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14 results for "sexual"
1. Hebrew Bible, Leviticus, 18.6, 18.10, 18.17, 20.12, 20.14, 20.17 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 84, 85, 86, 90, 91
18.6. "אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃", 18.17. "עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה אֶת־בַּת־בְּנָהּ וְאֶת־בַּת־בִּתָּהּ לֹא תִקַּח לְגַלּוֹת עֶרְוָתָהּ שַׁאֲרָה הֵנָּה זִמָּה הִוא", 20.12. "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־כַּלָּתוֹ מוֹת יוּמְתוּ שְׁנֵיהֶם תֶּבֶל עָשׂוּ דְּמֵיהֶם בָּם׃", 20.14. "וְאִישׁ אֲשֶׁר יִקַּח אֶת־אִשָּׁה וְאֶת־אִמָּהּ זִמָּה הִוא בָּאֵשׁ יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן וְלֹא־תִהְיֶה זִמָּה בְּתוֹכְכֶם׃", 20.17. "וְאִישׁ אֲשֶׁר־יִקַּח אֶת־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְרָאָה אֶת־עֶרְוָתָהּ וְהִיא־תִרְאֶה אֶת־עֶרְוָתוֹ חֶסֶד הוּא וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֺנוֹ יִשָּׂא׃", 18.6. "None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.", 18.10. "The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover; for theirs is thine own nakedness.", 18.17. "Thou shalt not uncover the nakedness of a woman and her daughter; thou shalt not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: they are near kinswomen; it is lewdness.", 20.12. "And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought corruption; their blood shall be upon them.", 20.14. "And if a man take with his wife also her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.", 20.17. "And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity.",
2. Hebrew Bible, Isaiah, 58.7 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 92, 93
58.7. "הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם׃", 58.7. "Is it not to deal thy bread to the hungry, And that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, And that thou hide not thyself from thine own flesh?",
3. Dead Sea Scrolls, Damascus Covenant, 5.7, 5.8, 5.9, 5.10, 5.11, 6.21-7.1, 8.4, 8.5, 8.6, 8.7, 8.8 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 80, 81
4. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 5.7, 5.8, 5.9, 5.10, 5.11, 6.21-7.1, 8.4, 8.5, 8.6, 8.7, 8.8 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 80, 81
5. Dead Sea Scrolls, 4Q251, 17 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 89
6. Dead Sea Scrolls, Temple Scroll, 66.16-66.17 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 89
7. Anon., Jubilees, 41.25-41.26 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 83, 84
41.25. and he began to lament and to supplicate before the Lord because of his transgression.<>br>And we told him in a dream that it was forgiven him because he supplicated earnestly, and lamented, and did not again commit it. 41.26. And he received forgiveness because he turned from his sin and from his ignorance, for he transgressed greatly before our God;
8. Tosefta, Yevamot, 3.1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 86
3.1. "שניות מד\"ס אם אמו ואם אביו אשת אבי אביו ואשת אבי אמו [אשת אחי אמו מאביו ואשת אחי אביו מאמו ואשת בן] בנו [ואשת בן] בתו מותר אדם באשת חמיו ובאשת חורגו ואסור בבת חורגו [וחורגו] מותר באשתו [ובבתו] זאת אומרת אני מותרת ובתי אסורה לך."
9. Mishnah, Nedarim, 8.7, 9.10 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 82, 83
8.7. "הָאוֹמֵר לַחֲבֵרוֹ קוֹנָם שֶׁאֲנִי נֶהֱנֶה לְךָ אִם אֵין אַתָּה בָא וְנוֹטֵל לְבָנֶיךָ כּוֹר אֶחָד שֶׁל חִטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁל יַיִן, הֲרֵי זֶה יָכוֹל לְהָפֵר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, וְיֹאמַר לוֹ, כְּלוּם אָמַרְתָּ אֶלָּא מִפְּנֵי כְבוֹדִי, זֶהוּ כְבוֹדִי. וְכֵן הָאוֹמֵר לַחֲבֵרוֹ קוֹנָם שֶׁאַתָּה נֶהֱנֶה לִי אִם אֵין אַתָּה בָא וְנוֹתֵן לִבְנִי כּוֹר אֶחָד שֶׁל חִטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁל יַיִן, רַבִּי מֵאִיר אוֹמֵר, אָסוּר עַד שֶׁיִּתֵּן. וַחֲכָמִים אוֹמְרִים, אַף זֶה יָכוֹל לְהָפֵר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, וְיֹאמַר לוֹ, הֲרֵי אֲנִי כְאִלּוּ הִתְקַבָּלְתִּי. הָיוּ מְסָרְבִין בּוֹ לָשֵׂאת בַּת אֲחוֹתוֹ וְאָמַר קוֹנָם שֶׁהִיא נֶהֱנֵית לִי לְעוֹלָם, וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְאָמַר קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי לְעוֹלָם, הֲרֵי אֵלּוּ מֻתָּרוֹת לֵהָנוֹת לוֹ, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לְשׁוּם אִישׁוּת. הָיָה מְסָרֵב בַּחֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, אָמַר קוֹנָם לְבֵיתְךָ שֶׁאֵינִי נִכְנָס, טִפַּת צוֹנֵן שֶׁאֵינִי טוֹעֵם לָךְ, מֻתָּר לִכָּנֵס לְבֵיתוֹ וְלִשְׁתּוֹת מִמֶּנּוּ צוֹנֵן, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לְשׁוּם אֲכִילָה וּשְׁתִיָּה: \n", 9.10. "קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית כְּעוּרָה, וַהֲרֵי הִיא נָאָה. שְׁחוֹרָה, וַהֲרֵי הִיא לְבָנָה. קְצָרָה, וַהֲרֵי הִיא אֲרֻכָּה, מֻתָּר בָּהּ. לֹא מִפְּנֵי שֶׁהִיא כְעוּרָה וְנַעֲשֵׂית נָאָה, שְׁחוֹרָה וְנַעֲשֵׂית לְבָנָה, קְצָרָה וְנַעֲשֵׂית אֲרֻכָּה, אֶלָּא שֶׁהַנֶּדֶר טָעוּת. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ הֲנָיָה, וְהִכְנִיסוּהָ לְבֵית רַבִּי יִשְׁמָעֵאל וְיִפּוּהָ. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל, בְּנִי, לָזוֹ נָדָרְתָּ. אָמַר לוֹ, לָאו. וְהִתִּירוֹ רַבִּי יִשְׁמָעֵאל. בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי יִשְׁמָעֵאל וְאָמַר, בְּנוֹת יִשְׂרָאֵל נָאוֹת הֵן, אֶלָּא שֶׁהָעֲנִיּוּת מְנַוַּלְתָּן. וּכְשֶׁמֵּת רַבִּי יִשְׁמָעֵאל, הָיוּ בְנוֹת יִשְׂרָאֵל נוֹשְׂאוֹת קִינָה וְאוֹמְרוֹת, בְּנוֹת יִשְׂרָאֵל אֶל רַבִּי יִשְׁמָעֵאל בְּכֶינָה. וְכֵן הוּא אוֹמֵר בְּשָׁאוּל (שמואל ב א) בְּנוֹת יִשְׂרָאֵל אֶל שָׁאוּל בְּכֶינָה: \n", 8.7. "If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.", 9.10. "“Konam if I marry that ugly woman,” and she turns out to be beautiful; “That black-skinned woman,” and she turns out to be light-skinned; “That short woman,” and she turns out to be tall, he is permitted to marry her, not because she was ugly, and became beautiful, or black and became light-skinned, short and grew tall, but because the vow was made in error. And thus it happened with one who vowed not to benefit from his sister’s daughter, and she was taken into Rabbi Ishmael’s house and they made her beautiful. Rabbi Ishmael said to him, “My son! Did you vow not to benefit from this one!” He said, “No,” and Rabbi Ishmael permitted her [to him]. In that hour Rabbi Ishmael wept and said, “The daughters of Israel are beautiful, but poverty disfigures them.” And when Rabbi Ishmael died, the daughters of Israel raised a lament, saying, “Daughters of Israel weep for Rabbi Ishmael.” And thus it is said too of Saul, “Daughters of Israel, weep for Saul” (II Samuel 1:24).",
10. Mishnah, Sanhedrin, 1.9 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 86
11. Mishnah, Yevamot, 2.3-2.4 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 86
2.3. "כְּלָל אָמְרוּ בַיְבָמָה. כָּל שֶׁהִיא אִסּוּר עֶרְוָה, לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. אִסּוּרָהּ אִסּוּר מִצְוָה, וְאִסּוּר קְדֻשָּׁה, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. אֲחוֹתָהּ שֶׁהִיא יְבִמְתָּהּ, חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת: \n", 2.4. "אִסּוּר מִצְוָה, שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים. אִסּוּר קְדֻשָּׁה, אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, וּבַת יִשְׂרָאֵל לְנָתִין וּמַמְזֵר: \n", 2.3. "A general rule has been said about the yavamah: Wherever she is prohibited as a forbidden relation, she may neither perform halitzah nor have yibbum. If her prohibition is due to a commandment or a prohibition due to holiness, she must perform halitzah but she may not have yibbum. If her sister is also her sister-in-law, she may perform halitzah or have yibbum.", 2.4. "A “prohibition due to a commandment” [refers to] the secondary incest prohibitions forbidden by the scribes. “A prohibition due to holiness” [refers to the following forbidden relationships]: a widow to a high priest; a divorced woman, or one that had performed halitzah to a regular priest; a mamzereth or a netinah to an Israelite; and an Israelite woman to a natin or a mamzer.",
12. Anon., Sifra, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 90, 91
13. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 82
14. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •sexual taboos Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 91
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. b Grandchildren are /b considered b like children. /b 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: b When that /b i baraita /i b is taught /b it is with regard b to completing /b the 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 b raises an objection /b to the opinion of Rav Huna from another i baraita /i : b Grandchildren are /b considered b like children. /b If b one of /b a man’s children b died or was discovered /b to be b a eunuch, /b the father has b not fulfilled /b the mitzva to be b fruitful and multiply. /b This directly contradicts Rav Huna’s statement that one fulfills the mitzva even if his children die. The Gemara concludes: b The refutation /b of the opinion b of Rav Huna is /b indeed b a conclusive refutation. /b ,§ It was taught in the i baraita /i that b grandchildren are /b considered b like children. Abaye thought to say /b that if one’s children die, he fulfills the mitzva to be fruitful and multiply through grandchildren, provided b a son /b was born b to /b his b son and a daughter to /b his b daughter, and all the more so /b if b a son /b was born b to /b his b daughter, /b as his grandchildren take the place of his children in these cases. b However, /b if b a daughter /b was born b to /b his b son, no, /b she cannot take the place of her father. b Rava said to him: /b We b require /b merely fulfillment of the verse: b “He formed it to be inhabited,” and there is /b fulfillment in this case, as the earth is inhabited by his descendants.,The Gemara comments: b In any event, everyone /b agrees that if one has b two /b grandchildren b from one /b child, b no, /b he has not fulfilled the mitzva to be fruitful and multiply, even if he has both a grandson and a granddaughter. The Gemara asks: b And /b has he b not? Didn’t the Rabbis say to Rav Sheshet: Marry a woman and have sons, /b as you have not yet fathered any sons, b and /b Rav Sheshet b said to them: The sons of my daughter are my sons? /b 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: b There, /b Rav Sheshet b was /b merely b putting them off. /b The real reason he did not want to get remarried was b because Rav Sheshet became impotent from Rav Huna’s discourse. /b Rav Huna’s discourses were so lengthy that Rav Sheshet became impotent after waiting for so long without relieving himself., b Rabba said to Rava bar Mari: From where is this matter that the Sages stated /b derived, that b grandchildren are /b considered b like children? If we say /b it is derived b from /b the fact b that it is written /b in Laban’s speech to Jacob: b “The daughters are my daughters and the children are my children” /b (Genesis 31:43), which indicates that Jacob’s children were also considered to be the children of their grandfather Laban, b if /b that is b so, /b does the continuation of Laban’s statement: b “And the flocks are my flocks” /b (Genesis 31:43), indicate that b so too, /b Jacob’s flocks were considered as belonging to Laban? b Rather, /b Laban was saying b that you, /b Jacob, b acquired /b them b from me. Here too, /b with regard to the children, Laban was saying: b You acquired /b them b from me, /b i.e., it is only due to me that you have children., b Rather, /b the proof is b from here: “And afterward Hezron went in to the daughter of Machir, the father of Gilead…and she bore him Segub” /b (I Chronicles 2:21), b and it is written: “Out of Machir came down governors” /b (Judges 5:14), b and it is written: “Judah is my governor” /b (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: b The mishna is not in accordance with /b the opinion of b Rabbi Yehoshua. As it is taught in a /b i baraita /i that b Rabbi Yehoshua says: /b If b a man married a woman in his youth, /b and she passed away, b he should marry /b another b woman in his old age. /b If b he had children in his youth, he should have /b more b children 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” /b (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., b Rabbi Akiva says /b that the verse should be understood as follows: If one b studied Torah in his youth he should study /b more b Torah in his old age; /b if b he had students in his youth he should have /b additional b students in his old age, as it is stated: “In the morning sow your seed, etc.” They said /b by way of example that b Rabbi Akiva had twelve thousand pairs of students /b in an area of land that stretched b from Gevat to Antipatris /b in Judea, b and they all died in one period /b of time, b because they did not treat each other with respect. /b , b And the world was desolate /b of Torah b until Rabbi Akiva came to our Rabbis in the South and taught /b his Torah b to them. /b This second group of disciples consisted of b Rabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi Shimon, and Rabbi Elazar ben Shamua. And these are the very ones /b who b upheld /b the study of b Torah at that time. /b 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 b taught /b that b all of them died /b in the period b from Passover until i Shavuot /i . Rav Ḥama bar Abba said, and some say /b it was b Rabbi Ḥiyya bar Avin: They all died a bad death. /b The Gemara inquires: b What is it /b that is called a bad death? b Rav Naḥman said: Diphtheria. /b , b Rav Mattana said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehoshua, /b 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. b Rabbi Tanḥum said /b that b Rabbi Ḥanilai said: Any man who does not have a wife is /b left b without joy, without blessing, without goodness. /b He proceeds to quote verses to support each part of his statement. He is b without joy, as it is written: “And you shall rejoice, you and your household” /b (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 b without blessing, as it is written: “To cause a blessing to rest in your house” /b (Ezekiel 44:30), which indicates that blessing comes through one’s house, i.e., one’s wife. He is b without goodness, as it is written: “It is not good that man should be alone” /b (Genesis 2:18), i.e., without a wife., b In the West, /b Eretz Yisrael, they b say: /b One who lives without a wife is left b without Torah, /b and b without a wall /b of protection. He is b without Torah, as it is written: “Is it that I have no help in me, and that sound wisdom is driven from me?” /b (Job 6:13), indicating that one who does not have a wife lacks sound wisdom, i.e., Torah. He is b without a wall, as it is written: “A woman shall go round a man” /b (Jeremiah 31:21), similar to a protective wall., b Rava bar Ulla said: /b One who does not have a wife is left b without 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” /b (Job 5:24). This indicates that a man has peace only when he has a tent, i.e., a wife.,On the same verse, b Rabbi Yehoshua ben Levi said: Whoever knows that his wife fears Heaven /b and she desires him, b and he does not visit her, /b i.e., have intercourse with her, is b called a sinner, as it is stated: And you shall know that your tent is in peace; /b and you shall visit your habitation. b And Rabbi Yehoshua ben Levi said: A man is obligated to visit his wife /b for the purpose of having intercourse b when he /b is about to b depart on a journey, as it is stated: “And you shall know that your tent is in peace, etc.” /b ,The Gemara asks: Is b this /b last statement b derived from here? /b It is b derived from there: “And your desire shall be to your husband” /b (Genesis 3:16), which b teaches that a wife desires her husband when he is about to depart on a journey. Rav Yosef said: /b The additional derivation cited by Rabbi Yehoshua ben Levi b is necessary only near /b the time of b her set pattern, /b 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: b And how much /b before the expected onset of menstrual bleeding is considered near the time of her set pattern? b Rava said: An interval /b of time, i.e., half a daily cycle, either a day or a night. The Gemara comments: b And this /b statement that a man must have intercourse with his wife before he departs on a journey b applies /b only if he is traveling b for an optional matter, but /b if he is traveling in order to attend b to a matter /b pertaining to a b mitzva, /b he is not required to have intercourse with his wife so that he not become b preoccupied /b and neglect the mitzva.,§ b The Sages taught: /b One b who loves his wife as /b he loves b himself, 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 time /b when b they /b reach maturity, b about him the verse states: And you shall know that your tent is in peace. /b As a result of his actions, there will be peace in his home, as it will be devoid of quarrel and sin. One b who loves his neighbors, and who draws his relatives close, and who marries the daughter of his sister, /b a woman he knows and is fond of as a family relative and not only as a wife,