Yevamot 194

Chapter 194

א אח מאב ולא מאם והוא בעלה דאם ואנא ברתה דאנתתיה אמר רמי בר חמא דלא כר' יהודה דמתני'

1 'My1 paternal, but not my maternal brother; and he is the husband of my mother and I am the daughter of his wife'!<span class="x" onmousemove="('comment',' Such a riddle may be put by a daughter who was born as a result of outrage by his father where the son of the man by another wife has subsequently married her mother. ');">2 — Rami b. Hama said: Such [a relationship is] not [legally possible] according to the ruling of R. Judah in our Mishnah.3 'He4

ב אח הוא וברי הוא אחתיה אנא דהאי דדרינא אכתפאי משכחת לה בעובד כוכבים הבא על בתו

2 whom I carry on my shoulder is my brother and my son and I am his sister'? — This is possible when an idolater cohabited with his daughter'.5 'Greetings4 to you my son; I am the daughter of your sister'? — This is possible where an idolater cohabited with his daughter's daughter.6 'Ye4

ג שלמא לך ברי בת אחתיך אנא משכחת לה בעובד כוכבים הבא על בת בתו

3 water-drawers,<span class="x" onmousemove="('comment',' Lit., 'drawers who draw the bucket'. Men engaged in the irrigation of fields (cf. Rashi and last.); scholars drawing from the fountains of wisdom (cf. Aruk. and Tosaf. s.v. [H]. ');">7 we shall ask you8 a riddle that defies solution: He whom I carry is my son and I am the daughter of his brother'? — This is possible where an idolater cohabited with the daughter of his son.9 'Woe,4

ד דלאי דדלו דוולא ליפול בכו סתר פתר דהאי דדרינא הוא בר ואנא ברת אחוה משכחת לה בעובד כוכבים הבא על בת בנו

4 woe, for my brother who is my father; he is my husband and the son of my husband; he is the husband of my mother and I am the daughter of his wife; and he provides no food for his orphan brothers, the children of his daughter'? — This is possible when an idolater cohabited with his mother and begot from her a daughter; then he cohabited with that daughter; and then the grandfather10 cohabited with her11 and begot from her sons.<span class="x" onmousemove="('comment',' The daughter may describe the idolater as her maternal brother, her natural father and her actual husband. Owing to her cohabitation with his father (the grandfather) he is the son of her husband, while through his cohabitation with her mother he is her mother's husband and she is, of course, the daughter of his wife. The children resulting from the union between her and the grandfather are his (the idolater's) paternal brothers and, of course, the children of his daughter. ');">12 'I13

ה בייא בייא מאח והוא אב והוא בעל והוא בר בעל והוא בעלה דאם ואנא ברתה דאיתתיה ולא יהיב פיתא לאחוה יתמי בני ברתיה משכחת לה בעובד כוכבים הבא על אמו והוליד ממנה בת וחזר ובא על אותה בת וחזר זקן ובא עליה והוליד ממנה בנים

5 and you are brother and sister,14 I and your father are brother and sister, and I and your mother are sisters'? — This is possible where an idolater cohabited with his mother and from her begot two daughters, and then he cohabited with one of these and begot from her a son. When the sons's mother's sister15 carries16 him17

ו אנא ואת אחי אנא ואבוך אחי אנא ואמך אחי משכחת לה בעובד כוכבים הבא על אמו והוליד ממנה שתי בנות וחזר ובא על אחת מהן והוליד ממנה בן וקריא ליה אחתיה דאימא וקאמרה ליה הכי

6 she addresses him thus.<span class="x" onmousemove="('comment',' She and the son are brother and sister, being the offspring of the same father. She and his father are brother and sister from the same mother, while she and his mother are sisters both paternally and maternally. ');">18 'I13 and you are the children of sisters,14 I and your father are the children of brothers, and I and your mother are the children of brothers'? — This indeed is possible also in the case of a lawful marriage; where, for instance, Reuben had two daughters, and Simeon19

ז אנא ואת בני אחי אנא ואבוך בני אחי אנא ואמך בני אחי הא בהיתירא נמי משכחת לה כגון ראובן שיש לו שתי בנות ואתא שמעון ונסב חדא מינייהו ואתא בר לוי ונסב חד מינייהו וקאמר ליה בריה דשמעון לבר בריה דלוי:

7 came and married one of them, and then came the son of Levi19 and married the other. The son of Simeon can thus20 address the son of the son of Levi.<span class="x" onmousemove="('comment',' He and Levi's grandson are the children of two sisters (Reuben's daughters); he and Levi's son (the grandson's father) are children of two brothers (Simeon and Levi), while he and the grandson's mother are children of the two brothers Reuben and Simeon. ');">21

ח <big>מתני׳</big> הגיורת שנתגיירו בניה עמה לא חולצין ולא מייבמין אפילו הורתו של ראשון שלא בקדושה ולידתו בקדושה והשני הורתו ולידתו בקדושה וכן שפחה שנשתחררו בניה עמה:

8 MISHNAH. THE SONS OF A FEMALE PROSELYTE WHO BECOME PROSELYTES TOGETHER WITH HER NEITHER22 PARTICIPATE IN HALIZAH NOR CONTRACT LEVIRATE MARRIAGE, EVEN IF THE ONE WAS NOT CONCEIVED IN HOLINESS.23 BUT WAS BORN IN HOLINESS,24 AND THE OTHER WAS BOTH CONCEIVED AND BORN IN HOLINESS. SO ALSO [IS THE LAW] WHERE THE SONS OF A BONDWOMAN WERE EMANCIPATED TOGETHER WITH HER.

ט <big>גמ׳</big> בני יודן אמתא אשתחרור שרא להו רב אחא בר יעקב למינסב נשי דהדדי אמר ליה רבא והא רב ששת אסר א"ל הוא אסר ואנא שרינא

9 GEMARA. When the sons of the bondwoman Yudan were emancipated. R. Aha b. Jacob permitted them to marry one another's wives.<span class="x" onmousemove="('comment',' A proselyte having the status of a newly born child, all his previous family relationships are dissolved. The prohibition against marriage with a brother's wife does not, therefore, apply. ');">25 Said Raba to him: But R. Shesheth forbade [such marriages]. The other replied: He forbade, but I allow. [In respect of proselyte brothers] from the same father and not from the same mother, there is no difference of opinion26 that this27

י מן האב ולא מן האם כ"ע לא פליגי דשרי מן האם ולא מן האב כ"ע לא פליגי דאסיר

10 is permitted;<span class="x" onmousemove="('comment',' It is well known that their father was no Israelite, and that it is for this reason that the marriage was permitted. No one would assume that they were the sons of the same father, since idolaters' wives were known to be faithless, and, consequently, no one would erroneously infer that proper Israelites may also marry their brother's wives. ');">28 [in respect of brothers] from the same mother and not from the same father, there is no difference of opinion26 that this27 is forbidden.<span class="x" onmousemove="('comment',' Their mother being known, they might he assumed to be lawful brothers and, should marriage of a brother's wife he permitted in their case, an erroneous conclusion (v. supra note 6) might he formed. ');">29

יא כי פליגי מן האב ומן האם מאן דשרי בתר אבא שדינן דהא בני פלניא קרו להו ורב ששת קרו להו נמי בני פלונית

11 They differ only [in respect of proselytes whose brotherhood is] both paternal and maternal. He30 who permits it27 [does so because children are] ascribed to their father, since they are spoken of as 'the children of such and such a man'.31 R. Shesheth, however, [holds that they] are also spoken of as 'the children of such and such a woman'.<span class="x" onmousemove="('comment',' Their mother being known, they might he assumed to be lawful brothers and, should marriage of a brother's wife he permitted in their case, an erroneous conclusion (v. supra note 6) might he formed. ');">29

יב ואיכא דאמר פליג רב אחא בר יעקב אפילו באחין מן האם ומ"ט גר שנתגייר כקטן שנולד דמי

12 Another reading: R. Aha b. Jacob disputed [the illegality of marriage]27 even in respect of maternal brothers. And what is his reason? — Because a man who has become a proselyte is like a child newly born.32 We learned, THE SONS OF A FEMALE PROSELYTE WHO BECAME PROSELYTES TOGETHER WITH HER NEITHER PARTICIPATE IN HALIZAH NOR CONTRACT THE LEVIRATE MARRIAGE, is not the reason33 because they are forbidden [to marry a brother's wife]!<span class="x" onmousemove="('comment',' The law of the levirate marriage being inapplicable in their case, the prohibition against marrying a brother's wife remains in force. An objection against R. Aha ');">34

יג תנן הגיורת שנתגיירו בניה עמה לא חולצין ולא מייבמין מ"ט לאו משום דאסירי לא דאינה בתורת חליצה וייבום ושריא לעלמא ואינהו נמי שרו

13 — No; it is because [the widow] is not subject to the law of halizah and levirate marriage.35 She is permitted, however, to strangers.36 and the brothers also are permitted[to marry her]. But, surely, it was stated EVEN! Now were you to admit that [the brothers] are forbidden.37 one could well justify the expression of EVEN: EVEN IF THE ONE WAS NOT CONCEIVED IN HOLINESS BUT WAS BORN IN HOLINESS. AND THE OTHER WAS BOTH CONCEIVED AND BORN IN HOLINESS, [so that the two might well be regarded] as [the sons of] two mothers,38

יד והא קתני אפילו אי אמרת בשלמא אסירי היינו דקתני אפילו דאע"ג דראשון הורתו שלא בקדושה ולידתו בקדושה והשני הורתו ולידתו בקדושה וכשתי אמהות דמו אפילו הכי אסירי אלא אי אמרת שרו מאי אפילו

14 they are nevertheless forbidden; if you maintain, however, that they are permitted,39 what [can be the purport of] EVEN!40 — Even though the birth of both was in holiness, and people might mistake41 them for Israelites,42

טו דאע"ג דתרוייהו לידתן בקדושה ואתי לאיחלופי בישראל אפ"ה שרי

15 [the widow] is nevertheless permitted [to marry a stranger].<span class="x" onmousemove="('comment',' Because (cf. Rashi) it is known that the duty of levirate marriage and halizah is determined by paternal brotherhood which is inapplicable in the case of a father who was an idolater (cf. supra p. 668, n. 6.) [They, themselves, would however be forbidden to marry each other's widows where they were both born in holiness. It is only with reference to the first clause of our Mishnah that R. Aha stated supra that they were permitted (Rashi)]. ');">43 Others read: Logical reasoning also supports the view that they are permitted,39 since the expression EVEN was used. For, if you grant that they are permitted39 it is quite correct to say EVEN: Even though the birth of both was in holiness and people might mistake41

טז איכא דאמרי הכי נמי מסתברא דשרו דקתני אפילו אי אמרת בשלמא שרו היינו דקתני אפילו דאע"ג דתרוייהו לידתן בקדושה דאתי לאיחלופי בישראל אפ"ה שרו אלא אי אמרת אסירי מאי אפי'

16 them for Israelites.42 they are nevertheless permitted;<span class="x" onmousemove="('comment',' Because (cf. Rashi) it is known that the duty of levirate marriage and halizah is determined by paternal brotherhood which is inapplicable in the case of a father who was an idolater (cf. supra p. 668, n. 6.) [They, themselves, would however be forbidden to marry each other's widows where they were both born in holiness. It is only with reference to the first clause of our Mishnah that R. Aha stated supra that they were permitted (Rashi)]. ');">43 if, however, you maintain that they are for bidden44 what [can be the purport of] EVEN!45

יז דאע"ג דראשון הורתו שלא בקדושה ולידתו בקדושה והשני הורתו ולידתו בקדושה דכשתי אמהות דמי אפילו הכי אסירי

17 — EVEN IF THE ONE WAS NOT CONCEIVED IN HOLINESS BUT WAS BORN IN HOLINESS, AND THE OTHER WAS BOTH CONCEIVED AND BORN IN HOLINESS [so that they might well be regarded] as [the sons of] two mothers,46 they are nevertheless forbidden. Come and hear: Twin brothers who were proselytes, and similarly if they were emancipated slaves,47 may neither participate in halizah nor contract levirate marriage, nor are they guilty [of a punishable offence] for [marrying] a brother's wife.48

יח ת"ש שני אחים תאומים גרים וכן משוחררים לא חולצין ולא מייבמין ואין חייבין משום אשת אח היתה הורתן שלא בקדושה ולידתן בקדושה לא חולצין ולא מייבמין אבל חייבין משום אשת אח היתה הורתן ולידתן בקדושה הרי הן כישראלים לכל דבריהן קתני מיהת אין חייבין משום אשת אח חיובא ליכא

18 If however, they were not conceived in holiness but were born in holiness, they neither participate in halizah nor contract levirate marriage49 but are guilty [of a punishable offence]50 for [marrying] a brother's wife.51 If they were both conceived and born in holiness, they are regarded as Israelites in all respects. At all events, it was stated that they are not 'guilty [of a punishable offence] for [marrying] a brother's wife'; [from which it follows that] no punishable offence is incurred

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