Yevamot 33

זו חדייב נהר גוזן זו גינזק וערי מדי זו חמדן וחברותיה ואמרי לה זו ניהר וחברותיה חברותיה מאן אמר שמואל כרך מושכי חידקי ודומקיא א"ר יוחנן וכולן לפסול

is Hadyab,<span class="x" onmousemove="('comment',' Adiabene, a region between the rivers Caprus and Lycus in Assyria. ');">¹</span> the river Gozan is Ginzak,<span class="x" onmousemove="('comment',' Ganzaka, identified with Shiz, S.E. of Urmia Lake, N.W. of Persia, v. ibid. n. 8. ');">²</span> and the cities of the Medes are Hamdan<span class="x" onmousemove="('comment',' Hamadan, the capital of Media, otherwise known as Ekbatana. V. Schrader, Keilinschriften, p. 378. ');">³</span> and its neighbouring towns; others say, Nihar<span class="x" onmousemove="('comment',' Nahawand, a town on the south of Ekbatana (v. previous note). V. ibid. n. 4. ');">⁴</span>

כי אמריתה קמיה דשמואל א"ל בנך הבא מן ישראלית קרוי בנך ואין בנך הבא מן העובדת כוכבים קרוי בנך אלא בנה

and its neighbouring towns. Which are its neighbouring towns? — Samuel replied: Karak,<span class="x" onmousemove="('comment',' [H], Others read, [H] (fort) in the construct, and connect it with the following nouns. ');">⁵</span> Moshki,<span class="x" onmousemove="('comment',' Or Kerak Moshki, the Fort of Moshki. The land of the Moshki lay on the southern side of Colchis. ');">⁶</span> Hidki<span class="x" onmousemove="('comment',' A locality in Assyria, variously described as Hudki, Hirki, Hizki and Huski. ');">⁷</span> and Dumkia.<span class="x" onmousemove="('comment',' Rumki, Ruthki, or the Fort of Rumki in Media. On all these localities v. Kid., Sonc. ed. pp. 365ff notes. ');">⁸</span>

והאיכא בנות ואמר רבינא ש"מ בן בתך הבא מן העובד כוכבים קרוי בנך גמירי דבנתא דההוא דרא איצטרויי אצטרו

R. Johanan said: All these<span class="x" onmousemove="('comment',' Localities mentioned. ');">⁹</span> [were enumerated] in order to declare them as being unfit.<span class="x" onmousemove="('comment',' Most of their inhabitants being deemed bastards, since the women had intermarried with the heathens, and their descendants, furthermore, married forbidden relatives. ');">¹⁰</span> When, however, I<span class="x" onmousemove="('comment',' This is the continuation of Rab Judah's statement. ');">¹¹</span> mentioned the matter<span class="x" onmousemove="('comment',' R. Assi's ruling, supra 16b. ');">¹²</span>

איכא דאמרי כי אמריתה קמיה דשמואל א"ל לא זזו משם עד שעשאום עובדי כוכבים גמורים שנאמר (הושע ה, ז) בה' בגדו כי בנים זרים ילדו

in the presence of Samuel he said to me: Thy son,<span class="x" onmousemove="('comment',' V. Deut. VII, 4 and Kid. 68b. ');">¹³</span> implies that he who is descended from an Israelitish woman may be called thy son, but thy son who is descended from a heathen woman is not called thy son but her son.<span class="x" onmousemove="('comment',' I.e., is regarded as a perfect heathen and his betrothal has no validity. ');">¹⁴</span> But, surely, there were also daughters,<span class="x" onmousemove="('comment',' Of the ten tribes who married heathens. ');">¹⁵</span> and Rabina had said, 'From this it may be inferred that thy daughter's son born from [a union with] a heathen is called thy son'!<span class="x" onmousemove="('comment',' V. infra 23a. The children of such unions, then, being deemed Israelites though unfit, should have the right of betrothal. How then could Samuel contend that they are deemed to be perfect heathens? (V. supra p. 91, n. 18). ');">¹⁶</span>

יתיב רב יוסף אחוריה דרב כהנא ויתיב רב כהנא קמיה דרב יהודה ויתיב וקאמר עתידין ישראל דעבדי יומא טבא כי חרבי תרמוד והא חריב ההיא תמוד הואי רב אשי אמר היינו תרמוד היינו תמוד אכפולי הוא דמכפל חריב מהאי גיסא אותיב מהאי גיסא ואי חריב מהאי גיסא אותיב מהאי גיסא

— There is a tradition that the women of that generation were sterilized.<span class="x" onmousemove="('comment',' [H] (root, [H] or [H]. [H], 'to tear', 'split'. Lit., 'they were split', i.e., an operation for sterilization was performed on them. ');">¹⁷</span> Others read: When I mentioned the matter<span class="x" onmousemove="('comment',' Of R. Assi's ruling supra 16b. ');">¹⁸</span> in the presence of Samuel he said to me, 'They did not move from there until they had declared them<span class="x" onmousemove="('comment',' The ten tribes. ');">¹⁹</span> to be perfect heathens; as it is said in the Scriptures, They have dealt treacherously against the Lord, for they have begotten strange children.'<span class="x" onmousemove="('comment',' Hos. V, 7. ');">²⁰</span>

יתיב רב המנונא קמיה דעולא וקא הוי בשמעתא אמר מה גברא ומה גברא אי לאו דהרפניא מאתיה אכסיף א"ל כסף גלגלתא להיכא יהבת א"ל לפום נהרא א"ל א"כ מפום נהרא את

R. Joseph sat behind R. Kahana while R. Kahana sat before Rab Judah, and while sitting he made the following statement: 'Israel will make a festival when Tarmod will have been destroyed'.<span class="x" onmousemove="('comment',' Being of tainted birth they contaminated many pure families in Israel by their intermarriages. ');">²¹</span> But, surely, it was destroyed! — That<span class="x" onmousemove="('comment',' The destroyed city. ');">²²</span> was Tammod.<span class="x" onmousemove="('comment',' [According to Obermeyer. p. 199, the district between Medina and Syria inhabited by the Arab tribe Thamod, mentioned by Plinius and which, according to the Koran (VII, 76) has been destroyed by earthquake.] ');">²³</span> R. Ashi said: Tarmod and Tammod are identical, but the city was rebuilt;<span class="x" onmousemove="('comment',' Lit., 'redoubled'. ');">²⁴</span>

מאי הרפניא אמר ר' זירא הר שהכל פונין בו במתניתא תנא כל שאין מכיר משפחתו ושבטו נפנה לשם אמר רבא והיא עמוקה משאול שנאמר (הושע יג, יד) מיד שאול אפדם ממות אגאלם ואילו פסול דידהו לית להו תקנתא

when it was destroyed on one side it was settled on the other side, and when the other side was destroyed it was settled on the first side.<span class="x" onmousemove="('comment',' This explains the destruction and existence of the same city. ');">²⁵</span> R. Hamnuna sat before 'Ulla and was engaged in discussing a traditional law when the latter remarked,<span class="x" onmousemove="('comment',' Referring to R. Hamnuna. ');">²⁶</span> 'What a man! And how much more important would he have been<span class="x" onmousemove="('comment',' Lit., 'his strength' (BaH). Cur. edd., repeat 'what a man'. ');">²⁷</span> had not Harpania<span class="x" onmousemove="('comment',' Hipparenum, a wealthy industrial town in the Mesene district, inhabited by a Jewish community of tainted birth. ');">²⁸</span>

פסולי דהרפניא משום פסולי דמישון ופסולי דמישון משום פסולי דתרמוד פסולי דתרמוד משום עבדי שלמה

been his [native] town'! As the other was embarrassed, he said to him, 'Where do you pay poll tax'? — 'To Pum Nahara', the other replied. 'If so', 'Ulla said, 'You belong to Pum Nahara'. What [is the meaning of] Harpania? — R. Zera replied: A mountain whither everybody<span class="x" onmousemove="('comment',' Of spurious or tainted descent who cannot obtain a wife anywhere else. ');">²⁹</span> turns.<span class="x" onmousemove="('comment',' [H] a play upon the word [H], the Aleph in [H] taking the place of the waw in [H]. ');">³⁰</span> In a Baraitha it was taught: Whosoever did not know his family and his tribe<span class="x" onmousemove="('comment',' V. n. 1. ');">³¹</span>

והיינו דאמרי אינשי קבא רבא וקבא זוטא מיגנדר ואזיל לשאול ומשאול לתרמוד ומתרמוד למישן וממישן להרפניא:

made his way thither. Raba said: And it was deeper than the nether-world,<span class="x" onmousemove="('comment',' Sheol, Hell. ');">³²</span> for in the Scripture it is said, I shall ransom them from the power of the nether-world; I shall redeem them from death,<span class="x" onmousemove="('comment',' Hos. XIII, 14. ');">³³</span> but for the unfitness of these there is no remedy at all; the unfit of Harpania on account of the unfit of Meshan,<span class="x" onmousemove="('comment',' Mesene, the island territory lying between the Tigris, the Euphrates and the Royal Canal. Its inhabitants were of spurious descent (v. Kid. 71b) and Harpania was situated near it. ');">³⁴</span> and the unfit of Meshan on account of the unfit of Tarmod,<span class="x" onmousemove="('comment',' [Palmyrean merchants would make with their caravans across the wilderness direct for Mesene and there intermarry with the inhabitants, v. Obermeyer, p. 198.] ');">³⁵</span>

<br><br><big><strong>הדרן עלך חמש עשרה נשים</strong></big><br><br>

and the unfit of Tarmod on account of the slaves of Solomon.<span class="x" onmousemove="('comment',' V. supra, 16b. ');">³⁶</span> Thus it is that people say, 'The small <i>kab</i> and the big <i>kab</i><span class="x" onmousemove="('comment',' I.e., both measures are false. This saying is a metaphor for all sorts of people who in a minor or major degree are of spurious descent. ');">³⁷</span> roll down to the nether-world, from the netherworld to Tarmod,<span class="x" onmousemove="('comment',' Tarmod being deeper and lower than Hell itself. ');">³⁸</span> from Tarmod to Meshan, and from Meshan to Harpania.<span class="x" onmousemove="('comment',' Harpania lying in the lowest depths of immorality and tainted descent. ');">³⁹</span>

מתני׳ <big><strong>כיצד</strong></big> אשת אחיו שלא היה בעולמו שני אחים ומת אחד מהן ונולד להן אח ואח"כ ייבם השני את אשת אחיו ומת הראשונה יוצאה משום אשת אחיו שלא היה בעולמו והשניה משום צרתה

<b><i>MISHNAH</i></b>. HOW [IS THE EXEMPTION OF HER RIVAL BY] THE WIFE OF HIS BROTHER WHO WAS NOT HIS CONTEMPORARY'<span class="x" onmousemove="('comment',' V. Mishnah supra 2b top. ');">⁴⁰</span> [TO BE UNDERSTOOD]? IF THERE WERE TWO BROTHERS ONE OF WHOM DIED, AND AFTER A THIRD<span class="x" onmousemove="('comment',' Lit., 'to them'. ');">⁴¹</span> BROTHER WAS BORN<span class="x" onmousemove="('comment',' And thus found his deceased brother's widow subject to the marriage with his elder brother and forbidden to himself as 'the wife of his brother who was not his contemporary'. ');">⁴²</span> THE SECOND<span class="x" onmousemove="('comment',' Of the two elder brothers who was already a married man. ');">⁴³</span>

עשה בה מאמר ומת שניה חולצת ולא מתייבמת:

TOOK IN LEVIRATE MARRIAGE HIS DECEASED BROTHERS WIFE AND THEN DIED HIMSELF, THE FIRST WOMAN<span class="x" onmousemove="('comment',' The widow of the first deceased brother who is now also the widow of the second brother. ');">⁴⁴</span> IS EXEMPT<span class="x" onmousemove="('comment',' From levirate marriage with the third brother. ');">⁴⁵</span> AS 'THE WIFE OF HIS BROTHER WHO WAS NOT HIS CONTEMPORARY', AND THE SECOND<span class="x" onmousemove="('comment',' Her rival, the widow of the second brother, who in ordinary circumstances would have been subject to levirate marriage with the third brother since he was a contemporary of her husband. ');">⁴⁶</span> [IS EXEMPT]<span class="x" onmousemove="('comment',' From levirate marriage with the third brother. ');">⁴⁵</span>

<big><strong>גמ׳</strong></big> אמר רב נחמן מאן דתני ראשונה לא משתבש מאן דתני שניה לא משתבש מאן דתני

AS HER RIVAL. IF HE<span class="x" onmousemove="('comment',' The second brother. ');">⁴⁷</span> ADDRESSED TO HER A MA'AMAR<span class="x" onmousemove="('comment',' I.e., said to her in the presence of witnesses, 'Be thou betrothed unto me'. ');">⁴⁸</span> AND DIED,<span class="x" onmousemove="('comment',' Prior to the consummation of the marriage. ');">⁴⁹</span> THE SECOND,<span class="x" onmousemove="('comment',' V. note 7. ');">⁵⁰</span> MUST PERFORM <i>HALIZAH</i><span class="x" onmousemove="('comment',' With the third brother. Since her husband's union with his deceased brother's widow was not consummated he never was her legal husband, and as she is consequently not her rival she cannot be exempt from the halizah. ');">⁵¹</span> BUT MAY NOT ENTER INTO THE LEVIRATE MARRIAGE.<span class="x" onmousemove="('comment',' Because the ma'amar that the husband of the second addressed to the first widow has partially attached that woman to him, and the second has, in consequence, become the partial rival of a forbidden relative and is, therefore, Rabbinically forbidden to enter into the levirate marriage. ');">⁵²</span> <b><i>GEMARA</i></b>. R. Nahman said: He who uses the expression FIRST<span class="x" onmousemove="('comment',' In describing the widow of the first deceased brother. ');">⁵³</span> commits no error and he who uses the expression SECOND<span class="x" onmousemove="('comment',' In describing the widow of the first deceased brother. ');">⁵³</span> also commits no error. 'He who uses the expression