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Today's Daf Yomi

May 26, 2022 | 讻状讛 讘讗讬讬专 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 80

Today鈥檚 daf is sponsored by Judy and Jerel Shapiro in memory of their dear cousin Judy Greenberg Hirsch of Chatsworth, CA, who passed away this week. 鈥淛udy was an early member of the Chavurah movement in LA, and was an amazing person. Zichrona L’vracha.鈥

Today鈥檚 daf is sponsored by Shira Krebs in honor of Rena Berger鈥檚 birthday. 鈥淭oday is the special birthday of my sister and number one daf yomi supporter, Rena Berger. Happy Birthday!鈥

How can we determine if someone is a saris chama (from birth)? Rabbi Eliezer in the Mishna held that a saris chama would do chalitza as he can potentially be healed. However, in a braita, he is quoted as describing a saris chama who does not do yibum or chalitza. Two suggestions are made to resolve the contradiction – either he changed his mind (if so, which way?) or his words in the braita were referring to a different law about a saris chama and not yibum and chalitza. One who has sign of being a saris or aylonit and then later grows two pubic hairs, Rav holds retroactively they are considered a saris/aylonit and therefore are already considered having reached maturity at age 13/12. Shmuel says they are considered mature at a later stage (according to some interpretations, when they grow hairs, according to others, when they reach the age of /18 (female)/20 (male) and it becomes clear they are a saris/aylonit. If so, then why does Rav not think that an aylonit who is raped gets to collect the kenas, 50 kesef, which according to Rav is not given only if the girl is a minor. They answer that the kenas is given to a girl who is a naara – between 12 and 12 and a half. The aylonit skips that stage and goes immediately from a minor to a bogeret (full adulthood). Both the determination of a saris/aylonit聽and whether a baby born in the eighth month is going to survive, happens only at the age of 20. How can an eighth-month baby survive at all? Rebbe holds that it could be a seven-month baby that waited an extra month before coming out. A story is brought of a woman whose husband went abroad for 12 months and she gave birth and they attributed the baby to the father, in order to show that we can assume the baby sometimes waits to come out. Is this the majority or a minority opinion? What are signs of a saris/aylonit? Regarding a saris – is it enough to have one of the signs or does one need to have all of the signs in order to be considered a saris? The line in the Mishna that seems to repeat that a saris cannot perform chalitza is brought to show that they side like Rabbi Akiva that a saris is one who is born with the condition, as it is juxtaposed to an aylonit.

砖诇讗 专讗讛 砖注讛 讗讞转 讘讻砖专讜转讜 诪谞讗 讬讚注讬谞谉 讗诪专 讗讘讬讬 讻诇 讛诪讟讬诇 诪讬诐 讜讗讬谞讜 注讜砖讛 讻讬驻讛

who never saw a single hour of life in a state of fitness, as he was born infertile. The Gemara asks: How do we know that one was born this way and was never capable of having children? Abaye said: Anyone who passes water and does not form an arch with his urine, but rather his urine dribbles out downward, never had sexual capacity.

诪诪讗讬 讛讜讗讬 讚讗驻讬讛 讗讬诪讬讛 讘讟讬讛专讗 讜砖转讬讗 砖讬讻专讗 诪专拽讗 讗诪专 专讘 讬讜住祝 讛讬讬谞讜 讚砖诪注谞讗 诇讗诪讬 讚讗诪专 讻诇 砖诪诪注讬 讗诪讜 诇拽讜讬 讜诇讗 讬讚注谞讗 诪讗讬 谞讬讛讜

Incidentally, the Gemara inquires: From what does this defect arise? What is its cause? The Gemara answers: It results from his mother baking bread at noon and drinking strong beer [shikhra marka] while pregnant. The excessive heating of the mother鈥檚 body causes her child to be born with defective reproductive organs. Rav Yosef said: This is the meaning of that which I heard Rabbi Ami say: Anyone who is impaired from his mother鈥檚 womb, and at the time I did not know what he was referring to. Now I understand that he was speaking about a man who was infertile from birth.

讜诇讬讞讜砖 砖诪讗 讛讘专讬讗 讘讬谞转讬诐 讻讬讜谉 讚转讞诇转讜 讜住讜驻讜 诇拽讜讬 诇讗 讞讬讬砖讬谞谉

The Gemara asks: Let us be concerned that perhaps he was cured for some period in the meantime, without our having known about it, in which case he would have had an hour of fitness at some point. The Gemara answers: Since both his beginning and his end are impaired, i.e., he was born with a defect and he presently suffers from the same condition, we are not concerned about such a possibility.

诪转讬讘 专讘 诪专讬 专讘讬 讞谞讬谞讗 讘谉 讗谞讟讬讙谞讜住 讗讜诪专 讘讜讚拽讬谉 讗讜转讜 砖诇砖 驻注诪讬诐 讘转讜讱 砖诪讜谞讬诐 讬讜诐

Rav Mari raised an objection from the following mishna (Bekhorot 38b): Rabbi 岣nina ben Antigonus says: One examines a firstborn animal that developed a blemish in its eye three times within eighty days to see whether the defect is permanent. This shows that no presumptions are made in such a case; rather, there is concern that the animal may have been cured in the meantime, even if it had the defect at the beginning and at the end of the period.

诇讞讚 讗讘专 讞讬讬砖讬谞谉 诇讻讜诇讬讛 讙讜驻讗 诇讗 讞讬讬砖讬谞谉

The Gemara answers: With respect to a blemish affecting a single organ, e.g., an eye, we are concerned that the blemish might have passed and then later redeveloped, but with regard to a defect affecting the entire body, we are not concerned about such a possibility. A eunuch is not impaired in a single organ; rather, he has a defect that affects his entire body. Consequently, there is no concern that, though he was born with the defect and presently suffers from it, he might have regained his potency for some time in the middle.

专讘讬 讗诇讬注讝专 讗讜诪专 诇讗 讻讬 讜讻讜壮 讜专诪讬谞讛讜 讘谉 注砖专讬诐 砖谞讛 讜诇讗 讛讘讬讗 砖转讬 砖注专讜转 讬讘讬讗讜 专讗讬讛 砖讛讜讗 讘谉 注砖专讬诐 讜讛讜讗 讛住专讬住 诇讗 讞讜诇抓 讜诇讗 诪讬讬讘诐 讘转 注砖专讬诐 讜诇讗 讛讘讬讗讛 砖转讬 砖注专讜转 讬讘讬讗讜 专讗讬讛 砖讛讬讗 讘转 注砖专讬诐 讜讛讬讗 讛讗讬诇讜谞讬转 诇讗 讞讜诇爪转 讜诇讗 诪转讬讬讘诪转 讚讘专讬 讘讬转 讛诇诇 讜讘讬转 砖诪讗讬 讗讜诪专讬诐 讝讛 讜讝讛 讘谞讬 砖诪谞讛 注砖专讛

搂 It is taught in the mishna that Rabbi Eliezer says: No; rather, a eunuch by natural causes performs 岣litza, whereas a eunuch caused by man does not perform 岣litza. The Gemara raises a contradiction from the following mishna (Nidda 47b): If a twenty-year-old man has not grown two pubic hairs, a sign of sexual maturity, the relatives of the widow who wish to exempt her from 岣litza and levirate marriage must bring proof that he is twenty years old, and he, having been established as a sexually underdeveloped man, does not perform 岣litza or levirate marriage with his yevama. If a twenty-year-old woman has not grown two pubic hairs, the relatives of her deceased husband鈥檚 brother must bring proof that she is twenty years old, and she, having been established as a sexually underdeveloped woman, does not perform 岣litza or enter into levirate marriage with her yavam. This is the statement of Beit Hillel. And Beit Shammai say: With regard to both this and that, males and females, the relevant age is eighteen years old, not twenty.

专讘讬 讗诇讬注讝专 讗讜诪专 讛讝讻专 讻讚讘专讬 讘讬转 讛诇诇 讜谞拽讘讛 讻讚讘专讬 讘讬转 砖诪讗讬 诪驻谞讬 砖讛讗砖讛 诪诪讛专转 诇讘讗 诇驻谞讬 讛讗讬砖

The mishna continues: Rabbi Eliezer says that for a male the halakha is in accordance with the statement of Beit Hillel, and for a female the halakha is in accordance with the statement of Beit Shammai, because a woman reaches maturity more quickly than does a man, and therefore, if she fails to develop the signs of maturity by the age of eighteen it is assumed that she is a sexually underdeveloped woman. In any case, it is clear from this mishna that even Rabbi Eliezer agrees that one who lacks sexual capacity from birth may neither perform 岣litza nor enter into levirate marriage.

讗诪专 专诪讬 讘专 讚讬拽讜诇讬 讗诪专 砖诪讜讗诇 讞讝专 讘讜 专讘讬 讗诇讬注讝专 讗讬讘注讬讗 诇讛讜 诪讛讬 讛讚专 讘讬讛 转讗 砖诪注 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 住专讬住 讞诪讛 讞讜诇抓 讜讞讜诇爪讬谉 诇讗砖转讜 砖讻谉 讘诪讬谞谉 诪转专驻讗讬谉 讘讗诇讻住谞讚专讬讗 砖诇 诪爪专讬诐

Rami bar Dikulei said that Shmuel said: Rabbi Eliezer retracted his opinion. A dilemma was raised before the Sages: Which statement did he retract? Did he retract what he said here in the mishna, that a eunuch by natural causes performs 岣litza with his yevama and his brothers perform 岣litza with his wife? Alternatively, perhaps the mishna here reflects his final view, after he retracted what he said in the other mishna. The Gemara suggests: Come and hear a resolution to this question, as it is taught in a baraita that Rabbi Eliezer says: A eunuch by natural causes performs 岣litza with his yevama and his brothers perform 岣litza with his wife, as such type of men are cured in Alexandria of Egypt. This additional source and its reasoning suggest that Rabbi Eliezer did not retract what he said in the mishna here. Rather, he retracted his statement with regard to the dispute between Beit Hillel and Beit Shammai in the other mishna.

专讘讬 讗诇注讝专 讗讜诪专 诇注讜诇诐 诇讗 讛讚专 讘讬讛 讜讻讬 转谞谉 讛讛讬讗 诇注讜谞砖讬谉

Rabbi Elazar says: Actually, he did not retract anything at all. And when we learned Rabbi Eliezer鈥檚 ruling in that mishna with regard to the age of a sexually underdeveloped individual, that ruling was stated with regard to punishments, i.e., the age at which such an individual is considered an adult so that he is liable to receive punishment, and not with regard to 岣litza or levirate marriage.

讗讬转诪专 讗讻诇 讞诇讘 诪讘谉 砖转讬诐 注砖专讛 [讜讬讜诐 讗讞讚] 注讚 讘谉 砖诪谞讛 注砖专讛 讜谞讜诇讚讜 讘讜 住讬诪谞讬 住专讬住 讜诇讗讞专 诪讻讗谉 讛讘讬讗 砖转讬 砖注专讜转 专讘 讗诪专 谞注砖讛 住专讬住 诇诪驻专注 讜砖诪讜讗诇 讗诪专 拽讟谉 讛讬讛 讘讗讜转讛 砖注讛

And it was stated that the amora鈥檌m disagreed on this issue: With regard to one who ate forbidden fats or performed any other transgression for which one is liable to receive lashes or karet, when he was between the age of twelve years and one day and the age of eighteen years, and he developed the signs of one who was a eunuch by natural causes, as explained below, and afterward he grew two pubic hairs, Rav said: He is retroactively considered a eunuch by natural causes. In other words, these hairs are not viewed as a sign of maturity. Rather, he lacked sexual capacity from the outset, which means he became an adult at the standard age of thirteen and is held liable for his actions from that point in time. And Shmuel said: No, he was a minor at the time he committed his offense, as the two hairs are a sign of his maturity, albeit delayed.

诪转拽讬祝 诇讛 专讘 讬讜住祝 诇专讘 讗讬诇讜谞讬转 诇专讘讬 诪讗讬专 讬讛讗 诇讛 拽谞住

Rav Yosef strongly objects to this: If so, according to Rav, a sexually underdeveloped woman according to Rabbi Meir should be entitled to the fine paid by a rapist. Rabbi Meir maintains that a rapist is liable to be fined only if he raped a young woman between the ages of twelve and twelve and a half, but not if he raped a minor. And furthermore, a sexually underdeveloped woman is not entitled to the fine because she is considered a minor, as she never showed the signs of maturity. But according to Rav she should retroactively be viewed as an adult and would therefore be entitled to the fine.

讗诪专 诇讬讛 讗讘讬讬 诪拽讟谞讜转讛 讬爪转讛 诇讘讙专

Abaye said to him: A sexually underdeveloped woman passes directly from minority to full adulthood. In other words, she is first considered a minor and then immediately an adult, without passing through the intermediate stage of young womanhood, and an adult woman is not entitled to the rapist鈥檚 fine.

讗诪专 诇讬讛 讻诇 讻讬 讛谞讬 诪讬诇讬 诪注诇讬讬转讗 讬转讗诪专讜 诪砖诪讗讬 讚转谞讬讗 讗讬谉 讛住专讬住 谞讬讚讜谉 讻讘谉 住讜专专 讜诪讜专讛 诇驻讬 砖讗讬谉 讘谉 住讜专专 讜诪讜专讛 谞讬讚讜谉 讗诇讗 讘讞转讬诪转 讝拽谉 讛转讞转讜谉 讜讗讬谉 讗讬诇讜谞讬转 谞讬讚讜谞讬转 讻谞注专讛 讛诪讗讜专住讛 砖诪拽讟谞讜转讛 讬爪转讛 诇讘讙专

Greatly impressed with this answer, Rav Yosef said to Abaye: Would that all such excellent matters be stated in my name. As it is taught in a baraita: A sexually underdeveloped man is not judged as a stubborn and rebellious son, as a boy is judged as a stubborn and rebellious son only when he has the mark of his lower beard, i.e., when his pubic hair begins to grow in. At that point he has reached the age of maturity but is not yet a fully developed man, a stage that parallels young womanhood for women. A sexually underdeveloped man never passes through this intermediate stage between minority and full adulthood. And similarly, a sexually underdeveloped woman who was betrothed and raped is not judged in accordance with the laws governing a betrothed young woman (see Deuteronomy 22:23鈥27), as she passes directly from minority to full adulthood without the intermediate stage of young womanhood. Therefore, the baraita fully corroborates Abaye鈥檚 view.

讗诪专 专讘讬 讗讘讛讜 住讬诪谞讬 住专讬住 讜讗讬诇讜谞讬转 讜讘谉 砖诪谞讛 讗讬谉 注讜砖讬谉 讘讛谉 诪注砖讛 注讚 砖讬讛讜 讘谉 注砖专讬诐

Rabbi Abbahu said: If one has the signs of a sexually underdeveloped man; or the signs of a sexually underdeveloped woman; or the signs of a child born during the eighth month of pregnancy, whose survival is uncertain; no action is taken in their regard, i.e., the sexually underdeveloped male or female is not treated as an adult and the child born during the eighth month is not deemed viable, until they are twenty years old.

讜讘谉 砖诪谞讛 诪讬 拽讞讬讬 讜讛转谞讬讗 讘谉 砖诪谞讛 讛专讬 讛讜讗 讻讗讘谉 讜讗住讜专 诇讟诇讟诇讜 讗讘诇 讗诪讜 砖讜讞讛 注诇讬讜 讜诪谞讬拽转讜

The Gemara asks: Can a child born during the eighth month of pregnancy survive? But isn鈥檛 it taught in a baraita: A child born during the eighth month is like a stone with regard to the halakhot of set-aside [muktze] on Shabbat, and therefore it is prohibited to move him on Shabbat, as it may be presumed that he is not viable at all. However, his mother may bend over him and nurse him,

诪驻谞讬 讛住讻谞讛 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻砖讙诪专讜 住讬诪谞讬讜 讚转谞讬讗 讗讬讝讛讜 讘谉 砖诪谞讛 讻诇 砖诇讗 讻诇讜 诇讜 讞讚砖讬讜 专讘讬 讗讜诪专 住讬诪谞讬谉 诪讜讻讬讞讬谉 注诇讬讜 砖注专讜 讜爪驻专谞讬讜 砖诇讗 讙诪专讜 讟注诪讗 讚诇讗 讙诪专讜 讛讗 讙诪专讜 讗诪专讬谞谉 讛讗讬 讘专 砖讘注讛 讛讜讗 讜讗讬砖转讛讜讬讬 讛讜讗 讚讗讬砖转讛讬

due to the danger, both to the baby, who might in fact be viable, as well as to the mother, who might suffer fatal complications if she has to retain all her milk. The Gemara answers: With what are we dealing here? We are dealing with a case where his signs of viability are fully developed, and he has the appearance of a viable child. As it is taught in a baraita: Who is a baby born during the eighth month? It is anyone whose months of gestation have not been completed, i.e., a baby that was born prematurely. Rabbi Yehuda HaNasi says: The signs that prove that the child falls into this category are that his hair and nails are not fully developed. Now, the reason is that they are not fully developed; but if his hair and nails are fully developed, we say that this fetus was fit to be born after seven months but for some reason was delayed in its mother鈥檚 womb.

讗诇讗 讛讗 讚注讘讚 专讘讗 转讜住驻讗讛 注讜讘讚讗 讘讗砖讛 砖讛诇讱 讘注诇讛 诇诪讚讬谞转 讛讬诐 讜讗讬砖转讛讬 注讚 转专讬住专 讬专讞讬 砖转讗 讜讗讻砖专讬讛 讻诪讗谉 讻专讘讬 讚讗诪专 诪砖转讛讗

But if so, with regard to the action taken by Rava Tosfa鈥檃 concerning a woman whose husband went overseas and her baby was delayed in her womb for the twelve months of the year following her husband鈥檚 departure, and Rava Tosfa鈥檃 rendered the child fit, arguing that the husband is presumed to be the father and the child is not a mamzer, according to whose opinion did he issue this ruling? It must have been in accordance with the opinion of Rabbi Yehuda HaNasi, who says that a baby can be delayed for an extended period of time in its mother鈥檚 womb even after it is fully developed and ready to be born. But how could Rava Tosfa鈥檃 have ruled in accordance with the minority opinion of Rabbi Yehuda HaNasi, against the majority opinion of his colleagues?

讻讬讜谉 讚讗讬讻讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讚讗诪专 诪砖转讛讬 讻专讘讬诐 注讘讚 讚转谞讬讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讻诇 砖砖讛讛 砖诇砖讬诐 讬讜诐 讘讗讚诐 讗讬谞讜 谞驻诇

The Gemara answers: Since there is also Rabban Shimon ben Gamliel, who says that a baby can be delayed in its mother鈥檚 womb, Rava Tosfa鈥檃 in fact acted in accordance with the majority, as Rabbi Yehuda HaNasi鈥檚 opinion is not that of a lone dissenting scholar. As it is taught in a baraita that Rabban Shimon ben Gamliel says: Any human child who stays alive for thirty days is not a stillborn. Even if the child was not carried for a full nine months, once he has survived for thirty days he is no longer treated like an infant whose viability is in doubt. The reason is that he is presumed to be a child that was fit to be born after seven months but for some reason was delayed in its mother鈥檚 womb and not born immediately upon reaching full development.

转谞讜 专讘谞谉 讗讬讝讛讜 住专讬住 讞诪讛 讻诇 砖讛讜讗 讘谉 注砖专讬诐 讜诇讗 讛讘讬讗 砖转讬 砖注专讜转 讜讗驻讬诇讜 讛讘讬讗 诇讗讞专 诪讻讗谉 讛专讬 讛讜讗 讻住专讬住 诇讻诇 讚讘专讬讜 讜讗诇讜 讛谉 住讬诪谞讬讜 讻诇 砖讗讬谉 诇讜 讝拽谉 讜砖注专讜 诇拽讜讬 讜讘砖专讜 诪讞诇讬拽 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诪砖讜诐 专讘讬 讬讛讜讚讛 讘谉 讬讗讬专 讻诇 砖讗讬谉 诪讬诪讬讜 诪注诇讬谉 专转讬讞讜转

The Sages taught: Who is considered a eunuch by natural causes? It is anyone who is twenty years old and has not yet grown two pubic hairs. And even if he grows pubic hairs afterward, he is still considered a eunuch by natural causes with regard to all his matters. And his signs are as follows: Whoever does not have a beard, and his hair is defective, unlike that of ordinary individuals, and his skin is smooth, i.e., hairless. Rabban Shimon ben Gamliel says in the name of Rabbi Yehuda ben Ya鈥檌r: It is anyone whose urine does not raise foam.

讜讬砖 讗讜诪专讬诐 讻诇 讛诪讟讬诇 诪讬诐 讜讗讬谉 注讜砖讛 讻讬驻讛 讜讬砖 讗讜诪专讬诐 讻诇 砖砖讻讘转 讝专注讜 讚讜讞讛 讜讬砖 讗讜诪专讬诐 讻诇 砖讗讬谉 诪讬诪讬 专讙诇讬讜 诪讞诪讬爪讬谉 讗讞专讬诐 讗讜诪专讬诐 讻诇 砖专讜讞抓 讘讬诪讜转 讛讙砖诪讬诐 讜讗讬谉 讘砖专讜 诪注诇讛 讛讘诇 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讻诇 砖拽讜诇讜 诇拽讜讬 讜讗讬谉 谞讬讻专 讘讬谉 讗讬砖 诇讗砖讛

And some say: It is anyone who urinates without forming an arch. And some say: It is anyone whose semen dissipates and fails to congeal in the proper manner. And some say: Anyone whose urine does not ferment. Others say: It is anyone who bathes in the rainy season and his flesh does not give off steam. Rabbi Shimon ben Elazar says: It is anyone whose voice is defective, so that it is not evident from it whether he is a man or a woman.

讜讗讬讝讜 讛讬讗 讗讬诇讜谞讬转 讻诇 砖讛讬讗 讘转 注砖专讬诐 讜诇讗 讛讘讬讗讛 砖转讬 砖注专讜转 讜讗驻讬诇讜 讛讘讬讗讛 诇讗讞专 诪讻讗谉 讛专讬 讛讬讗 讻讗讬诇讜谞讬转 诇讻诇 讚讘专讬讛 讜讗诇讜 讛谉 住讬诪谞讬讛 讻诇 砖讗讬谉 诇讛 讚讚讬诐 讜诪转拽砖讛 讘砖注转 转砖诪讬砖 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讻诇 砖讗讬谉 诇讛 砖讬驻讜诇讬 诪注讬诐 讻谞砖讬诐 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讻诇 砖拽讜诇讛 注讘讛 讜讗讬谞讛 谞讬讻专转 讘讬谉 讗砖讛 诇讗讬砖

And who is a sexually underdeveloped woman [aylonit]? It is anyone who is twenty years old and has not yet grown two pubic hairs. And even if she grows pubic hairs afterward, she is still considered a sexually underdeveloped woman with regard to all her matters. And her signs are as follows: A sexually underdeveloped woman is anyone who does not have breasts and experiences pain during intercourse. Rabban Shimon ben Gamliel says: It is anyone whose lower abdomen is not formed like that of other women, as she lacks the cushion of flesh that is usually situated above a woman鈥檚 genitals. Rabbi Shimon ben Elazar says: It is anyone whose voice is deep, so that it is not evident from it whether she is a woman or a man.

讗讬转诪专 住讬诪谞讬 住专讬住 专讘 讛讜谞讗 讗诪专 注讚 砖讬讛讜 讻讜诇诐 专讘讬 讬讜讞谞谉 讗诪专 讗驻讬诇讜 讘讗讞讚 诪讛谉 讛讬讻讗 讚讛讘讬讗 砖转讬 砖注专讜转 讘讝拽谉 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚注讚 砖讬讛讜 讻讜诇谉 讻讬 驻诇讬讙讬 讘砖诇讗 讛讘讬讗

It was stated that amora鈥檌m disagreed over the signs of a eunuch. Rav Huna said that one is not categorized as a eunuch unless all these signs are present; Rabbi Yo岣nan said: He is categorized as such even if only one of them is present. The Gemara comments: In a case when he has grown two hairs in his beard, everyone agrees that he is not considered sexually impotent unless all the signs are present. When they disagree, it is with regard to a case when he has not grown two hairs.

讗诇讗 讛讗 讚讗诪专 诇讛讜 专讘讛 讘专 讗讘讜讛 诇专讘谞谉 注讬讬谞讜 讘讬讛 讘专讘 谞讞诪谉 讗讬 讘砖专讜 诪注诇讛 讛讘诇 讗讬转讬讘 诇讬讛 讘专转 讻诪讗谉 讻专讘 讛讜谞讗 诇讗 专讘 谞讞诪谉 住讬讻讬 讚讬拽谞讗 讛讜讬讗 诇讬讛

The Gemara asks: But if so, with regard to that which Rabba bar Avuh said to the Sages: Examine Rav Na岣an when he bathes and if his flesh gives off steam I will give him my daughter for a wife, in accordance with whose opinion did he issue these instructions? Is it not in accordance with the opinion of Rav Huna, who maintains that all the signs must be present, as presumably he could see that Rav Na岣an did not have a beard? The Gemara answers: No, Rav Na岣an had wisps of a beard, and therefore Rabba bar Avuh wanted to know whether he displayed the other signs of sexual incapacity.

讛住专讬住 诇讗 讞讜诇抓 讜诇讗 诪讬讬讘诐 讜讻谉 讗讬诇讜谞讬转 讜讻讜壮 拽转谞讬 住专讬住 讚讜诪讬讗 讚讗讬诇讜谞讬转 诪讛 讗讬诇讜谞讬转 讘讬讚讬 砖诪讬诐 讗祝 住专讬住 讘讬讚讬 砖诪讬诐 讜住转诪讗 讻专讘讬 注拽讬讘讗 讚讗诪专 讘讬讚讬 讗讚诐 讗讬谉 讘讬讚讬 砖诪讬诐 诇讗

搂 It is taught in the mishna that a sexually underdeveloped man does not perform 岣litza or enter into levirate marriage with his yevama, and similarly, a sexually underdeveloped woman does not perform 岣litza or enter into levirate marriage with her yavam. The Gemara comments that the tanna teaches the case of a sexually underdeveloped man similarly to that of a sexually underdeveloped woman, from which it can be inferred: Just as in the case of a sexually underdeveloped woman, her disability is by the hand of Heaven, so too, in the case of a sexually underdeveloped man, his disability must be by the hand of Heaven. And this unattributed view in the mishna is in accordance with the opinion of Rabbi Akiva, who said: With regard to one whose incapacity was brought about by the hands of man, yes, he is considered like any other man and performs 岣litza, whereas one who suffers his condition by the hand of Heaven does not do so.

讛住专讬住 砖讞诇抓 诇讬讘诪转讜 诇讗 驻住诇讛 讻讜壮 讟注诪讗 讚讘注诇讛 讛讜讗 讛讗 讗讞专 诇讗

搂 It is further taught in the mishna that if a eunuch performed 岣litza with his yevama, he has not thereby disqualified her from marrying into the priesthood, but if he had intercourse with her, he has disqualified her. The Gemara infers from this wording that the reason for her disqualification is that he, the yavam, had intercourse with her, as she had intercourse with her yavam outside the framework of permitted levirate marriage. But if a different individual had relations with her she would not be disqualified.

  • 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: 79-85 – Daf Yomi One Week at a Time

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Yevamot 80: The Twelve Months of Gestation

Returning to a baby born in the 8th month, which is considered a danger to the child, and perhaps the...

Yevamot 80

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Yevamot 80

砖诇讗 专讗讛 砖注讛 讗讞转 讘讻砖专讜转讜 诪谞讗 讬讚注讬谞谉 讗诪专 讗讘讬讬 讻诇 讛诪讟讬诇 诪讬诐 讜讗讬谞讜 注讜砖讛 讻讬驻讛

who never saw a single hour of life in a state of fitness, as he was born infertile. The Gemara asks: How do we know that one was born this way and was never capable of having children? Abaye said: Anyone who passes water and does not form an arch with his urine, but rather his urine dribbles out downward, never had sexual capacity.

诪诪讗讬 讛讜讗讬 讚讗驻讬讛 讗讬诪讬讛 讘讟讬讛专讗 讜砖转讬讗 砖讬讻专讗 诪专拽讗 讗诪专 专讘 讬讜住祝 讛讬讬谞讜 讚砖诪注谞讗 诇讗诪讬 讚讗诪专 讻诇 砖诪诪注讬 讗诪讜 诇拽讜讬 讜诇讗 讬讚注谞讗 诪讗讬 谞讬讛讜

Incidentally, the Gemara inquires: From what does this defect arise? What is its cause? The Gemara answers: It results from his mother baking bread at noon and drinking strong beer [shikhra marka] while pregnant. The excessive heating of the mother鈥檚 body causes her child to be born with defective reproductive organs. Rav Yosef said: This is the meaning of that which I heard Rabbi Ami say: Anyone who is impaired from his mother鈥檚 womb, and at the time I did not know what he was referring to. Now I understand that he was speaking about a man who was infertile from birth.

讜诇讬讞讜砖 砖诪讗 讛讘专讬讗 讘讬谞转讬诐 讻讬讜谉 讚转讞诇转讜 讜住讜驻讜 诇拽讜讬 诇讗 讞讬讬砖讬谞谉

The Gemara asks: Let us be concerned that perhaps he was cured for some period in the meantime, without our having known about it, in which case he would have had an hour of fitness at some point. The Gemara answers: Since both his beginning and his end are impaired, i.e., he was born with a defect and he presently suffers from the same condition, we are not concerned about such a possibility.

诪转讬讘 专讘 诪专讬 专讘讬 讞谞讬谞讗 讘谉 讗谞讟讬讙谞讜住 讗讜诪专 讘讜讚拽讬谉 讗讜转讜 砖诇砖 驻注诪讬诐 讘转讜讱 砖诪讜谞讬诐 讬讜诐

Rav Mari raised an objection from the following mishna (Bekhorot 38b): Rabbi 岣nina ben Antigonus says: One examines a firstborn animal that developed a blemish in its eye three times within eighty days to see whether the defect is permanent. This shows that no presumptions are made in such a case; rather, there is concern that the animal may have been cured in the meantime, even if it had the defect at the beginning and at the end of the period.

诇讞讚 讗讘专 讞讬讬砖讬谞谉 诇讻讜诇讬讛 讙讜驻讗 诇讗 讞讬讬砖讬谞谉

The Gemara answers: With respect to a blemish affecting a single organ, e.g., an eye, we are concerned that the blemish might have passed and then later redeveloped, but with regard to a defect affecting the entire body, we are not concerned about such a possibility. A eunuch is not impaired in a single organ; rather, he has a defect that affects his entire body. Consequently, there is no concern that, though he was born with the defect and presently suffers from it, he might have regained his potency for some time in the middle.

专讘讬 讗诇讬注讝专 讗讜诪专 诇讗 讻讬 讜讻讜壮 讜专诪讬谞讛讜 讘谉 注砖专讬诐 砖谞讛 讜诇讗 讛讘讬讗 砖转讬 砖注专讜转 讬讘讬讗讜 专讗讬讛 砖讛讜讗 讘谉 注砖专讬诐 讜讛讜讗 讛住专讬住 诇讗 讞讜诇抓 讜诇讗 诪讬讬讘诐 讘转 注砖专讬诐 讜诇讗 讛讘讬讗讛 砖转讬 砖注专讜转 讬讘讬讗讜 专讗讬讛 砖讛讬讗 讘转 注砖专讬诐 讜讛讬讗 讛讗讬诇讜谞讬转 诇讗 讞讜诇爪转 讜诇讗 诪转讬讬讘诪转 讚讘专讬 讘讬转 讛诇诇 讜讘讬转 砖诪讗讬 讗讜诪专讬诐 讝讛 讜讝讛 讘谞讬 砖诪谞讛 注砖专讛

搂 It is taught in the mishna that Rabbi Eliezer says: No; rather, a eunuch by natural causes performs 岣litza, whereas a eunuch caused by man does not perform 岣litza. The Gemara raises a contradiction from the following mishna (Nidda 47b): If a twenty-year-old man has not grown two pubic hairs, a sign of sexual maturity, the relatives of the widow who wish to exempt her from 岣litza and levirate marriage must bring proof that he is twenty years old, and he, having been established as a sexually underdeveloped man, does not perform 岣litza or levirate marriage with his yevama. If a twenty-year-old woman has not grown two pubic hairs, the relatives of her deceased husband鈥檚 brother must bring proof that she is twenty years old, and she, having been established as a sexually underdeveloped woman, does not perform 岣litza or enter into levirate marriage with her yavam. This is the statement of Beit Hillel. And Beit Shammai say: With regard to both this and that, males and females, the relevant age is eighteen years old, not twenty.

专讘讬 讗诇讬注讝专 讗讜诪专 讛讝讻专 讻讚讘专讬 讘讬转 讛诇诇 讜谞拽讘讛 讻讚讘专讬 讘讬转 砖诪讗讬 诪驻谞讬 砖讛讗砖讛 诪诪讛专转 诇讘讗 诇驻谞讬 讛讗讬砖

The mishna continues: Rabbi Eliezer says that for a male the halakha is in accordance with the statement of Beit Hillel, and for a female the halakha is in accordance with the statement of Beit Shammai, because a woman reaches maturity more quickly than does a man, and therefore, if she fails to develop the signs of maturity by the age of eighteen it is assumed that she is a sexually underdeveloped woman. In any case, it is clear from this mishna that even Rabbi Eliezer agrees that one who lacks sexual capacity from birth may neither perform 岣litza nor enter into levirate marriage.

讗诪专 专诪讬 讘专 讚讬拽讜诇讬 讗诪专 砖诪讜讗诇 讞讝专 讘讜 专讘讬 讗诇讬注讝专 讗讬讘注讬讗 诇讛讜 诪讛讬 讛讚专 讘讬讛 转讗 砖诪注 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 住专讬住 讞诪讛 讞讜诇抓 讜讞讜诇爪讬谉 诇讗砖转讜 砖讻谉 讘诪讬谞谉 诪转专驻讗讬谉 讘讗诇讻住谞讚专讬讗 砖诇 诪爪专讬诐

Rami bar Dikulei said that Shmuel said: Rabbi Eliezer retracted his opinion. A dilemma was raised before the Sages: Which statement did he retract? Did he retract what he said here in the mishna, that a eunuch by natural causes performs 岣litza with his yevama and his brothers perform 岣litza with his wife? Alternatively, perhaps the mishna here reflects his final view, after he retracted what he said in the other mishna. The Gemara suggests: Come and hear a resolution to this question, as it is taught in a baraita that Rabbi Eliezer says: A eunuch by natural causes performs 岣litza with his yevama and his brothers perform 岣litza with his wife, as such type of men are cured in Alexandria of Egypt. This additional source and its reasoning suggest that Rabbi Eliezer did not retract what he said in the mishna here. Rather, he retracted his statement with regard to the dispute between Beit Hillel and Beit Shammai in the other mishna.

专讘讬 讗诇注讝专 讗讜诪专 诇注讜诇诐 诇讗 讛讚专 讘讬讛 讜讻讬 转谞谉 讛讛讬讗 诇注讜谞砖讬谉

Rabbi Elazar says: Actually, he did not retract anything at all. And when we learned Rabbi Eliezer鈥檚 ruling in that mishna with regard to the age of a sexually underdeveloped individual, that ruling was stated with regard to punishments, i.e., the age at which such an individual is considered an adult so that he is liable to receive punishment, and not with regard to 岣litza or levirate marriage.

讗讬转诪专 讗讻诇 讞诇讘 诪讘谉 砖转讬诐 注砖专讛 [讜讬讜诐 讗讞讚] 注讚 讘谉 砖诪谞讛 注砖专讛 讜谞讜诇讚讜 讘讜 住讬诪谞讬 住专讬住 讜诇讗讞专 诪讻讗谉 讛讘讬讗 砖转讬 砖注专讜转 专讘 讗诪专 谞注砖讛 住专讬住 诇诪驻专注 讜砖诪讜讗诇 讗诪专 拽讟谉 讛讬讛 讘讗讜转讛 砖注讛

And it was stated that the amora鈥檌m disagreed on this issue: With regard to one who ate forbidden fats or performed any other transgression for which one is liable to receive lashes or karet, when he was between the age of twelve years and one day and the age of eighteen years, and he developed the signs of one who was a eunuch by natural causes, as explained below, and afterward he grew two pubic hairs, Rav said: He is retroactively considered a eunuch by natural causes. In other words, these hairs are not viewed as a sign of maturity. Rather, he lacked sexual capacity from the outset, which means he became an adult at the standard age of thirteen and is held liable for his actions from that point in time. And Shmuel said: No, he was a minor at the time he committed his offense, as the two hairs are a sign of his maturity, albeit delayed.

诪转拽讬祝 诇讛 专讘 讬讜住祝 诇专讘 讗讬诇讜谞讬转 诇专讘讬 诪讗讬专 讬讛讗 诇讛 拽谞住

Rav Yosef strongly objects to this: If so, according to Rav, a sexually underdeveloped woman according to Rabbi Meir should be entitled to the fine paid by a rapist. Rabbi Meir maintains that a rapist is liable to be fined only if he raped a young woman between the ages of twelve and twelve and a half, but not if he raped a minor. And furthermore, a sexually underdeveloped woman is not entitled to the fine because she is considered a minor, as she never showed the signs of maturity. But according to Rav she should retroactively be viewed as an adult and would therefore be entitled to the fine.

讗诪专 诇讬讛 讗讘讬讬 诪拽讟谞讜转讛 讬爪转讛 诇讘讙专

Abaye said to him: A sexually underdeveloped woman passes directly from minority to full adulthood. In other words, she is first considered a minor and then immediately an adult, without passing through the intermediate stage of young womanhood, and an adult woman is not entitled to the rapist鈥檚 fine.

讗诪专 诇讬讛 讻诇 讻讬 讛谞讬 诪讬诇讬 诪注诇讬讬转讗 讬转讗诪专讜 诪砖诪讗讬 讚转谞讬讗 讗讬谉 讛住专讬住 谞讬讚讜谉 讻讘谉 住讜专专 讜诪讜专讛 诇驻讬 砖讗讬谉 讘谉 住讜专专 讜诪讜专讛 谞讬讚讜谉 讗诇讗 讘讞转讬诪转 讝拽谉 讛转讞转讜谉 讜讗讬谉 讗讬诇讜谞讬转 谞讬讚讜谞讬转 讻谞注专讛 讛诪讗讜专住讛 砖诪拽讟谞讜转讛 讬爪转讛 诇讘讙专

Greatly impressed with this answer, Rav Yosef said to Abaye: Would that all such excellent matters be stated in my name. As it is taught in a baraita: A sexually underdeveloped man is not judged as a stubborn and rebellious son, as a boy is judged as a stubborn and rebellious son only when he has the mark of his lower beard, i.e., when his pubic hair begins to grow in. At that point he has reached the age of maturity but is not yet a fully developed man, a stage that parallels young womanhood for women. A sexually underdeveloped man never passes through this intermediate stage between minority and full adulthood. And similarly, a sexually underdeveloped woman who was betrothed and raped is not judged in accordance with the laws governing a betrothed young woman (see Deuteronomy 22:23鈥27), as she passes directly from minority to full adulthood without the intermediate stage of young womanhood. Therefore, the baraita fully corroborates Abaye鈥檚 view.

讗诪专 专讘讬 讗讘讛讜 住讬诪谞讬 住专讬住 讜讗讬诇讜谞讬转 讜讘谉 砖诪谞讛 讗讬谉 注讜砖讬谉 讘讛谉 诪注砖讛 注讚 砖讬讛讜 讘谉 注砖专讬诐

Rabbi Abbahu said: If one has the signs of a sexually underdeveloped man; or the signs of a sexually underdeveloped woman; or the signs of a child born during the eighth month of pregnancy, whose survival is uncertain; no action is taken in their regard, i.e., the sexually underdeveloped male or female is not treated as an adult and the child born during the eighth month is not deemed viable, until they are twenty years old.

讜讘谉 砖诪谞讛 诪讬 拽讞讬讬 讜讛转谞讬讗 讘谉 砖诪谞讛 讛专讬 讛讜讗 讻讗讘谉 讜讗住讜专 诇讟诇讟诇讜 讗讘诇 讗诪讜 砖讜讞讛 注诇讬讜 讜诪谞讬拽转讜

The Gemara asks: Can a child born during the eighth month of pregnancy survive? But isn鈥檛 it taught in a baraita: A child born during the eighth month is like a stone with regard to the halakhot of set-aside [muktze] on Shabbat, and therefore it is prohibited to move him on Shabbat, as it may be presumed that he is not viable at all. However, his mother may bend over him and nurse him,

诪驻谞讬 讛住讻谞讛 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻砖讙诪专讜 住讬诪谞讬讜 讚转谞讬讗 讗讬讝讛讜 讘谉 砖诪谞讛 讻诇 砖诇讗 讻诇讜 诇讜 讞讚砖讬讜 专讘讬 讗讜诪专 住讬诪谞讬谉 诪讜讻讬讞讬谉 注诇讬讜 砖注专讜 讜爪驻专谞讬讜 砖诇讗 讙诪专讜 讟注诪讗 讚诇讗 讙诪专讜 讛讗 讙诪专讜 讗诪专讬谞谉 讛讗讬 讘专 砖讘注讛 讛讜讗 讜讗讬砖转讛讜讬讬 讛讜讗 讚讗讬砖转讛讬

due to the danger, both to the baby, who might in fact be viable, as well as to the mother, who might suffer fatal complications if she has to retain all her milk. The Gemara answers: With what are we dealing here? We are dealing with a case where his signs of viability are fully developed, and he has the appearance of a viable child. As it is taught in a baraita: Who is a baby born during the eighth month? It is anyone whose months of gestation have not been completed, i.e., a baby that was born prematurely. Rabbi Yehuda HaNasi says: The signs that prove that the child falls into this category are that his hair and nails are not fully developed. Now, the reason is that they are not fully developed; but if his hair and nails are fully developed, we say that this fetus was fit to be born after seven months but for some reason was delayed in its mother鈥檚 womb.

讗诇讗 讛讗 讚注讘讚 专讘讗 转讜住驻讗讛 注讜讘讚讗 讘讗砖讛 砖讛诇讱 讘注诇讛 诇诪讚讬谞转 讛讬诐 讜讗讬砖转讛讬 注讚 转专讬住专 讬专讞讬 砖转讗 讜讗讻砖专讬讛 讻诪讗谉 讻专讘讬 讚讗诪专 诪砖转讛讗

But if so, with regard to the action taken by Rava Tosfa鈥檃 concerning a woman whose husband went overseas and her baby was delayed in her womb for the twelve months of the year following her husband鈥檚 departure, and Rava Tosfa鈥檃 rendered the child fit, arguing that the husband is presumed to be the father and the child is not a mamzer, according to whose opinion did he issue this ruling? It must have been in accordance with the opinion of Rabbi Yehuda HaNasi, who says that a baby can be delayed for an extended period of time in its mother鈥檚 womb even after it is fully developed and ready to be born. But how could Rava Tosfa鈥檃 have ruled in accordance with the minority opinion of Rabbi Yehuda HaNasi, against the majority opinion of his colleagues?

讻讬讜谉 讚讗讬讻讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讚讗诪专 诪砖转讛讬 讻专讘讬诐 注讘讚 讚转谞讬讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讻诇 砖砖讛讛 砖诇砖讬诐 讬讜诐 讘讗讚诐 讗讬谞讜 谞驻诇

The Gemara answers: Since there is also Rabban Shimon ben Gamliel, who says that a baby can be delayed in its mother鈥檚 womb, Rava Tosfa鈥檃 in fact acted in accordance with the majority, as Rabbi Yehuda HaNasi鈥檚 opinion is not that of a lone dissenting scholar. As it is taught in a baraita that Rabban Shimon ben Gamliel says: Any human child who stays alive for thirty days is not a stillborn. Even if the child was not carried for a full nine months, once he has survived for thirty days he is no longer treated like an infant whose viability is in doubt. The reason is that he is presumed to be a child that was fit to be born after seven months but for some reason was delayed in its mother鈥檚 womb and not born immediately upon reaching full development.

转谞讜 专讘谞谉 讗讬讝讛讜 住专讬住 讞诪讛 讻诇 砖讛讜讗 讘谉 注砖专讬诐 讜诇讗 讛讘讬讗 砖转讬 砖注专讜转 讜讗驻讬诇讜 讛讘讬讗 诇讗讞专 诪讻讗谉 讛专讬 讛讜讗 讻住专讬住 诇讻诇 讚讘专讬讜 讜讗诇讜 讛谉 住讬诪谞讬讜 讻诇 砖讗讬谉 诇讜 讝拽谉 讜砖注专讜 诇拽讜讬 讜讘砖专讜 诪讞诇讬拽 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诪砖讜诐 专讘讬 讬讛讜讚讛 讘谉 讬讗讬专 讻诇 砖讗讬谉 诪讬诪讬讜 诪注诇讬谉 专转讬讞讜转

The Sages taught: Who is considered a eunuch by natural causes? It is anyone who is twenty years old and has not yet grown two pubic hairs. And even if he grows pubic hairs afterward, he is still considered a eunuch by natural causes with regard to all his matters. And his signs are as follows: Whoever does not have a beard, and his hair is defective, unlike that of ordinary individuals, and his skin is smooth, i.e., hairless. Rabban Shimon ben Gamliel says in the name of Rabbi Yehuda ben Ya鈥檌r: It is anyone whose urine does not raise foam.

讜讬砖 讗讜诪专讬诐 讻诇 讛诪讟讬诇 诪讬诐 讜讗讬谉 注讜砖讛 讻讬驻讛 讜讬砖 讗讜诪专讬诐 讻诇 砖砖讻讘转 讝专注讜 讚讜讞讛 讜讬砖 讗讜诪专讬诐 讻诇 砖讗讬谉 诪讬诪讬 专讙诇讬讜 诪讞诪讬爪讬谉 讗讞专讬诐 讗讜诪专讬诐 讻诇 砖专讜讞抓 讘讬诪讜转 讛讙砖诪讬诐 讜讗讬谉 讘砖专讜 诪注诇讛 讛讘诇 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讻诇 砖拽讜诇讜 诇拽讜讬 讜讗讬谉 谞讬讻专 讘讬谉 讗讬砖 诇讗砖讛

And some say: It is anyone who urinates without forming an arch. And some say: It is anyone whose semen dissipates and fails to congeal in the proper manner. And some say: Anyone whose urine does not ferment. Others say: It is anyone who bathes in the rainy season and his flesh does not give off steam. Rabbi Shimon ben Elazar says: It is anyone whose voice is defective, so that it is not evident from it whether he is a man or a woman.

讜讗讬讝讜 讛讬讗 讗讬诇讜谞讬转 讻诇 砖讛讬讗 讘转 注砖专讬诐 讜诇讗 讛讘讬讗讛 砖转讬 砖注专讜转 讜讗驻讬诇讜 讛讘讬讗讛 诇讗讞专 诪讻讗谉 讛专讬 讛讬讗 讻讗讬诇讜谞讬转 诇讻诇 讚讘专讬讛 讜讗诇讜 讛谉 住讬诪谞讬讛 讻诇 砖讗讬谉 诇讛 讚讚讬诐 讜诪转拽砖讛 讘砖注转 转砖诪讬砖 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讻诇 砖讗讬谉 诇讛 砖讬驻讜诇讬 诪注讬诐 讻谞砖讬诐 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讻诇 砖拽讜诇讛 注讘讛 讜讗讬谞讛 谞讬讻专转 讘讬谉 讗砖讛 诇讗讬砖

And who is a sexually underdeveloped woman [aylonit]? It is anyone who is twenty years old and has not yet grown two pubic hairs. And even if she grows pubic hairs afterward, she is still considered a sexually underdeveloped woman with regard to all her matters. And her signs are as follows: A sexually underdeveloped woman is anyone who does not have breasts and experiences pain during intercourse. Rabban Shimon ben Gamliel says: It is anyone whose lower abdomen is not formed like that of other women, as she lacks the cushion of flesh that is usually situated above a woman鈥檚 genitals. Rabbi Shimon ben Elazar says: It is anyone whose voice is deep, so that it is not evident from it whether she is a woman or a man.

讗讬转诪专 住讬诪谞讬 住专讬住 专讘 讛讜谞讗 讗诪专 注讚 砖讬讛讜 讻讜诇诐 专讘讬 讬讜讞谞谉 讗诪专 讗驻讬诇讜 讘讗讞讚 诪讛谉 讛讬讻讗 讚讛讘讬讗 砖转讬 砖注专讜转 讘讝拽谉 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚注讚 砖讬讛讜 讻讜诇谉 讻讬 驻诇讬讙讬 讘砖诇讗 讛讘讬讗

It was stated that amora鈥檌m disagreed over the signs of a eunuch. Rav Huna said that one is not categorized as a eunuch unless all these signs are present; Rabbi Yo岣nan said: He is categorized as such even if only one of them is present. The Gemara comments: In a case when he has grown two hairs in his beard, everyone agrees that he is not considered sexually impotent unless all the signs are present. When they disagree, it is with regard to a case when he has not grown two hairs.

讗诇讗 讛讗 讚讗诪专 诇讛讜 专讘讛 讘专 讗讘讜讛 诇专讘谞谉 注讬讬谞讜 讘讬讛 讘专讘 谞讞诪谉 讗讬 讘砖专讜 诪注诇讛 讛讘诇 讗讬转讬讘 诇讬讛 讘专转 讻诪讗谉 讻专讘 讛讜谞讗 诇讗 专讘 谞讞诪谉 住讬讻讬 讚讬拽谞讗 讛讜讬讗 诇讬讛

The Gemara asks: But if so, with regard to that which Rabba bar Avuh said to the Sages: Examine Rav Na岣an when he bathes and if his flesh gives off steam I will give him my daughter for a wife, in accordance with whose opinion did he issue these instructions? Is it not in accordance with the opinion of Rav Huna, who maintains that all the signs must be present, as presumably he could see that Rav Na岣an did not have a beard? The Gemara answers: No, Rav Na岣an had wisps of a beard, and therefore Rabba bar Avuh wanted to know whether he displayed the other signs of sexual incapacity.

讛住专讬住 诇讗 讞讜诇抓 讜诇讗 诪讬讬讘诐 讜讻谉 讗讬诇讜谞讬转 讜讻讜壮 拽转谞讬 住专讬住 讚讜诪讬讗 讚讗讬诇讜谞讬转 诪讛 讗讬诇讜谞讬转 讘讬讚讬 砖诪讬诐 讗祝 住专讬住 讘讬讚讬 砖诪讬诐 讜住转诪讗 讻专讘讬 注拽讬讘讗 讚讗诪专 讘讬讚讬 讗讚诐 讗讬谉 讘讬讚讬 砖诪讬诐 诇讗

搂 It is taught in the mishna that a sexually underdeveloped man does not perform 岣litza or enter into levirate marriage with his yevama, and similarly, a sexually underdeveloped woman does not perform 岣litza or enter into levirate marriage with her yavam. The Gemara comments that the tanna teaches the case of a sexually underdeveloped man similarly to that of a sexually underdeveloped woman, from which it can be inferred: Just as in the case of a sexually underdeveloped woman, her disability is by the hand of Heaven, so too, in the case of a sexually underdeveloped man, his disability must be by the hand of Heaven. And this unattributed view in the mishna is in accordance with the opinion of Rabbi Akiva, who said: With regard to one whose incapacity was brought about by the hands of man, yes, he is considered like any other man and performs 岣litza, whereas one who suffers his condition by the hand of Heaven does not do so.

讛住专讬住 砖讞诇抓 诇讬讘诪转讜 诇讗 驻住诇讛 讻讜壮 讟注诪讗 讚讘注诇讛 讛讜讗 讛讗 讗讞专 诇讗

搂 It is further taught in the mishna that if a eunuch performed 岣litza with his yevama, he has not thereby disqualified her from marrying into the priesthood, but if he had intercourse with her, he has disqualified her. The Gemara infers from this wording that the reason for her disqualification is that he, the yavam, had intercourse with her, as she had intercourse with her yavam outside the framework of permitted levirate marriage. But if a different individual had relations with her she would not be disqualified.

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