1. Tosefta, Ketuvot, 10.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi yohanan, laws of Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 163| 10.4. "האשה שאמרה מת בעלי או ניזונת או נוטלת כתובתה גרשני בעלי ניזונת עד כדי כתובתה מה בין מיתה לגירושין במיתה אין יכולה להכחיש ובגירושין יכולה להכחיש ושתאמר לו גירשתני.", | 10.4. "A wife who said, \"My husband died\" [and there is no independent verification]—she can either be supported [by her husband's estate] or take her ketubah. [If she said] \"My husband divorced me\"—she is supported up until [the value of] her ketubah [since she is certainly entitled to her ketubah, whether her husband died or divorced her]. What is the difference between death and divorce [such that she is automatically believed if she said her husband died but not if she said he divorced her]? With death, she is not able to contradict him; but with divorce, she is able to contradict him, for she could say to him: \"You divorced me!\"", |
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| 2. Tosefta, Peah, 2.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi yohanan, laws of Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 163 |
3. Tosefta, Yevamot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi yohanan, laws of Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 163| 11.2. "סריס חמה ואנדרוגינוס ואח מאם וגר ועבד משוחרר לא חולצין ולא מיבמין כיצד מתו והניחו נשים ולהם אחים באו אחים ועשו מאמר נתנו גט וחלצו לא עשו כלום בעלו פסלו מן הכהונה וחייבין בקרבן מתו אחים והניחו נשים ולהם אחים באו הם ועשו מאמר נתנו גט או חלצו לא עשו כלום ואם בעלו פסלו מן הכהונה וחייבין בקרבן.", | |
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4. Tosefta, Shekalim, 3.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi yohanan, laws of Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 163| 3.11. "פרוכת ארכה ארבעים אמה ורחבה עשרים אמה והיתה נארגת תכלת וארגמן [תולעת] שני ושש משזר מעשה חושב אחרת היתה שם ארכה עשרים אמה ורחבה עשר [אמות] והיתה נארגת תכלת וארגמן ותולעת שני ושש משזר מעשה רוקם והיתה פרוסה על פתחו של היכל מבחוץ רבי יהודה אומר זו שמוציאין אותה מבפנים [היה] מקופלת אחד לשנים ושנים לארבעה היתה פרוסה על פתחו של היכל מבחוץ אמרו לו מי ששימש בקדושה חמורה [יחזור לשמש] בקדושה קלה דבר אחר בזו כתוב (שמות כו) מעשה חושב ובזו כתוב (שם) מעשה רוקם רבי נחמיה אומר מעשה חושב שני פרצופות מעשה רוקם פרצוף אחד אלא שמוציאין אותה מבפנים היתה מקופלת אחד לשנים ושנים לארבעה והיתה נתונה בעלייה כנגד התחתונה שנאמר (שם) והבדילה הפרוכת לכם בין הקדש וגו' ר' חנינא בן אנטיגנוס אומר שתי פרוכת היו שם אחת פרוסה ואחת מקופלת נטמאה פרוסה פורסין את המקופלת בערב יום הכפורים מכניסין את החדשה ומוציאין את הישנה.", | |
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5. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 163| 54a. דשדא ליפתא בי פילי דארעא דגר לא הוי חזקה מאי טעמא בעידנא דשדא לא הוי שבחא השתא דקא שבח ממילא קא שבח,אמר שמואל האי מאן דפשח דיקלא אדעתא דדיקלא קני אדעתא דחיותא לא קני היכי דמי שקל מהאי גיסא ומהאי גיסא אדעתא דדיקלא כולא מחד גיסא אדעתא דחיותא,ואמר שמואל האי מאן דזכי זיכיא אדעתא דארעא קני אדעתא דציבי לא קני היכי דמי שקל רברבי וזוטרי אדעתא דארעא שקל רברבי ושבק זוטרי אדעתא דציבי,ואמר שמואל האי מאן דאתקיל תיקלא אדעתא דארעא קני אדעתא דבי דרי לא קני היכי דמי שקל מוליא ושדא בנצא אדעתא דארעא מוליא במוליא ונצא בנצא אדעתא דבי דרי,ואמר שמואל האי מאן דפתח מיא בארעא אדעתא דארעא קני אדעתא דכוורי לא קני היכי דמי פתח תרי בבי חד מעייל וחד מפיק אדעתא דכוורי חד בבא אדעתא דארעא,ההיא איתתא דאכלה דיקלא בתפשיחא תליסר שנין אתא ההוא רפיק תותיה פורתא אתא לקמיה דלוי ואמרי לה קמיה דמר עוקבא אוקמיה בידיה אתאי קא צווחא קמיה אמר לה מאי אעביד לך דלא אחזיקת כדמחזקי אינשי,אמר רב הצר צורה בנכסי הגר קנה דרב לא קני לגנתא דבי רב אלא בצורתא:,איתמר שדה המסויימת במצריה אמר רב הונא אמר רב כיון שהכיש בה מכוש אחד קנה כולה ושמואל אמר לא קנה אלא מקום מכושו בלבד | 54a. b who threw turnip /b seeds b in the crevices [ i filei /i ] of the land of a convert /b who died without heirs, it b is not /b sufficient to b take possession. What is the reason /b for this? b As at the time that /b he b threw /b the seeds b there was no enhancement /b to the value of the field. b Now that /b the turnips have grown and the value of the field b is enhanced, it is enhanced by itself. /b ,The Gemara records a series of rulings with regard to taking possession of land. b Shmuel says: /b With regard to b this one who cuts /b the branches of b a palm tree, /b if he had b in mind /b the acquisition b of the palm tree, /b he b has acquired /b it; but if he had b in mind /b the benefit b of the animals, /b to feed his animals the branches, he b has not acquired /b it. The Gemara asks: b What are the circumstances /b in which it can be known what he had in mind? The Gemara answers: If he b took /b branches b from this side and from that side, /b he had b in mind /b the acquisition b of the palm tree, /b as this assists the growth of the tree; but if the branches that he took were b all from one side, /b he had b in mind /b the benefit b of the animals. /b , b And Shmuel says /b with regard to b this one who clears [ i dezakkei zikheya /i ] /b a field of trees, if he had b in mind /b the improvement b of the field, /b to prepare it for plowing, b he has acquired /b it; but if he had b in mind /b the collection b of the wood, he has not acquired /b it. The Gemara asks: b What are the circumstances /b in which it can be known what he had in mind? The Gemara answers: If he b took large and small /b pieces of wood, he had b in mind /b the improvement b of the field; /b however, if b he took /b the b large /b pieces of wood b but left /b the b small /b ones, he had b in mind /b the collection b of the wood. /b , b And Shmuel says /b with regard to b this one who removes protuberances /b and levels the ground, if he had b in mind /b the improvement b of the field, /b to prepare it for plowing, he b has acquired /b it; but if he had b in mind /b the conversion b of /b the field into b a threshing floor, he has not acquired /b it. The Gemara asks: b What are the circumstances /b in which it can be known what he had in mind? The Gemara answers: If he b took a mound and threw it in a ditch, /b thereby leveling both areas, he had b in mind /b the improvement b of the field; /b but if he leveled the ground with b a mound in /b the place of b a mound and a ditch in /b the place of b a ditch, /b expanding each area but leaving the field as a whole uneven, he had b in mind /b the conversion b of /b the field into b a threshing floor. /b , b And Shmuel says /b with regard to b this one who opened /b a blockage and enabled b water /b to enter b into /b a section of b land, /b if he had b in mind /b the improvement b of the field, /b to irrigate it, he b has acquired /b it; but if he had b in mind /b the catching b of the fish, /b i.e., to enable the water to flow in so that he could catch the fish therein, he b has not acquired /b it. The Gemara asks: b What are the circumstances /b in which it can be known what he had in mind? The Gemara answers: If he b opened two gates, one bringing in /b the water b and one taking out /b the water, this indicates that he had b in mind /b the catching b of the fish, /b as the water will flow out of the field, giving him the means to catch the fish; but if he opened only b one gate, /b this indicates that he had b in mind /b the improvement b of the field. /b ,The Gemara relates: There was b a certain woman who profited /b from an ownerless b palm tree by cutting /b its branches for b thirteen years. Another /b then b came /b and b plowed beneath it a bit. /b The case b came before Levi, and some say /b that it came b before Mar Ukva, /b who b established /b the property b in /b the b possession /b of the one who plowed. The woman b came /b and b shouted before him, /b protesting the perceived injustice of his ruling. Mar Ukva b said to her: What can I do for you, as you did not take possession /b of the property b in the manner that people take possession? /b , b Rav says: One who draws an image, /b e.g., he paints an image on the wall, b on the property of a convert /b who died without heirs b has acquired /b it, b as Rav /b himself b acquired the garden of the house /b of b Rav, /b which had been ownerless property, b only by /b drawing b an image. /b ,§ b It was stated: /b With regard to b a field /b that is b defined by its boundaries, /b i.e., it has clearly demarcated boundaries on all sides, b Rav Huna says /b that b Rav says: Once he struck /b the land with a hoe b one /b time, he b acquired the entire /b property. b And Shmuel says /b that he b has acquired only the place /b that b he struck /b with the hoe. |
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6. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbi yohanan, laws of Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 163| 64a. אם כן ביטלת תורת עירוב מאותו מבוי,דמערבי יאמרו עירוב מועיל במקום נכרי דמכרזינן,אכרזתא לדרדקי,אלא אמר רבא ליזיל חד מינייהו ליקרב ליה ולשאול מיניה דוכתא ולינח ביה מידי דהוה ליה כשכירו ולקיטו ואמר רב יהודה אמר שמואל אפילו שכירו ואפילו לקיטו נותן עירובו ודיו,אמר ליה אביי לרב יוסף היו שם חמשה שכירו וה' לקיטו מהו אמר ליה אם אמרו שכירו ולקיטו להקל יאמרו שכירו ולקיטו להחמיר,גופא אמר רב יהודה אמר שמואל אפילו שכירו ואפי' לקיטו נותן עירובו ודיו אמר רב נחמן כמה מעליא הא שמעתא,אמר רב יהודה אמר שמואל שתה רביעית יין אל יורה אמר רב נחמן לא מעליא הא שמעתא דהא אנא כל כמה דלא שתינא רביעתא דחמרא לא צילא דעתאי,אמר ליה רבא מאי טעמא אמר מר הכי האמר ר' אחא בר חנינא מאי דכתיב (משלי כט, ג) ורועה זונות יאבד הון כל האומר שמועה זו נאה וזו אינה נאה מאבד הונה של תורה אמר ליה הדרי בי,אמר רבה בר רב הונא שתוי אל יתפלל ואם התפלל תפלתו תפלה שיכור אל יתפלל ואם התפלל תפלתו תועבה,היכי דמי שתוי והיכי דמי שיכור כי הא דרבי אבא בר שומני ורב מנשיא בר ירמיה מגיפתי הוו קא מפטרי מהדדי אמעברא דנהר יופטי אמרו כל חד מינן לימא מילתא דלא שמיע לחבריה דאמר מרי בר רב הונא לא יפטר אדם מחבירו אלא מתוך דבר הלכה שמתוך כך זוכרו,פתח חד ואמר היכי דמי שתוי והיכי דמי שיכור שתוי כל שיכול לדבר לפני המלך שיכור כל שאינו יכול לדבר לפני המלך,פתח אידך ואמר המחזיק בנכסי הגר מה יעשה ויתקיימו בידו יקח בהן ספר תורה אמר רב ששת: אפילו | 64a. b If so, you have abolished /b the halakhic b category of i eiruv /i from that alleyway. /b Since from a halakhic perspective it is considered as though only one person lives in that alleyway, there is no need for an i eiruv /i . Consequently, when the residents carry in it without an i eiruv /i , observers will mistakenly think that it is permitted to carry in an alleyway even without an i eiruv /i .,Rav Huna, son of Rav Yehoshua, replied: It is required b that they establish an i eiruv /i /b anyway, as a reminder of the laws of i eiruvin /i , even though it serves no halakhic purpose. Rava retorted that this in turn results in a different problem: Observers will then b say /b that b an i eiruv /i is effective /b even b in the place of a gentile, /b even if he does not rent out his domain, which is against the i halakha /i . He replied: b We make an announcement /b to the effect that they are not carrying because of the i eiruv /i , and that it only serves as a reminder.,Rava rejected this option as well: Can we make b an announcement for the children? /b Even if it is assured that all adults present will hear the announcement, how will the children, who do not hear or understand the announcement, know the i halakha /i later in life? Recalling that their fathers established an i eiruv /i in this alleyway, they will think that an i eiruv /i is effective even in the place of a gentile. Therefore, one cannot rely on Abaye’s solution., b Rather, Rava said /b that the gentile’s Jewish neighbors should proceed as follows: b Let one of them go and become friendly with /b the gentile, b and ask him /b for permission to make use of b a place /b in his domain, b and set something down there, thus becoming like /b the gentile’s b hired laborer or harvester. And Rav Yehuda said /b that b Shmuel said: /b Not only can the gentile himself rent out his domain for the purpose of an i eiruv /i , but b even his hired laborer, and even his harvester, /b if he is a Jew, b may /b rent out the space and b contribute to the i eiruv /i /b on his behalf, b and this is enough. /b , b Abaye said to Rav Yosef: If there were five hired laborers or five harvesters there, what is /b the i halakha /i ? Does the presence of more than one of these, if they are all Jews, entail a stringency, such that they are all required to join in the i eiruv /i or that they are all required to rent out his domain? Rav Yosef b said to him: If /b the Sages b said /b that the gentile’s b hired laborer or harvester /b stands in his place b as a leniency, would they say that his hired laborer or harvester /b stands in his place b as a stringency? /b This law was stated only as a leniency with regard to the laws of renting for the purpose of an i eiruv /i , not in order to introduce more stringencies.,The Gemara proceeds to examine the ruling cited in the course of the previous discussion. Returning to b the matter itself, Rav Yehuda said /b that b Shmuel said: Even /b the gentile’s b hired laborer, and even his harvester, may contribute to the i eiruv /i /b in his stead, b and this is enough. Rav Naḥman said: How excellent is this i halakha /i . /b Even Rav Naḥman agreed with this statement, and viewed it as correct and substantiated.,However, Rav Naḥman did not give his approval to all of Rav Yehuda’s rulings, as b Rav Yehuda said /b that b Shmuel said: If one drank a quarter- /b i log /i b of wine, he may not issue a /b halakhic b ruling, /b as the wine is liable to confuse his thinking. With regard to this second statement, b Rav Naḥman said: This i halakha /i is not excellent, as /b concerning b myself, as long as I have not drunk a quarter- /b i log /i b of wine, my mind is not clear. /b It is only after drinking wine that I can issue appropriate rulings., b Rava said to /b Rav Naḥman: b What is the reason /b that b the Master said this, /b making a statement that praises one i halakha /i and disparages another? b Didn’t Rabbi Aḥa bar Ḥanina say: What is /b the meaning of that b which is written: “But he who keeps company with prostitutes /b [ b i zonot /i /b ] b wastes his fortune” /b (Proverbs 29:3)? It alludes to the following: b Anyone who says: This teaching is pleasant /b [ b i zo na’a /i /b ] b but this is not pleasant, loses the fortune of Torah. /b It is not in keeping with the honor of Torah to make such evaluations. Rav Naḥman b said to him: I retract, /b and I will no longer make such comments concerning words of Torah.,On the topic of drinking wine, b Rabba bar Rav Huna said: One who has drunk /b wine b must not pray, but if he /b nonetheless b prayed, his prayer is a prayer, /b i.e., he has fulfilled his obligation. On the other hand, b one who is intoxicated /b with wine b must not pray, and if he prayed, his prayer is an abomination. /b ,The Gemara poses a question: b What are the circumstances /b in which a person is considered b one who has drunk /b wine; b and what are the circumstances /b in which a person is considered b one who is intoxicated /b with wine? The Gemara answers that one can learn this from b the following /b event: b As Rabbi Abba bar Shumni and Rav Menashya bar Yirmeya from Gifti were taking leave of each other at the ford of the Yofti River, they said: Let each one of us say something that his fellow /b scholar b has not /b yet b heard, for Mari bar Rav Huna said: A person must take leave of his fellow only in the midst of /b a discussion of b a matter of i halakha /i , as due to this he will remember him. /b , b One /b of them b opened /b the discussion b and said: What are the circumstances /b where a person is considered b one who has drunk /b wine, b and what are the circumstances /b where a person is considered b one who is intoxicated /b with wine? b One who has drunk /b wine refers to b anyone /b who has drunk wine but whose mind remains clear enough b that he is able to talk in the presence of a king. One who is intoxicated /b refers to b anyone /b who is so disoriented by the wine he has drunk b that he is not able to talk in the presence of a king. /b , b The other one /b then b opened /b a different discussion b and said: /b With regard to b one who took possession of a convert’s property, what should he do so that it remains in his hands? /b The property of a convert who died without children is regarded as ownerless, and is acquired by the first person to perform a valid act of acquisition upon it. Since in this case the one who took possession of the property did not acquire it through his own labor, his ownership is tenuous, and he is liable to lose it unless he uses it for the purpose of a mitzva. One in this situation b should buy a Torah scroll with /b part of the revenue, and by the merit of this act, he will retain the rest. b Rav Sheshet said: Even /b |
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7. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbi yohanan, laws of Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 163| 98b. מן האב יקיים אחות האם מן האם יוציא מן האב רבי מאיר אומר יוציא וחכמים אומרים יקיים שהיה רבי מאיר אומר כל ערוה שהיא משום שאר האם יוציא משום האב יקיים,ומותר באשת אחיו מאמו ובאשת אחי אביו ושאר כל העריות מותרות לו לאיתויי אשת האב,נשא אשה ובתה כונס אחת ומוציא אחת לכתחלה לא יכנוס מתה אשתו מותר בחמותו ואיכא דתני אסור בחמותו,קתני מיהת מותר באשת אחיו מאי לאו דנסבה אחיו כשהוא גר לא דנסבה כשהוא עובד כוכבים מאי למימרא מהו דתימא ליגזור כשהוא עובד כוכבים אטו כשהוא גר קמ"ל,אמר מר נשא אשה ובתה כונס אחת ומוציא אחת לכתחלה לא יכנוס השתא אפוקי מפיק לכתחלה מיבעיא התם קאי והכי קאמר הך דאמור רבנן יקיים לכתחלה לא יכנוס,מתה אשתו מותר בחמותו ואיכא דתני אסור בחמותו חדא כר' ישמעאל וחדא כר' עקיבא,מאן דאסר כר' ישמעאל דאמר חמותו לאחר מיתה באיסורא קיימא וגבי גר גזרו ביה רבנן ומאן דשרי כרבי עקיבא דאמר חמותו לאחר מיתה קלש ליה איסורא וגבי גר לא גזרו ביה רבנן:, big strongמתני׳ /strong /big חמש נשים שנתערבו ולדותיהן הגדילו התערובות ונשאו נשים ומתו ארבעה חולצין לאחת ואחד מייבם אותה,הוא ושלשה חולצין לאחת ואחד מייבם נמצאו ארבע חליצות וייבום לכל אחת ואחת:, big strongגמ׳ /strong /big ודוקא מיחלץ והדר יבומי אבל יבומי ברישא לא דקפגע ביבמה לשוק,מאי הוא ושלשה חולצין לאחת דלא תימא ליבמינהו חד לכולהו אלא כל חד וחד מייבם חדא דלמא מתרמיא ליה דידיה,מקצתן אחין ומקצתן שאין אחין האחין חולצין ושאין אחין מייבמין מאי קאמר אמר רב ספרא הכי קאמר מקצתן אחין מן האב ומקצתן אחין מן האם אחין מן האם חולצין ואחין מן האב מייבמין,מקצתן כהנים ומקצתן שאינן כהנים כהנים חולצין שאינן כהנים מייבמין מקצתן כהנים ומקצתן אחין מן האם אלו ואלו חולצין ולא מייבמין | 98b. If she is his father’s b paternal /b half sister, b he may maintain /b her as his wife. If she is his b mother’s maternal /b half b sister, he must divorce /b her. If she is his mother’s b paternal /b half sister, b Rabbi Meir says he must divorce /b her, b and the Rabbis say he may maintain /b her. This is b as Rabbi Meir would say: Any relative forbidden due to kinship with the mother, /b whether the woman is his paternal relative, e.g., his father’s maternal half sister, or his maternal relative, b he must divorce /b her. However, if she is forbidden b due to the father, he may maintain /b her., b And he is permitted to /b marry b his maternal brother’s wife and his father’s brother’s wife, and all other forbidden relatives are /b also b permitted to him. /b The expression: And all other relatives are also permitted to him, is added b to include the father’s wife. /b ,With regard to one who b married a woman and her daughter /b and they converted, b he may remarry one but must divorce /b the other b one. He should not marry /b her b i ab initio /i . /b If b his wife, /b the daughter, b died, he is permitted to /b maintain b his mother-in-law /b as his wife. b And some teach /b that b he is prohibited from /b maintaining b his mother-in-law. /b , b In any event, /b this i baraita /i b teaches /b that b he is permitted to /b marry b his brother’s wife. /b The Gemara asks: b What, is it not /b referring to a case b where his brother married her when he was /b already b a convert? /b The Gemara answers: b No, /b it is referring to a case b where he married her while he was a gentile. /b The Gemara asks: If so, b what /b is the purpose b of stating /b this obvious i halakha /i ? The Gemara answers: b Lest you say /b that the Sages b should decree /b that the marriage is prohibited if the brother married her b while he was a gentile, due to /b the prohibition against their marriage if the brother married her b when he was /b already b a convert. /b The i baraita /i therefore b teaches us /b that there is no such decree., b The Master said: /b If one b married a woman and her daughter /b and they converted, b he may remarry one but must divorce /b the other b one. He should not marry /b her b i ab initio /i . /b The Gemara asks: b Now /b that b he must divorce /b her, b is /b it b necessary /b to state that he should not marry her b i ab initio /i ? /b The Gemara answers: That statement b is standing there, /b i.e., it is referring to the previous sentence, b and this is what it is saying: Those /b wives b that the Sages said /b that b he may maintain, /b e.g., his paternal half sister, b he should not marry /b them b i ab initio /i . /b ,The i baraita /i taught: If b his wife, /b the daughter, b died, he is permitted to /b maintain b his mother-in-law /b as his wife. b And some teach /b that b he is prohibited to /b maintain b his mother-in-law. /b The Gemara comments: b One /b of the teachings b is in accordance with /b the opinion of b Rabbi Yishmael, and /b the other b one is in accordance with /b the opinion of b Rabbi Akiva. /b , b The one who prohibits /b the convert from maintaining his mother-in-law b is in accordance with /b the opinion of b Rabbi Yishmael, who said /b that one’s b mother-in-law after /b his wife’s b death remains forbidden /b to him to the same degree as during her lifetime. b And /b therefore, b with regard to a convert, the Sages decreed /b that she is forbidden to him, lest one marry his mother-in-law who is a Jew from birth after his wife’s death. b And the one who permits /b him to maintain her b is in accordance with /b the opinion of b Rabbi Akiva, who said /b that b the prohibition /b against engaging in intercourse with one’s b mother-in-law is weakened after /b his wife’s b death, /b as they are not liable to receive the death penalty. b And /b therefore, b with regard to a convert, the Sages did not decree /b that she is forbidden to him., strong MISHNA: /strong With regard to b five women whose offspring were mixed, /b i.e., their lineage became indeterminate, and they had other sons as well who were not mixed, and b the mixed /b sons b matured and married women and /b subsequently b died, /b then b four /b sons who were not mixed, each one from a different mother, b must perform i ḥalitza /i with one /b of the widows, as she might be the sister-in-law of any of them. b And one /b son of the mother whose sons did not perform i ḥalitza /i b may perform levirate marriage with her /b instead of i ḥalitza /i ; even if she is not his sister-in-law, once she has received i ḥalitza /i from the others she may marry any man.,Subsequently, b he and three /b of the four other sons b must perform i ḥalitza /i with one /b of the remaining widows, b and /b the other b one may perform levirate marriage. /b When this process has been completed for all the widows, b four i ḥalitzot /i and a levirate marriage are found /b altogether b for each and every /b widow., strong GEMARA: /strong The Gemara infers from the mishna that b i ḥalitza /i specifically is performed /b first, b and afterward levirate marriage. However, levirate marriage may not be performed first, as /b that b would breach /b the prohibition against b a i yevama /i /b engaging in intercourse b with /b a member of b the public, /b if she is not his sister-in-law.,The Gemara asks: b What is /b the reason for the mishna’s ruling that the son who performed levirate marriage b and three /b of the four others b must perform i ḥalitza /i with one /b of the remaining widows, and the remaining son may perform levirate marriage? Why can’t the same son who performed levirate marriage with the first widow be the one to perform levirate marriage with the other widows, too, after the other four sons perform i ḥalitza /i ? The Gemara answers: b Do not say /b that b one /b of the brothers b may perform levirate marriage with all of them. Rather, each one of them should perform levirate marriage with one, /b as b perhaps one will happen upon his own /b sister-in-law, whereas if one performs levirate marriage with all of them, the others will not have a chance to perform the mitzva.,§ A continuation of a case in the mishna is stated in a i baraita /i : If b some of them are brothers, and some of them are not brothers, the brothers perform i ḥalitza /i and those who are not brothers perform levirate marriage. /b The Gemara asks: b What is /b the i baraita /i b saying? Rav Safra said /b that b this is what it is saying: /b If b some of /b the sons who were not mixed b are /b only b paternal brothers /b of the mixed sons, b and some of them, /b in addition to being paternal half brothers, b are /b also b maternal /b half b brothers /b of other members of the mixed group, then the b maternal /b half b brothers must perform i ḥalitza /i /b with all of the women, since each of them might be his maternal sister-in-law, who is forbidden to him, as levirate marriage applies only to a paternal sister-in-law. b And /b those who are only b paternal brothers perform levirate marriage. /b ,The i baraita /i continues: If b some of them are priests and some of them are not priests, /b the b priests perform i ḥalitza /i , /b and b those who are not priests perform levirate marriage, /b as it is prohibited for a priest to marry a woman who underwent i ḥalitza /i . If b some of them are priests and some of them are maternal /b half b brothers, /b both b these and those perform i ḥalitza /i and not levirate marriage. /b |
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8. Anon., Ruthrabbah, 2.13, 5.3 Tagged with subjects: •rabbi yohanan, laws of Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 204| 2.13. וַתֹּאמֶר נָעֳמִי לִשְׁתֵּי כַתֶיהָ לֵכְנָה שֹּׁבְנָה אִשָּׁה לְבֵית אִמָּהּ (רות א, ח), לְבֵית אֻמָּתָהּ. אַבְנִימוֹס הַגַּרְדִּי מֵתָה אִמּוֹ וְעָלָה רַבִּי מֵאִיר לְהֵרָאוֹת לוֹ פָּנִים, וּמָצָא אוֹתָם יוֹשְׁבִין אֲבֵלִים, לְאַחַר זְמַן מֵת אָבִיו וְעָלָה רַבִּי מֵאִיר לְהֵרָאוֹת לוֹ פָּנִים, וּמָצָא אוֹתָן עֲסוּקִין בִּמְלַאכְתָּן. אָמַר לוֹ, כִּמְדֻמֶּה אֲנִי שֶׁאִמְךָ חֲבִיבָה עָלֶיךָ יוֹתֵר מֵאָבִיךָ, אָמַר לוֹ וְלֹא כֵן כְּתִיב, אִשָּׁה לְבֵית אִמָּהּ וְלֹא לְבֵית אָבִיהָ. אָמַר לוֹ, יָפֶה אָמַרְתָּ שֶׁאֵין אָב לְגוֹי, 5.3. וַיַּעַן בֹּעַז וַיֹּאמֶר לָהּ הֻגֵּד הֻגַּד לִי (רות ב, יא), לָמָּה שְׁתֵּי פְּעָמִים הֻגֵּד הֻגַּד לִי, הֻגַּד לִי בַּבַּיִת, הֻגַּד לִי בַּשָֹּׂדֶה. כֹּל אֲשֶׁר עָשִׂית אֶת חֲמוֹתֵךְ אַחֲרֵי מוֹת אִישֵׁךְ, שֶׁאֵין תַּלְמוּד לוֹמַר בְּחַיֵּי אִישֵׁךְ. וַתַּעַזְבִי אָבִיךְ וְאִמֵּךְ וְאֶרֶץ מוֹלַדְתֵּךְ זוֹ אִיפַרְכִיָּא שֶׁלָּךְ. וַתַּעַזְבִי אָבִיךְ וְאִמֵּךְ מֵעֲבוֹדַת כּוֹכָבִים שֶׁלָּךְ, שֶׁנֶּאֱמַר (ירמיה ב, כז): אֹמְרִים לָעֵץ אָבִי אַתָּה וְלָאֶבֶן אַתְּ יְלִדְתָּנִי. וְאֶרֶץ מוֹלַדְתֵּךְ, זוֹ שְׁכוּנָתָהּ. וַתֵּלְכִי אֶל עַם אֲשֶׁר לֹא יָדַעַתְּ תְּמוֹל שִׁלְשׁוֹם, שֶׁאִלּוּ תְּמוֹל שִׁלְשׁוֹם, לֹא הָיִית. | 2.13. "Rabbi Menachem the son of Avin interpreted these verses from Chronicles as referring to Moses. \" b And Jokim /b \", on the basis of \"Advance ( i qumah /i ), O Hashem! May Your enemies be scattered (Numbers 10:35)\". \" b Men of Cozeba /b \": they spoke of the Holy One, blessed be He, like liars ( i kezavim /i ), as it is said: \"Let not Your anger, O Hashem, blaze forth against Your people (Exodus 32:11)\". \" b Joash /b \" because he did not care ( i nitya'esh /i ) about his life, as it is said: \"but if not, erase me (Exodus 32:32)\". \" b And Saraf /b \" because he remembered the deed of those who were burned ( i serufin /i ), as it is said: \"Remember Your servants, Abraham, Isaac, and Israel (Exodus 32:13)\". \" b Who became husbands to Moab /b \" because his pleasant deeds went and ascended before his Father in Heaven. \" b And Jashubi Lechem /b \" because he ascended upward and returned ( i shavah /i ) to the Torah, as thus it is said: \"You went up to the heights, having taken captives ( i shavita shevi /i ) (Psalms 68:19)\". \" b The records are ancient ( i 'atiqim /i ) /b \": Rabbi Ayybu and Rabbi Yehudah son of Simon: Rabbi Ayybu said: \"Even records which were removed ( i nit'atqu /i ) from them, he strengthened them, as it is said: \"Carve two tablets of stone like the first (Exodus 34:1)\". These words describe the one said to move ( i ma'tiqo /i ) the world, what you say, it said: \"From there he moved on ( i vayya'teq /i ) (Genesis 12:8)\"\". Rabbi Yehudah son of Rabbi Simon said: \"The words describe unknown things here, but in another place they are clear that he strengthened them for him, as it is said: \"And Hashem said: Write down these commandments, for in accordance with these commandments (Exodus 34:27)\". \" b These are the potters ( i yotzrim /i ) /b \", on which: \"And Hashem God formed ( i vayyitzer /i ) out of the earth (Genesis 2:19)\"\". Another interpretation: \" b These are the potters /b \": they are the souls of the righteous, because guided by them the Holy One, blessed be He, created his world. \" b Dwellers of Netaim /b \": on which: \"And Hashem planted ( i vayyitt'a /i ) (Genesis 2:8)\". \" b And of Gederah [fence] /b \": on which: \"Who set the sand as a boundary to the sea (Jeremiah 5:22)\". \" b With the king in his service /b \": with the King of Kings of Kings, the Holy One, blessed be He, the souls of the righteous dwelled there because by them he was guided and created his world.", |
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| 9. Anon., Lech Lechah, None Tagged with subjects: •nan Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 204 |
| 10. Josephus, Book of Judith, 59 Tagged with subjects: •rabbi yohanan, laws of Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 204 |
| 11. Tacitus, Esther, 203 Tagged with subjects: •rabbi yohanan, laws of Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 204 |
