Yevamot 17a:1יבמות י״ז א:א
The William Davidson Talmudתלמוד מהדורת ויליאם דוידסון
Save "Yevamot 17a:1"
Toggle Reader Menu Display Settings
17aי״ז א

זו חדייב נהר גוזן זו גינזק וערי מדי זו חמדן וחברותיה ואמרי לה זו ניהר וחברותיה חברותיה מאן אמר שמואל כרך מושכי חידקי ודומקיא א"ר יוחנן וכולן לפסול

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.

כי אמריתה קמיה דשמואל א"ל בנך הבא מן ישראלית קרוי בנך ואין בנך הבא מן העובדת כוכבים קרוי בנך אלא בנה

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.

והאיכא בנות ואמר רבינא ש"מ בן בתך הבא מן העובד כוכבים קרוי בנך גמירי דבנתא דההוא דרא איצטרויי אצטרו

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.

איכא דאמרי כי אמריתה קמיה דשמואל א"ל לא זזו משם עד שעשאום עובדי כוכבים גמורים שנאמר (הושע ה, ז) בה' בגדו כי בנים זרים ילדו

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).

יתיב רב יוסף אחוריה דרב כהנא ויתיב רב כהנא קמיה דרב יהודה ויתיב וקאמר עתידין ישראל דעבדי יומא טבא כי חרבי תרמוד והא חריב ההיא תמוד הואי רב אשי אמר היינו תרמוד היינו תמוד אכפולי הוא דמכפל חריב מהאי גיסא אותיב מהאי גיסא ואי חריב מהאי גיסא אותיב מהאי גיסא

§ 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.

יתיב רב המנונא קמיה דעולא וקא הוי בשמעתא אמר מה גברא ומה גברא אי לאו דהרפניא מאתיה אכסיף א"ל כסף גלגלתא להיכא יהבת א"ל לפום נהרא א"ל א"כ מפום נהרא את

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.

מאי הרפניא אמר ר' זירא הר שהכל פונין בו במתניתא תנא כל שאין מכיר משפחתו ושבטו נפנה לשם אמר רבא והיא עמוקה משאול שנאמר (הושע יג, יד) מיד שאול אפדם ממות אגאלם ואילו פסול דידהו לית להו תקנתא

§ 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.

פסולי דהרפניא משום פסולי דמישון ופסולי דמישון משום פסולי דתרמוד פסולי דתרמוד משום עבדי שלמה

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.

והיינו דאמרי אינשי קבא רבא וקבא זוטא מיגנדר ואזיל לשאול ומשאול לתרמוד ומתרמוד למישן וממישן להרפניא:

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.



הדרן עלך חמש עשרה נשים

מתני׳ כיצד אשת אחיו שלא היה בעולמו שני אחים ומת אחד מהן ונולד להן אח ואח"כ ייבם השני את אשת אחיו ומת הראשונה יוצאה משום אשת אחיו שלא היה בעולמו והשניה משום צרתה

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.

עשה בה מאמר ומת שניה חולצת ולא מתייבמת:

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.

גמ׳ אמר רב נחמן מאן דתני ראשונה לא משתבש מאן דתני שניה לא משתבש מאן דתני

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: