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8045
Mishnah, Yevamot, 6


nanOne who has intercourse with his yevamah, whether in error or with presumption, whether under compulsion or of his own free will, even if he acted in error and she in presumption, or he in presumption and she in error, or he under compulsion and she not under compulsion, or she under compulsion and he not under compulsion, whether he only began to have intercourse or he completed having intercourse, he has acquired her as a wife. The laws do not make a distinction between different types of intercourse.,A high priest shall not marry a widow whether she became a widow after a betrothal or after a marriage. He shall not marry one who has reached puberty. Rabbi Elazar and Rabbi Shimon permit him to marry one who has reached puberty, but he may not marry one who lost her virginity through a stick. [A priest who] betrothed a widow, and was subsequently appointed high priest, may bring her into marriage. It once happened with Joshua ben Gamla that he betrothed Marta the daughter of Boethus, and the king appointed him high priest, and he brought her into marriage. If a shomeret yavam became liable to have yibbum with an ordinary priest and then he was appointed high priest, even though he already did ma’amar, he may not bring her into marriage. A high priest whose brother died must perform halitzah but may not contract yibbum.,Similarly, one who has intercourse with any of the forbidden relatives listed in the Torah, or with any of those who are disqualified to marry him as, for instance, a widow to a high priest, a divorced woman or a halutzah to a common priest, a mamzeret or a netinah to an Israelite or the daughter of an Israelite to a mamzer or a nathin, he has disqualifed [her from marrying a priest], and the laws do not make a distinction between different types of intercourse.,A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yohanan ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28).,An ordinary priest shall not marry a woman incapable of procreation, unless he already has a wife or children. Rabbi Judah said: even though he has a wife and children he shall not marry a woman incapable of procreation, since she is a zonah, as mentioned in the Torah. But the Sages said: the term zonah implies only a female convert, freed slavewoman and one who has been subjected to illicit intercourse.,A widow to a high priest, a divorced woman or a halutzah to an ordinary priest they do not eat terumah from the point of betrothal. Rabbi Elazar and Rabbi Shimon declare them eligible. If they became widows or were divorced after full marriage they are ineligible; If after betrothal they are eligible.


Intertexts (texts cited often on the same page as the searched text):

6 results
1. Josephus Flavius, Against Apion, 2.199 (1st cent. CE - 1st cent. CE)

2.199. 25. But then, what are our laws about marriage? That law owns no other mixture of sexes but that which nature hath appointed, of a man with his wife, and that this be used only for the procreation of children. But it abhors the mixture of a male with a male; and if any one do that, death is his punishment.
2. Mishnah, Avot, 3.1 (1st cent. CE - 3rd cent. CE)

3.1. Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he."
3. Anon., Leviticus Rabba, 14 (2nd cent. CE - 5th cent. CE)

4. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE)

5. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)

6. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

62b. בני בנים הרי הן כבנים כי תניא ההיא להשלים,מיתיבי בני בנים הרי הם כבנים מת אחד מהם או שנמצא סריס לא קיים פריה ורביה תיובתא דרב הונא תיובתא:,בני בנים הרי הם כבנים: סבר אביי למימר ברא לברא וברתא לברתא וכ"ש ברא לברתא אבל ברתא לברא לא א"ל רבא לשבת יצרה בעיא והא איכא,דכולי עלמא מיהת תרי מחד לא ולא והא אמרי ליה רבנן לרב ששת נסיב איתתא ואוליד בני ואמר להו בני ברתי בני נינהו,התם דחויי קמדחי להו דרב ששת איעקר מפירקיה דרב הונא,אמר ליה רבה לרבא בר מארי מנא הא מילתא דאמור רבנן בני בנים הרי הן כבנים אילימא מדכתיב (בראשית לא, מג) הבנות בנותי והבנים בני אלא מעתה והצאן צאני הכי נמי אלא דקנית מינאי הכא נמי דקנית מינאי,אלא מהכא (דברי הימים א ב, כא) ואחר בא חצרון אל בת מכיר אבי גלעד ותלד לו את שגוב וכתיב (שופטים ה, יד) מני מכיר ירדו מחוקקים וכתיב (תהלים ס, ט) יהודה מחוקקי,מתניתין דלאו כרבי יהושע דתניא רבי יהושע אומר נשא אדם אשה בילדותו ישא אשה בזקנותו היו לו בנים בילדותו יהיו לו בנים בזקנותו שנא' (קהלת יא, ו) בבקר זרע את זרעך ולערב אל תנח ידך כי אינך יודע אי זה יכשר הזה או זה ואם שניהם כאחד טובים,ר"ע אומר למד תורה בילדותו ילמוד תורה בזקנותו היו לו תלמידים בילדותו יהיו לו תלמידים בזקנותו שנא' בבקר זרע את זרעך וגו' אמרו שנים עשר אלף זוגים תלמידים היו לו לרבי עקיבא מגבת עד אנטיפרס וכולן מתו בפרק אחד מפני שלא נהגו כבוד זה לזה,והיה העולם שמם עד שבא ר"ע אצל רבותינו שבדרום ושנאה להם ר"מ ור' יהודה ור' יוסי ורבי שמעון ורבי אלעזר בן שמוע והם הם העמידו תורה אותה שעה,תנא כולם מתו מפסח ועד עצרת אמר רב חמא בר אבא ואיתימא ר' חייא בר אבין כולם מתו מיתה רעה מאי היא א"ר נחמן אסכרה,א"ר מתנא הלכה כרבי יהושע,אמר רבי תנחום א"ר חנילאי כל אדם שאין לו אשה שרוי בלא שמחה בלא ברכה בלא טובה בלא שמחה דכתיב (דברים יד, כו) ושמחת אתה וביתך בלא ברכה דכתיב (יחזקאל מד, ל) להניח ברכה אל ביתך בלא טובה דכתיב (בראשית ב, יח) לא טוב היות האדם לבדו,במערבא אמרי בלא תורה בלא חומה בלא תורה דכתיב (איוב ו, יג) האם אין עזרתי בי ותושיה נדחה ממני בלא חומה דכתיב (ירמיהו לא, כב) נקבה תסובב גבר,רבא בר עולא אמר בלא שלום דכתיב (איוב ה, כד) וידעת כי שלום אהלך ופקדת נוך ולא תחטא,אמר ריב"ל כל היודע באשתו שהיא יראת שמים ואינו פוקדה נקרא חוטא שנאמר וידעת כי שלום אהלך וגו' ואמר ריב"ל חייב אדם לפקוד את אשתו בשעה שהוא יוצא לדרך שנא' וידעת כי שלום אהלך וגו',הא מהכא נפקא מהתם נפקא ואל אישך תשוקתך מלמד שהאשה משתוקקת על בעלה בשעה שהוא יוצא לדרך א"ר יוסף לא נצרכה אלא סמוך לווסתה,וכמה אמר רבא עונה והני מילי לדבר הרשות אבל לדבר מצוה מיטרידי,ת"ר האוהב את אשתו כגופו והמכבדה יותר מגופו והמדריך בניו ובנותיו בדרך ישרה והמשיאן סמוך לפירקן עליו הכתוב אומר וידעת כי שלום אהלך האוהב את שכיניו והמקרב את קרוביו והנושא את בת אחותו 62b. bGrandchildren areconsidered blike children.This indicates that if one’s children have passed away, he has fulfilled the mitzva to be fruitful and multiply only if they had children of their own, as they are considered like his own children. The Gemara responds: bWhen that ibaraita bis taughtit is with regard bto completingthe required number of children, e.g., if he had only a son, but his son had a daughter, he has fulfilled the mitzva to be fruitful and multiply.,The Gemara braises an objectionto the opinion of Rav Huna from another ibaraita /i: bGrandchildren areconsidered blike children.If bone ofa man’s children bdied or was discoveredto be ba eunuch,the father has bnot fulfilledthe mitzva to be bfruitful and multiply.This directly contradicts Rav Huna’s statement that one fulfills the mitzva even if his children die. The Gemara concludes: bThe refutationof the opinion bof Rav Huna isindeed ba conclusive refutation. /b,§ It was taught in the ibaraitathat bgrandchildren areconsidered blike children. Abaye thought to saythat if one’s children die, he fulfills the mitzva to be fruitful and multiply through grandchildren, provided ba sonwas born btohis bson and a daughter tohis bdaughter, and all the more soif ba sonwas born btohis bdaughter,as his grandchildren take the place of his children in these cases. bHowever,if ba daughterwas born btohis bson, no,she cannot take the place of her father. bRava said to him:We brequiremerely fulfillment of the verse: b“He formed it to be inhabited,” and there isfulfillment in this case, as the earth is inhabited by his descendants.,The Gemara comments: bIn any event, everyoneagrees that if one has btwograndchildren bfrom onechild, bno,he has not fulfilled the mitzva to be fruitful and multiply, even if he has both a grandson and a granddaughter. The Gemara asks: bAndhas he bnot? Didn’t the Rabbis say to Rav Sheshet: Marry a woman and have sons,as you have not yet fathered any sons, bandRav Sheshet bsaid to them: The sons of my daughter are my sons?This indicates that one can fulfill the mitzva through grandchildren even if he did not have a son and daughter of his own.,The Gemara answers: bThere,Rav Sheshet bwasmerely bputting them off.The real reason he did not want to get remarried was bbecause Rav Sheshet became impotent from Rav Huna’s discourse.Rav Huna’s discourses were so lengthy that Rav Sheshet became impotent after waiting for so long without relieving himself., bRabba said to Rava bar Mari: From where is this matter that the Sages statedderived, that bgrandchildren areconsidered blike children? If we sayit is derived bfromthe fact bthat it is writtenin Laban’s speech to Jacob: b“The daughters are my daughters and the children are my children”(Genesis 31:43), which indicates that Jacob’s children were also considered to be the children of their grandfather Laban, bifthat is bso,does the continuation of Laban’s statement: b“And the flocks are my flocks”(Genesis 31:43), indicate that bso too,Jacob’s flocks were considered as belonging to Laban? bRather,Laban was saying bthat you,Jacob, bacquiredthem bfrom me. Here too,with regard to the children, Laban was saying: bYou acquiredthem bfrom me,i.e., it is only due to me that you have children., bRather,the proof is bfrom here: “And afterward Hezron went in to the daughter of Machir, the father of Gilead…and she bore him Segub”(I Chronicles 2:21), band it is written: “Out of Machir came down governors”(Judges 5:14), band it is written: “Judah is my governor”(Psalms 60:9). Consequently, the governors, who were from the tribe of Judah, were also called the sons of Machir, who was from the tribe of Manasseh. This must be because they were the children of Machir’s daughter and Hezron, indicating that grandchildren are considered like children.,§ The Gemara comments: bThe mishna is not in accordance withthe opinion of bRabbi Yehoshua. As it is taught in a ibaraitathat bRabbi Yehoshua says:If ba man married a woman in his youth,and she passed away, bhe should marryanother bwoman in his old age.If bhe had children in his youth, he should havemore bchildren in his old age, as it is stated: “In the morning sow your seed, and in the evening do not withhold your hand; for you do not know which shall prosper, whether this or that, or whether they both alike shall be good”(Ecclesiastes 11:6). This verse indicates that a man should continue having children even after he has fulfilled the mitzva to be fruitful and multiply., bRabbi Akiva saysthat the verse should be understood as follows: If one bstudied Torah in his youth he should studymore bTorah in his old age;if bhe had students in his youth he should haveadditional bstudents in his old age, as it is stated: “In the morning sow your seed, etc.” They saidby way of example that bRabbi Akiva had twelve thousand pairs of studentsin an area of land that stretched bfrom Gevat to Antipatrisin Judea, band they all died in one periodof time, bbecause they did not treat each other with respect. /b, bAnd the world was desolateof Torah buntil Rabbi Akiva came to our Rabbis in the South and taughthis Torah bto them.This second group of disciples consisted of bRabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi Shimon, and Rabbi Elazar ben Shamua. And these are the very oneswho bupheldthe study of bTorah at that time.Although Rabbi Akiva’s earlier students did not survive, his later disciples were able to transmit the Torah to future generations.,With regard to the twelve thousand pairs of Rabbi Akiva’s students, the Gemara adds: It is btaughtthat ball of them diedin the period bfrom Passover until iShavuot /i. Rav Ḥama bar Abba said, and some sayit was bRabbi Ḥiyya bar Avin: They all died a bad death.The Gemara inquires: bWhat is itthat is called a bad death? bRav Naḥman said: Diphtheria. /b, bRav Mattana said: The ihalakhais in accordance withthe opinion of bRabbi Yehoshua,who said that one must attempt to have more children even if he has already fulfilled the mitzva to be fruitful and multiply.,§ Apropos the discussion with regard to the mitzva to have children, the Gemara cites statements about marriage in general. bRabbi Tanḥum saidthat bRabbi Ḥanilai said: Any man who does not have a wife isleft bwithout joy, without blessing, without goodness.He proceeds to quote verses to support each part of his statement. He is bwithout joy, as it is written: “And you shall rejoice, you and your household”(Deuteronomy 14:26), which indicates that the a man is in a joyful state only when he is with his household, i.e., his wife. He is bwithout blessing, as it is written: “To cause a blessing to rest in your house”(Ezekiel 44:30), which indicates that blessing comes through one’s house, i.e., one’s wife. He is bwithout goodness, as it is written: “It is not good that man should be alone”(Genesis 2:18), i.e., without a wife., bIn the West,Eretz Yisrael, they bsay:One who lives without a wife is left bwithout Torah,and bwithout a wallof protection. He is bwithout Torah, as it is written: “Is it that I have no help in me, and that sound wisdom is driven from me?”(Job 6:13), indicating that one who does not have a wife lacks sound wisdom, i.e., Torah. He is bwithout a wall, as it is written: “A woman shall go round a man”(Jeremiah 31:21), similar to a protective wall., bRava bar Ulla said:One who does not have a wife is left bwithout peace, as it is written: “And you shall know that your tent is in peace; and you shall visit your habitation and shall miss nothing”(Job 5:24). This indicates that a man has peace only when he has a tent, i.e., a wife.,On the same verse, bRabbi Yehoshua ben Levi said: Whoever knows that his wife fears Heavenand she desires him, band he does not visit her,i.e., have intercourse with her, is bcalled a sinner, as it is stated: And you shall know that your tent is in peace;and you shall visit your habitation. bAnd Rabbi Yehoshua ben Levi said: A man is obligated to visit his wifefor the purpose of having intercourse bwhen heis about to bdepart on a journey, as it is stated: “And you shall know that your tent is in peace, etc.” /b,The Gemara asks: Is bthislast statement bderived from here?It is bderived from there: “And your desire shall be to your husband”(Genesis 3:16), which bteaches that a wife desires her husband when he is about to depart on a journey. Rav Yosef said:The additional derivation cited by Rabbi Yehoshua ben Levi bis necessary only nearthe time of bher set pattern,i.e., when she expects to begin experiencing menstrual bleeding. Although the Sages generally prohibited intercourse at this time due to a concern that the couple might have intercourse after she begins bleeding, if he is about to depart on a journey he must have intercourse with her.,The Gemara asks: bAnd how muchbefore the expected onset of menstrual bleeding is considered near the time of her set pattern? bRava said: An intervalof time, i.e., half a daily cycle, either a day or a night. The Gemara comments: bAnd thisstatement that a man must have intercourse with his wife before he departs on a journey bappliesonly if he is traveling bfor an optional matter, butif he is traveling in order to attend bto a matterpertaining to a bmitzva,he is not required to have intercourse with his wife so that he not become bpreoccupiedand neglect the mitzva.,§ bThe Sages taught:One bwho loves his wife ashe loves bhimself, and who honors her more than himself, and who instructs his sons and daughters in an upright path, and who marries them off near the timewhen btheyreach maturity, babout him the verse states: And you shall know that your tent is in peace.As a result of his actions, there will be peace in his home, as it will be devoid of quarrel and sin. One bwho loves his neighbors, and who draws his relatives close, and who marries the daughter of his sister,a woman he knows and is fond of as a family relative and not only as a wife


Subjects of this text:

subject book bibliographic info
aphrahat Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 116
babylonian talmud, anonymous layer of Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 116
babylonian talmud, narratives in Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 116
covenant, sons of Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 116
intercourse, legal power of Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 191
marriage Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 245, 246, 248
nuptial blessings (birkat hatanim) Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 246
philo of alexandria Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 245
procreation, and creation in the image Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 246
procreation, the laws of procreation Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 245, 246, 248
procreation Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 191
sex, sinful Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 191
soul, immortality of Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 191
yohanan b. beroka, r' Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 248
yohanan b. beroka, r Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 246