Yevamot 48

למאי הלכתא לגריעותא מה בכור אינו נוטל בראוי כבמוחזק אף האי אינו נוטל בראוי כבמוחזק:

what practical ruling was thereby intended?<span class="x" onmousemove="('comment',' For all practical purposes, as it has been shewn, the elder or eldest brother has the same privileges as the firstborn; why, then, was the expression [H], (firstborn) used instead of [H] (elder or eldest) which would have included the firstborn? ');">¹</span> — To impair his rights; As a firstborn does not take a double portion in his father's prospective property<span class="x" onmousemove="('comment',' Property which was not in his father's possession at the time of his death. ');">²</span> in the same way as he does in that which is already In his possession,<span class="x" onmousemove="('comment',' At the time he died. ');">³</span> so does this one<span class="x" onmousemove="('comment',' The levir who marries the widow and is given a double share (his and that of the deceased) in the inheritance of their father. ');">⁴</span>

<big><strong>מתני׳</strong></big> הנטען על השפחה ונשתחררה או על העובדת כוכבים ונתגיירה הרי זה לא יכנוס ואם כנס אין מוציאין מידו הנטען על אשת איש והוציאוה מתחת ידו אע"פ שכנס יוציא:

take no [double]<span class="x" onmousemove="('comment',' Rashi. [Aliter: the levir inherits only such property of the deceased brother as had been in the latter's possession at the time of his death. Any property that fell into his possession subsequent thereto he shares equally with the other brothers. On this view the levir has no claim to the share which the deceased brother would have been entitled to in the property of their father had he survived the father, v. Nimmuke Joseph and Me'iri.] ');">⁵</span> portion In [his father's] prospective property<span class="x" onmousemove="('comment',' V. supra note 3. ');">⁶</span> as he does in that which is already in his possession.<span class="x" onmousemove="('comment',' V. note 4. ');">⁷</span> <b><i>MISHNAH</i></b>. IF A MAN IS SUSPECTED OF [INTERCOURSE]<span class="x" onmousemove="('comment',' [H] lit., 'spoken against' 'having to be a defendant'. Rt. [H] 'to plead', 'sue'. ');">⁸</span>

<big><strong>גמ׳</strong></big> הא גיורת מיהא הויא ורמינהי אחד איש שנתגייר לשום אשה ואחד אשה שנתגיירה לשום איש וכן מי שנתגייר לשום שולחן מלכים לשום עבדי שלמה אינן גרים דברי ר' נחמיה

WITH A SLAVE WHO WAS LATER EMANCIPATED, OR WITH A HEATHEN WHO SUBSEQUENTLY BECAME A PROSELYTE, LO, HE MUST NOT MARRY HER.<span class="x" onmousemove="('comment',' Since such a marriage might confirm the rumour. ');">⁹</span> IF, HOWEVER, HE DID MARRY HER THEY NEED NOT BE PARTED.<span class="x" onmousemove="('comment',' Lit., 'they do not take out of his hand'. ');">¹⁰</span> IF A MAN IS SUSPECTED OF INTERCOURSE<span class="x" onmousemove="('comment',' [H] lit., 'spoken against' 'having to be a defendant'. Rt. [H] 'to plead', 'sue'. ');">⁸</span> WITH A MARRIED WOMAN<span class="x" onmousemove="('comment',' Lit., 'the wife of a man'. ');">¹¹</span>

שהיה רבי נחמיה אומר אחד גירי אריות ואחד גירי חלומות ואחד גירי מרדכי ואסתר אינן גרים עד שיתגיירו בזמן הזה

WHO, [IN CONSEQUENCE,] WAS TAKEN AWAY FROM HER HUSBAND,<span class="x" onmousemove="('comment',' Lit., 'and they (i.e., Beth din) took her out from under his hand'. He was ordered to divorce her. ');">¹²</span> HE MUST LET HER GO EVEN THOUGH HE HAD MARRIED HER.<span class="x" onmousemove="('comment',' Because the woman is Biblically forbidden to both husband and seducer. (V. Sot. 27b). ');">¹³</span> <b><i>GEMARA</i></b>. This implies that she may become a proper prose lyte.<span class="x" onmousemove="('comment',' Even though her conversion was solely due to her desire to contract the marriage. ');">¹⁴</span> But against this a contradiction is raised. Both a man who became a proselyte for the sake of a woman and a woman who became a proselyte for the sake of a man, and, similarly, a man who became a proselyte for the sake of a royal board, or for the sake of joining Solomon's servants,<span class="x" onmousemove="('comment',' To enter the king's employ. ');">¹⁵</span>

בזמן הזה ס"ד אלא אימא כבזמן הזה

are no proper proselytes. These are the words of R. Nehemiah, for R. Nehemiah used to Say: Neither lion-proselytes,<span class="x" onmousemove="('comment',' [H] 'proselytes of lions', those who, like the Samaritans (II Kings XVII, 25), were converted to Judaism by the fear of divine visitation. ');">¹⁶</span> nor dream-proselytes<span class="x" onmousemove="('comment',' [H] 'proselytes of dreams', those who embraced Judaism in response to a dream or the advice of a dreamer. ');">¹⁷</span> nor the proselytes of Mordecai and Esther<span class="x" onmousemove="('comment',' V. Esth. VIII, 17. Those who from similar motives of expediency adopt the Jewish faith. ');">¹⁸</span> are proper proselytes unless they become converted at the present time. How can it be said, 'at the present time'? — Say 'as at the present time'!<span class="x" onmousemove="('comment',' In the dire days after the Hadrianic Wars, when the proselyte 15 not actuated either by motives of fear or of gain. Now, how is this Baraitha to be reconciled with Our Mishnah? ');">¹⁹</span>

הא איתמר עלה א"ר יצחק בר שמואל בר מרתא משמיה דרב הלכה כדברי האומר כולם גרים הם

-Surely concerning this it was stated that R. Isaac b. Samuel b. Martha said in the name of Rab: The <i>halachah</i> is in accordance with the opinion of him who maintained that they were all proper proselytes. If so, this<span class="x" onmousemove="('comment',' The marriage of the proselyte spoken of in our Mishnah. ');">²⁰</span> should have been permitted altogether!<span class="x" onmousemove="('comment',' Lit., 'even as at the start'. Why then was it stated, HE MUST NOT HARRY HER? ');">²¹</span> - On account of [the reason given by] R. Assi. For R. Assi said,<span class="x" onmousemove="('comment',' In explaining the reason for the prohibition of marrying the proselyte. (Rashi); v. Keth., Sonc. ed. p. 123. n. 5' ');">²²</span> Put away from thee a froward mouth, and perverse lip's etc.<span class="x" onmousemove="('comment',' Prov. IV, 24. Owing to the rumour of Previous Intercourse one should not contract such a marriage. V. supra p. 147, n. 10. ');">²³</span>

אי הכי לכתחלה נמי משום דרב אסי דאמר רב אסי (משלי ד, כד) הסר ממך עקשות פה ולזות שפתים וגו'

Our Rabbis learnt: No proselytes will be accepted in the days of the Messiah.<span class="x" onmousemove="('comment',' When Israel will be Prosperous and Prospective proselytes will be attracted by worldly considerations. ');">²⁴</span> In the same manner no proselytes were accepted in the days of David nor in the days of Solomon.<span class="x" onmousemove="('comment',' During Israel's heyday. V. previous note. ');">²⁵</span> Said R. Eleazar: What Scriptural [support is there for this view]? — Behold he shall be a proselyte who is converted for my own sake,'<span class="x" onmousemove="('comment',' Or who is converted while I am not with you (v. Rashi, a.l.) i.e., while Israel is in exile and forsaken by God. ');">²⁶</span> he who lives with you shall be settled among you,<span class="x" onmousemove="('comment',' Isa. LIV, 15, according to the Midrashic interpretation of R. Eleazar. The rt. [H] which E.V. renders 'to gather' is here interpreted 'to become a proselyte', 'to be converted'. ');">²⁷</span>

ת"ר אין מקבלין גרים לימות המשיח כיוצא בו לא קבלו גרים לא בימי דוד ולא בימי שלמה א"ר אליעזר מאי קרא (ישעיהו נד, טו) הן גור יגור אפס מאותי מי גר אתך עליך יפול אבל אידך לא:

he only who 'lives with you' in your poverty shall be settled among you; but no other. IF A MAN IS SUSPECTED OF INTERCOURSE WITH A MARRIED WOMAN etc. Rab said: [This<span class="x" onmousemove="('comment',' The suspicion. ');">²⁸</span> must be confirmed] by witnesses.<span class="x" onmousemove="('comment',' Who were present during the misconduct. ');">²⁹</span> Said R. Shesheth: It seems<span class="x" onmousemove="('comment',' Lit., 'I would say'. ');">³⁰</span>

הנטען על אשת איש וכו': אמר רב ובעדים

that Rab made this statement while he was sleepy and about to doze off;<span class="x" onmousemove="('comment',' Lit., 'dozing and lying'. ');">³¹</span> for it was taught: 'If a man is suspected of intercourse with a married woman who, in consequences was taken away from her husband<span class="x" onmousemove="('comment',' V. supra p. 147. nn. 9' 12 and 13. ');">³²</span> and was subsequently divorced by another man,<span class="x" onmousemove="('comment',' To whom she was married after her first husband had divorced her. ');">³³</span> he<span class="x" onmousemove="('comment',' The paramour. ');">³⁴</span>

אמר רב ששת אמינא כי ניים ושכיב רב אמר להאי שמעתתא דתניא הנטען על אשת איש והוציאוה על ידו ונתגרשה מתחת ידי אחר אם כנס לא יוציא

need not part with her once he has married her'. Now, how is this to be understood? If it is a case where witnesses<span class="x" onmousemove="('comment',' V. supra note 3. ');">³⁵</span> are available, of what avail is it that another man stepped in and checked the rumour?<span class="x" onmousemove="('comment',' By his marriage. The testimony of the witnesses surely caused her to be permanently prohibited to the paramour. ');">³⁶</span> [Must we] not then [conclude that this is a case] where there were no witnesses;<span class="x" onmousemove="('comment',' V. supra note 3. ');">³⁵</span> and the reason<span class="x" onmousemove="('comment',' Why the paramour need not divorce her once he has married her. ');">³⁷</span>

ה"ד אי דאיכא עדים כי אתא אחר ואפסקיה לקלא מאי הוי אלא לאו דליכא עדים וטעמא דאתא אחר ואפסקיה לקלא הא לאו הכי מפקינן

is because another man stepped in and checked the rumour, but had that not happened she would have been taken away from him?<span class="x" onmousemove="('comment',' How then could Rab maintain that she is taken away Only where there are witnesses? ');">³⁸</span> — Rab can answer you: The same law, that where witnesses<span class="x" onmousemove="('comment',' V. supra note 3. ');">³⁵</span> are available she is taken away from him and that where no witnesses are available she is not taken away, applies also to the case where no other man stepped in and checked the rumour, but this it is that was meant: 'Even if another man stepped in and checked the rumour it is not proper for him<span class="x" onmousemove="('comment',' The paramour. ');">³⁹</span> to marry her'.<span class="x" onmousemove="('comment',' Only if he already married her may she in this case remain with him. ');">⁴⁰</span>

אמר לך רב הוא הדין דאע"ג דלא אתא אחר ואפסקיה לקלא אי איכא עדים מפקינן אי ליכא עדים לא מפקינן והכי קאמר דאע"ג דאתא אחר ואפסקיה לקלא לכתחלה לא יכנוס

An objection was raised: This<span class="x" onmousemove="('comment',' That the paramour must divorce her. ');">⁴¹</span> has been said in the case only where she had no children,<span class="x" onmousemove="('comment',' From the first husband. ');">⁴²</span> but if she has children<span class="x" onmousemove="('comment',' From the first husband. ');">⁴²</span> she must not be divorced.<span class="x" onmousemove="('comment',' A divorce would be regarded as a confirmation of the suspicion, and the children would thereby be tainted as bastards. ');">⁴³</span>

מיתיבי בד"א כשאין לה בנים אבל יש לה בנים לא תצא ואם באו עדי טומאה אפילו יש לה כמה בנים תצא

If, however, witnesses to the seduction<span class="x" onmousemove="('comment',' Lit., 'uncleanness'. ');">⁴⁴</span> presented &nbsp; &nbsp; themselves, she must go away from him<span class="x" onmousemove="('comment',' The paramour. ');">⁴⁵</span> even if she had ever so many children!<span class="x" onmousemove="('comment',' Which shews, contrary to the Opinion of Rab, that when see has no children 'she is to part from her paramour even where witnesses are not available. ');">⁴⁶</span> — Rab explains our Mishnah as dealing with the case where she has children and witnesses against her are available.

רב מוקי לה למתניתין ביש לה בנים ויש לה עדים ומאי דוחקיה דרב לאוקמי למתניתין ביש לה בנים ויש לה עדים וטעמא דאיכא עדים מפקינן ואי ליכא עדים לא מפקינן לוקמה בשאין לה בנים אע"ג דליכא עדים

What, however, impels Rab to explain our Mishnah as dealing with a case where she has children and where witnesses against her are available, and to give as the reason why she is to be taken away, because witnesses are available, and [to imply that] if witnesses are not available she is not taken away; let him rather explain [our Mishnah as dealing with the case] where she has no children [and has to be taken away] even though no witnesses are available! Raba replied: Our Mishnah presented a difficulty to him. What point was there [he argued] for using the expression 'WAS TAKEN AWAY'?<span class="x" onmousemove="('comment',' [H], lit., 'they (i.e. Beth din) took her away'. ');">⁴⁷</span> It should have been stated 'he parted from her';<span class="x" onmousemove="('comment',' [H], lit., 'he (i.e., the husband) brought her out'. ');">⁴⁸</span> but any such expression as '<i>was taken</i> away' implies 'by the Beth din' and the <i>Beth din</i> take away only where witnesses are available.<span class="x" onmousemove="('comment',' No wife may be taken away from her husband because of a mere rumour or suspicion. ');">⁴⁹</span> If you prefer I may say that that Baraitha<span class="x" onmousemove="('comment',' Which requires a wife who had no children to leave her husband even where no witnesses are available. ');">⁵⁰</span>

אמר רבא מתניתין קשיתיה מאי איריא דתני הוציאוה ליתני הוציאה אלא כל הוציאוה בבית דין ובית דין בעדים הוא דמפקי

represents the view of Rabbi;<span class="x" onmousemove="('comment',' Who forbids a wife to her husband even on the grounds of a rumour or suspicion. According to the other Rabbis, however, who are the majority, the woman, as Rab said, need not be taken away where no witnesses are available, even if she has no children. ');">⁵¹</span> for It was taught: <font>When a pedlar<span class="x" onmousemove="('comment',' [H] Rashi explains rokel as dealer in women's perfumes. ');">⁵²</span></font> leaves a house and the woman within is fastening her <i>sinnar</i>,<span class="x" onmousemove="('comment',' The [H] was a kind of breech-cloth or petticoat women wore as a matter of chastity (v. Rashi, a.l.). ');">⁵³</span> since the thing is ugly <font>she must, said Rabbi, go.<span class="x" onmousemove="('comment',' Even if there were no witnesses that misconduct took place. ');">⁵⁴</span></font>

ואי בעית אימא הני מתנייתא רבי היא דתניא רוכל יוצא ואשה חוגרת בסינר אמר רבי הואיל ומכוער הדבר תצא רוק למעלה מן הכילה אמר רבי הואיל ומכוער הדבר תצא

If spittle is found<span class="x" onmousemove="('comment',' After the pedlar had left the house. ');">⁵⁵</span> on the upper part of the curtained bed, since the thing is ugly,<span class="x" onmousemove="('comment',' Only the woman lying face upwards could have spat on that spot. Intercourse may. therefore, be suspected. ');">⁵⁶</span> she must, said Rabbi, go.<span class="x" onmousemove="('comment',' Even if there were no witnesses that misconduct took place. ');">⁵⁴</span> </font>