Yevamot 130

הוא אמר אפלת בגו עשר והיא אמרה לא אפלית א"ר אמי אף בזו היא נאמנת דאם איתא דהפילה נפשה בעקרתה לא מחזקה

If the husband pleads<span class="x" onmousemove="('comment',' When, having lived with his wife for ten years without begetting any issue, he is ordered to divorce her and to pay her the amount of her kethubah. V. supra. ');">¹</span> that his wife had miscarried within the ten years.<span class="x" onmousemove="('comment',' And, consequently, he claims the right to continue to live with her until a period of ten years has passed from the date of the miscarriage (v. our Mishnah). ');">²</span> and she states, 'I had no miscarriage', '<span class="x" onmousemove="('comment',' I.e., she was always sterile. ');">³</span>

הפילה וחזרה והפילה וחזרה והפילה הוחזקה לנפלים הוא אמר אפילה תרי והיא אמרה תלת אמר רבי יצחק בן אלעזר עובדא הוה בי מדרשא ואמרו היא מהימנא דאם איתא דלא אפלה נפשה בניפלי לא מחזקה:

R. Ammi ruled: She is believed in this case also; for if she had really miscarried she would not herself have sought to acquire the reputation of a barren woman. A woman who miscarried, and then miscarried a second, and a third time, is confirmed as one subject to abortions.<span class="x" onmousemove="('comment',' And, consequently, she must be divorced; but is entitled to her kethubah. ');">⁴</span> If he<span class="x" onmousemove="('comment',' Refusing to pay her kethubah. ');">⁵</span>

<big><strong>מתני׳</strong></big> האיש מצווה על פריה ורביה אבל לא האשה רבי יוחנן בן ברוקה אומר על שניהם הוא אומר (בראשית א, כח) ויברך אותם אלהים ויאמר להם [אלהים] פרו ורבו:

said, 'She miscarried two'<span class="x" onmousemove="('comment',' And, consequently, her proneness to miscarry is not established. ');">⁶</span> and she said, 'three'?<span class="x" onmousemove="('comment',' I.e., that she miscarried three times and has thus established a reputation for miscarriage. ');">⁷</span> — R. Isaac b. Eleazar stated: Such a case was dealt with at the college, and it was ruled that she was to be believed; for if she had not miscarried<span class="x" onmousemove="('comment',' Three times, as she pleaded. ');">⁸</span>

<big><strong>גמ׳</strong></big> מנא הני מילי אמר ר' אילעא משום ר' אלעזר בר' שמעון אמר קרא (בראשית א, כח) ומלאו את הארץ וכבשוה איש דרכו לכבש ואין אשה דרכה לכבש

she would not herself have sought to acquire the reputation of producing only miscarriages. <b><i>MISHNAH</i></b>. A MAN IS COMMANDED CONCERNING THE DUTY OF PROPAGATION BUT NOT A WOMAN. R. JOHANAN B. BEROKA, HOWEVER, SAID: CONCERNING BOTH OF THEM<span class="x" onmousemove="('comment',' Adam and Eve, i.e., man and woman. ');">⁹</span> IT IS SAID, AND GOD BLESSED THEM; AND GOD SAID UNTO THEM: 'BE FRUITFUL, AND MULTIPLY.'<span class="x" onmousemove="('comment',' Gen. I, 28. ');">¹⁰</span>

אדרבה וכבשוה תרתי משמע אמר רב נחמן בר יצחק וכבשה כתיב רב יוסף אמר מהכא (בראשית לה, יא) אני אל שדי פרה ורבה ולא קאמר פרו ורבו

<b><i>GEMARA</i></b>. Whence is this<span class="x" onmousemove="('comment',' That only the man, and not the woman, is subject to the duty of propagation. ');">¹¹</span> deduced? R. Ile'a replied in the name of R. Eleazar son of R. Simeon: Scripture stated, And replenish the earth, and subdue it;<span class="x" onmousemove="('comment',' Gen. I, 28. ');">¹²</span> it is the nature of a man to subdue but it is not the nature of a woman to subdue. On the contrary! And subdue it<span class="x" onmousemove="('comment',' [H] ibid. ');">¹³</span>

ואמר רבי אילעא משום ר' אלעזר בר' שמעון כשם שמצוה על אדם לומר דבר הנשמע כך מצוה על אדם שלא לומר דבר שאינו נשמע רבי אבא אומר חובה שנאמר (משלי ט, ח) אל תוכח לץ פן ישנאך הוכח לחכם ויאהבך

implies two!<span class="x" onmousemove="('comment',' Since [H] is the plural of the sec. person imperative. ');">¹⁴</span> R. Nahman b. Isaac replied: It is written, And thou subdue it.<span class="x" onmousemove="('comment',' The written form is [H] which, without the M.T. vowels, may also be read [H] the imper. sing. with pron. suffix. ');">¹⁵</span> R. Joseph said: Deduction<span class="x" onmousemove="('comment',' V. supra note 1. ');">¹⁶</span>

וא"ר אילעא משום רבי אלעזר בר' שמעון מותר לו לאדם לשנות בדבר השלום שנאמר (בראשית נ, טז) אביך צוה וגו כה תאמרו ליוסף אנא שא נא וגו'

is made from the following. I am God Almighty, be thou fruitful and multiply,<span class="x" onmousemove="('comment',' Gen. XXXV, 11 [H] (sing.). ');">¹⁷</span> and it is not stated, 'Be ye fruitful and multiply'.<span class="x" onmousemove="('comment',' [H] the sec. masc. pl. ');">¹⁸</span> R. Ile'a further stated in the name of R. Eleazar son of R. Simeon: As one is commanded to say that which will be obeyed,<span class="x" onmousemove="('comment',' Cf. Lev. XIX, 17, Thou shalt surely rebuke thy neighbour. [H], the repetition of the vb. implies 'rebuke only where rebuke will be effective'. (V. Rashi). ');">¹⁹</span>

ר' נתן אומר מצוה שנאמר (שמואל א טז, ב) ויאמר שמואל איך אלך ושמע שאול והרגני וגו'

so is one commanded not to say that which will not be obeyed.<span class="x" onmousemove="('comment',' No rebuke should be addressed to one who is sure to ignore it. ');">²⁰</span> R. Abba stated: It<span class="x" onmousemove="('comment',' No rebuke should be addressed to one who is sure to ignore it. ');">²⁰</span> is a duty; for it is said in Scripture, Reprove not a scorner, lest he hate thee; reprove a wise man and he will love thee.<span class="x" onmousemove="('comment',' Prov. IX, 8. ');">²¹</span>

דבי רבי ישמעאל תנא גדול השלום שאף הקדוש ברוך הוא שינה בו דמעיקרא כתיב (בראשית יח, יב) ואדוני זקן ולבסוף כתיב ואני זקנתי:

R. Ile'a further stated in the name of R. Eleazar son of R. Simeon: One may modify a statement in the interests of peace; for it is said in Scripture, Thy father did command etc. so shall ye say unto Joseph: Forgive, I pray thee now, etc.<span class="x" onmousemove="('comment',' Gen. L, 16f. It is nowhere found that Jacob commanded it; but the brothers attributed the request to him for the sake of preserving the peace between themselves and Joseph. ');">²²</span> R. Nathan said: It<span class="x" onmousemove="('comment',' Modification of a statement in the interests of peace. ');">²³</span> is a commandment; for it is stated in Scripture, And Samuel said: 'How can I go? If Saul hear it, he will kill me', etc.<span class="x" onmousemove="('comment',' I Sam. XVI, 2. In response to this, Samuel was advised by God to say that he came to sacrifice to the Lord (ibid.) though his mission, in fact, was the anointing of David (v. ibid. 1 and 13). ');">²⁴</span>

רבי יוחנן בן ברוקה אומר: אתמר רבי יוחנן ור' יהושע בן לוי חד אמר הלכה כרבי יוחנן בן ברוקה וחד אמר אין הלכה כרבי יוחנן בן ברוקה

At the School of R. Ishmael it was taught: Great is the cause of peace. Seeing that for its sake even the Holy One, blessed be He, modified a statement; for at first it is written, My lord being old,<span class="x" onmousemove="('comment',' Gen. XVIII, 12, a slight on Abraham, ');">²⁵</span> while afterwards it is written, And I am old.<span class="x" onmousemove="('comment',' Ibid. 13. Thus God, when speaking to Abraham, modified Sarah's expression concerning him, which he might have resented, to one in which the slight of 'crabbed old age' was directed towards Sarah herself; v. B.M. Sonc. ed. p. 502, n. 4. ');">²⁶</span> R. JOHANAN B. BEROKA, HOWEVER, SAID. It was stated: R. Johanan and R. Joshua b. Levi [are at variance]. One stated that the <i>halachah</i> is in agreement with R. Johanan b. Beroka, and the other stated that the <i>halachah</i> is not in agreement with R. Johanan b. Beroka. It may be proved that it was R. Johanan who stated that the <i>halachah</i> is not [in agreement etc.]. For R. Abbahu was once sitting [at the college] and reported in the name of R. Johanan that the <i>halachah</i> [was in agreement etc.], and R. Ammi and R. Assi turned away their faces.<span class="x" onmousemove="('comment',' Because they knew that R. Johanan said the reverse. Out of respect, however, for the Master they refrained from a direct contradiction. ');">²⁷</span>

תסתיים דרבי יוחנן הוא דאמר אין הלכה דיתיב ר' אבהו וקאמר משמיה דרבי יוחנן הלכה ואהדרינהו רבי אמי ורבי אסי לאפייהו

Others say: R. Hiyya b. Abba made the report,<span class="x" onmousemove="('comment',' In the name of R. Johanan. ');">²⁸</span> and R. Ammi and R. Assi turned away their faces. Said R. Papa: According to him who maintains that R. Abbahu made the statement<span class="x" onmousemove="('comment',' In the name of R. Johanan. ');">²⁸</span> it is easy to understand that it was out of respect for the royal house that they<span class="x" onmousemove="('comment',' R. Ammi and R. Assi. ');">²⁹</span>

ואיכא דאמרי רבי חייא בר אבא אמר ואהדרינהו רבי אמי ורבי אסי לאפייהו אמר רב פפא בשלמא למאן דאמר רבי אבהו אמרה משום כבוד בי קיסר לא אמרו ליה ולא מידי אלא למאן דאמר רבי חייא בר אבא אמרה לימרו ליה לא אמר רבי יוחנן הכי

said nothing to him.<span class="x" onmousemove="('comment',' R. Abbahu. He was one of the most prominent men of his time and persona grata with the government. Cf. Hag. 14a, Keth. 17a, Sanh. 14a. ');">³⁰</span> According to him, however, who maintains that R. Hiyya b. Abba made the statement,<span class="x" onmousemove="('comment',' In the name of R. Johanan. ');">²⁸</span> they<span class="x" onmousemove="('comment',' R. Ammi and R. Assi. ');">²⁹</span>

מאי הוה עלה ת"ש דאמר ר' אחא בר חנינא אמר ר' אבהו אמר ר' אסי עובדא הוה קמיה דרבי יוחנן בכנישתא דקיסרי ואמר יוציא ויתן כתובה ואי ס"ד לא מפקדה כתובה מאי עבידתה

should have told him that R. Johanan did not say so! Now, what is the decision?<span class="x" onmousemove="('comment',' Lit., 'what was (the decision) about it'. V. following note. ');">³¹</span> — Come and hear what R. Aha b. Hanina stated in the name of R. Abbahu in the name of R. Assi: Such a case<span class="x" onmousemove="('comment',' Where a woman desired to be divorced on the ground that she had borne no issue from her husband. ');">³²</span>

דלמא בבאה מחמת טענה

once came before R. Johanan at the Synagogue of Caesarea, and he decided that the' husband must divorce her and also pay her the amount of her <i>kethubah</i>. Now, if it be suggested that a woman is not subject to the commandment,<span class="x" onmousemove="('comment',' Of the propagation of the race. ');">³³</span> how could she have any claim to a <i>kethubah</i>? — It is possible that this was a case where she submitted a special plea; as was the case with a certain woman who once came to R. Ammi and asked him to order the payment of her<span class="x" onmousemove="('comment',' Lit., 'give me'. ');">³⁴</span> <i>kethubah</i>. When he replied, 'Go away, the commandment<span class="x" onmousemove="('comment',' Of the propagation of the race. ');">³⁵</span>

כי ההיא דאתאי לקמיה דר' אמי אמרה ליה הב לי כתובה אמר לה זיל לא מיפקדת אמרה ליה מסיבו דילה מאי תיהוי עלה דהך אתתא אמר כי הא ודאי כפינן

does not apply to you',<span class="x" onmousemove="('comment',' Hence divorce in her case was unnecessary and consequently she can lay no claim to her kethubah. ');">³⁶</span> she exclaimed, 'What shall become of a woman like myself<span class="x" onmousemove="('comment',' Lit., 'this'. ');">³⁷</span> in her old age!'<span class="x" onmousemove="('comment',' If there will be no children to provide for her. ');">³⁸</span>

ההיא דאתאי לקמיה דרב נחמן אמר לה לא מיפקדת אמרה ליה לא בעיא הך אתתא חוטרא לידה ומרה לקבורה אמר כי הא ודאי כפינן

'In such a case', the Master said, 'we certainly compel [the husband]'.<span class="x" onmousemove="('comment',' To give a divorce and to pay also the kethubah. ');">³⁹</span> A woman once came [with a similar plea]<span class="x" onmousemove="('comment',' V. supra p. 438. n. 8. ');">⁴⁰</span> before R. Nahman. When he told her, 'The commandment<span class="x" onmousemove="('comment',' Of the propagation of the race. ');">³⁵</span>

יהודה וחזקיה תאומים היו אחד נגמרה צורתו לסוף תשעה ואחד נגמרה צורתו לתחלת שבעה יהודית דביתהו דר' חייא הוה לה צער לידה שנאי מנא ואתיא לקמיה דר' חייא ואמרה אתתא מפקדא אפריה ורביה אמר לה לא אזלא אשתיא סמא דעקרתא

does not apply to you', she replied, 'Does not a woman like myself<span class="x" onmousemove="('comment',' Lit., 'this'. ');">³⁷</span> require a staff in her hand and a hoe for digging her grave'!<span class="x" onmousemove="('comment',' I.e., children who would maintain her during her lifetime and provide for her burial when she died. ');">⁴¹</span> 'In such a case', the Master said, 'we certainly compel [the husband]',<span class="x" onmousemove="('comment',' To give a divorce and to pay also the kethubah. ');">³⁹</span>

לסוף איגלאי מילתא אמר לה איכו ילדת לי חדא כרסא אחריתא דאמר מר יהודה וחזקיה אחי פזי וטוי

Judah and Hezekiah were twins. The features of the one were developed at the end of nine months, and those of the other were developed at the beginning of the seventh month.<span class="x" onmousemove="('comment',' The former was born three months before the latter. Cf. Nid. 27a. ');">⁴²</span> Judith,<span class="x" onmousemove="('comment',' Their mother. ');">⁴³</span> the wife of R. Hiyya, having suffered in consequence agonizing pains of childbirth, changed her clothes [on recovery] and appeared<span class="x" onmousemove="('comment',' In her disguise. ');">⁴⁴</span> before R. Hiyya. 'Is a woman', she asked, 'commanded to propagate the race'? — 'No', he replied. And relying on this decision,<span class="x" onmousemove="('comment',' Lit., 'she went'. ');">⁴⁵</span> she drank a sterilizing potion. When her action finally became known, he exclaimed, 'Would that you bore unto me only one more issue of the womb!'<span class="x" onmousemove="('comment',' One other pair of twin sons at least. ');">⁴⁶</span> For a Master stated: Judah and Hezekiah were twin brothers and Pazi and Tawi