Yevamot 96

Chapter 96

א ר' אליעזר אומר אביה אביה ממש אמה אמה ממש ר"ע אומר אביה ואמה זו עבודת כוכבים וכן הוא אומר (ירמיהו ב, כז) אומרים לעץ אבי אתה וגו'
1 R. Eliezer said: 'Her father' means her actual father; 'Her mother', her actual mother. R. Akiba said: 'Her father and her mother' refer to idolatry; for so Scripture says, Who say to a stock;<span class="x" onmousemove="('comment',' The idol. ');"><sup>1</sup></span> 'Thou art my father', etc.<span class="x" onmousemove="('comment',' Jer. II, 27. ');"><sup>2</sup></span> A full month, 'month' means thirty days. R. Simeon b. Eleazar said: Ninety days. For 'month' means thirty days; 'full',<span class="x" onmousemove="('comment',' [H] lit., 'days'. ');"><sup>3</sup></span>
ב ירח ימים ירח שלשים יום ר"ש בן אלעזר אומר תשעים יום ירח שלשים ימים שלשים ואחר כן שלשים
2 thirty days; 'and after that' thirty days. Rabina demurred: Might it not be suggested that 'month' means thirty days; 'full', thirty days; 'and after that' as many again!<span class="x" onmousemove="('comment',' Lit., 'like these', i.e., equal to the sum of these two numbers, sixty: the meaning of the text being: And after another one like that, i.e., after the completion of another period equal in duration to the former (a total of a hundred and twenty days) thou mayest go in unto her etc. (Deut. XXI, 23). ');"><sup>4</sup></span> — This is a difficulty. Our Rabbis taught: Uncircumcised slaves may be retained; this is the opinion of R. Ishmael. R. Akiba said: They may not be retained.<span class="x" onmousemove="('comment',' Even for one day. ');"><sup>5</sup></span>
ג מתקיף לה רבינא אימא ירח שלשים ימים שלשים ואחר כן כי הני קשיא
3 Said R. Ishmael to him: Behold it is written, And the son of thy handmaid may be refreshed!<span class="x" onmousemove="('comment',' Ex. XXIII, 12. This text, as will be explained infra, deals with an uncircumcised slave. ');"><sup>6</sup></span> 'This text', the other replied. speaks of a slave that has been bought at twilight,<span class="x" onmousemove="('comment',' On the Sabbath Eve. ');"><sup>7</sup></span> when there was not time enough to circumcise him.<span class="x" onmousemove="('comment',' Circumcision in such a case being forbidden on the Sabbath. Only a circumcision which takes place on the eighth day of a child's birth, [H] may be performed on the Sabbath. Since circumcision of the slave could not be performed until after the Sabbath, Scripture indicated by the injunction And the son of thy handmaid may be refreshed that oven on the first Sabbath on which he is still uncircumcised he must observe the Sabbath rest. ');"><sup>8</sup></span>
ד ת"ר מקיימין עבדים שאינם מלין דברי רבי ישמעאל רבי עקיבא אומר אין מקיימין אמר ליה ר' ישמעאל הרי הוא אומר (שמות כג, יב) וינפש בן אמתך א"ל בלוקח עבד בין השמשות ולא הספיק למולו הכתוב מדבר
4 All at any rate agree that And the son of thy handmaid may be refreshed<span class="x" onmousemove="('comment',' Ex. XXIII, 12. This text, as will be explained infra, deals with an uncircumcised slave. ');"><sup>6</sup></span> was written in respect of an uncircumcised slave; whence may this be inferred? — From what has been taught: And the son of thy handmaid may be refreshed,<span class="x" onmousemove="('comment',' Ex. XXIII, 12. This text, as will be explained infra, deals with an uncircumcised slave. ');"><sup>6</sup></span> Scripture speaks of an uncircumcised slave. You say. 'Of an uncircumcised slave'; perhaps it is not so<span class="x" onmousemove="('comment',' Lit., 'or it is not'. ');"><sup>9</sup></span>
ה דכ"ע מיהת וינפש בן אמתך בעבד ערל כתיב מאי משמע דתניא וינפש בן אמתך בעבד ערל הכתוב מדבר אתה אומר בעבד ערל או אינו אלא בעבד מהול כשהוא אומר (דברים ה, יג) למען ינוח עבדך ואמתך כמוך הרי עבד מהול אמור הא מה אני מקיים וינפש בן אמתך בעבד ערל
5 but of a circumcised slave? Since it has been stated 'That thy man-servant and thy maid-servant may rest as well as thou,<span class="x" onmousemove="('comment',' Deut. V, 14. ');"><sup>10</sup></span> the circumcised slave has already been spoken of; to what then is one to apply 'And the son of thy handmaid may be refreshed?'<span class="x" onmousemove="('comment',' V. p. 317, n. 10. ');"><sup>11</sup></span> Obviously to an uncircumcised slave. And the stranger<span class="x" onmousemove="('comment',' Ex. XXIII, 12, [H]. ');"><sup>12</sup></span>
ו והגר זה גר תושב אתה אומר זה גר תושב או אינו אלא גר צדק כשהוא אומר וגרך אשר בשעריך הרי גר צדק אמור הא מה אני מקיים והגר זה גר תושב
6 refers to a domiciled proselyte.<span class="x" onmousemove="('comment',' Or, resident alien. [H], a non Israelite domiciled in Palestine who renounces idolatry and observes also the other six of the seven Noahide commandments (V. Sanh. 56a). Opp. to [H] infra. Working on the Sabbath while in the employ of an Israelite (v. Tosaf. s.v. [H] a.l.) is regarded as idolatry (Rashi a.l.); hence it is forbidden even to the domiciled proselyte. ');"><sup>13</sup></span> You say. 'It refers to a domiciled proselyte'; perhaps it is not so,<span class="x" onmousemove="('comment',' Lit., 'or it is not'. ');"><sup>14</sup></span> but to a true proselyte?<span class="x" onmousemove="('comment',' [H] 'the proselyte of righteousness' who accepts all the obligations of an Israelite. ');"><sup>15</sup></span>
ז אמר רבי יהושע בן לוי הלוקח עבד מן העובד כוכבים ולא רצה למול מגלגל עמו עד י"ב חדש לא מל חוזר ומוכרו לעובדי כוכבים
7 Since it was stated, No' thy strange' that is with its thy gates,<span class="x" onmousemove="('comment',' Deut. V, 14. ');"><sup>10</sup></span> the true proselyte has already been mentioned; to what then is one to apply, and the stranger?<span class="x" onmousemove="('comment',' Ex. XXIII, 12, [H]. ');"><sup>12</sup></span> Obviously, to the domiciled proselyte.
ח אמרוה רבנן קמיה דרב פפא כמאן דלא כר' עקיבא דאי ר"ע האמר אין מקיימין אמר להו רב פפא אפילו תימא ר' עקיבא הני מילי היכא דלא פסקא למילתיה אבל היכא דפסקא למילתיה פסקא
8 R. Joshua b. Levi said: If a man bought a slave from an idolater, and the slave refused to be circumcised, he may bear with him for twelve months. [If by that time he had] not been circumcised, he must re-sell him to idolaters. The following was said by the Rabbis in the presence of R. Papa: In accordance with whose view?<span class="x" onmousemove="('comment',' Was R. Joshua b. Levi's statement made, ');"><sup>16</sup></span> Obviously not in accordance with that of R. Akiba, since he<span class="x" onmousemove="('comment',' Lit., 'for if R. Akiba, surely'. ');"><sup>17</sup></span>
ט אמר רב כהנא אמריתא לשמעתא קמיה דרב זביד מנהרדעא אמר לי אי הכי כי אמר ליה ר"ע בלוקח עבד בין השמשות לישני ליה הא חדא מתרי טעמי קאמר
9 stated [that uncircumcised slaves] may not be retained.<span class="x" onmousemove="('comment',' Even for one day. ');"><sup>18</sup></span> R. Papa answered them: It may be said to be the view even of R. Akiba; for this<span class="x" onmousemove="('comment',' R. Akiba's ruling that an uncircumcised slave may not be kept at all. ');"><sup>19</sup></span> applies when no definite consent has ever been given;<span class="x" onmousemove="('comment',' By the slave. He never agreed to the circumcision and to the adoption of the obligations of an Israelite slave. ');"><sup>20</sup></span>
י שלח רבין משמיה דרבי אילעאי וכל רבותי אמרו לי משמו איזהו עבד ערל שמותר לקיימו זה שלקחו רבו על מנת שלא למולו אמרוה רבנן קמיה דרב פפא כמאן דלא כרבי עקיבא דאי ר"ע האמר אין מקיימין אמר להו רב פפא אפילו תימא רבי עקיבא ה"מ היכא דלא אתני בהדיה אבל היכא דאתני אתני
10 but where definite consent<span class="x" onmousemove="('comment',' Cf.supra n. 22. ');"><sup>21</sup></span> had once been given,<span class="x" onmousemove="('comment',' Lit., 'the thing was not definitely decided'. If at the time he was bought he consented, though he subsequently retracted, ');"><sup>22</sup></span> his original decision is taken into consideration.<span class="x" onmousemove="('comment',' Lit., it was definitely decided'. Once he has consented he may be kept for twelve months in the expectation that he will consent again. (Cf. Rashi and Tosaf. s.v. [H] and [H] a.l. for other interpretations). ');"><sup>23</sup></span>
יא אמר רב כהנא אמריתא לשמעתא קמיה דרב זביד מנהרדעא וא"ל אי הכי כי קאמר ליה רבי עקיבא בלוקח עבד בין השמשות ולא הספיק למולו לישני ליה הא
11 R. Kahana stated: I mentioned this reported discussion in the presence of R. Zebid of Nehardea and he said to me: If so, instead of R. Akiba replying<span class="x" onmousemove="('comment',' To R. Ishmael's objection supra. ');"><sup>24</sup></span> that '[the text speaks] of a slave that has been bought at twilight'. he should rather have given this reply!<span class="x" onmousemove="('comment',' That the text speaks of a slave who has once consented. (V. p. 328, n. 23). ');"><sup>25</sup></span> — He gave him one of the two available solutions.
יב וליטעמיך לישני ליה הך אלא חד מתרי ותלת טעמי קאמר
12 Rabin sent a message in the name of R. Il'ai, [adding]. 'All my masters have so reported in his name': Who is an uncircumcised slave that may be retained? He who was bought by his master with the intention of not having him circumcised. The Rabbis argued the following in the presence of R. Papa; In accordance with whose view?<span class="x" onmousemove="('comment',' Was the ruling in the name of R. Il'ai made. ');"><sup>26</sup></span> Obviously not in accordance with that of R. Akiba, since he<span class="x" onmousemove="('comment',' Lit., 'for if R. Akiba surely'. ');"><sup>27</sup></span>
יג יתיב רבי חנינא בר פפי ורבי אמי ור' יצחק נפחא אקילעא דרבי יצחק נפחא ויתבי וקאמרי עיר אחת היתה בארץ ישראל ולא רצו עבדיה למול וגלגלו עמהם עד שנים עשר חדש וחזרו ומכרום לעובדי כוכבים
13 stated that [uncircumcised slaves] may not be retained! R. Papa answered: It may be said to be the view even of R. Akiba, for this<span class="x" onmousemove="('comment',' V. supra p. 318, n. 20. ');"><sup>28</sup></span> applies where he had made no stipulation with him,<span class="x" onmousemove="('comment',' That he would not circumcise him. ');"><sup>29</sup></span> but where a stipulation<span class="x" onmousemove="('comment',' That he would not circumcise him. ');"><sup>29</sup></span>
יד כמאן כי האי תנא דתניא הלוקח עבד מן העובד כוכבים ולא רצה למול מגלגל עמו עד שנים עשר חדש לא מל חוזר ומוכרו לעובדי כוכבים ר' שמעון בן אלעזר אומר אין משהין אותו בארץ ישראל מפני הפסד טהרות ובעיר הסמוכה לספר אין משהין אותו כל עיקר שמא ישמע דבר וילך ויאמר לחברו עובד כוכבים
14 was made, that stipulation must be taken into consideration.<span class="x" onmousemove="('comment',' Lit., 'surely he had made a stipulation.' ');"><sup>30</sup></span> R. Kahana said: When I mentioned the reported discussion in the presence of R. Zebid of Nehardea, he said to me: If so, instead of R. Akiba having recourse to the answer<span class="x" onmousemove="('comment',' To R. Ishmael's objection supra. ');"><sup>31</sup></span> [that 'the text speaks] of a slave who has been bought at twilight when there was not time enough to circumcise him' he should rather have given this reply!<span class="x" onmousemove="('comment',' That the text refers to a slave with whom his master had stipulated not to circumcise him. ');"><sup>32</sup></span>
טו תניא רבי חנניא בנו של רבן גמליאל אומר מפני מה גרים בזמן הזה מעונין ויסורין באין עליהן מפני שלא קיימו שבע מצות בני נח רבי יוסי אומר גר שנתגייר כקטן שנולד דמי אלא מפני מה מעונין לפי שאין בקיאין בדקדוקי מצות כישראל אבא חנן אומר משום ר' אלעזר לפי שאין עושין מאהבה אלא מיראה
15 But even if your argument is admitted he should rather have given that reply!<span class="x" onmousemove="('comment',' The first answer of R. Papa. V. supra note 2. ');"><sup>33</sup></span> But [the fact is], he mentioned one of two or three solutions. R. Hanina b. Papi. R. Ammi, and R. Isaac Nappaha once sat in the ante-chamber<span class="x" onmousemove="('comment',' [H] 'curtained enclosure' (Jast.). 'door' (Golds.). ');"><sup>34</sup></span>
טז אחרים אומרים מפני ששהו עצמם להכנס תחת כנפי השכינה אמר ר' אבהו ואיתימא ר' חנינא מאי קראה (רות ב, יב) ישלם ה' פעלך ותהי משכורתך שלמה מעם ה' אלהי ישראל אשר באת לחסות וגומר:
16 of R. Isaac Nappaha, and while there, they related: There was a certain town in the Land of Israel where slaves refused to be circumcised, and after bearing with them for twelve months they re-sold them to idolaters. In accordance with whose view? — In accordance with that of the following Tanna. For it was taught: If one bought a slave from an idolater, and the slave refused to be circumcised, he bears with him for twelve months. [If by that time] he has not been circumcised, he re-sells him to idolaters. R. Simeon b. Eleazar said: In the Land of Israel he must not be kept owing to [possible] damage to levitically clean foodstuffs,<span class="x" onmousemove="('comment',' E.g., terumah which would be defied by the touch of the idolater who is always deemed to be levitically unclean. ');"><sup>35</sup></span> and in a town which is near the frontier<span class="x" onmousemove="('comment',' Of the Land of Israel. ');"><sup>36</sup></span> he must not he kept at all, since he might overhear some secret and proceed to report it to a fellow idolater.<span class="x" onmousemove="('comment',' Across the frontier. ');"><sup>37</sup></span> It was taught: R. Hanania son of R. Simeon b. Gamaliel said: Why are proselytes at the present time oppressed and visited with afflictions? Because they had not observed the seven Noahide<span class="x" onmousemove="('comment',' V. Sanh. 56a. ');"><sup>38</sup></span> commandments.<span class="x" onmousemove="('comment',' While they wore still idolaters. Though they have now embraced Judaism they have yet to atone by their sufferings for their sins of the past. ');"><sup>39</sup></span> R. Jose said: One who has become a proselyte is like a child newly born.<span class="x" onmousemove="('comment',' All his previous sins are forgiven. ');"><sup>40</sup></span> Why then are proselytes oppressed? — Because they are not so well acquainted with the details of the commandments as the Israelites.<span class="x" onmousemove="('comment',' And cannot properly observe them. ');"><sup>41</sup></span> Abba Hanan said in the name of R. Eleazar: Because they do not do it<span class="x" onmousemove="('comment',' The performance of the commandments. ');"><sup>42</sup></span> out of love<span class="x" onmousemove="('comment',' Of the faith and the commandments. ');"><sup>43</sup></span> but out of fear.<span class="x" onmousemove="('comment',' Of divine punishment. ');"><sup>44</sup></span> Others said: Because they delayed their entry under the wings of the <i>Shechinah</i>. Said R. Abbahu, or it might be said R. Hanina: What is the Scriptural proof?<span class="x" onmousemove="('comment',' For the opinion advanced by the 'Others'. ');"><sup>45</sup></span> — The Lord recompense thy work, and be thy reward complete from the Lord, the God of Israel, under whose etc. thou art cone to take refuge.<span class="x" onmousemove="('comment',' Ruth II, 22. 'Thou art come' before 'to take refuge' implies haste. Ruth was given credit for the haste she made in entering under the divine wings. Delay in such action is culpable. ');"><sup>46</sup></span>
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