Yevamot 160

מפני הסכנה הכא במאי עסקינן כשגמרו סימניו דתניא איזהו בן שמנה כל שלא כלו לו חדשיו רבי אומר סימנין מוכיחין עליו שערו וצפרניו שלא גמרו טעמא דלא גמרו הא גמרו אמרינן האי בר ז' הוא ואישתהויי הוא דאישתהי

in order to avert danger!<span class="x" onmousemove="('comment',' To the mother and the child. The latter might otherwise die of starvation before his time, and the former might contract serious illness through the accumulation of superfluous milk in her breasts. V. Tosef. Shab. XVI. Now, since the child, because he is not viable, is regarded as a stone (v. p. 545. n. 13), how could he ever attain the age of twenty? ');">¹</span> — Here<span class="x" onmousemove="('comment',' In the cited Baraitha. ');">²</span> we are dealing with one whose marks<span class="x" onmousemove="('comment',' Of viability. such as hair and nails. ');">³</span>

אלא הא דעבד רבא תוספאה עובדא באשה שהלך בעלה למדינת הים ואישתהי עד תריסר ירחי שתא ואכשריה כמאן כרבי דאמר משתהא

have not<span class="x" onmousemove="('comment',' So Alfasi, BaH and some MSS. Cur. edd. omit, 'not' referring to R. Abbahu's statement. ');">⁴</span> been developed.<span class="x" onmousemove="('comment',' Where the marks, however, are developed. as is the case in the Baraitha cited, the child may be viable. ');">⁵</span> For it was taught: Who is an eight-month child? He whose months [of conception] have not been completed. Rabbi said: The marks, his hair and nails which were not developed, would indicate it.<span class="x" onmousemove="('comment',' Tosef. Shab. XVI. Lit., 'concerning him', whether he is an eight-month child. ');">⁶</span>

כיון דאיכא רבן שמעון בן גמליאל דאמר משתהי כרבים עבד דתניא רשב"ג אומר כל ששהה ל' יום באדם אינו נפל

The reason then is because they were not developed, but had they been developed it would have been assumed that the child was a seven-month one<span class="x" onmousemove="('comment',' A child whose development is completed in the seventh month is viable. ');">⁷</span> only his [birth] was somewhat delayed.<span class="x" onmousemove="('comment',' R. Abbahu, supra, referring to such a case, teaches that, even according to Rabbi, no definite decision can be arrived at before the child has grown up and attained the age of twenty. ');">⁸</span> With reference, however, to the practical decision which Raba Tosfa'ah gave in the case of a woman whose husband had gone to a country beyond the sea and remained there for a full year of twelve months, where he declared the child legitimate,<span class="x" onmousemove="('comment',' Assuming, as he did, that it remained in utero three months after the nine-monthly period. ');">⁹</span>

ת"ר איזהו סריס חמה כל שהוא בן עשרים ולא הביא שתי שערות ואפילו הביא לאחר מכאן הרי הוא כסריס לכל דבריו ואלו הן סימניו כל שאין לו זקן ושערו לקוי ובשרו מחליק רשב"ג אומר משום רבי יהודה בן יאיר כל שאין מימיו מעלין רתיחות

in accordance with whose [view did he act]? [Was it] in accordance with that of Rabbi who maintains that [birth] may be delayed!<span class="x" onmousemove="('comment',' Would he agree with an individual, against the opinion of a majority? ');">¹⁰</span> — Since R. Simeon b. Gamaliel also maintains that [birth may] be delayed. he acted in agreement with a majority. For it was taught: R. Simeon b. Gamaliel said: Any human<span class="x" onmousemove="('comment',' In the case of an animal the period is eight days. ');">¹¹</span> child that lingers for thirty days can not be regarded as a miscarriage.<span class="x" onmousemove="('comment',' Supra 36b, Shab. 135b, Nid. 44b. The child is assumed to be a seven-month one whose birth had been delayed and who is consequently viable. ');">¹²</span>

ויש אומרים כל המטיל מים ואין עושה כיפה ויש אומרים כל ששכבת זרעו דוחה ויש אומרים כל שאין מימי רגליו מחמיצין אחרים אומרים כל שרוחץ בימות הגשמים ואין בשרו מעלה הבל רבי שמעון בן אלעזר אומר כל שקולו לקוי ואין ניכר בין איש לאשה

Our Rabbis taught: Who is a congenital saris?<span class="x" onmousemove="('comment',' V. supra p. 538, n. 11. ');">¹³</span> Any person who is twenty years of age and has not produced two pubic hairs.<span class="x" onmousemove="('comment',' The usual marks of puberty. ');">¹⁴</span> And even if he produced them afterwards he is deemed to be a saris in all respects. And these are his characteristics: He has no beard, his hair is lank, and his skin is smooth. R. Simeon b. Gamaliel said in the name of R. Judah b. Jair:<span class="x" onmousemove="('comment',' In reply to the question 'who is a saris?' ');">¹⁵</span>

ואיזו היא אילונית כל שהיא בת עשרים ולא הביאה ב' שערות ואפי' הביאה לאחר מכאן הרי היא כאילונית לכל דבריה ואלו הן סימניה כל שאין לה דדים ומתקשה בשעת תשמיש רבן שמעון בן גמליאל אומר כל שאין לה שיפולי מעים כנשים רבי שמעון בן אלעזר אומר כל שקולה עבה ואינה ניכרת בין אשה לאיש

Any person whose urine produces no froth; some say: He who urinates without forming an arch; some say: He whose semen is watery; and some say: He whose urine does not ferment. Others say: He whose body does not steam after bathing in the winter season. R. Simeon b. Eleazar said:<span class="x" onmousemove="('comment',' In reply to the question 'who is a saris?' ');">¹⁵</span> He whose voice is abnormal so that one cannot distinguish whether it is that of a man or of a woman. What woman is deemed to be incapable of procreation? — Any woman who is twenty years of age and has not produced two pubic hairs.<span class="x" onmousemove="('comment',' The usual marks of puberty. ');">¹⁴</span>

איתמר סימני סריס רב הונא אמר עד שיהו כולם רבי יוחנן אמר אפי' באחד מהן היכא דהביא שתי שערות בזקן כולי עלמא לא פליגי דעד שיהו כולן כי פליגי בשלא הביא

And even if she produces them afterwards she is deemed to be a woman incapable of procreation in all respects. And these are her characteristics: She has no breasts and suffers pain during copulation. R. Simeon b. Gamaliel said:<span class="x" onmousemove="('comment',' In reply to the question 'who is a saris?' ');">¹⁵</span> One who has no mons veneris like other women. R. Simeon b. Eleazar said: One whose voice is deep so that one cannot distinguish whether it is that of a man or of a woman. It was stated: As to the characteristics of a saris, R. Huna stated, [Impotency cannot be established] unless they are all present. R. Johanan, however, stated: Even if only one of them is present.<span class="x" onmousemove="('comment',' Lit., 'by one of them'. ');">¹⁶</span>

אלא הא דאמר להו רבה בר אבוה לרבנן עיינו ביה ברב נחמן אי בשרו מעלה הבל איתיב ליה ברת כמאן כרב הונא לא רב נחמן סיכי דיקנא הויא ליה:

Where two hairs were produced<span class="x" onmousemove="('comment',' Elijah Wilna deletes 'In the beard' of cur. edd. [The reference will be accordingly to an emergence of hairs after the age of twenty, for had they appeared earlier, he would no longer be regarded as a saris even in the face of all other characteristics of a saris, v. supra p. 543. Tosaf., however, retains the reading of our text and consequently draws a distinction between hairs of the beard and on any other part of the body. The former in themselves, unlike the latter, are not sufficient to establish potency. V. Tosaf. s.v. [H]. ');">¹⁷</span> all agree that impotency cannot be established unless all characteristics<span class="x" onmousemove="('comment',' Of a saris. ');">¹⁸</span> are displayed. They only differ in the case where these were not produced. With reference, however, to what Rabbah b. Abbuha said to the Rabbis, 'Examine R. Nahman. and if his body steams I will allow him to marry my daughter'; in accordance with whose view [was he acting]? [Was it] according to R. Huna!<span class="x" onmousemove="('comment',' Since the absence of one characteristic satisfied him, contrary to the opinion of R. Johanan supra. ');">¹⁹</span>

הסריס לא חולץ ולא מייבם וכן אילונית וכו': קתני סריס דומיא דאילונית מה אילונית בידי שמים אף סריס בידי שמים וסתמא כרבי עקיבא דאמר בידי אדם אין בידי שמים לא:

— No; R. Nahman had some stray hairs.<span class="x" onmousemove="('comment',' V. supra p. 547, n. 5. [H] pl. of [H]. ');">²⁰</span> THE SARIS NEITHER SUBMITS TO <i>HALIZAH</i> NOR CONTRACTS THE LEVIRATE MARRIAGE, AND SO ALSO A WOMAN WHO IS INCAPABLE OF PROCREATION etc. The saris was mentioned in the same way as the woman who is incapable of procreation; as the woman's incapacity is due to an act of<span class="x" onmousemove="('comment',' Lit., 'by the hands of'. ');">²¹</span> heaven so must that of the saris be an act<span class="x" onmousemove="('comment',' Lit., 'by the hands of'. ');">²¹</span>

הסריס שחלץ ליבמתו לא פסלה כו': טעמא דבעלה הוא הא אחר לא

of heaven; and this anonymous [Mishnah] is in agreement with R. Akiba who stated [that <i>halizah</i> applies] only to a man-made [saris but] not [to one afflicted] by the hand of heaven.<span class="x" onmousemove="('comment',' The congenital eunuch or the saris by nature. Cf. supra p. 538. n. 11. ');">²²</span> IF A SARIS SUBMITTED TO <i>HALIZAH</i> FROM HIS SISTER-IN-LAW, HE DOES NOT THEREBY CAUSE HER TO BE DISQUALIFIED etc. The reason then [why when HE COHABITED WITH HER HE CAUSES HER TO BE DISQUALIFIED] is because he<span class="x" onmousemove="('comment',' The levir to whom, as his brother's wife, she is forbidden under the penalty of kareth. ');">²³</span> cohabited with her; another man, however, does not;<span class="x" onmousemove="('comment',' Cause her to be disqualified. ');">²⁴</span>