Yevamot 89

Chapter 89

א מחייבי לאוין דתפסי בהו קדושין אבל הכא עובד כוכבים ועבד כיון דלא תפסי בהו קדושין כחייבי כריתות דמי

1 to the offspring of a union forbidden under the penalty of flogging, since the betrothal in such a case is valid1 but here, in the case of an idolater and a slave, since betrothal in their case is invalid,2 they are like those whose union is subject to the penalty of kareth.3

ב מיתיבי עובד כוכבים ועבד הבא על בת ישראל הולד ממזר רבי שמעון בן יהודה אומר אין ממזר אלא ממי שאיסורו איסור ערוה וענוש כרת

2 An objection was raised: If a slave or an idolater had intercourse with the daughter of an Israelite the child [born from such a union] is a bastard. R. Simeon b. Judah said: A bastard is only he who [is the offspring of a union which] is forbidden as incest and is punishable by kareth!<span class="x" onmousemove="('comment',' Now this Tanna, whose view is exactly the same as that of Simeon the Temanite, indicates quite clearly that the offspring of a union with an idolater or slave is not a bastard! (V. supra n. 10). ');">4 — No, said R. Joseph, who [is referred to by] 'all agree'? It is Rabbi. Although Rabbi said, 'These words<span class="x" onmousemove="('comment',' That cohabitation with a deceased brother's wife after halizah with her rival has not the force of marriage and no divorce is required. The child from such a union would consequently be deemed a bastard. ');">5 are applicable only according to the view of R. Akiba who regards a haluzah as a forbidden relative',6

ג אלא אמר רב יוסף מאן הכל מודים רבי אף על גב דרבי אומר אין הדברים הללו אמורים אלא לדברי ר"ע שהיה עושה חלוצה כערוה וליה לא סבירא ליה בעובד כוכבים ועבד מודה דכי אתא רב דימי אמר רב יצחק בר אבודימי משום רבינו עובד כוכבים ועבד הבא על בת ישראל הולד ממזר

3 while he himself does not share the same view,7 he agrees8 in the case of an idolater and a slave. For when R. Dimi came9

ד רבי אחא שר הבירה ור' תנחום בריה דרבי חייא איש כפר עכו פרוק הנהו שבוייתא דאתו מארמון לטבריא הוה חדא דאעברא מעובד כוכבים ואתו לקמיה דר' אמי אמר להו ר' יוחנן ור' אלעזר ור' חנינא דאמרי עובד כוכבים ועבד הבא על בת ישראל הולד ממזר

4 he stated in the name of R. Isaac b. Abudimi in the name of our Master,10 'If an idolater or a slave had intercourse with the daughter of an Israelite the child [born from such a union] is a bastard'. R. Aha, the governor of the castle,11

ה אמר רב יוסף רבותא למחשב גברי הא רב ושמואל בבבל ורבי יהושע בן לוי ובר קפרא בארץ ישראל ואמרי לה חלופי בר קפרא ועיילי זקני דרום דאמרי עובד כוכבים ועבד הבא על בת ישראל הולד כשר

5 and R. Tanhum son of R. Hiyya of Kefar Acco12 once redeemed some captives who were brought from Armon to Tiberias,13 [Among these] was one who had become pregnant from an idolater. When they came before R. Ammi he told them: It was R. Johanan and R. Eleazar and R. Hanina who stated that if an idolater or a slave had intercourse with the daughter of an Israelite the child born is a bastard.

ו אלא אמר רב יוסף רבי היא דכי אתא רב דימי אמר רבי יצחק בר אבודימי משום רבינו אמרו עובד כוכבים ועבד הבא על בת ישראל הולד ממזר

6 Said R. Joseph: Is it a great thing to enumerate persons?14 Surely it was Rab and Samuel in Babylon and R. Joshua b. Levi and Bar Kappara in the Land of Israel — (others say, 'Bar Kappara' is to be altered to15 the 'Elders of the South')16

ז רבי יהושע בן לוי אומר הולד מקולקל למאן אילימא לקהל הא אמר רבי יהושע הולד כשר אלא לכהונה דכולהו אמוראי דמכשרי מודו שהולד פגום לכהונה

7 — who stated that if an idolater or a slave had intercourse with a daughter of an Israelite, the child born is untainted! — No, said R. Joseph, it17 is [the opinion of] Rabbi.18 For when R. Dimi came9

ח מק"ו מאלמנה מה אלמנה לכהן גדול שאין איסורה שוה בכל בנה פגום זו שאיסורה שוה בכל אינו דין שבנה פגום

8 he stated in the name of R. Isaac b. Abudimi that it was reported in the name of our Masters that if an idolater or a slave had intercourse with the daughter of an Israelite the child [born from such a union] is a bastard. R. Joshua b. Levi said: The child19 is tainted. In respect of what?<span class="x" onmousemove="('comment',' Is the child deemed tainted. This applies to a female child who is disqualified from marrying a priest. A male child, being the son of an idolater or slave, cannot obviously ever be himself a priest. ');">20

ט מה לאלמנה לכהן גדול שכן היא עצמה מתחללת הכא נמי כיון שנבעלה פסלה

9 If it be suggested in respect of entry into the congregation, surely [it may be retorted] R. Joshua b. Levi stated that the child was fit! It must be then in respect of the priesthood;<span class="x" onmousemove="('comment',' Is the child deemed tainted. This applies to a female child who is disqualified from marrying a priest. A male child, being the son of an idolater or slave, cannot obviously ever be himself a priest. ');">20 for all Amoraim who declare the child19 fit admit that he is ineligible for the priesthood.21

י דאמר רבי יוחנן משום רבי שמעון מנין לעובד כוכבים ועבד הבא על הכהנת ועל הלויה ועל הישראלית שפסלוה שנאמר (ויקרא כב, יג) ובת כהן כי תהיה אלמנה וגרושה מי שיש לו אלמנות וגירושין בה יצאו עובד כוכבים ועבד שאין להם אלמנות וגירושין בה

10 This is inferred by deduction from the case of a widow a minori ad majus. If in the case of a widow who was married to a High priest whose prohibition is not equally applicable to all22 her son23 is tainted,24

יא אמר ליה אביי מאי חזית דסמכת אדרב דימי סמוך אדרבין דכי אתא רבין אמר רבי נתן ורבי יהודה הנשיא מורים בה להיתירא ומאן רבי יהודה הנשיא רבי

11 how much more should the son of this woman25 be tainted whose prohibition is equally applicable to all.26 The case of a widow who was married to a High Priest may be different, since she herself becomes profaned!27

יב ואף רב מורה בה היתירא דההוא דאתא לקמיה דרב אמר ליה עובד כוכבים ועבד הבא על בת ישראל מהו

12 — Here also,28 as soon as cohabitation occurred the woman is disqualified;29 for R. Johanan stated in the name of R. Simeon:30

יג אמר ליה הולד כשר אמר ליה הב לי ברתך לא יהיבנא לך

13 Whence is it inferred that if an idolater or a slave had intercourse with the daughter of a priest, of a Levite or of an Israelite, he disqualified her?<span class="x" onmousemove="('comment',' From eating terumah if she is the daughter of a priest. If the daughter of a Levite or an Israelite who was married to a priest and left with children after her husband's death, she loses her right to the eating of terumah (to which she was entitled by virtue of her children) and, of course, becomes ineligible to marry a priest, as soon as Intercourse with the idolater or slave had taken place. ');">31 It was stated But if a priest's daughter be a widow, or divorcee;32 Only in the case of a man in relation to whom widowhood or divorce is applicable;33

יד אמר שימי בר חייא לרב אמרי אינשי גמלא במדי אקבא רקדא הא קבא והא גמלא והא מדי ולא רקדא

14 an idolater and a slave are consequently excluded since in relation to them no widowhood or divorce is applicable.34 Said Abaye to him:35 What reason do you see for relying upon R. Dimi?36

טו א"ל אי ניהוי כיהושע בן נון לא יהיבנא ליה ברתי א"ל אי הוה כיהושע בן נון אי מר לא יהיב ליה אחריני יהבי ליה האי אי מר לא יהיב ליה אחריני לא יהבי ליה

15 Rely rather on Rabin!37 For when Rabin came38 he reported that R. Nathan and R. Judah the Prince ruled that such a child is legitimate;39

טז לא הוה קאזיל מקמיה יהיב ביה עיניה ושכיב

16 and40 R. Judah the Prince is, of course, Rabbi! And Rab also ruled that the child is legitimate.41

יז ואף רב מתנה מורה בה להיתירא ואף רב יהודה מורה בה להיתירא דכי אתא לקמיה דרב יהודה א"ל זיל איטמר או נסיב בת מינך וכי אתא לקמיה דרבא א"ל או גלי או נסיב בת מינך

17 For once a man42 appeared before Rab and asked him, 'What [is the legal position of the child] where an idolater or a slave had intercourse with the daughter of an Israelite'? 'The child is legitimate', the Master replied. 'Give me then your daughter' said the man. 'I will not give her to you' [was the Master's reply]. Said Shimi b. Hiyya to Rab. 'People say that in Media43 a camel can dance on a kab;44

יח שלחו ליה בני בי מיכסי לרבה מי שחציו עבד וחציו בן חורין הבא על בת ישראל מהו א"ל השתא עבד כולו אמרי' כשר חציו מיבעיא

18 here is the kab, here is the camel and here is Media, but there is no dancing'!45 'Had he been46 equal to Joshua the son of Nun I would not have given him my daughter', the Master replied. 'Had he been like Joshua the son of Nun', the other retorted, 'others would have given him their daughters, if the Master had not given him his; but with this man, if the Master will not give him, others also will not give him'.47

יט אמר רב יוסף מרא דשמעתא

19 As the man refused to go away he fixed his eye upon him and he died. R. Mattena also ruled that the child is legitimate.48 Rab Judah also ruled that the child is legitimate.48 For when one49 came before Rab Judah, the latter told him, 'Go and conceal your identity<span class="x" onmousemove="('comment',' I.e., 'go to a place where you are unknown and where you might in consequence pass as a legitimate Israelite and be allowed to marry a Jewess'. Since Rab Judah counselled him to marry a Jewess if he could, by concealing his origin, it is obvious that in his opinion the man was legitimate. A bastard would not have been allowed marriage with a Jewess under any circumstances. ');">50 or marry one of your own kind'.51 When such a man52 appeared before Raba he told him, 'Either go abroad or marry one of your own kind'.<span class="x" onmousemove="('comment',' I.e., a woman born from a similar union. Raba did not allow him, however, to marry a bastard or a slave; which proves that in his opinion the man was legitimate and therefore forbidden to marry either a bastard or a slave, ');">53 The men of Be-Mikse54 sent [the following enquiry] to Rabbah: What [is the law in respect of the legitimacy of the child of] one who is a half slave and half freed man55 who cohabited with the daughter of an Israelite? — He replied: If [the child of] one who is fully a slave has been declared legitimate, is there any need [to question the case of the child of one who is only] a half slave! R. Joseph said: The author of this traditional ruling56

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