Yevamot 98

Chapter 98

א ועל הסוטה שאין הולד ממזר
1 or with a sotah,<span class="x" onmousemove="('comment',' [H], a woman known to be, or suspected of being faithless to her husband. V. Num. V, 22ff. Such a woman is forbidden to her husband under the penalty of flogging. (V. supra 11b). ');"><sup>1</sup></span> the child [born from either union] is no bastard.<span class="x" onmousemove="('comment',' Even R. Akiba admits in the latter case though the penalty is flogging (v. supra n. 5), and even Simeon the Temanite admits in the former case though the penalty is kareth. ');"><sup>2</sup></span>
ב נדה דהא תפסי בה קידושין שנאמר (ויקרא טו, כד) ותהי נדתה עליו אפי' בשעת נדתה תפסי בה קידושין
2 'A menstruant', since betrothal with her is valid because it is said, And her impurity be upon him,<span class="x" onmousemove="('comment',' Lev. XV, 24; emphasis on him. ');"><sup>3</sup></span> even at the time of her menstruation betrothal with her is valid.<span class="x" onmousemove="('comment',' The offspring of a forbidden but valid union cannot be considered a bastard. ');"><sup>4</sup></span>
ג סוטה נמי דהא תפסי בה קידושין
3 'A sotah' also, since her betrothal is valid.<span class="x" onmousemove="('comment',' Her certain or suspected adultery does not annul her original betrothal to her husband (Rashi) or alternatively, the betrothal of a sotah by her husband after he had divorced her is valid (Tosaf. s.v. [H] a.l.). ');"><sup>5</sup></span> It has been taught likewise: All agree that if one cohabited with a menstruant or with a sotah or with a widow awaiting the decision of a levir, the child [born from any such union] is no bastard.<span class="x" onmousemove="('comment',' Kid. 68a. ');"><sup>6</sup></span>
ד תניא נמי הכי הכל מודים בבא על הנדה ועל הסוטה ועל שומרת יבם שאין הולד ממזר
4 And Abaye?<span class="x" onmousemove="('comment',' Why did he omit the mention of the third case? ');"><sup>7</sup></span> — He was in doubt in the case of a widow awaiting the decision of the levir as to whether [the law<span class="x" onmousemove="('comment',' As to the validity of her betrothal by a stranger. ');"><sup>8</sup></span>
ה ואביי שומרת יבם מספקא ליה אי כרב אי כשמואל:
5 is] in agreement with Rab or with Samuel.<span class="x" onmousemove="('comment',' The former regards such betrothal as in. valid and maintains that no divorce is required, while the latter holds that a divorce is necessary (infra 92b). Being uncertain of the validity of such betrothal Abaye could not determine the legitimacy of the child, ');"><sup>9</sup></span> SAID R. SIMEON B. AZZAI etc. [A tanna] recited: Simeon b. 'Azzai said, 'I found a roll of genealogical records in Jerusalem and therein was written "So-and-so is a bastard [having been born] from a forbidden union with] a married woman" and therein was also written "The teaching of R. Eliezer b. Jacob is small in quantity<span class="x" onmousemove="('comment',' [H] a small measure of capacity (v. Glos.). His rulings in the Mishnah and Baraitha ate only few. ');"><sup>10</sup></span>
ו א"ר שמעון בן עזאי כו': תני שמעון בן עזאי אומר מצאתי מגלת יוחסין בירושלים וכתוב בה איש פלוני ממזר מאשת איש וכתוב בה משנת ר' אליעזר בן יעקב קב ונקי וכתוב בה מנשה הרג את ישעיה
6 but thoroughly sifted".<span class="x" onmousemove="('comment',' [H] lit., 'clean', 'pure'. The halachah is always in agreement with R. Eliezer b. Jacob's rulings. ');"><sup>11</sup></span> And in it was also written, "Manasseh slew Isaiah"'.
ז אמר רבא מידן דייניה וקטליה אמר ליה משה רבך אמר (שמות לג, כ) כי לא יראני האדם וחי ואת אמרת (ישעיהו ו, א) ואראה את ה' יושב על כסא רם ונשא משה רבך אמר (דברים ד, ז) מי כה' אלהינו בכל קראנו אליו ואת אמרת (ישעיהו נה, ו) דרשו ה' בהמצאו משה רבך אמר (שמות כג, כו) את מספר ימיך אמלא ואת אמרת (מלכים ב כ, ו) והוספתי על ימיך חמש עשרה שנה
7 Raba said: He<span class="x" onmousemove="('comment',' Manasseh. ');"><sup>12</sup></span> brought him to trial and then slew him. He<span class="x" onmousemove="('comment',' Manasseh. ');"><sup>12</sup></span>
ח אמר ישעיה ידענא ביה דלא מקבל מה דאימא ליה ואי אימא ליה אישוייה מזיד אמר שם איבלע בארזא אתיוה לארזא ונסרוה כי מטא להדי פומא נח נפשיה משום דאמר (ישעיהו ו, ה) ובתוך עם טמא שפתים אנכי יושב
8 said to him: Your teacher Moses said, 'For men shall not see Me and live'<span class="x" onmousemove="('comment',' Ex. XXXIII, 20. ');"><sup>13</sup></span> and you said, 'I saw the Lord sitting on a throne, high and lifted up'.<span class="x" onmousemove="('comment',' Isa. VI, 1. ');"><sup>14</sup></span>
ט מכל מקום קשו קראי אהדדי
9 Your teacher Moses said, 'For what [great nation is there, that hath God so nigh unto them], as the Lord our God is whensoever we call upon him',<span class="x" onmousemove="('comment',' Deut. IV, 7, implying 'at all time'. ');"><sup>15</sup></span> and you said, 'Seek ye the Lord when he may be found'.<span class="x" onmousemove="('comment',' Isa. LV, 6 which implies 'but not always'. ');"><sup>16</sup></span>
י ואראה את ה' כדתניא כל הנביאים נסתכלו באספקלריא שאינה מאירה משה רבינו נסתכל באספקלריא המאירה
10 Your teacher Moses said, 'The number of thy days I will fulfil'<span class="x" onmousemove="('comment',' Ex. XXIII, 26, but will not make any additions. ');"><sup>17</sup></span> but you said, 'And I will add on to your days fifteen years'.<span class="x" onmousemove="('comment',' II Kings XX, 6. ');"><sup>18</sup></span>
יא דרשו ה' בהמצאו הא ביחיד הא בצבור ויחיד אימת אמר רב נחמן אמר רבה בר אבוה אלו עשרה ימים שבין ראש השנה ליום הכפורים
11 'I know', thought Isaiah, 'that whatever I may tell him he will not accept; and should I reply at all, I would only cause him to be a wilful [homicide]'. He thereupon pronounced [the Divine] Name and was swallowed up by a cedar. The cedar, however, was brought and sawn asunder. When the saw reached his month he died. [And this was his penalty] for having said, 'And I dwell in the midst of a people of unclean lips'.<span class="x" onmousemove="('comment',' Isa. VI. 5. ');"><sup>19</sup></span> [Do not] the contradictions between the Scriptural texts, however, still remain? — 'I saw the Lord',<span class="x" onmousemove="('comment',' Isa. VI, 2. ');"><sup>20</sup></span>
יב את מספר ימיך אמלא תנאי היא דתניא את מספר ימיך אמלא
12 [is to be understood] in accordance with what was taught: All the prophets looked into a dim glass,<span class="x" onmousemove="('comment',' In their prophetic visions they, like Isaiah, only imagined that they saw the deity. In reality they did not (v. Rashi). ');"><sup>21</sup></span> but Moses looked through a clear glass.<span class="x" onmousemove="('comment',' In his prophetic insight he knew that the deity could not be seen with mortal eye. ');"><sup>22</sup></span> As to 'Seek ye the Lord when he may be found [etc.'] one [verse]<span class="x" onmousemove="('comment',' Isa. LV, 6 which implies 'but not always'. ');"><sup>16</sup></span> applies to an individual,<span class="x" onmousemove="('comment',' Who may seek the Lord at stated periods only. ');"><sup>23</sup></span> the other<span class="x" onmousemove="('comment',' Deut. IV, 7, implying 'at all time'. ');"><sup>24</sup></span> to a congregation. When [is the time for] an individual? — R. Nahman replied in the name of Rabbah b. Abbuha: The ten days between the New Year<span class="x" onmousemove="('comment',' V. Glos. ');"><sup>25</sup></span> and the Day of Atonement.<span class="x" onmousemove="('comment',' V. Glos. ');"><sup>25</sup></span> Concerning the number of thy days I will fulfil,<span class="x" onmousemove="('comment',' Ex. XXIII, 26, but will not make any additions. ');"><sup>26</sup></span> Tannaim are in disagreement. For it was taught: The number of thy days I will fulfil<span class="x" onmousemove="('comment',' Ex. XXIII, 26, but will not make any additions. ');"><sup>26</sup></span>
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