that he retains his sanctity as a Jew, one should apply here the prohibition stated with regard to Canaanites: 鈥淵ou shall not marry them鈥 (Deuteronomy 7:3). Apparently, then, one whose testicles have been crushed loses his former sanctity, and the same should apply to a priest.

讗诪专 专讘讗 讗讟讜 讛转诐 诪砖讜诐 拽讚讜砖讛 讜诇讗讜 拽讚讜砖讛 讛讜讗 讚诇诪讗 诪讜诇讬讚 讘谉 讜讗讝讬诇 驻诇讞 诇注讘讜讚讛 讝专讛 讜讛谞讬 诪讬诇讬 讘讙讜讬讜转谉 讻讬 诪讙讬讬专讬 讘讬砖专讗诇 砖专讜 讜专讘谞谉 讛讜讗 讚讙讝专讜 讘讛讜 讜讻讬 讙讝专讜 讘讛讜 专讘谞谉 讘讛谞讱 讚讘谞讬 讗讜诇讜讚讬 讗讘诇 讛讗讬 讚诇讗讜 讘专 讗讜诇讜讚讬 诇讗 讙讝专讜 讘讬讛 专讘谞谉

Rava said: This is no proof, as is that to say that the prohibition there against marrying Canaanites is due to sanctity or lack of sanctity? Rather, the reason for the prohibition is that perhaps one will father a child from his Canaanite wife and that child will later go off and engage in idolatrous worship. Now, this concern applies only when they are still gentiles, but when they convert, as did the Gibeonites, they are permitted to Jews. And it is the Sages who decreed that Gibeonites are forbidden like mamzerim even after their conversion. And when the Sages decreed that one may not marry them, the decree was limited to those who are capable of having children, but with regard to this one, a man with crushed testicles who is incapable of having children, the Sages did not issue a decree.

讗诇讗 诪注转讛 诪诪讝专 讚讘专 讗讜诇讜讚讬 讛讻讬 谞诪讬 讚讗住讬专 讜讛讗 转谞谉 诪诪讝专讬诐 讜谞转讬谞讬诐 诪讜转专讬诐 诇讘讗 讝讛 讘讝讛 讗诇讗 讻讬 讙讝讜专 专讘谞谉 讘讻砖专讬诐 讘驻住讜诇讬诐 诇讗 讙讝讜专 专讘谞谉

The Gemara raises an objection against Rava: However, if that is so, then with regard to a mamzer, who is capable of having children, so too one would say that he is prohibited from marrying a Gibeonite. But didn鈥檛 we learn otherwise in a mishna (Kiddushin 69a): Mamzerim and Gibeonites are permitted to marry one another. Rather, retract this explanation and replace it with the following: When the Sages decreed that one may not marry a Gibeonite, they limited their decree to those who are fit, so as to prevent them from mingling with Gibeonites; but with regard to those who are unfit to enter into the congregation, the Sages did not issue a decree.

讛讚专 讗诪专 专讘讗 诇讗讜 诪讬诇转讗 讛讬讗 讘讙讜讬讜转谉 诇讬转 诇讛讜 讞转谞讜转 谞转讙讬讬专讜 讗讬转 诇讛讜 讞转谞讜转

Rava then reconsidered and said that what he had previously argued, that the prohibition against marrying them applies only when they are gentiles, is not correct. The prohibition cannot be referring to gentiles, as when they are gentiles there can be no valid marriage with them at all. It is only after they have converted that there can be valid marriage with them, and therefore the prohibition against entering into marriage with them applies. Nevertheless, it is permitted for a man with crushed testicles to marry a Gibeonite woman.

诪转讬讘 专讘 讬讜住祝 讜讬转讞转谉 砖诇诪讛 讗转 讘转 驻专注讛 诪诇讱 诪爪专讬诐 讙讬讬讜专讬 讙讬讬专讛 讜讛讗 诇讗 拽讘诇讜 讙专讬诐 诇讗 讘讬诪讬 讚讜讚 讜诇讗 讘讬诪讬 砖诇诪讛 诪讬讚讬 讛讜讗 讟注诪讗 讗诇讗 诇砖讜诇讞谉 诪诇讻讬诐

Rav Yosef raised an objection from the verse that states: 鈥淎nd Solomon married the daughter of Pharaoh, king of Egypt鈥 (I聽Kings 3:1), which indicates that there can, in fact, be valid marriage even with gentiles. The Gemara answers: Before Solomon took Pharaoh鈥檚 daughter as his wife, he converted her. The Gemara asks: But isn鈥檛 it so that they did not accept converts, neither in the days of David nor in the days of Solomon? The Gemara answers: But isn鈥檛 the reason that they did not accept converts during those periods only due to concern that the converts were not acting for the sake of Heaven but in fact desired the power of the table of kings, David and Solomon?

讛讗 诇讗 爪专讬讻讗 诇讬讛

But this one, Pharaoh鈥檚 daughter, did not require such things, as she herself was the daughter of royalty, and therefore there would have been no reason to doubt the sincerity of her conversion.

[讜转讬驻讜拽 诇讬讛] 讚讛讗 诪爪专讬转 专讗砖讜谞讛 讛讬讗 讜讻讬 转讬诪讗 讛谞讱 讗讝诇讬 诇注诇诪讗 讜讛谞讬 讗讞专讬谞讬 谞讬谞讛讜

The Gemara asks: But let him derive that Pharaoh鈥檚 daughter was forbidden to Solomon for a different reason, as she was a first-generation Egyptian convert. Even if she converted, she would still have been an Egyptian convert of the first generation, and as such neither she nor her children would have been permitted to marry a Jew by birth (Deuteronomy 23:8鈥9). And if you would say that those whom the Torah rendered forbidden have already left Egypt and are now living elsewhere in the world, and those currently living in Egypt are others, there is a difficulty.

讜讛讗 转谞讬讗 讗诪专 专讘讬 讬讛讜讚讛 诪谞讬诪讬谉 讙专 诪爪专讬 讛讬讛 诇讬 讞讘专 诪转诇诪讬讚讬 专讘讬 注拽讬讘讗 讗诪专 讗谞讬 诪爪专讬 专讗砖讜谉 讜谞砖讗转讬 诪爪专讬转 专讗砖讜谞讛 讗砖讬讗 诇讘谞讬 诪爪专讬转 砖谞讬讛 讻讚讬 砖讬讛讗 讘谉 讘谞讬 专讗讜讬 诇讘讗 讘拽讛诇

As, isn鈥檛 it taught in a baraita that Rabbi Yehuda said: Minyamin, an Egyptian convert, was a friend of mine from among the students of Rabbi Akiva, and he said: After I converted I was a first-generation Egyptian convert, and so I married another first-generation Egyptian convert. I will marry off my son, who is a second-generation Egyptian convert, to another second-generation Egyptian convert, so that my grandson will be fit to enter into the congregation. This indicates that first- and second-generation converts of Egyptian extraction were prohibited from entering into the congregation even during the period of the Mishna.

讗诪专 专讘 驻驻讗 讗谞谉 诪砖诇诪讛 诇讬拽讜 讜谞转讬讘 砖诇诪讛 诇讗 谞住讬讘 诪讬讚讬 讚讻转讬讘 讘讬讛 诪谉 讛讙讜讬诐 讗砖专 讗诪专 讛壮 讗诇 讘谞讬 讬砖专讗诇 诇讗 转讘讜讗讜 讘讛诐 讜讛诐 诇讗 讬讘讜讗讜 讘讻诐 讗讻谉 讬讟讜 讗转 诇讘讘讻诐 讗讞专讬 讗诇讛讬讛诐 讘讛诐 讚讘拽 砖诇诪讛 诇讗讛讘讛 讗诇讗 拽砖讬讗 讜讬转讞转谉

Rav Pappa said: Shall we stand up and raise an objection from Solomon? Solomon did not marry anyone, as it is written in his regard: 鈥淥f the nations concerning which the Lord said to the children of Israel, You shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods; Solomon cleaved to these in love鈥 (I聽Kings 11:2). Solomon cleaved to these women in love, but was not legally married to them. As Solomon had other forbidden wives, the case of Pharaoh鈥檚 daughter presents no special difficulty. In fact, none of these marriages were valid at all. But the phrase 鈥渁nd Solomon married鈥 (I聽Kings 3:1) that appears in connection with Pharaoh鈥檚 daughter is difficult, as it indicates that this marriage was in fact valid.

诪转讜讱 讗讛讘讛 讬转讬专讛 砖讗讛讘讛 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 谞转讞转谉 讘讛

The Gemara answers: Due to the extraordinary love that he had for her, the verse relates to him as if he had married her through a legally valid marriage, even though this was not the case.

讗诪专 诇讬讛 专讘讬谞讗 诇专讘 讗砖讬 讜讛讗 讗谞谉 转谞谉 驻爪讜注 讚讻讗 讜讻专讜转 砖驻讻讛 诪讜转专讬诐 讘讙讬讜专转 讜诪砖讜讞专专转 讛讗 讘谞转讬谞讛 讗住讬专讬

Ravina said to Rav Ashi: But didn鈥檛 we learn in the mishna that a man with crushed testicles and one whose penis has been severed are permitted to marry a female convert and an emancipated maidservant? That indicates that it is only these women whom they are permitted to marry, but they are prohibited from marrying a Gibeonite woman. This appears to contradict the baraita that permits a man with crushed testicles to marry a Gibeonite.

讗诪专 诇讬讛 讜诇讬讟注诪讬讱 讗讬诪讗 住讬驻讗 讜讗讬谞谉 讗住讜专讬谉 讗诇讗 诪诇讘讗 讘拽讛诇 讛讗 讘谞转讬谞讛 砖专讜 讗诇讗 诪讛讗 诇讬讻讗 诇诪砖诪注 诪讬谞讛

Rav Ashi said to Ravina: And according to your line of reasoning, say the latter clause of the mishna as follows: And they are prohibited only from entering into the congregation, and infer just the opposite, that it is only a woman who was born Jewish whom they are prohibited from marrying, but they are permitted to marry a Gibeonite woman, as she is not part of the congregation of the Lord. Rather, no inference is to be learned from this mishna, as the possible inferences are contradictory, and one must therefore rely on the halakha that was expressly taught.

诪转谞讬壮 注诪讜谞讬 讜诪讜讗讘讬 讗住讜专讬诐 讜讗讬住讜专谉 讗讬住讜专 注讜诇诐 讗讘诇 谞拽讘讜转讬讛诐 诪讜转专讜转 诪讬讚

mishna Ammonite and Moabite converts are prohibited from entering into the congregation and marrying a woman who was born Jewish, and their prohibition is eternal, for all generations. However, their female counterparts, even the convert herself, are permitted immediately.

诪爪专讬 讜讗讚讜诪讬 讗讬谞诐 讗住讜专讬诐 讗诇讗 注讚 砖诇砖讛 讚讜专讜转 讗讞讚 讝讻专讬诐 讜讗讞讚 谞拽讘讜转 专讘讬 砖诪注讜谉 诪转讬专 讗转 讛谞拽讘讜转 诪讬讚 讗诪专 专讘讬 砖诪注讜谉 拽诇 讜讞讜诪专 讛讚讘专讬诐 讜诪讛 讗诐 讘诪拽讜诐 砖讗住专 讗转 讛讝讻专讬诐 讗讬住讜专 注讜诇诐 讛转讬专 讗转 讛谞拽讘讜转 诪讬讚 诪拽讜诐 砖诇讗 讗住专 讗转 讛讝讻专讬诐 讗诇讗 注讚 砖诇砖讛 讚讜专讜转 讗讬谞讜 讚讬谉 砖谞转讬专 讗转 讛谞拽讘讜转 诪讬讚

Egyptian and Edomite converts are prohibited from entering into the congregation only for three generations, both males and females. Rabbi Shimon renders permitted Egyptian and Edomite females immediately. Rabbi Shimon said: The matter may be derived by way of an a聽fortiori inference: If in a place where the Torah rendered prohibited the males with an eternal prohibition, i.e., Ammonites and Moabites, it rendered permitted the females immediately, then in a place where it rendered prohibited the males for only three generations, i.e., Egyptians and Edomites, is it not right that we should render permitted the females immediately?

讗诪专讜 诇讜 讗诐 讛诇讻讛 谞拽讘诇 讜讗诐 诇讚讬谉 讬砖 转砖讜讘讛 讗诪专 诇讛诐 诇讗 讻讬 讛诇讻讛 讗谞讬 讗讜诪专

Rabbi Shimon鈥檚 colleagues said to him: If you are reporting a halakha that you received from your teachers, we will accept it from you. But if you merely wish to prove your case with an a聽fortiori inference based on your own reasoning, there is a refutation of your argument. Rabbi Shimon said to them: That is not so. I disagree with your claim that the a聽fortiori inference can be refuted, but in any case I am stating a halakha handed down to me by my teachers.

讙诪壮 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讬 讬讜讞谞谉 讚讗诪专 拽专讗 讜讻专讗讜转 砖讗讜诇 讗转 讚讜讚 讬讜爪讗 诇拽专讗转 讛驻诇砖转讬 讗诪专 讗诇 讗讘谞专 砖专 讛爪讘讗 讘谉 诪讬 讝讛 讛谞注专 讗讘谞专 讜讬讗诪专 讗讘谞专 讞讬 谞驻砖讱 讛诪诇讱 讗诐 讬讚注转讬 讜诇讗 讬讚注 诇讬讛 讜讛讻转讬讘 讜讬讗讛讘讛讜 诪讗讚 讜讬讛讬 诇讜 谞讜砖讗 讻诇讬诐 讗诇讗 讗讗讘讜讛 拽讗 诪砖讗讬诇

gemara The Gemara asks: From where are these matters derived that female Ammonites and Moabites are permitted immediately? Rabbi Yo岣nan said: As the verse states: 鈥淎nd when Saul saw David go forth against the Philistine, he said to Abner, the captain of the host: Abner, whose son is this youth? And Abner said: As your soul lives, O king, I cannot tell鈥 (I聽Samuel 17:55). This verse is puzzling: Did Saul really not recognize him? But isn鈥檛 it previously written: 鈥淎nd David came to Saul, and stood before him; and he loved him greatly; and he became his armor-bearer鈥 (I聽Samuel 16:21)? Rather, it must be that he was asking about David鈥檚 father.

讜讗讘讬讜 诇讗 讬讚注 诇讬讛 讜讛讻转讬讘 讜讛讗讬砖 讘讬诪讬 砖讗讜诇 讝拽谉 讘讗 讘讗谞砖讬诐 讜讗诪专 专讘 讜讗讬转讬诪讗 专讘讬 讗讘讗 讝讛 讬砖讬 讗讘讬 讚讜讚 砖谞讻谞住 讘讗讜讻诇讜住讗 讜讬爪讗 讘讗讜讻诇讜住讗

The Gemara is still puzzled by this verse: And did Saul not recognize David鈥檚 father? But isn鈥檛 it written with regard to Jesse, David鈥檚 father: 鈥淎nd the man in the days of Saul was old, and came among men鈥 (I聽Samuel 17:12), and Rav, and some say Rabbi Abba, said: This is referring to Jesse, father of David, who always entered with multitudes [ukhlusa] and left with multitudes. As he was clearly a man of importance, everyone must have known who he was.

讛讻讬 拽讗诪专 砖讗讜诇 讗讬 诪驻专抓 讗转讬 讗讬 诪讝专讞 讗转讬 讗讬 诪驻专抓 讗转讬 诪诇讻讗 讛讜讬 砖讛诪诇讱 驻讜专抓 诇注砖讜转 讚专讱 讜讗讬谉 诪诪讞讬谉 讘讬讚讜 讗讬 诪讝专讞 讗转讬 讞砖讬讘讗 讘注诇诪讗 讛讜讬

Rather, this is what Saul was saying, in his attempt to clarify David鈥檚 lineage: Does he come from the descendants of Perez, or does he come from the descendants of Zerah? What is the significance of this question? If he comes from Perez he will be king, as a king may breach [poretz] a way for himself and no one can stop him. And if he comes from Zerah he will be merely a man of importance, but not a king.

诪讗讬 讟注诪讗 讗诪专 诇讬讛 砖讗诇 注诇讬讛 讚讻转讬讘 讜讬诇讘砖 砖讗讜诇 讗转 讚讜讚 诪讚讬讜 讻诪讚转讜 讜讻转讬讘 讘讬讛 讘砖讗讜诇 诪砖讻诪讜 讜诪注诇讛 讙讘讜讛 诪讻诇 讛注诐 讗诪专 诇讬讛 讚讜讗讙 讛讗讚讜诪讬 注讚 砖讗转讛 诪砖讗讬诇 注诇讬讜 讗诐 讛讙讜谉 讛讜讗 诇诪诇讻讜转 讗诐 诇讗讜 砖讗诇 注诇讬讜 讗诐 专讗讜讬 诇讘讗 讘拽讛诇 讗诐 诇讗讜 诪讗讬 讟注诪讗 讚拽讗转讬 诪专讜转 讛诪讜讗讘讬讛

The Gemara continues with its explanation: For what reason did Saul say to Abner that he should inquire about David? As it is written: 鈥淎nd Saul clad David with his apparel [maddav]鈥 (I聽Samuel 17:38), which indicates that the clothes were of David鈥檚 size [kemiddato]. And it is written with regard to Saul: 鈥淔rom his shoulders and upward he was higher than any of the people鈥 (I聽Samuel 9:2). Upon seeing that his clothes fit David, Saul began to fear that it might be David who was destined for the throne, and he therefore inquired into his background. At that point, Doeg the Edomite said to Saul: Before you inquire as to whether or not he is fit for kingship, inquire as to whether or not he is even fit to enter into the congregation. What is the reason for such doubts? It is that he descends from Ruth the Moabite, and Moabites are permanently barred from entering the congregation.

讗诪专 诇讬讛 讗讘谞专 转谞讬谞讗 注诪讜谞讬 讜诇讗 注诪讜谞讬转 诪讜讗讘讬 讜诇讗 诪讜讗讘讬转 讗诇讗 诪注转讛 诪诪讝专 讜诇讗 诪诪讝专转 诪诪讝专 讻转讬讘 诪讜诐 讝专

Abner said to him: We already learned that there is no room for such concern. As the verse states: 鈥淎n Ammonite or a Moabite shall not enter into the congregation of the Lord鈥 (Deuteronomy 23:4), teaching that an Ammonite man is barred from entering into the congregation, but not an Ammonite woman; and similarly, a Moabite man is barred from entering into the congregation, but not a Moabite woman. Doeg said to him: However, if that is so, say that the verse that renders it prohibited for a mamzer to enter the congregation renders prohibited only a male mamzer, but not a female mamzer. Abner replied: It is written: 鈥淎 mamzer,鈥 which should be understood not as a noun but as an adjective, denoting a strange blemish [mum zar], one who is defective due to a forbidden relationship, and this applies to males and females alike.

诪爪专讬 讜诇讗 诪爪专讬转 砖讗谞讬 讛讻讗 讚诪驻专砖 讟注诪讗 讚拽专讗 注诇 讗砖专 诇讗 拽讚诪讜 讗转讻诐 讘诇讞诐 讜讘诪讬诐 讚专讻讜 砖诇 讗讬砖 诇拽讚诐 讜诇讗 讚专讻讛 砖诇 讗砖讛 诇拽讚诐 讛讬讛 诇讛诐 诇拽讚诐 讗谞砖讬诐 诇拽专讗转 讗谞砖讬诐 讜谞砖讬诐 诇拽专讗转 谞砖讬诐 讗讬砖转讬拽

Doeg retorted: If so, say that it is prohibited for only an Egyptian man to enter into the congregation, but not an Egyptian woman. Abner answered: Here it is different, as the reason for the prohibition recorded in this verse with regard to Ammonites is explicit: 鈥淏ecause they did not meet you with bread and with water on the way, when you came forth out of Egypt鈥 (Deuteronomy 23:5). Since it is the way of a man to go forth to meet guests but it is not the way of a woman to go forth, females were not included in this prohibition. Doeg countered: Still, the men should have gone forth to meet the men, and the women to meet the women. Abner was silent, as he did not know how to respond to this objection.

诪讬讚 讜讬讗诪专 讛诪诇讱 砖讗诇 讗转讛 讘谉 诪讬 讝讛 讛注诇诐 讛转诐 拽专讬 诇讬讛 谞注专 讛讻讗 拽专讬 诇讬讛 注诇诐 讛讻讬 拽讗 讗诪专 诇讬讛 讛诇讻讛 谞转注诇诪讛 诪诪讱 爪讗 讜砖讗诇 讘讘讬转 讛诪讚专砖 砖讗诇 讗诪专讜 诇讬讛 注诪讜谞讬 讜诇讗 注诪讜谞讬转 诪讜讗讘讬 讜诇讗 诪讜讗讘讬转

Immediately: 鈥淎nd the king said, inquire you whose son is this lad鈥 (I聽Samuel 17:56). The Gemara comments: There, in the previous verse, Saul calls him youth [na鈥檃r], and here he calls him lad [elem]. This change in the wording hints at the following discussion. Saul said to Doeg as follows: The halakha is hidden [nitalma] from you, and you are ignorant of the law. Go and inquire about the matter in the study hall. He went to the study hall and asked. They said to him: The halakha is: An Ammonite man is forbidden, but not an Ammonite woman; a Moabite man is forbidden, but not a Moabite woman.

Scroll To Top