יבמות י״אYevamot 11

Mishnah

משנה: נוֹשְׂאִין עַל הָאֲנוּסָה וְעַל הַמְפוּתָּה. הָאוֹנֵס וְהַמְפַתֶּה עַל הַנְּשׂוּאָה חַיָיב. נוֹשֵׂא אָדָם אֲנוּסַת אָבִיו וּמְפוּתַּת אָבִיו אֲנוּסַת בְּנוֹ וּמְפוּתַּת בְּנוֹ. רִבִּי יְהוּדָה אוֹסֵר בַּאֲנוּסַת אָבִיו וּבִמְפוּתַּת אָבִיו.

MISHNAH: One may marry [relatives of] a rape victim or a seduced woman. He who rapes or seduces [a relative of] a married woman is guilty. A person may marry his father’s rape victim or seduced woman, his son’s rape victim or seduced woman. Rebbi Jehudah prohibits his father’s rape victim or seduced woman.

Halakhah

הלכה: נוֹשְׂאִין עַל הָאֲנוּסָה כול׳. כֵּינִי מַתְנִיתִין. נוֹשְׂאִין אַחַר הָאֲנוּסָה וְאַחַר הַמְפוּתָּה. אָנַס אִשָּׁה מוּתָּר בְּאִמָּהּ. פִּיתֶּה אִשָּׁה מוּתָּר בְּבִתָּהּ.

HALAKHAH: “One may marry [relatives of] a rape victim or a seduced woman,” etc. So is the Mishnah: One may marry after a rape victim or seduced woman. If he raped a woman, her mother is permitted; if he seduced a woman, her daughter is permitted.

הָאוֹנֵס וְהַמְפַתֶּה עַל הַנְּשׂוּאָה חַיָיב. אָמַר רִבִּי יוֹחָנָן. דֶּרֶךְ נִישּׂוּאִין שָׁנוּ. נָשָׂא אִשָּׁה וְאַחַר כָּךְ אָנַס אֶת אִמָּהּ חַיָיב. נָשָׂא אִשָּׁה וְאַחַר כָּךְ פִּיתֶּה אֶת בִּתָּהּ חַיָיב.

“He who rapes or seduces [a relative of] a married woman is guilty.” Rebbi Joḥanan said, one stated this for marriage. If he married a woman and then raped her mother, he is guilty. If he married a woman and then seduced her daughter, he is guilty.

תַּמָּן תַּנִּינָן. שְׁחָטָהּ אֶת בַּת בִּתָּהּ וְאַחַר כָּךְ שָׁחַט אֶת בִּתָּהּ. סוֹפֵג אֶת הָאַרְבָּעִים. סוּמָּכוֹס אָמַר מִשּׁוּם רִבִּי מֵאִיר. סוֹפֵג שְׁמוֹנִים. אָמַר רִבִּי. רִבִּי לָעְזָר וְרִבִּי יוֹחָנָן בֶּן נוּרִי שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. דְּהָא תַנִּינָן תַּמָּן. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר. הַבָּא עַל חֲמוֹתוֹ חַיָיב עָלֶיהָ מִשּׁוּם חֲמוֹתוֹ וְאֵם חֲמוֹתוֹ וְאֵם חָמִיו. אָמְרוּ לוֹ. שְׁלָֹשְׁתָּן שֵׁם אֶחָד הֵן. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. מוֹדֶה סוּמָּכוֹס בָּרִאשׁוֹנָה. אַשְׁכַּח תַּנֵּי. עוֹד הִיא מַחֲלוֹקֶת. מַאי טַעֲמָא דְּרִבִּי יוֹחָנָן בֶּן נוּרִי. מַה אִשָּׁה וּבִתָּהּ וּבַת בִּתָּהּ בִּשְׁנֵי לָאוִין. אַף אִשָּׁה וּבַת בְּנָהּ וּבַת בִּתָּהּ בִּשְׁנֵי לָאוִין. מַה טַעֲמוֹן דְּרַבָּנִין. מַה בַּת בְּנָהּ וּבַת בִּתָּהּ בְּלָאו אֶחָד. אַף אִשָּׁה וּבַת בִּתָּהּ וּבַת בְּנָהּ בְּלָאו אֶחָד.

There, we have stated: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty because of his mother-in-law, his mother-in-law’s mother and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees to the earlier [part of the Mishnah]. If was found stated, it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and her son’s daughter and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall under one and the same prohibition.

כְּתִיב וְאִישׁ אֲשֶּׁר יִקַּח אֶת אִשָּׁה וְאֶת אִמָּהּ זִימָּה הִיא. בְּכוֹלְּהֹן כְּתִיב שְׁכִיבָה וְכָאן כְּתִיב לְקִיחָה. לְלַמְּדָךְ. לְעוֹלָם אֵינוֹ מִתְחַיֵיב עַל הַשְּׁנִיָיה עַד שֶׁתְּהֵא הָרִאשׁוֹנָה זְקוּקָה לוֹ. אוֹ אֵינוֹ אֶלָּא דֶרֶךְ נִישּׂוּאִין. כְּבָר אָמַרְנוּ שֶׁאֵין קִידּוּשִׁין בָּעֲרָיוֹת. וְהָכְתִיב לֹא יִקַּח אִישׁ אֶת אֵשֶּׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו. בָּא לְהוֹדִיעָךְ שֶׁהָיָה מוּתָּר בָּהּ עַד שֶׁלֹּא נִישֵּׂאת לְאָבִיו. וְהָכְתִיב וְאִישׁ אֲשֶּׁר יִקַּח אֶת אֵשֶׁת אָחִיו נִדָּה הִיא. בָּא לְהוֹדִיעָךְ שֶׁהָיָה מוּתָּר בָּהּ עַד שֶׁלֹּא נִישֵּׂאת לְאָחִיו. וְתַנֵּי כֵן. עַל יְדֵי יִיבּוּם. וְהָכְתִיב וְאִשָּׁה אֶל אֲחוֹתָהּ לֹא תִקָּח לִצְרוֹר. בָּא לְהוֹדִיעָךְ שֶׁהָיָה מוּתָּר בָּהּ עַד שֶׁלֹּא נָשָׂא אֶת אֲחוֹתָהּ. וְתַנֵּי כֵן. לְאַחַר מִיתַת אֲחוֹתָהּ. וְהָכְתִיב וְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחוֹתוֹ בַּת אָבִיו אוֹ בַת אִמּוֹ וְרָאָה אֶת עֶרְוָתָהּ וְהִיא תִרְאֶה אֶת עֶרְוָתוֹ חֶסֶד הוּא. אָמַר רִבִּי אָבִין. שֶׁלֹּא תֹאמַר. קַיִן נָשָׂא אֶת אֲחוֹתוֹ. הֶבֶל נָשָׂא אֶת אֲחוֹתוֹ. חֶסֶד הוּא. חֶסֶד עָשִׂיתִי עִם הָרִאשּׁוֹנִים שֶׁיִיבָּנֶה הָעוֹלָם מֵהֶן. אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה. וְהָכְתִיב אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זוֹנָה אֶת אֵלֶּה לא יִקָּח. בָּא לְהוֹדִיעָךְ שֶׁאִם קִידְּשָׁהּ שֶׁתּוֹפְסִין בָּהּ קִידּוּשִׁין.

It is written: “If a man takes a woman and her mother, it is taboo.” Everywhere is written “lying with” but here is written “taking”, to teach you that he cannot be guilty for the second [woman] unless the first one is prepared for him. Or maybe only by marriage? We already said that there is no incestuous marriage. But is it not written: “Nobody may marry his father’s wife, and he should not uncover his father’s garment’s corner”? This comes to tell you that she was permitted to him before his father married her. But is it not written: “If a man take his brother’s wife, it is despicable”? This comes to tell you that she was permitted to him before his brother married her. This is confirmed by levirate. But is it not written: “You should not take a woman in addition to her sister to make her a co-wife”? This comes to tell you that she was permitted to him before he married her sister. This is confirmed after her sister’s death. But is it not written: “A man who would take his sister, his father’s daughter or his mother’s daughter; he sees her genitals and she sees his genitals, it is ḥesed.” Rebbi Avin said, that you should not say that Kain married his sister, Abel married his sister, “it is charitable”, I was charitable with the first generations so the world could be inhabited; “I said, the world was built on ḥesed.” But is it not written: “Widow, divorcee, and desecrated, these he shall not take”? This comes to tell you that if he became betrothed to her that the betrothal is valid.

רִבִּי חוּנָה שָׁמַע כּוֹלְהוֹן מִן הָדֵין קִרְיָיא. עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה וגו׳. זִמָּה זִמָּה לִגְזֵירָה שָּׁוָה. מַה לְמַטָּן שְׁלֹשָׁה דוֹרוֹת אַף לְמַעֲלָן שְׁלֹשָׁה דוֹרוֹת. מַה לְמַטָּה בְּלֹא תַעֲשֶׂה אַף לְמַעֲלָן בְּלֹא תַעֲשֶׂה. מַה לְמַעֲלָה דֶּרֶךְ נִישּׂוּאִין אַף לְמַטָּה דֶּרֶךְ נִישּׂוּאִין. מַה לְמַעֲלָן בִּשְׂרֵיפָה אַף לְמַטָּן בִּשְׂרֵיפָה. מַה לְמַטָּן עָשָׂה בַת זָכָר כְּבַת נְקֵיבָה אַף לְמַעֲלָן נַעֲשֶׂה אוּם זָכָר אוּם נְקֵיבָה.

Rebbi Ḥuna understood all of them from this verse: “The genitals of a woman and her daughter you should not uncover, etc.” Taboo - taboo, for an equal cut. Since there are three generations downwards, so there are three generations upwards. Since there is a prohibition downwards, so there is a prohibition upwards. Since upwards one requires marriage, so downwards one requires marriage. Since upwards they are burned, so downwards they are burned. Since downwards, He gave the male’s daughter the same status as the female’s daughter, so upwards we give the male’s mother the same status as the female’s mother.

וּכִדְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אוֹמֵר. גְּזֵירָה שָׁוָה בְּמָקוֹם שֶׁבָּת. דּוֹר שְׁלִישִׁי שֶׁלְּמַטָּן מְנַיִין שֶׁהוּא בְלֹא תַעֲשֶׂה. וּכְרַבָּנִן דְּאִינּוּן אָמְרִין. גְּזֵירָה שָׁוָה נֶאֱמַר בָּם. דּוֹר שְׁלִישִׁי שֶׁהִיא שֶׁלְּמַעֲלָן מְנַיִין שֶׁהִיא בִשְׂרֵיפָה. בֵּין כְּרִבִּי מֵאִיר בֵּין כְּרַבָּנִן דּוֹר שְׁלִישִׁי שֶׁלְּמַעֲלָן שֶׁהִיא בְלֹא תַעֲשֶׂה. מִכֵּיוָן דִּכְתִיב זִמָּה זִמָּה לִגְזֵירָה שָׁוָה כְּמִי שֶׁכּוּלְהֹן כֵּן. דְּכוּלְּהֹן כֵּן.

And following Rebbi Meïr? Since Rebbi Meïr said, a gezerah šawah is at the place it comes from, from where is the third generation (below) forbidden? And following the rabbis, who say, a gezerah šawah is said about them, from where that the third generation above is punished by burning? Both for Rebbi Meïr and the rabbis, from where that the third generation above is forbidden? Since it is written “taboo, taboo” for a gezerah šawah, it is as if all were included; all are included.

עַד כְּדוֹן בַּת בִּתּוֹ מִן הַנִּישּׂוּאִין. בַּת בִּתּוֹ מִן הָאוֹנְסִין. עֶרְוַת בַּת בִּנְךָ אוֹ בַת בִּתְּךָ. מַה נָן קַיָימִין. אִם מִן הַנִּישּׂוּאִין כְּבָר הוּא אָמוּר. אֶלָּא אִם אֵינוֹ עִנְיָין לְנִישּׂוּאִין תְּנֵיהוּ עִנְיָין לְאוֹנְסִין. עַד כְּדוֹן לְאַזְהָרָה. לְעוֹנֵשׁ מְנַיִין. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. הֵנָּה מֵהֵנָּה. זִמָּה מִזִּמָּה. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. הֵנָּה מֵאֶתְהֶן. עַד כְדוֹן בַּת בִּתּוֹ. בִּתּוֹ מְנַיִין. רַב אָמַר. אִם עַל בַּת בִּתּוֹ הוּא מוּזְהָר. לֹא כָּל שֶׁכֵּן עַל בִּתּוֹ. אִם עַל בַּת בִּתּוֹ הוּא עָנוּשׁ. לֹא כָּל שֶׁכֵּן עַל בִּתּוֹ.

So far his daughter’s daughter from marriage. His daughter’s daughter from a rape? “The genitals of your son’s daughter or your daughter’s daughter.” Where do we hold? If from marriage, it already had been said. So it it cannot refer to marriage but must refer to rape. So far for the warning, from where the punishment? Rebbi Samuel bar Rav Isaac said, “they, they; taboo, taboo”. That follows Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated: “they”, from “them”. So far about his daughter’s daughter, from where his daughter? Rav said, if he is forewarned about his daughter’s daughter, so much more for his daughter! If for his daughter’s daughter he is subject to extirpation, so much more for his daughter!

בְּעוֹן קוֹמֶי רִבִּי אַבָּהוּ. בַּת בִּתּוֹ מִן הַנִּישּׂוּאִין. בַּת בִּתּוֹ מִן הָאוֹנְסִין. אָמַר לוֹן כָּל שֵׁם בַּת בַּת אַחַת. בְּעוֹן קוֹמֵי רִבִּי אַבָּהוּ. הַבָּא עַל אִשָּׁה וְיָלְדָה בַת וְאַחַר כָּךְ בָּא בְעָלָהּ. חַיָיב עָלֶיהָ מִשּׁוּם אִשָּׁה וּבִתָּהּ וּבַת בִּתָּהּ וּבַת בְּנָהּ. אָמַר לוֹן שַׁאֲרָה הֵנָּה זִמָּה הִיא. כּוּלְּהֹן מִשּׁוּם זִימָּה.

They asked before Rebbi Abbahu: His daughter’s daughter from a marriage; his daughter’s daughter from a rape? He said to them, every “daughter’s daughter” falls under the same category. They asked before Rebbi Abbahu: If [a man] came to a woman, she had a daughter, and after that he came and copulated with her. Is he guilty about her because of a woman and her daughter, her daughter’s daughter and her son’s daughter? He said to them, “they are relatives, it is taboo;” all because of taboo.

רִבִּי חַגַּיי בְּעָא קוֹמֵי רִבִּי יוֹסֵי. לָמָּה לֵית אִינּוּן אָמְרִין. בִּתְּךָ לֹא תְגַלֶּה. בַּת בִּתְּךָ לֹא תְגַלֶּה. אָמַר לֵיהּ. אִילּוּ הֲוָה כְתִיב עֶרְוַת אִשָּׁה וּבַת בִּתָּהּ לֹא תְגַלֵּה הֲוִינָן אָמְרִין. בִּתְּךָ לֹא תְגַלֵּה. בַּת בִּתְּךָ לֹא תְגַלֵּה.

Rebbi Ḥaggai asked before Rebbi Yose: Why do we not say, “your daughter you should not uncover, your daughter’s daughter you should not uncover”? He said to him, if it were written “the genitals of a woman and her daughter’s daughter you shall not uncover”, we would have said, “your daughter you should not uncover, your daughter’s daughter you should not uncover”.

רִבִּי אַבָּהוּ רִבִּי לָעְזָר בְשֵׁם רִבִּי הוֹשַׁעְיָה. שְׁנֵי לָאוִין וְכָרֶת אֶחָד לָאוִין חוֹלְקִין כְּרִיתוּת. מַאי טַעֲמָא עַל בְּשַׂר אָדָם לֹא יִיסָךְ וּבְמַתְכּוּנְתָּהּ לֹא תַעֲשׂוּ כָּמוֹהוּ. וּכְתִיב אִישׁ אֲשֶׁר יִרְקַח כָּמוֹהוּ. הֲרֵי כָאן שְׁנֵי לָאוִין וְכָרֶת אֶחָד. לָאוִין חוֹלְקִין כְּרִיתוּת. וּכְרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל אָמַר. לְמֵידִין מִקַּל וָחוֹמֶר וְאֵין עוֹנְשִּׁין מִקַּל וָחוֹמֶר. מְנָן לֵיהּ. וְאַתְיָיא כְהַהִיא דְתַנֵּי חִזְקִיָה. וּבַת כֹּהֵן כִּי תֵחֵל לִזְנוֹת. מַה תַלְמוּד לוֹמַר אִישׁ. לְהָבִיא אֶת הַבָּא עַל בַּת בִּתּוֹ מִן הָאוֹנְסִין שֶׁתְּהֵא בִשְׂרֵיפָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אֲפִילוּ לְאַזְהָרָה אַתְּ שְׁמַע מִינָּהּ. אַל תְּחַלֵּל אֶת בִּתְּךָ.

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation. What is the reason? “On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it.” And it is written: “A man who would compound like it”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter.”

וּמַה טַעֲמָא דְרִבִּי יוּדָה. לא יִקַּח אִישׁ אֶת אֵשֶׁת אָבִיו. זוֹ אֵשֶׁת אָבִיו. וְלֹא יְגַלֶּה כְּנַף אָבִיו. זוֹ אֲנוּסָתוֹ. מַה מְקַיְימִין רַבָּנִן כְּנַף אָבִיו. תַּמָּן אָמְרִין וְלָא יָדְעִין מִן מַה שְׁמוּעָה. זוֹ כְנַף הַסְּמוּכָה לְאָבִיו. בְּלֹא כָךְ אֵינוֹ חַיָיב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב. אָמַר רִבִּי הִילָא. לְהַתְרָיָיה. שֶׁאִם הִתְרוּ בָהּ מִשּׁוּם אֵשֶׁת אָב לוֹקֶה. מִשּׁוּם כְּנַף אָב לוֹקֶה. מוֹדֶה רִבִּי יְהוּדָה בְמַכּוֹת. מוֹדֶה רִבִּי יְהוּדָה בְקָרְבָּן. מוֹדֶה רִבִּי יְהוּדָה בִּשְׁאָר כָּל הַסְּפֵיקוֹת שֶׁהוּא פָטוּר. מוֹדֶה רִבִּי יְהוּדָה שֶׁאִם קִידְּשָׁהּ שֶׁתָּפְסוּ בָהּ קִידּוּשִׁין.

What is the reason of Rebbi Jehudah? “ A man may not take his father’s wife,” that refers to his father’s wife; “and he should not uncover his father’s wing,” that is his rape victim. How do the rabbis explain “his father’s wing”? There, they say and they do not know the origin of the tradition, that refers to a wing which leans on his father. Would he not anyhow be guilty for her because of his father’s wife? Rebbi Hila said, because of forewarning, that if he was warned because of his father’s wife, he will be whipped, and because of his father’s wing, he will be whipped. Rebbi Jehudah agrees about whipping. Rebbi Jehudah agrees about sacrifice. Rebbi Jehudah agrees about all other doubtful cases that he is free. Rebbi Jehudah agrees that if he gave her qiddušin that these qiddušin are legally valid.

רִבִּי חַגַּיי בְּעָא קוֹמֵי רִבִּי יוֹסֵי. מַהוּ שֶׁיְּהֵא הַוְולָד מַמְזֶר כְּרִבִּי יוּדָה. אָמַר לֵיהּ. לֹא יָבוֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה הִפְסִיק הָעִנְיָין. הִפְסִיק הָעִנְיָין לְעִנְיָין אֵשֶׁת אַב. אָמַר לֵיהּ. אֵשֶׁת אַב בִּכְלַל כָּל הָעֲרָיוֹת הָיְיתָה וְיָצָאת מִכְּלָלָהּ לְלַמֵּד עַל כָּל הָעֲרָיוֹת לְמַמְזֵר. וְתֵצֵא אֵשֶׁת אָב וּתְלַמֵּד עַל כָּל הָעֲרָיוֹת מַּמְזֵר. וְתֵצֵא אֲנוּסָה וּתְלַמֵּד עַל כָּל הָאוֹנְסִין לְאִיסּוּר. אָמַר לֵיהּ. אֵשֶׁת אַב בִּכְלָל כָּל הָעֲרָיוֹת הָיְיתָה וְיָצָאת מִכְּלָלָהּ לְלַמֵּד עַל כָּל הָעֲרָיוֹת לְמַמְזֵר. אִית לָךְ לְמֵימַר הָכָא אֲנוּסָה בִּכְלָל כָּל הָאוֹנְסִין הָיְיתָה וְיָצָאת מִכְּלָלָהּ לְלַמֵּד עַל כָּל הָאוֹנְסִין לְאִיסּוּר. וְתֵצֵא אֵשֶׁת אַב וּתְלַמֵּד עַל כָּל אֲנוּסָתָהּ. אָמַר לֵיהּ. אִם אֵשֶׁת אַב הִיא אֵינָהּ אֲנוּסָה. וְאִם אֲנוּסָה הִיא אֵינָהּ אֵשֶׁת אַב.

Rebbi Ḥaggai asked before Rebbi Yose: Is the child a bastard following Rebbi Jehudah? He said to him, “No one with a damaged testicle or with cut-off penis may marry” interrupts the argument. It interrupted the argument in the matter of the father’s wife. He retorted, the father’s wife was part of the set of all incest prohibitions; it was selected from this set to teach about bastardy for all incest prohibitions. (Let the father’s wife be selected to teach about bastardy for all incests prohibitions.) Similarly, let the rape victim be selected to teach a prohibition concerning all rape victims. He said to him, the father’s wife was part of the set of all incest prohibitions; it was selected from this set to teach about bastardy for all incest prohibitions. Can you say that the rape victim was in a set of all rape victims, that it could teach a prohibition concerning all rape victims? Why cannot the father’s wife be selected to teach about the rape victims in her case? He said to him, is she is the father’s wife, she is not his rape victim; is she is the father’s rape victim, she is not his wife.

Mishnah

משנה: גִּיּוֹרֶת שֶׁנִּתְגַּיְירוּ בָנֶיהָ עִמָּהּ לֹא חוֹלְצִין וְלֹא מְיַיבְּמִין אֲפִילוּ הוֹרָתוֹ שֶּׁל רִאשׁוֹן שֶׁלֹּא בִקְדוּשָּׁה וְלֵידָתוֹ בִקְדוּשָּׁה וְהַשֵּׁינִי הוֹרָתוֹ וְלֵידָתוֹ בִקְדוּשָּׁה וְכֵן שִׁפְחָה שֶׁנִּשְׁתַּחְרְרוּ בָנֶיהָ עִמָּהּ.

MISHNAH: The sons of a female convert who converted with her do neither perform ḥalîṣah nor levirate even if a first [son] was not conceived in holiness but born in holiness and a second [son] was conceived and born in holiness. The same applies to a slave girl who was freed together with her sons.

Halakhah

הלכה: גִּיּוֹרֶת שֶׁנִּתְגַּיְירָהּ כול׳. וַהֲלֹא הַגֵּר חַיָיב עַל אִמּוֹ וְאֵינוֹ חַיָיב עַל אָבִיו כְּדִבְרֵי רִבִּי יוֹסֵי הַגָּלִילִי. רִבִּי עֲקִיבָה אוֹמֵר. אָבִיו וְאִמּוֹ קִלֵּל. אֵת שֶׁהוּא חַיָיב עַל אִמּוֹ חַיָיב עַל אָבִיו. וְאֵת שֶׁאֵינוֹ חַיָיב עַל אִמּוֹ אֵינוֹ חַיָיב עַל אָבִיו. מוֹדֶה רִבִּי עֲקִיבָה בִשְׁתּוּקִי שֶׁהוּא חַיָיב עַל אִמּוֹ אַף עַל פִּי שֶׁאֵינוֹ חַיָיב עַל אָבִיו. רִבּי יַעֲקֹב בַּר אָחָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. מַה פְלִיגִין. בְּגֵר שֶׁהָיְתָה הוֹרָתוֹ שֶּׁלֹּא בִקְדוּשָּׁה וְלֵידָתוֹ בִקְדוּשָּׁה. אֲבָל בְּגֵר שֶׁהָיְתָה הוֹרָתוֹ וְלֵידָתוֹ בִקְדוּשָּׁה אַף רִבִּי יוֹסֵי הַגָּלִילִי מוֹדֶה.

HALAKHAH: “A female convert who converted,” etc. Is not the convert guilty for his mother but not for his father following Rebbi Yose the Galilean? Rebbi Aqiba says, “his father and mother he cursed.” Anybody potentially guilty for his mother is potentially guilty for his father but nobody who cannot be guilty for his mother can be guilty for his father. Rebbi Aqiba agrees that the “silenced” one is potentially guilty for his mother but not for his father. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: Where do they disagree? About a convert not conceived in holiness but born in holiness. But about a convert conceived and born in holiness even Rebbi Yose the Galilean agrees.

רִבִּי יָסָא אֲזַל לְחָמץ. אַתּוֹן וּשְׁאָלוֹן לֵיהּ. אִילֵּין דְּבַר עַשְׁתֵּין. גֵּירִין מַהוּ שֶׁיִּיבְּמוּ. אָמַר לוֹן. כֵּן אָמַר רִבִּי יוֹחָנָן. אָסוּר. הֲווֹן בְּעָיָין מֵימַר. בְּאִשָּׁה שֶׁיֵּשׁ לָהּ בָּנִים. אֲבָל בְּאִשָּׁה שֶׁאֵין לָהּ בָּנִים. מַה נַפְשֵׁךְ. אֵשֶׁת אָחִיו יִיבֵּם. וְאִם אֵינָהּ אֵשֶׁת אָחִיו יְהֵא כְנוֹשֵׂא אִשָּׁה מִן הַשּׁוּק. אָתָא רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יִצְחָק בַּר נַחְמָן. אֲפִילוּ כֵן אָסוּר. שֶׁלֹּא יְהוּ אוֹמְרִין. מִצְוַת יִיבּוּם רָאִינוּ בְגֵירִים. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמָן שֶׁהִכִּירָהּ מִשֶּׁנִּתְגַּיֵיר. אֲבָל אִם לֹא הִכִּירָהּ מִשֶּׁנִּתְגַּיֵיר כָּל עַמָּא מוֹדֵיי שֶׁהוּא כְנוֹשֵׂא אִשָּׁה מִן הַשּׁוּק.

Rebbi Yasa went to Ḥomṣ. People came and asked him about the family of Ashtin who were converts, might they marry in levirate? He said to them, so says Rebbi Joḥanan: It is prohibited. They wanted to say, if a woman has children. But if the woman has no children, what can you say? He married his brother’s wife in levirate. If she is not his brother’s wife, should he not be considered as marrying a wife from outside? Rebbi Jacob bar Aḥa came in the name of Rebbi Isaac bar Naḥman: Even so it is forbidden, that people should not say, we saw the commandment of levirate among converts. When has this been said? When he lived with her after he converted. But if he did not live with her after he converted, everybody agrees that it is as if he married a woman from outside.

גֵּר שֶׁנִּתְגַּיֵיר וְהָיָה נָשׂוּי אִשָּׁה וּבִתָּהּ אוֹ אִשָּׁה וַאֲחוֹתָהּ כּוֹנֵס אַחַת וּמוֹצִיא אַחַת. בַּמֶּה דְבָרִים אֲמוּרִים. שֶׁלֹּא הִכִּיר אַחַת מֵהֶן מִשְּׁנִּתְגַּיֵיר. אֲבָל הִכִּיר אַחַת מֵהֶן מִשֶּׁנִּתְגַּיֵיר אוֹתָהּ שֶׁהִכִּיר אִשְׁתּוֹ. וְאִם הִכִּיר אֶת שְׁתֵּיהֶן כִּיוָן שֶׁהִכִּיר הִכִּיר.

A convert who converted while married to a woman and her daughter, or a woman and her sister, marries one and separates from the other. When has this been said? If he did not live with either of them. But if he lived with one of them after he converted, the one he lived with is his wife. If he lived with both of them, since he lived with them, he lived with them.

גֵּר אֲחוֹתוֹ בֵּין מֵאָב בֵּין מֵאֵם יוֹצִיא. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. אֲחוֹתוֹ מֵאֵם יוֹצִיא מֵאָב יְקַיֵים. אֲחוֹת אִמּוֹ יוֹצִיא אֲחוֹת אָבִיו יְקַיֵים. דִּבְרֵי רִבִּי מֵאִיר. רבִּי יוּדָה אוֹמֵר. אֲחוֹת אִמּוֹ מֵאִמָּהּ יוֹצִיא אֲחוֹת אִמּוֹ מֵאָבִיהָ יְקַיֵים. שְׁאָר כַּל הָעֲרָיוֹת כָּנַס אֵין מוֹצִיאִין מִיָּדוֹ. לֹא אָמַר אֶלָּא כָּנַס. הָא כַתְּחִילָּה אָסוּר.

A convert has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. If he married any other incest prohibited woman, he may keep her. It was only said, “if he married”. Therefore, not from the start.

גּוֹי אֲחוֹתוֹ בֵּין מֵאָב בֵּין מֵאֵם יוֹצִיא. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. אֲחוֹתוֹ מֵאֵם יוֹצִיא אֲחוֹתוֹ מֵאָב יְקַיֵים. אֲחוֹת אִמּוֹ יוֹצִיא אֲחוֹת אָבִיו יְקַיֵים. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. אֲחוֹת אִמּוֹ מֵאִמָּהּ יוֹצִיא אֲחוֹת אִמּוֹ מֵאָבִיהָ יְקַיֵים. אָמַר רַב חָנִין. פָּשַׁט הוּא לֹן עַל דִּבְרֵי רִבִּי מֵאִיר. עַל כֵּן יַעֲזוֹב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ. בְּסָמוֹךְ לוֹ מֵאָבִיו בְּסָמוֹךְ לוֹ מְאִמּוֹ. רִבִּי בִּיבִי בְּעָא. מֵעַתָּה אֲחוֹת אָבִיו אֲסוּרָה שֶׁהִיא סְמוּכָה לְאָבִיו. אֲחוֹת אִמּוֹ תְּהֵא אֲסוּרָה מִפְּנֵי שֶׁהִיא סְמוּכָה לְאִמּוֹ. הָתִיב רִבִּי שִׁמְעוֹן בְּרֵיהּ דְּרִבִּי אַיְיבוֹ. וְהָכְתִיב וַיִּקַּח עַמְרָם אֶת יוֹכֶבֶד דּוֹדָתוֹ לוֹ לְאִשָּׁה. מֵעַתָּה אֲפִילוּ כִבְנֵי נֹחַ לֹא הָיוּ יִשְׂרָאֵל נוֹהֲגִין. אָמַר רִבִּי הִילָא. בְּסָמוֹךְ לוֹ מֵאָבִיו בְּסָמוֹךְ לוֹ מְאִמּוֹ. מֵתִיבִין לְרִבִּי מֵאִיר. וְהָכְתִיב וְגַם אָמְנָה אֲחוֹתִי בַת אָבִי הִיא אַךְ לֹא בַת אִמִּי. אָמַר לָהֶן רִבִּי מֵאִיר. מִשָּׁם רְאָיָיה. לֹא וַתְּהִי לִי לְאִשָּׁה.

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

מַאי כְדוֹן. אָמַר רִבִּי יוֹסֵה. כָּל עֶרְוָה שֶׁבֵּית דִּין שֶׁלְּיִשְׂרָאֵל מֵמִיתִין עָלֶיהָ בְּנֵי נֹחַ מוּזְהָרִין עָלֶיהָ. וְכָל עֶרְוָה שֶׁאֵין בֵּית דִּין מֵמִיתִין עָלֶיהָ אֵין בְּנֵי נֹחַ מוּזְהָרִין עָלֶיהָ. הָתִיבוּן. הֲרֵי אֲחוֹתוֹ הֲרֵי בֶית דִּין שֶׁלְּיִשְׂרָאֵל מֵמִיתִין עָלֶיהָ וְאֵין בְּנֵי נֹחַ מוּזְהָרִין עָלֶיהָ. רִבִּי הִילָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וּבִגְלַל הַתּוֹעֵבוֹת הָאֵלֶּה יי אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךְ. מְלַמֵּד שֶׁאֵין הַקָּדוֹשּׁ בָּרוּךְ הוּא עוֹנֵשׁ אֶלָּא אִם כֵּן הִזְהִיר.

What about it? Rebbi Yose said, about any incest prohibition which for a Jewish court is a capital crime, a descendant of Noah is forewarned; and about any incest prohibition which for a court is not a capital crime, a descendant of Noah is not forewarned. They objected: Is not a case involving the sister a capital crime for a Jewish court and the descendants of Noah are not forewarned? Rebbi Hila in the name of Rebbi Simeon ben Laqish: “Because of these abominations, the Eternal, your God, uproots them before you.” This teaches that the Holy One, praise to Him, does not punish if He did not warn.

רִבִּי אִידִי אָמַר קוֹמֵי רִבִּי יוֹסֵי בְשֵׁם רַב חִסְדָא. עֶבֶד מוּתָּר בָּאֲחוֹתוֹ. אָמַר לֵיהּ. שָׁמַעְתָּ אֲפִילוּ מֵאֵם. אָמַר לֵיהּ. אִין. אָמַר לֵיהּ. וְהָתַנִּינָן וְכֵן שִׁפְחָה שֶׁנִּשְׁתַּחְרְרוּ בָנֶיהָ עִמָּהּ. לַחֲלִיצָה וּלְיִיבּוּם. רִבִּי פִינְחָס אָמַר קוֹמֵי רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹסֵי. עֶבֶד שֶׁבָּא עַל אִמֹּה חַיָיב חַטָּאת. וְאָמַרְתָּ אֲלֵהֶם לְרַבּוֹת עֲבָדִים. אוֹ נֹאמַר. לַחֲלָבִין אִיתְאֲמָרַת. מַה מָצִינוּ בְּזִיקַּת אֵם שֶׁעָשָׂה בָהּ צַד שֶׁנִּתְגַּיְירָה בְּצַד שֶׁלֹּא נִתְגַּיְירָה. אַף שִׁפְחָה נַעֲשֶׂה בָּהּ צַד שֶׁנִּשְׁתַּחְרְרָה בְּצַד שֶׁלּא נִשְׁתַּחְרְרָה.

Rebbi Idi said before Rebbi Yose, a slave is permitted his sister. He said to him, did you hear this even if she is from the same mother? He said, yes. He said to him, but did we not state: “The same applies to a slave girl who was freed together with her sons.” For ḥalîṣah and levirate. Rebbi Phineas said before Rebbi Yose in the name of Rebbi Yasa: A slave who slept with his mother is obligated for a purification sacrifice. “You shall command them,” including slaves. Or should we say, this was said about fat? Do we find in his relation to his mother that her converted aspect accompanies the unconverted aspect just as with a slave girl her converted aspect accompanies the unconverted aspect?

Mishnah

משנה: חָמֵשׁ נָשִׁים שֶׁנִּתְעָרְבוּ וַולְדוֹתֵיהֶן הִגְדִּילוּ הַתַּעֲרוֹבוֹת וְנָשְׂאוֹ נָשִׁים וָמֵתוּ אַרְבָּעָה חוֹלְצִין לְאַחַת וְאֶחָד מְיַיבֵּם אוֹתָהּ. הוּא וּשְׁלֹשָׁה חוֹלְצִים לְאַחֶרֶת וְאֶחָד מְיַיבֵּם. נִמְצְאוּ אַרְבַּע חֲלִיצוֹת וְיִיבּוּם לְכָל אַחַת וְאַחַת.

MISHNAH: If the children of five women were mixed up, and the mixed-up became adults, married wives, and died, then four perform ḥalîṣah and one marries in levirate. This one and three others perform ḥalîṣah for another one and another one marries in levirate. It turns out that there are four ḥaliṣot and one levirate marriage for every one.

Halakhah

הלכה: חָמֵשׁ נָשִׁים שֶׁנִּתְעָרְבוּ וַולְדוֹתֵיהֶן כול׳. בְּכָל אָתָר אַתְּ אָמַר. אֵין חֲלִיצָה אַחַר חֲלִיצָה. וְהָכָא אַתְּ אָמַר הָכֵין. כָּאן בְּוַדַּאי כָּאן בְּסָפֵק. בְּכָל אָתָר אַתְּ אָמַר. בְּכָל מָקוֹם שֶׁאֵין אוֹמְרִים. יַיבֵּם. אֵין אוֹמְרִים. חֲלוֹץ. וְהָכָא אַתְּ אָמַר אָכֵין. כָּאן בְּוַדַּאי כָּאן בְּסָפֵק.

HALAKHAH: “If the children of five women were mixed up,” etc. Everywhere you say, there is no ḥalîṣah after ḥalîṣah, and here, you say so? There, it is was sure, here it is in doubt. Everywhere you say, if one does not say to him, take in levirate, one does not say, perform ḥalîṣah, and here, you say so? There, it is was sure, here it is doubtful.

Mishnah

משנה: הָאִשָּׁה שֶּׁנִּתְעָרַב וַולְדָּהּ בִּוְולַד כַּלָּתָהּ. הַגְדִּילוּ הַתַּעֲרוֹבוֹת וְנָשְׂאוּ נָשִׁים וָמֵתוּ. בְּנֵי הַכַּלָּה חוֹלְצִין וְלֹא מְיַיבְּמִין שֶׁהוּא סְפֵק אֵשֶׁת אָחִיו סְפֵק אֵשֶׁת אֲחִי אָבִיו. וּבְנֵי הַזְּקֵינָה אוֹ חוֹלְצִין אוֹ מְיַיבְּמִין שֶׁהוּא אֵשֶׁת אָחִיו וְאֵשֶׁת בֶּן אָחִיו. מֵתוּ הַכְּשֵׁרִים בְּנֵי הַתַּעֲרוֹבוֹת לִבְנֵי הַזְּקֵינָה חוֹלְצִין וְלֹא מְיַיבְּמִין שֶׁהוּא וְאֵשֶׁת אָחִיו סְפֵק אֵשֶׁת אֲחִי אָבִיו. וּבְנֵי הַכַּלָּה אֶחָד חוֹלֵץ וְאֶחָד מְיַיבֵּם.

MISHNAH: If a woman’s child was mixed up with her daughter-in-law’s child, the mixed-up children became adults, married wives, and died. The other sons of the daughter-in-law must perform ḥalîṣah but not levirate since for them it is doubtful whether [the widow was] a brother’s wife or an uncle’s wife. But the sons of the old woman may either perform ḥalîṣah or levirate since for them she was either a brother’s wife or a nephew’s wife. If one of the identified ones died, the mixed-up ones must perform ḥalîṣah but not levirate for a son of the old woman since there is a doubt whether [the widow was] a brother’s wife or an uncle’s wife. But for the sons of the daughter-in-law, one performs ḥalîṣah; the other may marry in levirate.

Halakhah

הלכה: הָאִשָּׁה שֶׁנִּתְעָרַב וַולְדָּהּ כול׳. אָמַר רִבִּי יוֹחָנָן. כֵּינִי מַתְנִיתָא. לְנָשֵׁי בְנֵי הַכַּלָּה לְנָשֵׁי בְנֵי הַזְּקֵינָה. אָמַר רִבִּי חַגַּיי. זֹאת אוֹמֶרֶת שֶׁמּוּתָּר אָדָם לִישָּׂא אֶת אֵשֶׁת בֶּן אָחִיו.

HALAKHAH: “If a woman’s child was mixed up,” etc. Rebbi Joḥanan said: So is the Mishnah: The sister-in-law’s sons’ wives, the old woman’s sons’ wives. Rebbi Ḥaggai said, this implies that a man may marry a nephew’s ex-wife.

Mishnah

משנה: כֹּהֶנֶת שֶׁנִּתְעָרַב וַולְדָּהּ בִּוְולַד שִׁפְחָתָהּ הֲרֵי אֵילּוּ אוֹכְלִין בַּתְּרוּמָה וְחוֹלְקִין חֶלֶק אֶחָד לַגּוֹרֶן וְאֵינָן מִטַּמְּאִין לַמֵּתִים וְאֵינָן נוֹשְׂאִין נָשִׁים בֵּין כְּשֵׁירוֹת בֵּין פְּסוּלוֹת.

MISHNAH: If the child of a priestly woman was mixed up with the child of her slave girl then both may eat heave; they together take one part from the threshing floor, they may not defile themselves by becoming impure for the dead, and they may not marry women enabled or disabled [for the priesthood].

Halakhah

הלכה: כֹּהֶנֶת שֶׁנִּתְעָרַב וַולְדָּהּ כול׳. הֲרֵי אֵילּוּ אוֹכְלִין בַּתְּרוּמָה. שֶׁכֵּן עַבְדֵי כֹהֲנִים אוֹכְלִין בַּתְּרוּמָה.

HALAKHAH: “If the child of a priestly woman was mixed up,” etc. “Both may eat heave”, since slaves of Cohanim eat heave.

וְחוֹלְקִין חֶלֶק אֶחָד עַל הַגּוֹרֶן. הָדָא הִיא דְתַנֵּי רִבִּי חִיָיה. נָשִׁים וַעֲבָדִים אֵינָן חוֹלְקִין עַל הַגּוֹרֶן אֲבָל נוֹתְנִין לָהֶן מַתְּנוֹת כְּהוּנָּה וּלְוִיָיה מִתּוֹךְ הַבַּיִת.

“They together take one part from the threshing floor,” that is what Rebbi Ḥiyya stated: One does not distribute to women and slaves on the threshing floor but one gives them the gifts of priesthood and/or those due to Levites from the barn.

וְאֵין נוֹשְׂאִין נָשִׁים לֹא כְשֵּׁירוֹת וְלֹא פְסוּלוֹת. לֹא כְשֵׁירוֹת מִפְּנֵי הַפָּסוּל. וְלֹא פְסוּלוֹת מִפְּנֵי הַכָּשֵׁר.

“They may not marry women, whether enabled or disabled [for the priesthood].” Not enabled ones because of the disabled one. Not disabled ones because of the enabled one.

מַהוּ שֶׁיָּבִיאוּ מִנְחָה אַחַת וּתְהֵא קְרֵיבָה בְכָלִיל. תַּנֵּי. מְבִיאִין מִנְחָה אַחַת וּמַתְנִין עָלֶיהָ וּתְהֵא קְרֵיבָה בְכָלִיל. מַהוּ שֶׁיָּבִיאוּ שְׁתֵּי מְנָחוֹת אַחַת קְרֵיבָה בְכָלִיל וְאַחַת נִקְמֶצֶת וְנֶאֱכֶלֶת. תַּנֵי. מְבִיאִין שְׁתֵּי מְנָחוֹת אַחַת קְרֵיבָה בְּכָלִיל וְאַחַת נִקְמֶצֶת וְנֶאֱכֶלֶת. מַהוּ שֶׁיָּעִידוּ עֵדוּת אַחַת וְתַעֲלֶה לָהֶם עֵדוּת אַחַת. אוֹ יָיבֹא כְהַהִיא דָמַר רִבִּי זְעִירָא רַב יִצְחָק בְּשֵׁם רַב אַסִּי. מֵאַחַר שֶׁאִילּוּ יִמְצְאוּ הָעֵדִים זוֹמְמִין אֵין נֶהֱרָגִין וְאֵין הַהוֹרֵג נֶהֱרָג. אַף הָכָא כֵן.

May they bring one cereal offering together that would be totally burned? It was stated: They may bring one cereal offering conditionally that would be totally burned. May they bring two cereal offerings one of which should be burned totally and the other have a handful taken and the rest eaten? It was stated: They may bring two cereal offerings of one which is burned totally and of the other a handful is taken and the rest eaten. May they testify together that it should be counted as testimony of one witness? That would follow the rule of Rebbi Ze‘ira, Rav Isaac in the name of Rav Assi: Since if they were to be found perjured they could not be executed, the murderer could not be executed. This applies here also.

Mishnah

משנה: הִגְדִּילוּ הַתַּעֲרוֹבוֹת וְשִׁחְרְרוּ זֶה אֶת זֶה נוֹשְׂאִין נָשִׁים רְאוּייוֹת לִכְהוּנָּה וְאֵינָן מִיטַּמְּאִין לַמֵּתִים וְאִם נִטְמְאוּ אֵין סוֹפְגִין אֶת הָאַרְבָּעִים. וְאֵינָן אוֹכְלִין בַּתְּרוּמָה וְאִם אָכְלוּ אֵינָן מְשַׁלְּמִין קֶרֶן וָחוֹמֶשׁ. וְאֵינָן חוֹלְקִין עַל הַגּוֹרֶן. וּמוֹכְרִים אֶת הַתְּרוּמָה וְהַדָּמִים שֶׁלָּהֶם. וְאֵינָן חוֹלְקִין בְּקָדְשֵׁי מִקְדָּשׁ. וְאֵין נוֹתְנִין לָהֶם קֳדָשִׁים. וְאֵין מוֹצִיאִין אֶת שֶׁלָּהֶן מִידֵיהֶן. וּפְטוּרִין מִן הַזְּרוֹעַ וּמִן הַלְּחָיַיִם וּמִן הַקֵּיבָה. וּבְכוֹרָן יְהֵא רוֹעֶה עַד שֶׁיִּסְתָּאֵב. וְנוֹתְנִין עֲלֵיהֶן חוּמְרֵי יִשְׂרָאֵל וְחוּמְרֵי כֹהֲנִים.

MISHNAH: When the mixed-up children became adults and manumitted one another they may marry women appropriate for the priesthood, may not defile themselves for the dead, but if they became defiled they do not suffer forty lashes. They may not eat heave, but if they ate they do not have to pay its value and and additional fifth. They cannot attend distributions on the threshing floor; they have to sell their heave, but the money is theirs. They have no part in the Temple sacrifices, one does not give them sacrifices, but one cannot take theirs from them. They are exempt from the foreleg, the chin, and the first stomach. Their firstborn animal should graze until it develops a blemish. One charges them with the disabilities of an Israel and those of Cohanim.

Halakhah

הלכה: הִגְדִּילוּ הַתַּעֲרוֹבוֹת כול׳. לְשֶׁעָבַר. הָא לְכַתְּחִילָּה לֹא. כֵּינִי מַתְנִיתָא. מוּתָּר לְשַׁחְרֵר כַּתְּחִילָּה. אַף רִבִּי יוֹסֵי הַגָּלִילִי אָמַר. אָסוּר לְשַׁחְרֵר. מוֹדֶה הוּא הָכָא שֶׁהוּא מוּתָּר. מִפְּנֵי תִיקּוּן הַוְולָד. מַהוּ רְאוּיוֹת. לֹא פְסוּלוֹת.

HALAKHAH: “If the mixed-up children became adults,” after it happened. Does that mean, not from the start? So is the Mishnah: It is permitted from the start to manumit. Even Rebbi Yose the Galilean, who said that one is forbidden to manumit, will agree here that it is permitted for the benefit of children. What means “appropriate”? Not disabled.

מְנַיִין לְכֹהֵן שֶׁהוּא מַקְרִיב קָרְבְנוֹתָיו בְּכָל מִשְׁמָר שֶׁיִּרְצֶה. תַּלְמוּד לוֹמַר וּבָא בְּכָל אַוַּת נַפְשׁוֹ וְשֵׁרֵת. הָיָה זָקֵן אוֹ חוֹלֶה נוֹתְנוֹ לְכָל מִשְׁמָר שֶׁיִּרְצֶה וְעוֹרָן וּבְשָׂרָן שֶׁלּוֹ. הָיָה טָמֵא וּבַעַל מוּם נוֹתְנִין לְאַנְשֵׁי הַמִּשְׁמָר וְעוֹרָן וּבְשָׂרָן שֶׁלָּהֶן. אִילֵּין בְּנֵי הַתַּעֲרוֹבוֹת מַה אַתְּ עֲבַד לְהוֹן. כְּזָקֵן וּכְחוֹלֶה אוֹ כְטָמֵא וּבַעַל מוּם. מִסְתַּבְּרָא מֵיעַבְּדִינוֹן כְּטָמֵא וּבַעַל מוּם. וּמַתְנִיתָא עַבְדָא לוֹן כְּזָקֵן וּכְחוֹלֶה. דְּתַנִּינָן. אֵין מוֹצִיאִין אֶת שֶׁלּוֹ מִיָּדוֹ.

From where that a Cohen presents his sacrifices during [the period of duty of] any watch he chooses? The verse says, “he may come as his heart desires … and serve”. If he was old or sick, he may give it to any watch he likes but the hide and meat are his. If he was impure or had a bodily defect, he must give it to the acting watch, and the hide and meat are theirs. These mixed-up ones, how do you treat them? Comparing them to the old or sick, or to the impure or to those with a bodily defect. It seems reasonable to compare them to the impure or those having a bodily defect; but the Mishnah compares them to the old or sick, since we have stated: “One cannot take his from him.”

Mishnah

משנה: מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעֲלָהּ שְלֹשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן. אִם בֶּן שִׁבְעָה לָאַחֲרוֹן. הָיוּ לָהּ בָּנִים מִן הָרִאשׁוֹן בָּנִים מִן הַשֵּׁינִי חוֹלְצִין וְלֹא מְיַיבְּמִין. וְכֵן הוּא לָהֶם חוֹלֵץ וְלֹא מְיַיבֵּם. הָיוּ לוֹ אַחִין מִן הָרִאשׁוֹן וְאַחִין מִן הַשֵּׁינִי. שֶׁלֹּא מֵאוֹתָהּ הָאֵם הוּא חוֹלֵץ וּמְיַיבֵּם. וְהֵן חוֹלְצִין וּמְיַיבְּמין. הָיָה אֶחָד יִשְׂרָאֵל וְאֶחָד כֹּהֶן נוֹשֵׂא אִשָּׁה רְאוּיָיה לַכֹּהֶן וְאִינוֹ מִטַּמֵּא לַמֵּתִים. וְאִם נִטְמָא אֵינוֹ סוֹפֵג אֶת הָאַרְבָּעִים. וְאֵינוֹ אוֹכֵל בַּתְּרוּמָה וְאִם אָכַל אֵינוֹ מְשַּׁלֵּם קֶרֶן וָחוֹמֶשּׁ. וְאֵינוֹ חוֹלֵק עַל הַגּוֹרֶן. וּמוֹכֵר אֶת הַתְּרוּמָה וְהַדָּמִים שֶׁלּוֹ. וְאֵינוֹ חוֹלֵק בְּקָדְשׁי מִקְדָּשׁ. וְאֵין נוֹתְנִין לוֹ אֶת הַקֳּדָשִׁים. וְאֵין מוֹצִיאִין אֶת שֶׁלּוֹ מִיָּדוֹ. וּפָטוּר מִן הַזְּרוֹעַ וּמִן הַלְּחָיַיִם וּמִן הַקֵּיבָה. וּבְכוֹרוֹ יְהֵא רוֹעֶה עַד שֶׁיִּסְתָּאֵב. וְנוֹתְנִין עֲלָיו חוּמְרֵי יִשְׂרָאֵל וְחוּמְרֵי כֹהֲנִים. הָיוּ שְׁנֵיהֶן כֹּהֲנִים הוּא אוֹנֵן עֲלֵיהֶן וְהֵם אוֹנְנִין עָלָיו. הוּא אֵינוֹ מִיטַּמֵּא לָהֶן וְהֵן אֵינָן מִיטַּמְּאִין לוֹ. הוּא לֹא יוֹרֵשׁ אוֹתָן אֲבָל הֵן יוֹרְשִׁין אוֹתוֹ. וּפָטוּר עַל מַכָּתוֹ וְעַל קִלְלָתוֹ שֶׁל זֶה וְשֶׁל זֶה וְעוֹלֶה בְמִשְׁמָרוֹ שֶׁל זֶה וְשֶׁל זֶה וְאֵינוֹ חוֹלֵק. אִם הָיוּ שְׁנֵיהֶן בְּמִשְׁמָר אֶחָד נוֹטֶל חֶלֶק אֶחָד.

MISHNAH: [A woman] did not wait three months after [the death of] her husband, married, and gave birth, and it is not known whether it is a nine months’ child of the first or a seven months’ child of the second. If she had sons from the first and the second, they perform ḥalîṣah but not levirate. Similarly, he performs ḥalîṣah but not levirate. If he had brothers from the first or from the second not from the same mother, he may perform ḥalîṣah or levirate and they may perform ḥalîṣah or levirate. If one was an Israel and the other a priest, he may marry a woman appropriate for the priesthood, may not defile himself for the dead, but if he became defiled he does not suffer forty lashes. He may not eat heave but if he ate, he does not have to pay its value and additional fifth. He cannot attend distributions on the threshing floor. He has to sell his heave but the money is his. He has no part in the Temple sacrifices, one does not give him sacrifices but one cannot take his from him. He is exempt from the foreleg, the chin, and the first stomach. His firstborn animal should graze until it develops a blemish. One charges him with the disabilities of an Israel and those of Cohanim. If both were Cohanim, he has to mourn intensely for them and they for him. He may not defile himself for them, they may not defile themselves for him. He does not inherit from them but they inherit from him. He is not prosecutable if he injures or curses either one of them. He may serve on the watch of either one but does not participate in distributions. If both were of the same watch, he takes one part.

Halakhah

הלכה: מִי שֶׁלֹּא שָׁהָת אַחַר בַּעֲלָהּ כול׳. הָיוּ שְׁנֵיהֶם כֹּהֲנִים הוּא אוֹנֵן עֲלֵיהֶם כול׳. מַה נָן קַיָימִין. אִם לְאַחַר מִיתָה לֵית יָכִיל. דְּתַנִּינָן. הוּא אוֹנֵן עֲלֵיהֶן וְהֵן אוֹנְנִין עָלָיו. נִיחָא לַשֵּׁינִי אֵינוֹ מִטַּמֵּא. שֶׁאֲנִי אוֹמֵר. בְּנוֹ שֶׁלָּרִאשׁוֹן הוּא. לָרִאשׁוֹן לָמָּה אֵינוֹ מִטַּמֵּא. אֶלָּא בְּשֶׁגֵּירַשּׁ. מַה נַפְשֵׁךְ. בְּנוֹ הוּא יִטַּמֵּא לוֹ. אִם אֵינוֹ בְנוֹ חָלָל הוּא. וּמַה בְכָךְ שֶׁיִּטַּמֵּא. אֶלָּא בְשֶׁאָנַס. לֹא כֵן אָמַר רַבָּא בְשֵׁם אַבָּא בַּר יִרְמְיָה. אֲנוּסָה אֵינָהּ צְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִים. וְסַבְרִנָן מֵימַר כְרַבָּנִן וְהָכָא כְרִבִּי יוֹסֵי אֲנָן קַיָימִין.

HALAKHAH: “[A woman] did not wait three months,” etc. “If both were Cohanim, he has to mourn intensely for them,” etc. Where do we hold? It is impossible after death [of the first] since we have stated: “He has to mourn intensely for them and they for him.” One understands that he does not defile himself for the second [husband], I say that he is the son of the first. But why does he not defile himself for the first one? It must be that he divorced. Then, as you take it, if he is his son, he should defile himself for him. If he is not his son, he is desecrated, and what happens if he defiles himself? It must be that he raped. Did not Rebbi Abba say in the name of Abba bar Jeremiah that a rape victim does not have to wait three months? Should we say, following the rabbis, but we follow Rebbi Yose!

תַּנֵּי רִבִּי חִיָיה. אוֹנְנִין וּמִיטַּמְּאִין עַל הַסָּפֵק. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. הוּא אוֹנֵן עֲלֵיהֶן וְהֵן אוֹנְנִין עָלָיו. רִבִּי אַשְׁיָיאן בַּר יָקִים הֲוָה לֵיהּ עוֹבְדָא. שָׁאַל לְרִבִּי יָסָא אֲמַר לֵיהּ. לֵית צְרִיךְ. אָמַר לֵיהּ. וְהָתַנִּינָן. אָמַר רִבִּי חִיָיה. אוֹנְנִין וּמִיטַּמְּאִין עַל הַסָּפֵק. סֵימָנִין הָיוּ נִיכָּרִין. לֹא כֵן אָמְרִין חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. סֵימָנִין בֶּן שְׁמוֹנֶה אֵין עוֹשִׂין מַעֲשֶׂה. סֵימָן הָיָה לוֹ שֶׁבָּעַל וּפֵירַשׁ.

Rebbi Ḥiyya stated: One mourns deeply and defiles himself in a case of doubt. Rebbi Yose said, the Mishnah says so: “He has to mourn intensely for them and they for him.” Rebbi Ashian bar Yaqim had a case. He asked Rebbi Yose, who told him, you do not have to. He said to him, but did not Rebbi Ḥiyya say, one mourns deeply and defiles himself in a case of doubt? His signs were clear. But did not the colleagues say in the name of Rebbi Joḥanan: One does not act on the signs of an eight months’ child? He had a sign that he had intercourse and then separated.

בֶּן שְׁמוֹנֶה הֲרֵי הוּא כְאֶבֶן וְאֵין מְטַלְטְלִין אוֹתוֹ בַשַּׁבָּת. אֲבָל אִמּוֹ שׁוֹחָה עָלָיו וּמֵינִיקָתוֹ. רִבִּי יוֹסֵי בָּעֵי. אִילֵּין תִּינּוֹקוֹת סְפֵיקוֹת מַהוּ לְחַלֵּל עֲלֵיהֶן אֶת הַשַּׁבָּת. אָמַר רִבִּי יוֹסֵי בֵּירִבִי בּוּן. וְיֵאוּת. מַה נַפְשֵׁךְ. בֶּן תִּשְּׁעָה הוּא יִמּוֹל. בֶּן שְׁמוֹנֶה נַעֲשֶׂה כִמְחַתֵּךְ בָּשָׂר שֶׁלֹּא לְצוֹרֶךְ. רַבָּנִן דְּקַיסָרִין אָמְרֵי. רִבִּי יַעֲקֹב בַּר דֹּסַיי שָׁאַל. מִי אָמַר שֶׁמּוּתָּר לַחְתּוֹךְ בָּשָׂר שֶׁלֹּא לְצוֹרֶךְ.

An eight months’ child is like a stone and one does not move him on the Sabbath, but his mother lies down beside him and nurses him. Rebbi Yose asked: May one push aside the Sabbath for babies that are in doubt? Rebbi Yose ben Rebbi Abun said, it is fine. How you take it, if he is a nine months’ child, he must be circumcised. If he is an eight months’ child, it is as if he cut flesh without need. The rabbis of Caesarea said, Rebbi Jacob ben Dositheos asked, who permitted to cut flesh without need?

תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר. כָּל הַמִּתְקַיֵים בָּאָדָם שְׁלֹשִׁים יוֹם אֵינוֹ נֶפֶל. וּפְדוּיָיו מִבֶּן חוֹדֶשׁ תִּפְדֶּה. וּבְהֵמָה שְׁמוֹנָה יָמִים אֵין זֶה נֶפֶל. וּמִיּוֹם הַשְּׁמִינִי וְהָלְאָה יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַיי. תַּמָּן אָמְרֵי בְשֵׁם שְׁמוּאֵל. הֲלָכָה כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אָמַר רִבִּי בָּא. מַה פְלִיגִין. בְּשֶׁלֹּא נוֹלַד לֶחֳדָשָׁיו. אֲבָל אִם נוֹלַד לְחֳדָשָׁיו אַף רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל מוֹדֶה.

It was stated: Rebbi Simeon ben Gamliel says, any human who lives for thirty days is not a still birth, “all redeemed you shall redeem at the age of one month;” and an animal which lives for eight days is not a still birth, “from the eighth day and further it will be welcome as a sacrifice, a gift to the Eternal.” There, they say that practice follows Rabban Simeon ben Gamliel. Rebbi Abba said, where do they disagree? If he was not born in his months. But if he was born in his months, even Rabban Simeon ben Gamliel will agree.

הִכָּה אֶת זֶה וְחָזַר וְהִיכָּה אֶת זֶה. קִילֵּל אֶת זֶה וְחָזַר וְקִילֵּל אֶת זֶה פָּטוּר. רִבִּי חֲנַנְיָא בָּעֵי. לֵית הָדָא פְלִיגָי עַל רִבִּי יוֹחָנָן. דְּאִיתְפַּלְּגוֹן בִּשְׁנֵי יָמִים טוֹבִים שֶׁלַּגָּלִיּוֹת. רִבִּי יוֹחָנָן אָמַר. מְקַבְּלִין הַתְרָיָיה עַל הַסָּפֵק. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין מְקַבְּלִין הַתְרָיָיה עַל הַסָּפֵק. אָמַר רִבִּי חֲנִינָא אָמַר רִבִּי. לֵית הִיא פְלִיגָא. תַּמָּן אֶיפְשַׁר לָךְ לַעֲמוֹד עָלָיו. בְּרַם הָכָא אֵי אֶיפְשַׁר לָךְ לַעֲמוֹד עָלָיו.

“If he injured one and then injured the other, or cursed one and then cursed the other, he cannot be prosecuted.” Rebbi Ḥanania asked, does that not disagree with Rebbi Joḥanan? Since they disagree about the second day of holidays in the diaspora. Rebbi Joḥanan said, one accepts forwarning in a case of doubt, Rebbi Simeon ben Laqish said, one does not accept forwarning in a case of doubt. Rebbi Ḥanina said in the name of Rebbi, there is no disagreement. There, it would have been possible to make a determination, here it is impossible to make the determination.

הִיכָּה שְׁנֵיהֶן כְּאַחַת קִילֵּל שְׁנֵיהֶן כְּאַחַת חַיָיב. רִבִּי יוּדָה פוֹטֵר. רִבִּי יוֹחָנָן בָּעֵי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דִּתְנָן תַּמָּן. אָכַל מִזֶּה כְזַיִת וּמִזֶּה כְזַיִת סוֹפֵג שְׁמוֹנִים. רִבִּי יוּדָה אָמַר. אֵינוֹ סוֹפֵג אֶלָּא אַרְבָּעִים. אָמַר רִבִּי קְרוּסְפִּי. אֵינָהּ מוּחְלֶפֶת. תַּמָּן עִיקָּר לָאוִין סָפֵק הָיָה. בְּרַם הָכָא וַודַּאי הָיָה וְנִסְתַּפֵּק לוֹ. רִבִּי יוּדָה בָּעֵי. מֵעַתָּה נְבֵילָה שֶׁבִּיטְּלָהּ בִּשְׁחִיטָה. מֵאַחַר שֶׁוַודַּאי הָיָה וְנִסְתַּפֵּק לוֹ אָכַל מִמֶּנָּה יְהֵא פָטוּר. אָמַר רִבִּי יוֹסֵי. מוֹדֶה רִבִּי יוּדָה בִשְׁאָר כָּל הַסְּפֵיקוֹת שֶׁהוּא פָטוּר. בְּרַם הָכָא קִרְיֵי דָרַשׁ רִבִּי יוּדָה. אָבִיו וַודַּאי וְלֹא הַסָּפֵק. אִמּוֹ וַודַּאי וְלֹא הַסָּפֵק.

“If he injured both of them at the same time or cursed them at the same time, he is guilty. Rebbi Jehudah frees him.” Rebbi Joḥanan asked: Is not the argument of Rebbi Jehudah inverted? As we have stated there: “If he ate the volume of an olive of one of them and the volume of an olive of the other, he absorbs eighty [lashes]; Rebbi Jehudah says, he absorbs only forty [lashes].” Rebbi Crispus said, it is not inverted. There, it was in doubt what is forbidden. Here, it was certain but it became doubtful for him. Rebbi Judan asked: If it is so, in case carcass meat was mixed up with slaughtered meat, since it was certain but became doubtful for him, should he be free if he ate it? Rebbi Yose said, Rebbi Jehudah agrees for all other prohibitions that he is (free). But here, Rebbi Jehudah is interpreting verses: “His father,” certain but not uncertain, “his mother”, certain but not uncertain.

וְעוֹלֶה בְמִשְׁמָרוֹ שֶׁלָּּזֶה וְשֶׁלָּזֶה. לֹא יַעֲלֶה. רִבִּי אָחָא רִבִּי חִינְנָא בְשֵׁם רִבִּי יָסָא. מִפְּנֵי פְגַם הַמִּשְׁפָּחָה.

“He may serve in the watch of either one”. He should not serve. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Yasa, because of the damage to the family.

תַּנֵּי. וְהֵן שֶׁיְּהוּ שְׁנֵיהֶן בֵּית אַב אֶחָד.

It was stated: Only if they both belong to the same clan.