זוֹ חַדְיָיב נְהַר גּוֹזָן זוֹ גִּינְזַק וְעָרֵי מָדַי זוֹ חַמְדָּן וְחַבְרוֹתֶיהָ וְאָמְרִי לַהּ זוֹ נִיהַר וְחַבְרוֹתֶיהָ חַבְרוֹתֶיהָ מַאן אָמַר שְׁמוּאֵל כְּרַךְ מוּשְׁכֵּי חִידְקֵי וְדֻומְקֵי אָמַר רַבִּי יוֹחָנָן וְכוּלָּן לִפְסוּל this is Ḥadyab. The river of Gozan; this is Ginzak. And the cities of the Medes; this is Ḥamadan and its surroundings. And some say: This is Nihar and its surroundings. The Gemara asks: Which are its surroundings? Shmuel said: Kerakh, Mushkhei, Ḥidkei, and Domakya are the surroundings of Ḥamadan. Rabbi Yoḥanan said: And all of them are for disqualification. In other words, if someone from one of these places wishes to convert, there is concern that he might be a descendant of a Jew and therefore a mamzer. Consequently, they all are disqualified.
כִּי אַמְרִיתַהּ קַמֵּיהּ דִּשְׁמוּאֵל אֲמַר לִי בִּנְךָ הַבָּא מִן יִשְׂרְאֵלִית קָרוּי בִּנְךָ וְאֵין בִּנְךָ הַבָּא מִן הַגּוֹיָה קָרוּי בִּנְךָ אֶלָּא בְּנָהּ Rav Yehuda continued his recounting: When I said this halakha, that there is a concern about the betrothal of gentiles nowadays, before Shmuel, he said to me: One need not worry about this, as your son from a Jewish woman is called your son, i.e., he inherits his lineage from you, and your son from a gentile woman is not called your son, but rather her son. Consequently, all children born to Jews from gentile women are not considered Jews, as their lineage is determined by their gentile mothers.
וְהָאִיכָּא בָּנוֹת וְאָמַר רָבִינָא שְׁמַע מִינַּהּ בֶּן בִּתְּךָ הַבָּא מִן הַגּוֹי קָרוּי בִּנְךָ גְּמִירִי דִּבְנָתָא דְּהָהוּא דָּרָא אִיצְטְרוֹיֵי אִצְטְרוֹ The Gemara asks: Aren’t there Jewish girls who were captured by gentiles, whose children are considered to be Jews? And Ravina said: Learn from this that the son of your daughter from a gentile is called your son. If so, the descendants of Jewish women captured by gentiles would indeed be Jews. The Gemara answers: This is no concern, as it is learned as a tradition that the girls from the ten tribes of that generation became barren and did not give birth to any offspring, whereas some of the exiled men of the ten tribes married gentile women. Consequently, all of the children born there were gentiles.
אִיכָּא דְּאָמְרִי כִּי אַמְרִיתַהּ קַמֵּיהּ דִּשְׁמוּאֵל אָמַר לִי לֹא זָזוּ מִשָּׁם עַד שֶׁעֲשָׂאוּם גּוֹיִם גְּמוּרִים שֶׁנֶּאֱמַר בַּה׳ בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ There are those who say that Rav Yehuda actually related the following: When I said this halakha before Shmuel, he said to me: They did not move from there, the place where they deliberated on this matter, until they rendered all of them, including those who intermingled with the ten tribes in different locations, full-fledged gentiles. Consequently, there is no concern that their betrothals might be of any effect, as it is stated: “They have dealt treacherously against the Lord, for they have begotten strange children” (Hosea 5:7).
יָתֵיב רַב יוֹסֵף אֲחוֹרֵיהּ דְּרַב כָּהֲנָא וְיָתֵיב רַב כָּהֲנָא קַמֵּיהּ דְּרַב יְהוּדָה וְיָתֵיב וְקָאָמַר עֲתִידִין יִשְׂרָאֵל דְּעָבְדִי יוֹמָא טָבָא כִּי חָרְבָה תַּרְמוֹד וְהָא חֲרִיב הַהִיא תָּמוֹד הֲוַאי רַב אָשֵׁי אָמַר הַיְינוּ תַּרְמוֹד הַיְינוּ תָּמוֹד אִכְּפוֹלֵי הוּא דְּמִכַּפְלָ[א] חֲרִיב מֵהַאי גִּיסָא אִיתִּיב מֵהַאי גִּיסָא (וְאִי) חֲרִיב מֵהַאי גִּיסָא אִיתִּיב מֵהַאי גִּיסָא § The Gemara relates: Rav Yosef sat behind Rav Kahana, and Rav Kahana sat before Rav Yehuda, and he sat and he said this tradition: In the future, the Jews will establish a Festival day when Tarmod is destroyed. The Gemara asks: But it has already been destroyed. The Gemara answers: That place that was destroyed was Tamud, not Tarmod. Rav Ashi said: Tarmod is the same as Tamud. However, the city is doubled. In other words, when it is destroyed from this side it is settled on that side, and when it is destroyed from that side it is settled on this side. Consequently, it has not yet been entirely destroyed.
יָתֵיב רַב הַמְנוּנָא קַמֵּיהּ דְּעוּלָּא וְקָא הָוֵי בִּשְׁמַעְתָּא אָמַר מָה גַּבְרָא וּמָה גַּבְרָא אִי לָאו דְּהַרְפַּנְיָא מָאתֵיהּ אִכְּסִיף אֲמַר לֵיהּ כְּסַף גֻּלְגֻּלְתָּא לְהֵיכָא יָהֲבַתְּ אֲמַר לֵיהּ לְפוּם נַהֲרָא אֲמַר לֵיהּ אִם כֵּן מִפּוּם נַהֲרָא אַתְּ The Gemara relates: Rav Hamnuna sat before Ulla and was engaged in the study of halakha. Ulla said about him: What a man; what a man. In other words: What a great man this Rav Hamnuna is. If only Harpanya were not his city, as the inhabitants of that place are all of flawed lineage, which indicates that the lineage of Rav Hamnuna is likewise impaired. Rav Hamnuna was ashamed. Ulla said to him: Where do you give the money for payment of the poll tax? He said to him: I pay it to the city of Pum Nahara, as my city is subject to taxation by that city. He said to him: If so, you are from Pum Nahara, not Harpanya, and your lineage is evidently not flawed.
מַאי הַרְפַּנְיָא אָמַר רַבִּי זֵירָא הַר שֶׁהַכֹּל פּוֹנִין בּוֹ בְּמַתְנִיתָא תָּנָא כׇּל שֶׁאֵין מַכִּיר מִשְׁפַּחְתּוֹ וְשִׁבְטוֹ נִפְנֶה לְשָׁם אָמַר רָבָא וְהִיא עֲמוּקָּה מִשְּׁאוֹל שֶׁנֶּאֱמַר מִיַּד שְׁאוֹל אֶפְדֵּם מִמָּוֶת אֶגְאָלֵם וְאִילּוּ פְּסוּל דִּידְהוּ לֵית לְהוּ תַּקַּנְתָּא § The Gemara asks: What is the meaning of the name Harpanya? Rabbi Zeira said: It means the mountain to which all turn [har shehakol ponin bo]. In other words, it is the destination for all those who could not find wives anywhere else, as most of its population is of flawed lineage. It is taught in a baraita: All those who do not know their family or tribe turn there. Rava said: This type of flaw is appalling and is deeper than the netherworld, as is stated: “Shall I ransom them from the power of the netherworld? Shall I redeem them from death?” (Hosea 13:14). This verse indicates that it is possible to be ransomed and released from the netherworld, whereas their disqualification cannot be rectified.
פְּסוּלֵי דְהַרְפַּנְיָא מִשּׁוּם פְּסוּלֵי דְּמֵישׁוֹן וּפְסוּלֵי דְּמֵישׁוֹן מִשּׁוּם פְּסוּלֵי דְתַרְמוֹד פְּסוּלֵי דְתַרְמוֹד מִשּׁוּם עַבְדֵי שְׁלֹמֹה The Gemara comments: Those who are disqualified from Harpanya are unfit due to the disqualification of the inhabitants of nearby Meishon, who were unfit and intermarried with the residents of Harpanya. Those disqualified from Meishon are unfit due to those disqualified from Tarmod, and those disqualified from Tarmod are disqualified due to the servants of Solomon.
וְהַיְינוּ דְּאָמְרִי אִינָשֵׁי קַבָּא רַבָּא וְקַבָּא זוּטָא מִיגַּנְדַּר וְאָזֵיל לִשְׁאוֹל וּמִשְּׁאוֹל לְתַרְמוֹד וּמִתַּרְמוֹד לְמֵישָׁן וּמִמֵּישָׁן לְהַרְפַּנְיָא The Gemara comments: And this explains the folk saying that people say in this regard: A large ephah and a small ephah, which are both inaccurate utensils that may not be used for measuring, roll onward to the netherworld, and from the netherworld to Tarmod, and from Tarmod to Meishon, and from Meishon to Harpanya. The same idea expressed by the Sages with regard to the disqualification of lineage was also incorporated into a well-known adage among commoners.
הֲדַרַן עֲלָךְ חֲמֵשׁ עֶשְׂרֵה נָשִׁים
כֵּיצַד אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְּעוֹלָמוֹ שְׁנֵי אַחִים וּמֵת אֶחָד מֵהֶן וְנוֹלַד לָהֶן אָח וְאַחַר כָּךְ יִיבֵּם הַשֵּׁנִי אֶת אֵשֶׁת אָחִיו וּמֵת הָרִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְּעוֹלָמוֹ וְהַשְּׁנִיָּה מִשּׁוּם צָרָתָהּ MISHNA: Each of the women enumerated in the first chapter causes exemption from levirate marriage and ḥalitza for her rival wives. This is due to the close family relationship she has with her brother-in-law, making her forbidden to him. The single exception is the case explained in this mishna. What is the case of the wife of a brother with whom he did not coexist? For example: If there were two brothers, and one of them died childless, and subsequently a brother of theirs was born, after which the second brother, the elder, took his deceased brother’s wife in levirate marriage, and then died as well. Consequently, two women require levirate marriage: The widow of the first brother who had been taken in levirate marriage by the second brother, and the widow of the second brother, the first widow’s rival wife. The first widow, who had been the wife of the first brother to die, goes out without any obligation to be taken in levirate marriage by the youngest brother who was born later, since she is the wife of a brother with whom he did not coexist. The first deceased brother never lived at the same time as the newly born brother. The second widow, who had been married to the second brother, is exempt due to her rival wife.
עָשָׂה בָּהּ מַאֲמָר וּמֵת שְׁנִיָּה חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת The mishna discusses an additional situation: If the second brother had performed only levirate betrothal with her, meaning that he had not yet consummated the marriage, and then died, both the wife betrothed by a levirate betrothal to the second brother and the wife of the second brother fall before the youngest brother born after the death of the first brother. In that case, the first wife certainly goes out and is exempt from both ḥalitza and levirate marriage, since she is to him the wife of a brother with whom he did not coexist. The second, however, was never effectively the rival wife of the first brother’s wife, as the first brother’s wife had only been betrothed by levirate betrothal and was not fully married to the second brother. Therefore, she performs ḥalitza and may not enter into levirate marriage.
גְּמָ׳ אָמַר רַב נַחְמָן מַאן דְּתָנֵי רִאשׁוֹנָה לָא מִשְׁתַּבַּשׁ מַאן דְּתָנֵי שְׁנִיָּה לָא מִשְׁתַּבַּשׁ מַאן דְּתָנֵי GEMARA: Rav Naḥman said: He who taught the version of the mishna which reads: The first widow goes out, is not mistaken in his version, and he who taught a variant version of the mishna which reads: The second widow goes out, is not mistaken either, since it is possible to understand the mishna both ways. Both versions of the text can refer to the same woman, i.e., the wife of the first brother, by different titles. The Gemara explains that he who taught: