Yevamot 121

קברי עובדי כוכבים אינן מטמאין באהל שנא' (יחזקאל לד, לא) ואתן צאני צאן מרעיתי אדם אתם אתם קרויין אדם ואין העובדי כוכבים קרויין אדם

that the graves of idolaters do not impart levitical uncleanness by an ohel,<span class="x" onmousemove="('comment',' [H], lit., 'tent', i.e., on the man who stands on, or bends over such a grave, constituting his body, as it were, a tent. ');">¹</span> for it is said, And ye My sheep the sheep of My pasture, are men;<span class="x" onmousemove="('comment',' Ezek. XXXIV, 31. ');">²</span> you are called men<span class="x" onmousemove="('comment',' [H] (Adam), in respect of levitical uncleanness by ohel. The expression [H] is also used in the Pentateuchal text dealing with the laws of the uncleanness of objects found in a tent in which lay a corpse. V. Num, XIX, 14ff. [This is held by R. Simeon b. Yohai to denote, as distinct from the other terms for 'man' ([H]), only an Israelite who, as a worshipper of the true God, can be said to have been like Adam created in the image of God. (Cf. Gen. I, 27 and V, I, where the Heb. text has in each case Adam for 'man'). Idol worshippers having marred the Divine image forfeit all claim to this appelation. V. also B.M. Sonc. ed. p. 651, n. 6]. ');">³</span>

מיתיבי (במדבר לא, מ) ונפש אדם ששה עשר אלף משום בהמה

but the idolaters are not called men.<span class="x" onmousemove="('comment',' [H] (Adam), in respect of levitical uncleanness by ohel. The expression [H] is also used in the Pentateuchal text dealing with the laws of the uncleanness of objects found in a tent in which lay a corpse. V. Num, XIX, 14ff. [This is held by R. Simeon b. Yohai to denote, as distinct from the other terms for 'man' ([H]), only an Israelite who, as a worshipper of the true God, can be said to have been like Adam created in the image of God. (Cf. Gen. I, 27 and V, I, where the Heb. text has in each case Adam for 'man'). Idol worshippers having marred the Divine image forfeit all claim to this appelation. V. also B.M. Sonc. ed. p. 651, n. 6]. ');">³</span> An objection was raised: And the persons were sixteen thousand!<span class="x" onmousemove="('comment',' Num. XXXI, 40. Here also the Heb. equivalent for persons is [H] though it refers to the Midianites who were idolaters. ');">⁴</span> — This is due to [the mention of] cattle.<span class="x" onmousemove="('comment',' V, ibid. 37ff. In contrast to cattle, idolaters also may be described as Adam (men). ');">⁵</span>

(יונה ד, יא) אשר יש בה הרבה משתים עשרה רבוא אדם אשר לא ידע בין ימינו לשמאלו (ובהמה רבה) משום בהמה

Wherein are more than six-score thousand persons that cannot discern between their right and their left hand!<span class="x" onmousemove="('comment',' Jonah IV, 11. Cur, edd. add in parentheses 'and much cattle', Here also [H] is the original word rendered persons, though it refers to the idolaters of Nineveh. ');">⁶</span> — This is due [to the mention of] cattle.<span class="x" onmousemove="('comment',' The conclusion of the verse reads, and also much cattle. Cf, supra n. 4. ');">⁷</span> Whosoever hath killed any person, and whosoever hath touched any slain, purify yourselves!<span class="x" onmousemove="('comment',' Num. XXXI, 19, speaking of the slain Midianites; which proves that the corpses of idolaters also impart levitical uncleanness! ');">⁸</span>

(במדבר לא, יט) כל הורג נפש וכל נוגע בחלל תתחטאו דלמא איקטיל חד מישראל ורבנן לא נפקד ממנו איש ור' שמעון בן יוחי לא נפקד ממנו איש לעבירה

— One of the Israelites might have been slain. And the Rabbis?<span class="x" onmousemove="('comment',' How could they infer from this text that idolaters also impart levitical uncleanness? ');">⁹</span> — [Scripture states]. There lacketh not one man of us.<span class="x" onmousemove="('comment',' Num. XXXI, 49, so that the verse cannot refer to the corpses of Israelites. ');">¹⁰</span> And R. Simeon b. Yohai? — There lacketh not one man of us, through indulgence in sin.

רבינא אמר נהי דמעטינהו קרא מאטמויי באהל דכתיב (במדבר יט, יד) אדם כי ימות באהל ממגע ומשא מי מעטינהו קרא:

Rabina replied: Granted that Scripture excluded them<span class="x" onmousemove="('comment',' Idolaters. ');">¹¹</span> from imparting uncleanness through an ohel,<span class="x" onmousemove="('comment',' V. Glos. ');">¹²</span> because of the written text, When a man dieth in the tent,<span class="x" onmousemove="('comment',' Num. XIX, 14. V. supra note 2. ');">¹³</span>

<big><strong>מתני׳</strong></big> אירס את האלמנה ונתמנה להיות כהן גדול יכנוס ומעשה ביהושע בן גמלא שקדש את מרתא בת ביתוס ומנהו המלך להיות כה"ג וכנסה שומרת יבם שנפלה לפני כהן הדיוט ונתמנה להיות כה"ג אע"פ שעשה בה מאמר הרי זה לא יכנוס:

did Scripture also exclude them from [imparting uncleanness by] touch and carriage?<span class="x" onmousemove="('comment',' Of a corpse. Certainly not. Hence no objection may be raised from texts which may refer to uncleanness through carriage or touch. ');">¹⁴</span> <b><i>MISHNAH</i></b>. [A PRIEST WHO] BETROTHED A WIDOW, AND WAS SUBSEQUENTLY APPOINTED HIGH PRIEST, MAY CONSUMMATE THE MARRIAGE. IT ONCE HAPPENED WITH JOSHUA B. GAMALA THAT HE BETROTHED MARTHA THE DAUGHTER OF BOETHUS, AND THE KING APPOINTED HIM HIGH PRIEST, AND HE, NEVERTHELESS, CONSUMMATED THE MARRIAGE. IF ONE AWAITING THE DECISION OF THE LEVIR<span class="x" onmousemove="('comment',' Shomereth yabam, v. Glos. ');">¹⁵</span>

<big><strong>גמ׳</strong></big> ת"ר מנין שאם אירס את האלמנה ונתמנה להיות כהן גדול שיכנוס ת"ל (ויקרא כא, יד) יקח אשה א"ה שומרת יבם נמי אשה ולא יבמה:

BECAME SUBJECT TO A COMMON PRIEST WHO WAS SUBSEQUENTLY APPOINTED HIGH PRIEST, [THE LATTER], THOUGH HE ALREADY ADDRESSED TO HER A MA'AMAR, MUST NOT CONSUMMATE THE MARRIAGE. <b><i>GEMARA</i></b>. Our Rabbis taught: Whence is it deduced that [a priest] who betrothed a widow and was afterwards appointed High Priest may consummate the marriage? It is specifically stated in Scripture, Shall he take to wife.<span class="x" onmousemove="('comment',' Lev. XXI, 14. The word 'wife' is superfluous; hence the deduction. ');">¹⁶</span> If so, [the same law should apply to] a yebamah awaiting the decision of the levir also! — A 'wife' but not a yebamah.

מעשה ביהושע וכו': מנהו אין נתמנה לא אמר רב יוסף קטיר קחזינא הכא דאמר רב אסי תרקבא דדינרי עיילה ליה מרתא בת ביתוס לינאי מלכא עד דמוקי ליה ליהושע בן גמלא בכהני רברבי:

IT ONCE HAPPENED TO JOSHUA etc. He APPOINTED HIM<span class="x" onmousemove="('comment',' [H] Piel of [H] is the form of the verb used for an appointment by the State without previous nomination by the religious authorities. Such appointments were not made on the merits of the candidates but were procured by bribe or political intrigue. ');">¹⁷</span> but he was not elected!<span class="x" onmousemove="('comment',' [H] Nithpael of [H] is the form of the verb usually used for the appointment of High Priests who were duly nominated by the priests and the Sanhedrin. ');">¹⁸</span> Said R. Joseph: I see here a conspiracy;<span class="x" onmousemove="('comment',' Political intrigue against the wishes of the religious authorities. ');">¹⁹</span>

<big><strong>מתני׳</strong></big> כהן גדול שמת אחיו חולץ ולא מייבם:

for R. Assi, in fact, related that Martha the daughter of Boethus brought to King Jannai<span class="x" onmousemove="('comment',' [Jannai is often employed in the Talmud as a general patronym for Hasmonean and Herodian rulers. Here it stands for Agrippa II, v. Josephus Antiquities XX, 9, 4, and Derenbourg, Essai, pp. 248ff]. ');">²⁰</span> a <i>tarkab</i><span class="x" onmousemove="('comment',' A measure of capacity. V, Glos. ');">²¹</span> of <i>denarii</i> before he gave an appointment to Joshua b. Gamala among the High Priests.<span class="x" onmousemove="('comment',' Yoma 18a. ');">²²</span>

<big><strong>גמ׳</strong></big> קא פסיק ותני לא שנא מן האירוסין ולא שנא מן הנשואין בשלמא מן הנשואין עשה ולא תעשה הוא ואין עשה דוחה ל"ת ועשה אלא מן האירוסין יבא עשה וידחה את לא תעשה

<b><i>MISHNAH</i></b>. A HIGH PRIEST WHOSE BROTHER DIED<span class="x" onmousemove="('comment',' Without issue, ');">²³</span> MUST SUBMIT TO <i>HALIZAH</i> BUT MAY NOT CONTRACT THE LEVIRATE MARRIAGE.<span class="x" onmousemove="('comment',' His sister-in-law, being a widow, is forbidden to him. ');">²⁴</span> <b><i>GEMARA</i></b>. He lays down a general rule implying<span class="x" onmousemove="('comment',' Lit., 'he cuts off (decides) and teaches'. ');">²⁵</span>

גזירה ביאה ראשונה אטו ביאה שניה:

that there is no difference whether [the yebamah became a widow] after betrothal or after marriage! One can well understand [the case of the widow] after marriage, [since marriage with her is forbidden by] a positive<span class="x" onmousemove="('comment',' And he shall take a wife in her virginity, Lev. XXI, 13. ');">²⁶</span> as well as by a negative commandment,<span class="x" onmousemove="('comment',' A widow&nbsp;… shall he not take, ibid. 14. ');">²⁷</span> and no positive commandment<span class="x" onmousemove="('comment',' That of the levirate marriage, v. Deut, XXV, 5. ');">²⁸</span>

<big><strong>מתני׳</strong></big> כהן הדיוט לא ישא אילונית אלא א"כ יש לו אשה ובנים רבי יהודה אומר אע"פ שיש לו אשה ובנים לא ישא אילונית שהיא זונה האמורה בתורה וחכמים אומרים אין זונה אלא גיורת ומשוחררת ושנבעלה בעילת זנות:

may override a negative and a positive commandment;<span class="x" onmousemove="('comment',' V. supra nn. 3 and 4. ');">²⁹</span> but [in the case of a widow] after betrothal, the positives should override the negative commandment!<span class="x" onmousemove="('comment',' V. supra n. 4. The positive commandment that 'he must marry a virgin' (v. supra n. 3) is not thereby infringed! ');">³⁰</span> — The first act of cohabitation<span class="x" onmousemove="('comment',' Which is indeed Pentateuchally permitted. Cf. supra n. 5. ');">³¹</span>

<big><strong>גמ׳</strong></big> א"ל ריש גלותא לרב הונא מ"ט משום פריה ורביה אפריה ורביה כהנים הוא דמפקדי וישראל לא מפקדי אמר ליה משום דקא בעי למיתני סיפא רבי יהודה אומר אע"פ שיש לו אשה

was forbidden as a preventive measure against the second act of cohabitation.<span class="x" onmousemove="('comment',' Which is not required for the fulfillment of the precept of the levirate marriage. ');">³²</span> <b><i>MISHNAH</i></b>. A COMMON PRIEST SHALL NOT MARRY A WOMAN INCAPABLE OF PROCREATION,<span class="x" onmousemove="('comment',' [H] v. Glos. s.v. Ilonith. ');">³³</span> UNLESS HE HAD ALREADY A WIFE<span class="x" onmousemove="('comment',' So Maimonides. Rashi seems to omit 'wife'. ');">³⁴</span> OR CHILDREN.<span class="x" onmousemove="('comment',' Because it is one's duty to propagate the race. V. Gemara infra. ');">³⁵</span> R. JUDAH SAID: EVEN THOUGH HE HAS HAD A WIFE AND CHILDREN HE SHALL NOT MARRY A WOMAN INCAPABLE OF PROCREATION, SINCE SUCH<span class="x" onmousemove="('comment',' A woman one marries for the gratification of one's passions and not for the propagation of the race. ');">³⁶</span> [IS INCLUDED IN THE TERM OF] HARLOT MENTIONED IN THE TORAH.<span class="x" onmousemove="('comment',' V. Lev. XXI, 7. ');">³⁷</span> BUT THE SAGES SAID: THE TERM HARLOT IMPLIES ONLY A FEMALE PROSELYTE,<span class="x" onmousemove="('comment',' Who is disqualified through her presumed intercourse with idolaters and slaves. ');">³⁸</span> FREED BONDMAID<span class="x" onmousemove="('comment',' Who is disqualified through her presumed intercourse with idolaters and slaves. ');">³⁸</span> AND ONE WHO HAS BEEN SUBJECTED TO MERETRICIOUS INTERCOURSE. <b><i>GEMARA</i></b>. Said the Exilarch<span class="x" onmousemove="('comment',' [H]. ');">³⁹</span> to R. Huna: What is the reason?<span class="x" onmousemove="('comment',' Why a priest may not marry a woman incapable of procreation? ');">⁴⁰</span> Obviously because of the duty of the propagation of the race; are, then, only priests commanded concerning the propagation of the race while Israelites are not commanded?<span class="x" onmousemove="('comment',' Why then was only the priest mentioned? ');">⁴¹</span> The other replied:<span class="x" onmousemove="('comment',' Priest only had to be mentioned. ');">⁴²</span> Because it was desired to state in the final clause, R. JUDAH SAID: EVEN THOUGH HE HAS HAD A WIFE