Yevamot 124

בני בנים הרי הן כבנים כי תניא ההיא להשלים

Grandchildren are like children!<span class="x" onmousemove="('comment',' Infra 70a. It is now assumed that whenever one's own child died the grandchild may take his place in exempting his grandfather from the duty of propagation. From this it follows that only living children or grandchildren exempt a man from the duty of further propagation. How then could R. Huna maintain that dead children also exempt one from this duty? ');">¹</span> — This was taught only in respect of supplementing.<span class="x" onmousemove="('comment',' If a man had only one son he is exempt from the duty of propagation if his son had a daughter. If, however, he once had a male and a female who subsequently died he is in any case exempt. ');">²</span> An objection was raised: Grandchildren are like children. If one of them died or was found to be a saris<span class="x" onmousemove="('comment',' V. Glos. ');">³</span>

מיתיבי בני בנים הרי הם כבנים מת אחד מהם או שנמצא סריס לא קיים פריה ורביה תיובתא דרב הונא תיובתא:

the father has not fulfilled the duty of propagation.<span class="x" onmousemove="('comment',' Tosef. Yeb. VIII. ');">⁴</span> Is not this a refutation against R. Huna?<span class="x" onmousemove="('comment',' Cf. supra note 1, final clause. ');">⁵</span> — It is indeed a refutation.

בני בנים הרי הם כבנים: סבר אביי למימר ברא לברא וברתא לברתא וכ"ש ברא לברתא אבל ברתא לברא לא א"ל רבא לשבת יצרה בעיא והא איכא

'Grandchildren are like children'. Abaye intended to say: A grandson for a son and a granddaughter for a daughter, and certainly a grandson for a daughter; but not a granddaughter for a son.<span class="x" onmousemove="('comment',' I.e., a granddaughter cannot take the place of a son to exempt one from the duty of further propagation. ');">⁶</span> But Raba said to him: We only require [the fulfilment of the text] He formed it to be inhabited,<span class="x" onmousemove="('comment',' Isa. XLV, 18. ');">⁷</span> which is the case here.

דכולי עלמא מיהת תרי מחד לא ולא והא אמרי ליה רבנן לרב ששת נסיב איתתא ואוליד בני ואמר להו בני ברתי בני נינהו

All, at any rate, agree<span class="x" onmousemove="('comment',' Lit., 'all the world', i.e., Abaye and Raba. ');">⁸</span> that two children of one<span class="x" onmousemove="('comment',' Son or daughter. ');">⁹</span> are not sufficient. But [are they] not? The Rabbis surely said to R. Shesheth,<span class="x" onmousemove="('comment',' Others, 'Abba b. Zabda'. V. She'iltoth. Sec. ha-Berakah. ');">¹⁰</span>

התם דחויי קמדחי להו דרב ששת איעקר מפירקיה דרב הונא

'Marry a wife and beget children', and he answered them, 'My daughters' children are mine'! — There he was merely putting them off, because R. Shesheth became impotent owing to the long discourses of R. Huna.<span class="x" onmousemove="('comment',' The discourses being long, R. Shesheth, in his desire not to interrupt them, suppressed his needs and thus impaired his generative organs. V. Bek. 44b. ');">¹¹</span> Said Rabbah to Raba b. Mari: Whence the statement made by the Rabbis that grandchildren are like children? If it be suggested that it is deduced from the Scriptural text, The daughters are my daughters and the children are my children,<span class="x" onmousemove="('comment',' Gen. XXXI, 43. ');">¹²</span> would then [it may be objected] the same [meaning be given to the text] And the flocks are my flocks?<span class="x" onmousemove="('comment',' Gen. XXXI, 43. ');">¹²</span>

אמר ליה רבה לרבא בר מארי מנא הא מילתא דאמור רבנן בני בנים הרי הן כבנים אילימא מדכתיב (בראשית לא, מג) הבנות בנותי והבנים בני אלא מעתה והצאן צאני הכי נמי אלא דקנית מינאי הכא נמי דקנית מינאי

But [the meaning there is obviously] 'which you have acquired from me', so here also [the meaning may be], 'which you have acquired from me'! The deduction is rather made from the following:<span class="x" onmousemove="('comment',' Lit., 'from here'. ');">¹³</span> And afterwards Hezron went to the daughter of Machir the father of Gilead;&nbsp;… and she bore him Segub,<span class="x" onmousemove="('comment',' I Chron. II, 21. ');">¹⁴</span> and it is also written, Out of Machir came down lawgivers,<span class="x" onmousemove="('comment',' Judges V, 14. ');">¹⁵</span>

אלא מהכא (דברי הימים א ב, כא) ואחר בא חצרון אל בת מכיר אבי גלעד ותלד לו את שגוב וכתיב (שופטים ה, יד) מני מכיר ירדו מחוקקים וכתיב (תהלים ס, ט) יהודה מחוקקי

and furthermore it is written, Judah is my lawgiver.<span class="x" onmousemove="('comment',' Ps. LX, 9. As this text implies that the lawgivers were descendants of Judah, Machir (Judges V, 14), a descendant of Manasseh, could not have been the paternal, but only the maternal ancestor of the lawgivers that descended from him. The lawgivers were thus the offspring of the union mentioned in I Chron. II, 21, between Hezron, a descendant of Judah, and a daughter of Machir. This then proves that the sons of one's daughter are also regarded as one's own sons. ');">¹⁶</span> Our Mishnah<span class="x" onmousemove="('comment',' Which permits abstention from further propagation after the birth of the prescribed number of children. ');">¹⁷</span> cannot represent the opinion of R. Joshua. For it was taught: R. Joshua said, If a man married in his youth, he should marry again in his old age; if he had children in his youth, he should also have children in his old age; for it said, In the morning<span class="x" onmousemove="('comment',' I.e., 'the morning of life', youth. ');">¹⁸</span>

מתניתין דלאו כרבי יהושע דתניא רבי יהושע אומר נשא אדם אשה בילדותו ישא אשה בזקנותו היו לו בנים בילדותו יהיו לו בנים בזקנותו שנא' (קהלת יא, ו) בבקר זרע את זרעך ולערב אל תנח ידך כי אינך יודע אי זה יכשר הזה או זה ואם שניהם כאחד טובים

sow thy seed and in the evening<span class="x" onmousemove="('comment',' I.e., 'old age'. V. supra n. 5. ');">¹⁹</span> withhold not thine hand; for thou knowest not which shall prosper, whether this or that, or whether they shall both be alike good.<span class="x" onmousemove="('comment',' Eccl. XI, 6. ');">²⁰</span> R. Akiba said: If a man studied Torah in his youth, he should also study it in his old age; if he had disciples in his youth, he should also have disciples in his old age. For it is said, In the morning sow thy seed etc.<span class="x" onmousemove="('comment',' Eccl. XI, 6. ');">²⁰</span>

ר"ע אומר למד תורה בילדותו ילמוד תורה בזקנותו היו לו תלמידים בילדותו יהיו לו תלמידים בזקנותו שנא' בבקר זרע את זרעך וגו' אמרו שנים עשר אלף זוגים תלמידים היו לו לרבי עקיבא מגבת עד אנטיפרס וכולן מתו בפרק אחד מפני שלא נהגו כבוד זה לזה

It was said that R. Akiba had twelve thousand pairs of disciples, from Gabbatha<span class="x" onmousemove="('comment',' Gibbethon, in the territory of Dan. ');">²¹</span> to Antipatris;<span class="x" onmousemove="('comment',' N.N.W. of Jerusalem. ');">²²</span> and all of them died at the same time because they did not treat each other with respect. The world remained desolate<span class="x" onmousemove="('comment',' Through lack of learning. ');">²³</span>

והיה העולם שמם עד שבא ר"ע אצל רבותינו שבדרום ושנאה להם ר"מ ור' יהודה ור' יוסי ורבי שמעון ורבי אלעזר בן שמוע והם הם העמידו תורה אותה שעה

until R. Akiba came to our Masters in the South and taught the Torah to them. These were R. Meir, R. Judah, R. Jose, R. Simeon and R. Eleazar b. Shammua; and it was they who revived the Torah at that time. A Tanna taught: All of them<span class="x" onmousemove="('comment',' The disciples of R. Akiba. ');">²⁴</span> died between Passover and Pentecost. R. Hama b. Abba or, it might be said, R. Hiyya b. Abin said: All of them died a cruel death. What was it? — R. Nahman replied: Croup.<span class="x" onmousemove="('comment',' [H] (rt. [H], 'stop', 'choke'). ');">²⁵</span> R. Mattena stated: The <i>halachah</i> is in agreement with R. Joshua.<span class="x" onmousemove="('comment',' Supra, that the duty of propagation never ceases. ');">²⁶</span>

תנא כולם מתו מפסח ועד עצרת אמר רב חמא בר אבא ואיתימא ר' חייא בר אבין כולם מתו מיתה רעה מאי היא א"ר נחמן אסכרה

R. Tanhum stated in the name of R. Hanilai: Any man who has no wife lives without joy, without blessing, and without goodness. 'Without joy'. for it is written. And thou shalt rejoice, thou and thy house.<span class="x" onmousemove="('comment',' Deut. XIV, 26. House, [H] refers to one's wife. Cf. Yoma 2a. ');">²⁷</span> 'Without blessing', for it is written, To cause a blessing to rest on thy house.<span class="x" onmousemove="('comment',' Ezek. XLIV, 30. Cf. supra n. 3. ');">²⁸</span> 'Without goodness', for it is written, It is not good that the man should be alone.<span class="x" onmousemove="('comment',' Gen. II, 18. ');">²⁹</span>

א"ר מתנא הלכה כרבי יהושע

In the West<span class="x" onmousemove="('comment',' Palestine. ');">³⁰</span> it was stated:<span class="x" onmousemove="('comment',' Concerning the unmarried man. ');">³¹</span> Without Torah and without a [protecting] wall. 'Without Torah', for it is written. Is it that I have no help<span class="x" onmousemove="('comment',' I.e., 'a wife'. Cf. A help meet for him, Gen. II, 18. ');">³²</span>

אמר רבי תנחום א"ר חנילאי כל אדם שאין לו אשה שרוי בלא שמחה בלא ברכה בלא טובה בלא שמחה דכתיב (דברים יד, כו) ושמחת אתה וביתך בלא ברכה דכתיב (יחזקאל מד, ל) להניח ברכה אל ביתך בלא טובה דכתיב (בראשית ב, יח) לא טוב היות האדם לבדו

in me, and that sound wisdom<span class="x" onmousemove="('comment',' [H], the Torah. ');">³³</span> is driven quite from me.<span class="x" onmousemove="('comment',' Job VI, 13. ');">³⁴</span> 'Without a [protecting] wall', for it is written, A woman shall encompass a man.<span class="x" onmousemove="('comment',' Jer. XXXI, 22. Cf. R.V. ');">³⁵</span>

במערבא אמרי בלא תורה בלא חומה בלא תורה דכתיב (איוב ו, יג) האם אין עזרתי בי ותושיה נדחה ממני בלא חומה דכתיב (ירמיהו לא, כב) נקבה תסובב גבר

Raba b. 'Ulla said:<span class="x" onmousemove="('comment',' Concerning the unmarried man. ');">³¹</span> Without peace, for it is written, And thou shalt know that thy tent<span class="x" onmousemove="('comment',' I.e., wife. Cf. M.K. and supra note 3. ');">³⁶</span> is in peace; and thou shalt visit thy habitation and shalt miss nothing.<span class="x" onmousemove="('comment',' Job V, 24. ');">³⁷</span>

רבא בר עולא אמר בלא שלום דכתיב (איוב ה, כד) וידעת כי שלום אהלך ופקדת נוך ולא תחטא

R. Joshua b. Levi said: Whosoever knows his wife to be a God-fearing woman and does not duly visit her is called a sinner; for it is said, And thou shalt know that thy tent is in peace<span class="x" onmousemove="('comment',' I.e., 'that thy wife is in peace with God' sc. 'chaste', or. reading [H] as [H], 'perfect'. ');">³⁸</span> etc.<span class="x" onmousemove="('comment',' Ibid., then thou shalt visit etc. ');">³⁹</span> R. Joshua b. Levi further stated: It is a man's duty to pay a visit to his wife when he starts on a journey; for it is said, And thou shalt know that thy tent is in peace etc.<span class="x" onmousemove="('comment',' Job V, 24. ');">³⁷</span>

אמר ריב"ל כל היודע באשתו שהיא יראת שמים ואינו פוקדה נקרא חוטא שנאמר וידעת כי שלום אהלך וגו' ואמר ריב"ל חייב אדם לפקוד את אשתו בשעה שהוא יוצא לדרך שנא' וידעת כי שלום אהלך וגו'

Is this<span class="x" onmousemove="('comment',' The duty of visiting prior to setting out on a journey. ');">⁴⁰</span> deduced from here? Surely it is deduced from the following:<span class="x" onmousemove="('comment',' Lit., 'from there'. ');">⁴¹</span> And thy desire shall be to thy husband<span class="x" onmousemove="('comment',' Gen. III, 16. ');">⁴²</span>

הא מהכא נפקא מהתם נפקא ואל אישך תשוקתך מלמד שהאשה משתוקקת על בעלה בשעה שהוא יוצא לדרך א"ר יוסף לא נצרכה אלא סמוך לווסתה

teaches that a woman yearns for her husband when he sets out on a journey! — R. Joseph replied: This<span class="x" onmousemove="('comment',' The statement as to the duty of visiting. ');">⁴³</span> was required only in the case where her menstruation period was near.<span class="x" onmousemove="('comment',' At the time he sets out on his journey. When no journey is contemplated one must keep away from his wife when the menstruation period is near. V. Shebu. 18b. ');">⁴⁴</span> And how near? Rabbah<span class="x" onmousemove="('comment',' Cur. edd., 'Raba'. ');">⁴⁵</span>

וכמה אמר רבא עונה והני מילי לדבר הרשות אבל לדבר מצוה מיטרידי

replied: Twelve hours.<span class="x" onmousemove="('comment',' [H] lit., 'period'. i.e., a whole day or a whole night. If the menstruation occurs during the day, he must keep away throughout that day, and if during the night, he must keep away during all that night. ');">⁴⁶</span> And this<span class="x" onmousemove="('comment',' The duty of visiting prior to setting out on a journey. ');">⁴⁷</span> applies only [when the journey is] for a secular purpose, but when for a religious purpose [it does not apply, since then] people are in a state of anxiety.<span class="x" onmousemove="('comment',' Or, 'they might be preoccupied' and thus delay the journey and neglect the performance of the religious act. ');">⁴⁸</span>

ת"ר האוהב את אשתו כגופו והמכבדה יותר מגופו והמדריך בניו ובנותיו בדרך ישרה והמשיאן סמוך לפירקן עליו הכתוב אומר וידעת כי שלום אהלך האוהב את שכיניו והמקרב את קרוביו והנושא את בת אחותו

Our Rabbis taught: Concerning a man who loves his wife as himself, who honours her more than himself, who guides his sons and daughters in the right path and arranges for them to be married near the period of their puberty, Scripture says, And thou shalt know that thy tent is in peace.<span class="x" onmousemove="('comment',' Job V, 24. ');">⁴⁹</span> Concerning him who loves his neighbours, who befriends his relatives, marries his sister's<span class="x" onmousemove="('comment',' This is a meritorious act, because the affection a man has for his sister will be extended to her daughter, his wife. ');">⁵⁰</span> daughter,