Yevamot 94

לא רוב טובה ולא רוב פורענות ואין מרבין עליו ואין מדקדקין עליו

either too much prosperity. or too much suffering'. He is not, however, to be persuaded or dissuaded too much.<span class="x" onmousemove="('comment',' Lit., 'and they do not increase upon him nor do they enter with him in details'. ');">¹</span> If he accepted,<span class="x" onmousemove="('comment',' All the restrictions and disabilities pointed out to him. ');">²</span>

קיבל מלין אותו מיד נשתיירו בו ציצין המעכבין את המילה חוזרים ומלין אותו שניה נתרפא מטבילין אותו מיד ושני ת"ח עומדים על גביו ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות טבל ועלה הרי הוא כישראל לכל דבריו

he is circumcised forthwith. Should any shreds<span class="x" onmousemove="('comment',' Round the corona of the membrum virile. ');">³</span> which render the circumcision invalid remain, he is to be circumcised a second time. As soon as he is healed arrangements are made for his immediate ablution, when two learned men must stand by his side and acquaint him with some of the minor commandments and with some of the major ones.<span class="x" onmousemove="('comment',' With the ablution the proselyte completes his ritual initiation. Hence it is necessary that at that moment he shall submit to the 'yoke of the commandments'. ');">⁴</span>

אשה נשים מושיבות אותה במים עד צוארה ושני ת"ח עומדים לה מבחוץ ומודיעין אותה מקצת מצות קלות ומקצת מצות חמורות

When he comes up after his ablution he is deemed to be an Israelite in all respects. In the case of a woman proselyte, women make her sit in the water up to her neck, while two learned men stand outside and give her instruction in some of the minor commandments and some of the major ones.

אחד גר ואחד עבד משוחרר ובמקום שנדה טובלת שם גר ועבד משוחרר טובלין וכל דבר שחוצץ בטבילה חוצץ בגר ובעבד משוחרר ובנדה

The same law<span class="x" onmousemove="('comment',' This is explained infra. ');">⁵</span> applies to a proselyte and to an emancipated slave; and only where a menstruant may perform her ablution<span class="x" onmousemove="('comment',' I.e. — a ritual bath containing no less than forty se'ah of water. ');">⁶</span>

אמר מר גר שבא להתגייר אומרים לו מה ראית שבאת להתגייר ומודיעים אותו מקצת מצות קלות ומקצת מצות חמורות מ"ט דאי פריש נפרוש דא"ר חלבו קשים גרים לישראל כספחת דכתיב (ישעיהו יד, א) ונלוה הגר עליהם ונספחו על בית יעקב:

may a proselyte and an emancipated slave perform this ablution;<span class="x" onmousemove="('comment',' Though the ablutions of the latter are not in connection with levitical uncleanness. ');">⁷</span> and whatever is deemed an interception in ritual bathing<span class="x" onmousemove="('comment',' The water most come in direct contact with the bather. Should any foreign matter intervene between his body and the water the ablution is thereby rendered invalid. ');">⁸</span>

ומודיעים אותו עון לקט שכחה ופאה ומעשר עני: מ"ט א"ר חייא בר אבא א"ר יוחנן בן נח נהרג על פחות משוה פרוטה ולא ניתן להשבון

is also deemed to be an interception in the ablutions of a proselyte, an emancipated slave and a menstruant.<span class="x" onmousemove="('comment',' Although the purpose of these ablutions is not, like that of the usual ablutions, to qualify for the eating, or the handling of, levitically clean things. The ablutions of the proselyte and the slave are only a part of their initiation ceremonial, while that of the menstruant has for its object the woman's permissibility to her husband. ');">⁹</span> The Master said, 'If a man desires to become a proselyte&nbsp;… he is to be addressed as follows: "What reason have you for desiring to become a proselyte&nbsp;…" and he is made acquainted with some of the minor, and with some of the major commandments'. What is the reason? — In order that if he desire to withdraw let him do so;<span class="x" onmousemove="('comment',' Lit., 'that if he separates let him separate'. ');">¹⁰</span>

(ומודיעים אותו עון שכחה ופאה): ואין מרבים עליו ואין מדקדקים עליו: אמר רבי אלעזר מאי קראה דכתיב (רות א, יח) ותרא כי מתאמצת היא ללכת אתה ותחדל לדבר אליה

for R. Helbo said: Proselytes are as hard for Israel [to endure] as a sore,<span class="x" onmousemove="('comment',' [H] cf. Lev. XIII, 2. ');">¹¹</span> because it is written in Scripture. And the proselyte<span class="x" onmousemove="('comment','[H] (E.V., 'stranger'). ');">¹²</span>

אמרה לה אסיר לן תחום שבת (רות א, טז) באשר תלכי אלך אסיר לן יחוד (רות א, טז) באשר תליני אלין

shall join himself with them, and they shall cleave<span class="x" onmousemove="('comment',' [H] of the same rt. as [H] (v. supra note 7), 'they will be like a sure'. ');">¹³</span> to the house of Jacob.<span class="x" onmousemove="('comment',' 15a. XIV, 1. Cf. Kid. 70b, Nid. 13a. infra 109b. An influx of proselytes tends to lower the moral standards of Judaism. ');">¹⁴</span>

מפקדינן שש מאות וי"ג מצות (רות א, טז) עמך עמי אסיר לן עבודת כוכבים (רות א, טז) ואלהיך אלהי ארבע מיתות נמסרו לב"ד (רות א, יז) באשר תמותי אמות ב' קברים נמסרו לב"ד (רות א, יז) ושם אקבר

'He is informed of the sin [of the neglect of the commandment of] Gleanings, the Forgotten Sheaf, the Corner and the Poor Man's Tithe'. What is the reason? — R. Hiyya b. Abba replied in the name of R. Johanan: Because a Noahide<span class="x" onmousemove="('comment',' A descendant of Noah, i.e., all idolaters. ');">¹⁵</span> would rather be killed than spend so much as a <i>perutah</i><span class="x" onmousemove="('comment',' The smallest coin. ');">¹⁶</span>

מיד ותרא כי מתאמצת היא וגו':

which is not returnable.<span class="x" onmousemove="('comment',' Hence he is informed of the laws of the yearly gifts to the poor. On learning of the Israelite's financial obligations to the causes of charity he would either resign himself to the inevitable or withdraw altogether from his intended conversion. For another interpretation of this dictum, v. 'A.Z. Sonc. ed. p. 343. ');">¹⁷</span> 'He<span class="x" onmousemove="('comment',' V. Rashal a.l. Cur. edd. contain in parentheses: 'And he is informed of the sin of the Forgotten Sheaf and the Corner'. ');">¹⁸</span>

קיבל מלין אותו מיד: מ"ט שהויי מצוה לא משהינן:

is not, however, to be persuaded, or dissuaded too much'. R. Eleazar said: What is the Scriptural proof? — It is written, And when she saw that she was steadfastly minded to go with her, she left off speaking unto her.<span class="x" onmousemove="('comment',' Ruth I, 18. ');">¹⁹</span> 'We are forbidden', she<span class="x" onmousemove="('comment',' Naomi. ');">²⁰</span>

נשתיירו בו ציצין המעכבין המילה וכו': כדתנן אלו הן ציצין המעכבין המילה בשר החופה את רוב העטרה ואינו אוכל בתרומה וא"ר ירמיה בר אבא אמר רב בשר החופה רוב גובהה של עטרה:

told her,<span class="x" onmousemove="('comment',' Ruth. ');">²¹</span> '[to move on the Sabbath beyond the] Sabbath boundaries'!<span class="x" onmousemove="('comment',' [H], a distance of two thousand cubits in every direction from one's town, abode or resting place, within which alone one is permitted to move on the Sabbath. ');">²²</span>

נתרפא מטבילין אותו מיד: נתרפא אין לא נתרפא לא מאי טעמא משום דמיא מרזו מכה:

— 'Whither thou goest' [the other replied] 'I will go'.<span class="x" onmousemove="('comment',' Ruth I, 16. ');">²³</span> 'We are forbidden private meeting between man and woman'!<span class="x" onmousemove="('comment',' [H] lit., 'uniting'. Unless married, man and woman may not remain in privacy with one another for any length of time. ');">²⁴</span>

ושני ת"ח עומדים על גביו: והא א"ר חייא א"ר יוחנן גר צריך שלשה הא א"ר יוחנן לתנא תני שלשה:

— 'Where thou lodgest. I will lodge'<span class="x" onmousemove="('comment',' Ruth I, 16. ');">²³</span> 'We have been commanded six hundred and thirteen commandments'! — 'Thy people shall be my people'.<span class="x" onmousemove="('comment',' Ruth I, 16. ');">²³</span>

טבל ועלה הרי הוא כישראל לכל דבריו: למאי הלכתא דאי הדר ביה ומקדש בת ישראל ישראל מומר קרינא ביה וקידושיו קידושין:

'We are forbidden idolatry'! — 'And thy God my God'.<span class="x" onmousemove="('comment',' Ruth I, 16. ');">²³</span> 'Four modes of death<span class="x" onmousemove="('comment',' Penalties for various offences. ');">²⁵</span>

אחד גר ואחד עבד משוחרר: קסלקא דעתך לקבל עליו עול מצות ורמינהו במה דברים אמורים בגר אבל בעבד משוחרר אין צריך לקבל

were entrusted to Beth din'!<span class="x" onmousemove="('comment',' V. Sanh. 49b. ');">²⁶</span> — 'Where thou diest, will I die'.<span class="x" onmousemove="('comment',' Ruth I, 17. ');">²⁷</span>

אמר רב ששת לא קשיא הא ר"ש בן אלעזר הא רבנן

'Two graveyards<span class="x" onmousemove="('comment',' One for the gravest offenders who suffered the death penalties of stoning or burning, and another for such as were executed by decapitation or strangulation. ');">²⁸</span> were placed at the disposal of the Beth din'! — 'And there will I be buried'.<span class="x" onmousemove="('comment',' Ruth I, 17. ');">²⁷</span>

דתניא (דברים כא, יג) ובכתה את אביה ואת אמה וגו' בד"א שלא קבלה עליה אבל קבלה עליה מטבילה ומותר בה מיד

Presently she saw that she was steadfastly minded etc.<span class="x" onmousemove="('comment',' Ruth I, 18. ');">¹⁹</span> 'If he accepted, he is circumcised forthwith'. What is the reason? — The performance of a commandment must not in any way be delayed.

ר"ש בן אלעזר אומר אע"פ שלא קבלה עליה כופה ומטבילה לשם שפחות וחוזר ומטבילה לשם שחרור ומשחררה

'Should any shreds which render the circumcision invalid remain etc.', as we learned: These are the shreds which render the circumcision invalid: Flesh which covers the greater part of the corona,<span class="x" onmousemove="('comment',' Of the membrum virile. ');">²⁹</span> [a priest having been so circumcised] is not permitted to eat <i>terumah</i>; and R. Jeremiah b. Abba explained in the name of Rab: Flesh which covers the greater part of the height of the corona.<span class="x" onmousemove="('comment',' I.e., even if only on a minor portion of the circumference. ');">³⁰</span> 'As soon as he is healed arrangements are made for his immediate ablution'. Only after he is healed but not before!<span class="x" onmousemove="('comment',' Lit., 'he was healed, yes; he was not healed, no'. ');">³¹</span> What is the reason? — Because the water might irritate the wound. 'When two learned men must stand by his side'. Did not R. Hiyya, however, state in the name of R. Johanan that the initiation of a proselyte requires the presence of three? — But, surely. R. Johanan told the tanna:<span class="x" onmousemove="('comment',' Who recited before him the Baraitha under discussion. ');">³²</span> Read, 'three'. 'When he comes up after his ablution he is deemed to be an Israelite in all respects'. In respect of what practical issue? — In that if he retracted and then betrothed the daughter of an Israelite he is regarded as a non-conforming Israelite and his betrothal is valid.<span class="x" onmousemove="('comment',' Separation cannot be effected except by means of a letter of divorce. The betrothal of an idolater is of no validity at all and no divorce is required. ');">³³</span> 'The same law applies to a proselyte and to an emancipated slave'. Assuming this<span class="x" onmousemove="('comment',' The comparison between the proselyte and the slave. ');">³⁴</span> to apply to the acceptance of the yoke of the commandments,<span class="x" onmousemove="('comment',' As the proselyte who must at the time of his ablution accept the yoke of the commandments is made acquainted with some of them so must an emancipated slave when he performs ablution on the occasion of his emancipation. ');">³⁵</span> the following contradiction may be pointed out: This<span class="x" onmousemove="('comment',' That at the ablution a declaration of acceptance most be made. ');">³⁶</span> applies only to a proselyte. but an emancipated slave need not accept!<span class="x" onmousemove="('comment',' His duty to observe the commandments having commenced at the moment he had performed his first ablution on the occasion of his initiation as the slave of an Israelite. ');">³⁷</span> — R. Shesheth replied: This is no contradiction, One statement is that of R. Simeon; the other, that of the Rabbis. For it was taught: And bewail her father and her mother etc.<span class="x" onmousemove="('comment',' Deut. XXI, 13. ');">³⁸</span> This only applies when she did not accept,<span class="x" onmousemove="('comment',' The obligations of a proselyte. ');">³⁹</span> but if she did accept,<span class="x" onmousemove="('comment',' The obligations of a proselyte. ');">³⁹</span> her ablution may be arranged, and he is permitted to marry her forthwith. R. Simeon b. Eleazar said: Even though she did not accept<span class="x" onmousemove="('comment',' The obligations of a proselyte. ');">³⁹</span> he may force her to perform one ablution as a mark of her slavery and a second ablution as a mark of her emancipation, and having liberated her