Yevamot 45

ואימא פרט לחייבי לאוין אמר רב פפא חייבי לאוין תפשי בהו קדושין

Might it not be suggested that it excludes those who are subject to the penalties of negative precepts?<span class="x" onmousemove="('comment',' If his father, e.g.. had married a bastard, who is forbidden by a negative Precept. the daughter from such a union should not be regarded as his legitimate sister. ');">¹</span> — R. Papa<span class="x" onmousemove="('comment',' Aruch reads, 'Raba'. ');">²</span> replied: The betrothal of those forbidden under negative precept is valid,<span class="x" onmousemove="('comment',' Hence the sisterhood must also be deemed legal. ');">³</span>

דכתיב (דברים כא, טו) כי תהיין לאיש שתי נשים האחת אהובה והאחת שנואה וכי יש אהובה לפני המקום ויש שנואה לפני המקום אלא אהובה אהובה בנישואיה שנואה שנואה בנישואיה ואמר רחמנא כי תהיין

for it is written in the Scriptures, If a man have two wives, the one beloved and the other hated;<span class="x" onmousemove="('comment',' Deut. XXI, 15. ');">⁴</span> can it be said that the Omnipresent loves the one<span class="x" onmousemove="('comment',' Lit., 'is there a loved one before the Omnipresent'. ');">⁵</span> or hates the other?<span class="x" onmousemove="('comment',' I.e., the husband's love or hatred could not obviously influence a divine law; why then should his love or hatred be mentioned at all? ');">⁶</span>

ואימא פרט לחייבי כריתות אמר רבא אמר קרא (ויקרא יח, ט) ערות אחותך בת אביך או בת אמך מולדת בית או מולדת חוץ בין שאומרים לו לאביך קיים בין שאומרים לו לאביך הוצא ואמר רחמנא אחותך היא

But 'beloved' means beloved in her marriage;<span class="x" onmousemove="('comment',' l.e., permitted to marry him. ');">⁷</span> 'hated' means hated in her marriage;<span class="x" onmousemove="('comment',' I.e., forbidden to marry. ');">⁸</span> and yet the All Merciful has said <i>if … have</i>.<span class="x" onmousemove="('comment',' [H], (rt. [H] 'to be'). i.e., the betrothal is Sc. remains valid. ');">⁹</span>

אימא בין שאומר לו אביך קיים בין שאומר לו אביך הוצא ואמר רחמנא אחותך היא לרבות אחותו משפחה ועובדת כוכבים אמר קרא בת אשת אביך מי שיש לו אישות לאביך בה פרט לאחותו משפחה ועובדת כוכבים

Might it be taken to exclude those who are liable to <i>kareth</i>?<span class="x" onmousemove="('comment',' I.e., a daughter from such a marriage which is legally invalid should not be deemed one's legal sister. ');">¹⁰</span> — Raba replied: Scripture said, The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad,<span class="x" onmousemove="('comment',' Lev. XVIII, 9. ');">¹¹</span> whether your father is told, 'You may keep her' or whether your father is told, 'Let her go',<span class="x" onmousemove="('comment',' Whether he is permitted to live with her ([H] at home) or not ([H] abroad). ');">¹²</span>

ומה ראית מסתברא חייבי כריתות הוה ליה לרבות שכן תפסי בהן קדושין לעלמא

the All Merciful said, 'She is thy sister'. Will you suggest [that what is meant is]: Whether your father is told, 'You may keep her' or whether your father is told, 'Let her go'. the All Merciful said, 'She is thy sister', to include his sister from a slave and a heathen! — Scripture stated, The father's wife's daughter,<span class="x" onmousemove="('comment',' Lev. XVIII, 11. ');">¹³</span> only she with whom your father can enter into marital relationship, but a sister from a slave or a heathen is excluded.<span class="x" onmousemove="('comment',' Since betrothal or marriage with either is invalid. ');">¹⁴</span>

אדרבה שפחה ועובדת כוכבים הוה ליה לרבות דאי מגיירה לדידיה נמי תפסי בה קדושין לכי מגיירה גופא אחרינא היא

And what ground is there for this?<span class="x" onmousemove="('comment',' Lit., 'and what do you see', to apply the excluding text to a slave and a heathen. and the including one to those subject to kareth. Why not reverse the application? ');">¹⁵</span> — It is logical to include those subject to <i>kareth</i> since generally<span class="x" onmousemove="('comment',' Lit., 'to the world', to those who are not forbidden relatives. ');">¹⁶</span> their betrothal is valid.<span class="x" onmousemove="('comment',' The betrothal of a slave or a heathen, however, is always invalid. ');">¹⁷</span>

ורבנן למעוטי שפחה ועובדת כוכבים מנא להו נפקא להו (שמות כא, ד) מהאשה וילדיה תהיה לאדוניה

On the contrary! A slave and a heathen should have been included since on embracing the Jewish faith, betrothal with himself is also valid! — When any of these adopts the Jewish faith she becomes a different person.<span class="x" onmousemove="('comment',' And is no longer regarded as a heathen or slave. ');">¹⁸</span> Whence do the Rabbis deduce the exclusion of a slave and a heathen? — They deduce it from The wife and her children shall be her master's.<span class="x" onmousemove="('comment',' Ex. XXI, 4. ');">¹⁹</span> And R. Jose son of R. Judah? — One text refers to a slave and the other to a heathen. And both are required; for had we been informed [concerning the exclusion of the] slave, it might have been thought [that this was so in her case] because she has no recognized ancestry, but not in that of a heathen who has recognized ancestry. And had we been informed [of the exclusion of the] heathen, it might have been assumed [that this was so In her case] because she stands under no obligation In relationship to the observance of commandments,<span class="x" onmousemove="('comment',' A heathen is under no obligation to observe the precepts of the Torah. ');">²⁰</span>

ורבי יוסי בר' יהודה חד בשפחה וחד בעובדת כוכבים וצריכי דאי אשמעינן שפחה משום דאין לה חייס אבל עובדת כוכבים דאית לה חייס אימא לא

but not In that of a slave who is [in some respects] attached to the observance of the commandments.<span class="x" onmousemove="('comment',' A slave must observe certain commandments. V. Hag. 40. ');">²¹</span> Hence both were required. With reference to the Rabbis, we have discovered [the reason for the exclusion of a] slave; whence do they derive [the exclusion of the] heathen? And should you suggest that we might derive it by inference from the slave, those<span class="x" onmousemove="('comment',' The texts speaking of the slave and the heathen, supra. ');">²²</span>

ואי אשמעינן עובדת כוכבים משום דלא שייכא במצות אבל שפחה דשייכא במצות אימא לא צריכא

were surely needed!<span class="x" onmousemove="('comment',' In connection with their own context. They are not available for any deduction. ');">²³</span> R. Johanan replied in the name of R. Simeon b. Yohai: Scripture stated, For he will turn away thy son from following Me;<span class="x" onmousemove="('comment',' Deut. VII, 4. The pronoun he in this clause must, according to Talmudic exposition, refer to the antecedent son in v. 3' thy daughter thou shalt not give unto his son, and not to son in the clause, nor his daughter shalt thou take unto thy son. Had the reference been to the latter the reading in v. 4 would have been, for SHE (i.e., the heathen woman) will turn away thy son. 'He' must consequently refer to the heathen husband of the Israelitish woman who would turn away the son of his Israelitish wife, the (grand)son of her father. The son of his son born from the heathen. however, is obviously not called his (grand)son since, 'For he will turn etc.' does not apply to him. ');">²⁴</span> 'thy son born from an Israelitish woman is called thy son<span class="x" onmousemove="('comment',' [H] thy son or grandson. ');">²⁵</span>

ורבנן אשכחן שפחה עובדת כוכבים מנא להו וכ"ת נילף משפחה הנהו מצרך צריכי

but 'thy son who was born from a heathen is not called thy son<span class="x" onmousemove="('comment',' [H] thy son or grandson. ');">²⁵</span> but her son.<span class="x" onmousemove="('comment',' I.e., he is a heathen like his mother. ');">²⁶</span> Said Rabina: From this it follows<span class="x" onmousemove="('comment',' Cf. supra n. 5. ');">²⁷</span>

א"ר יוחנן משום ר' שמעון בן יוחי אמר קרא (דברים ז, ד) כי יסיר את בנך מאחרי בנך מישראלית קרוי בנך ואין בנך הבא מן העובדת כוכבים קרוי בנך אלא בנה

that the 'son of your daughter' who derives from a heathen is called 'thy son'.<span class="x" onmousemove="('comment',' V. Kid. Sonc. ed. p. 345 nn. 5, 6. ');">²⁸</span> Does this imply that Rabina is of the opinion that if a heathen or a slave had intercourse with a daughter of Israel the child is considered fit!<span class="x" onmousemove="('comment',' This is a question in dispute, infra 450. [Cf. parallel passage in Kid. 68b where the reading is, the child is a mamzer, a reading to which Tosaf. (s.v. [H]) gives preference.] ');">²⁹</span> — Though he is admittedly no bastard neither is he considered fit; he is rather regarded<span class="x" onmousemove="('comment',' Lit., 'called'. ');">³⁰</span>

אמר רבינא ש"מ בן בתך הבא מן העובד כוכבים קרוי בנך לימא קסבר רבינא עובד כוכבי' ועבד הבא על בת ישראל הולד כשר נהי דממזר לא הוי כשר נמי לא הוי ישראל פסול מיקרי

as a tainted Israelite.<span class="x" onmousemove="('comment',' For further notes, v. Kid., Sonc. ed. p. 345ff ');">³¹</span> But does not that text<span class="x" onmousemove="('comment',' Deut. VII, 4, from which deduction has just been made. ');">³²</span> occur in connection with the seven nations?<span class="x" onmousemove="('comment',' Enumerated in Deut. VII, I. How, then, could the same text be applied to other nations? ');">³³</span>

האי בשבעה אומות כתיב כי יסיר לרבות כל המסירים

— For he will turn away<span class="x" onmousemove="('comment',' Deut. VII, 4, from which deduction has just been made. ');">³²</span> includes all who turn away. This is satisfactory if we follow R. Simeon who expounds<span class="x" onmousemove="('comment',' Even where Scripture assigns no reason. ');">³⁴</span> his own reasons for Scriptural precepts;<span class="x" onmousemove="('comment',' V. B.M. 115a; the explicit reason, For he will turn etc. given here is consequently superfluous and may be used for the deduction mentioned. ');">³⁵</span>

הניחא לרבי שמעון דדריש טעמא דקרא אלא לרבנן מנא להו מאן תנא דפליג עליה דרבי יוסי ברבי יהודה רבי שמעון היא:

whence, however, do the Rabbis<span class="x" onmousemove="('comment',' Who do not assign reasons for Biblical precepts unless Scripture itself supplies them. ');">³⁶</span> derive it according to their view?<span class="x" onmousemove="('comment',' The text, For he will turn etc. being required as a reason for the precepts enunciated in that context itself. ');">³⁷</span> — Who is the Tanna<span class="x" onmousemove="('comment',' Designated supra as 'the Rabbis'. ');">³⁸</span> who disputes the opinion of R. Jose son of R. Judah? It is R. Simeon.