Yevamot 151

ממולאי אמריתו מילי מוליתא במקומה מבשלה שלא במקומה לא מבשלה

frail beings you speak frail words;<span class="x" onmousemove="('comment',' [H] = [H] 'frail things', applied to the speaker's clan as well as to his rulings. [H], 'because you'. [H] may also mean 'short lived people' and [H] according to BaH, should read [H] 'because you are descendants of short lived people'. R. Bibi was a descendant of the house of Eli who were condemned to die young (v. I Sam. II, 32f). The expression may also, like a similar root in Arabic, bear the meaning of 'foolishness'. (Cf. B.B. Sonc. ed. p. 582, n. 6). ');">¹</span> through its proper duct it fertilizes but when not passing through its proper duct it does not fertilize.' Rab Judah stated in the name of Samuel: If it had a small perforation which was closed up, the man is deemed to be unfit if the wound re-opens when semen is emitted, but if it does not re-open the man is regarded as fit.

אמר רב יהודה אמר שמואל ניקב ונסתם כל שאילו נקרי ונקרע פסול ואי לאו כשר הוי בה רבא היכא אילימא למטה מעטרה אפי' נכרת נמי אלא בעטרה עצמה איתמר נמי אמר רב מרי בר מר אמר מר עוקבא אמר שמואל ניקב בעטרה עצמה ונסתם כל שאילו נקרי ונקרע פסול ואי לאו כשר

In respect of this ruling Raba raised the question: Where? If the perforation is below the corona,<span class="x" onmousemove="('comment',' Away from the body. ');">²</span> [the man should remain fit] even if it were cut off! — It means, in the corona itself. So it was also stated elsewhere: R. Mari b. Mar said in the name of Mar Ukba in the name of Samuel: If a hole that has been made in the corona itself is closed, the man is disqualified if it re-opens when semen is emitted; but if it does not [re-open the man is deemed to be] fit. Raba the son of Rabbah sent to R. Joseph: Will our Master instruct us how to proceed.<span class="x" onmousemove="('comment',' With the test, when it is desired to ascertain whether the semen will re-open a closed up perforation. ');">³</span>

שלח ליה רבא בריה דרבה לרב יוסף ילמדנו רבינו היכי עבדינן א"ל מייתינן נהמא חמימא דשערי ומנחינן ליה אבי פוקרי ומקרי וחזינן ליה

The other replied: Warm barley bread is procured, and placed upon the man's anus. Thereby the flow of semen sets in, and the effect can be observed. Said Abaye: Is everybody like our father Jacob concerning whom it is written, My might, and the first-fruits of my strength,<span class="x" onmousemove="('comment',' Gen. XLIX, 3, referring to Reuben, Jacob's firstborn son. ');">⁴</span> because he never before experienced the emission of semen!<span class="x" onmousemove="('comment',' Other people are not so saintly. Why then should the elaborate test described be necessary in ordinary cases? ');">⁵</span> — No, said Abaye, coloured garments<span class="x" onmousemove="('comment',' Peculiar to women. ');">⁶</span>

אמר אביי אטו כ"ע יעקב אבינו הואי דכתיב ביה (בראשית מט, ג) כחי וראשית אוני שלא ראה קרי מימיו

are dangled before him.<span class="x" onmousemove="('comment',' Exciting his passions and thus causing a discharge. ');">⁷</span> Said Raba: Is everybody then like Barzillai the Gileadite!<span class="x" onmousemove="('comment',' Known for his indulgence in carnal gratification (v. Shab. 152a). ');">⁸</span> — In fact it is obvious that the original answer is to be maintained.

אלא אמר אביי מעברינן קמיה בגדי צבעונין אמר רבא אטו כ"ע ברזילי הגלעדי הוא אלא מחוורתא כדשנין מעיקרא

Our Rabbis taught: If it<span class="x" onmousemove="('comment',' The duct of the semen. ');">⁹</span> was punctured [the man is regarded as] unfit, because the flow is sluggish.<span class="x" onmousemove="('comment',' And does not fertilize. ');">¹⁰</span> If it was closed up [he is deemed to be] fit, because he is then capable of production. And this is a case where the unfit may return to his former state of fitness. What does the expression 'this' exclude? — It excludes the case where a membrane was formed on the lungs in consequence of a wound; since such cannot be regarded as a proper membrane.<span class="x" onmousemove="('comment',' It may easily burst. The lungs are, therefore, regarded as wounded, and the animal from which they were taken is unfit for consumption. Cf. Hul. 42a. ');">¹¹</span>

ת"ר ניקב פסול מפני שהוא שותת נסתם כשר מפני שהוא מוליד וזהו פסול שחוזר להכשירו זהו למעוטי מאי למעוטי קרום שעלה מחמת מכה בריאה דאינו קרום

R. Idi b. Abin sent the following question to Abaye: How are we to proceed?<span class="x" onmousemove="('comment',' In healing a perforated membrum. ');">¹²</span> — A grain of barley is to be procured wherewith the spot<span class="x" onmousemove="('comment',' Round the perforation. ');">¹³</span> is lacerated.<span class="x" onmousemove="('comment',' The shreds thus formed ultimately join and aid in closing up the perforation. ');">¹⁴</span>

שלח ליה רב אידי בר אבין לאביי היכי עבדינן מייתינן שערתא ומסרטינן ליה ומייתינן תרבא ושייפינן ומייתינן שומשנא גמלא ומנכתינן ליה ופסקינן ליה לרישיה ודוקא שערתא אבל פרזלא מזרף זריף וה"מ קטן אבל גדול מיקפולי מיקפל

Tallow is rubbed in, and a big ant, procured for the purpose, is allowed to bite in, and its head is severed.<span class="x" onmousemove="('comment',' Thus remaining in the cavity and assisting in the closing up and healing. ');">¹⁵</span> It must be a grain of barley; an iron instrument would cause inflammation. This procedure, furthermore, applies only to a small perforation; a large one would peel off. Rabbah son of R. Huna stated: A man who urinates at two points is an unfit person.<span class="x" onmousemove="('comment',' He is similar to the disabled persons spoken of in Deut. XXIII, 2. ');">¹⁶</span>

אמר רבה בר רב הונא המטיל מים משתי מקומות פסול אמר רבא לית הלכתא לא כברא ולא כאבא ברא הא דאמרן אבא דא"ר הונא נשים המסוללות זו בזו פסולות לכהונה

Said Raba: The law is in agreement neither with the view of the son nor with that of the father. As to the son, there is the statement just mentioned. As to the father? — Since R. Huna said: Women who practise lewdness with one another are disqualified from marrying a priest.<span class="x" onmousemove="('comment',' Shab. 65a. ');">¹⁷</span> And even according to R. Eleazar, who stated that an unmarried man who cohabited with an unmarried woman with no matrimonial intention renders her thereby a harlot, this disqualification ensues only in the case of a man;<span class="x" onmousemove="('comment',' Who cohabited with a woman. ');">¹⁸</span> but when it is that of a woman<span class="x" onmousemove="('comment',' Indulging in lewdness with another. ');">¹⁹</span>

ואפילו לרבי אלעזר דאמר פנוי הבא על הפנויה שלא לשם אישות עשאה זונה ה"מ איש אבל אשה פריצותא בעלמא:

the action is regarded as mere obscenity. <b><i>MISHNAH</i></b>. A MAN WHO IS WOUNDED IN HIS STONES, AND ONE WHOSE MEMBRUM IS CUT OFF, ARE PERMITTED TO MARRY A PROSELYTE OR AN EMANCIPATED SLAVE. THEY ARE ONLY FORBIDDEN TO ENTER INTO THE ASSEMBLY,<span class="x" onmousemove="('comment',' They may not marry the daughter of an Israelite. ');">²⁰</span> AS IT IS SAID IN SCRIPTURE, HE THAT IS WOUNDED IN HIS STONES OR HATH HIS PRIVY MEMBRUM CUT OFF SHALL NOT ENTER INTO THE ASSEMBLY OF THE LORD.<span class="x" onmousemove="('comment',' Deut. XXIII. 2. ');">²¹</span>

<big><strong>מתני׳</strong></big> פצוע דכא וכרות שפכה מותרין בגיורת ומשוחררת ואינן אסורין אלא מלבא בקהל שנאמר (דברים כג, ב) לא יבא פצוע דכא וכרות שפכה בקהל ה':

<b><i>GEMARA</i></b>. R. Shesheth was asked: May a priest who is wounded in his stones marry a proselyte or an emancipated slave;<span class="x" onmousemove="('comment',' I.e., women whom a priest is forbidden to marry. ');">²²</span> does he<span class="x" onmousemove="('comment',' The disabled priest. ');">²³</span> remain in his state of holiness and is consequently forbidden<span class="x" onmousemove="('comment',' To marry the women mentioned (Cf supra n. 6). ');">²⁴</span>

<big><strong>גמ׳</strong></big> בעו מיניה מרב ששת פצוע דכא כהן מהו בגיורת ומשוחררת בקדושתיה קאי ואסיר או דלמא לאו בקדושתיה קאי ושרי

or does he not remain in his state of holiness and is consequently permitted?<span class="x" onmousemove="('comment',' To marry the women mentioned (Cf supra n. 6). ');">²⁴</span> — R. Shesheth replied: You have learned this [law in the following]. 'An Israelite who is wounded in his stones is permitted to marry a nethinah'.<span class="x" onmousemove="('comment',' Fem. of nathin for which v. Glos. ');">²⁵</span> Now, were it to be assumed that he<span class="x" onmousemove="('comment',' A disabled man. ');">²⁶</span>

א"ל רב ששת תניתוה פצוע דכא ישראל מותר בנתינה ואי ס"ד בקדושתיה קאי אקרי כאן (דברים ז, ג) לא תתחתן בם

retains his holiness, the text, Neither shalt thou make marriages with them<span class="x" onmousemove="('comment',' Deut. VII, 3. ');">²⁷</span> should be applicable here.<span class="x" onmousemove="('comment',' How, then, is an Israelite permitted to marry a nethinah! Since, however, the law does permit him to marry such a woman it is obvious that a disabled man loses his sanctity. As the disabled Israelite loses his sanctity so does the disabled priest lose his. ');">²⁸</span> Said Raba: Is the law there<span class="x" onmousemove="('comment',' In the case of marriage between a fit or disabled Israelite and an idolatress or a nethinah. ');">²⁹</span>

אמר רבא אטו התם משום קדושה ולאו קדושה הוא דלמא מוליד בן ואזיל פלח לעבודת כוכבים וה"מ בהיותן עובדי כוכבים כי מגיירי בישראל שרו ורבנן הוא דגזרו בהו וכי גזרו בהו רבנן בהנך דבני אולודי אבל האי דלאו בר אולודי לא גזרו ביה רבנן

due at all to sanctity or non-sanctity? [It is merely due to] the possibility that he<span class="x" onmousemove="('comment',' The man who marries an idolatress. ');">³⁰</span> might beget a child who<span class="x" onmousemove="('comment',' Through the influence of his mother. ');">³¹</span> would proceed to worship idols. This, then, is applicable only when they<span class="x" onmousemove="('comment',' The women spoken of in Deut. VII, 3. ');">³²</span>

אלא מעתה ממזר דבר אולודי הכי נמי דאסיר והא תנן ממזרים ונתינים מותרים לבא זה בזה אלא כי גזור רבנן בכשרים בפסולים לא גזור רבנן

are still idol worshippers. When, however, they are converted, they are undoubtedly permitted,<span class="x" onmousemove="('comment',' Pentateuchally. Cur. edd., 'In Israel' should be omitted with the 1509 Pesaro ed. (cf. Golds.). ');">³³</span> and it was only the Rabbis who placed them<span class="x" onmousemove="('comment',' The nethinah as well as the idolatress. ');">³⁴</span> under a prohibition as a preventive measure.<span class="x" onmousemove="('comment',' V. infra 78b. ');">³⁵</span>

הדר אמר רבא לאו מילתא היא בהיותן עובדי כוכבים לית להו חתנות נתגיירו אית להו חתנות

But such a preventive measure was instituted by the Rabbis in respect of those only who are capable of procreation, not in respect of those who are incapable of procreation.<span class="x" onmousemove="('comment',' This is the reason why a disabled Israelite is permitted to marry a nethinah. No inference, therefore, may be drawn from this in respect of a disabled priest. ');">³⁶</span> Now, then,<span class="x" onmousemove="('comment',' Since in respect of those who are capable of procreation the Rabbis did institute a preventive measure. ');">³⁷</span> a bastard also, since he is capable of procreation,<span class="x" onmousemove="('comment',' And is Pentateuchally forbidden to marry an idolatress. ');">³⁸</span>

מתיב רב יוסף (מלכים א ג, א) ויתחתן שלמה את בת פרעה מלך מצרים גייורי גיירה והא לא קבלו גרים לא בימי דוד ולא בימי שלמה מידי הוא טעמא אלא לשולחן מלכים

should also be forbidden,<span class="x" onmousemove="('comment',' To marry a nethinah, as a preventive measure of the Rabbis. ');">³⁹</span> while in fact, we have learned, 'Bastards and nethinim may intermarry with one another'!<span class="x" onmousemove="('comment',' Kid. 6. ');">⁴⁰</span> — In fact [this is the explanation:] the Rabbis instituted a preventive measure only in the case of the fit but not in that of the unfit.<span class="x" onmousemove="('comment',' Those, e.g., spoken of in Deut. XXIII, 2f. ');">⁴¹</span> Subsequently Raba stated: What I said<span class="x" onmousemove="('comment',' V. BaH. That Deut. VII, 3 refers to idolaters only and not to proselytes. ');">⁴²</span> is of no consequence. For while they are still idolaters their marriages are invalid; only when they are converted are their marriages valid.<span class="x" onmousemove="('comment',' Deut. VII, 3, must consequently refer to proselytes, the prohibition being due to the Israelite's sanctity. As the nethinah was not forbidden to the disabled Israelite it follows that a disabled man, be he priest or Israelite, loses his sanctity; as at first suggested supra. ');">⁴³</span> R. Joseph raised an objection: And Solomon became allied to Pharaoh King of Egypt by marriage, and took Pharaoh's daughter!<span class="x" onmousemove="('comment',' I Kings III. 1. The term [H] 'allied … by marriage' implies recognition of validity of marriage. The Talmudic text of the verse seems to represent an abbreviation of M.T. ');">⁴⁴</span> — He caused her to be converted. But, surely, no proselytes were accepted either in the days of David or in the days of Solomon!<span class="x" onmousemove="('comment',' Cf. supra 24b. ');">⁴⁵</span> — Was there any reason for it<span class="x" onmousemove="('comment',' For the refusal to admit proselytes. ');">⁴⁶</span> but [that the motive of the proselytes might be the benefits] of the royal table?