הָא אִיסּוּרָא אִיכָּא הוּא הַדִּין דַּאֲפִילּוּ אִיסּוּרָא נָמֵי לֵיכָּא וְאַיְּידֵי דְּבָעֵי לְמִיתְנֵי סֵיפָא אֲבָל חַיָּיבִין תַּנָּא נָמֵי רֵישָׁא אֵין חַיָּיבִין there is a rabbinic prohibition, contrary to Rav Aḥa’s opinion. The Gemara answers: The same is true that there is no prohibition, either. And since the baraita wanted to teach in the latter clause that if they were born in sanctity they are liable, it also taught in the first clause that they are not liable. For this reason, the baraita mentions only the absence of liability.
אָמַר רָבָא הָא דַּאֲמוּר רַבָּנַן אֵין אָב לְגוֹי לָא תֵּימָא מִשּׁוּם דִּשְׁטִופִי בְּזִמָּה דְּלָא יְדִיעַ אֲבָל יְדִיעַ חָיְישִׁינַן אֶלָּא אֲפִילּוּ דִּידִיעַ נָמֵי לָא חָיְישִׁינַן Rava said: With regard to that which the Sages said, that a gentile has no patrilineage, do not say that it is because they are so steeped in licentiousness that they do not know the identity of their fathers with certainty, but if that identity is known, we are concerned that the paternity is recognized, with regard to the prohibition of intercourse with forbidden paternal relatives and other halakhic issues. Rather, even when it is known, we are still not concerned.
דְּהָא שְׁנֵי אַחִין תְּאוֹמִים דְּטִפָּה אַחַת הִיא וְנֶחְלְקָה לִשְׁתַּיִם וְקָתָנֵי סֵיפָא לֹא חוֹלְצִין וְלֹא מְיַיבְּמִין שְׁמַע מִינַּהּ אַפְקוֹרֵי אַפְקְרֵיהּ רַחֲמָנָא לְזַרְעֵיהּ דִּכְתִיב בְּשַׂר חֲמוֹרִים בְּשָׂרָם וְזִרְמַת סוּסִים זִרְמָתָם The proof is from the case of two identical twin brothers, who were one drop that was divided into two and obviously have the same father, and yet it is taught in the latter clause of the baraita: They do not perform ḥalitza and they do not perform levirate marriage, although they certainly have the same father. Learn from this that the Merciful One dispossesses the male gentile of his offspring, as it is written with regard to Egyptians: “Whose flesh is the flesh of donkeys, and whose semen is the semen of horses” (Ezekiel 23:20), i.e., the offspring of a male gentile is considered no more related to him than the offspring of donkeys and horses.
תָּא שְׁמַע דְּאָמַר רַבִּי יוֹסֵי מַעֲשֶׂה בְּנִיפְטַיִים הַגֵּר שֶׁנָּשָׂא אֵשֶׁת אָחִיו מֵאִמּוֹ וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ אֵין אִישׁוּת לַגֵּר וְאֶלָּא גֵּר דְּקַדֵּישׁ הָכִי נָמֵי לָא תָּפְסִי בַּהּ קִידּוּשִׁין אֶלָּא אֵימָא אֵין אִסּוּר אֵשֶׁת אָח לַגֵּר מַאי לָאו דְּנַסְבַהּ אַח כְּשֶׁהוּא גֵּר The Gemara resumes its discussion of the dispute between Rav Aḥa bar Ya’akov and Rav Sheshet. Come and hear another proof, as Rabbi Yosei said: An incident took place involving Niftayim the convert, who married the wife of his maternal half brother, and the incident came before the Sages, and they said that there is no valid marriage for a convert. The Gemara asks: Is this possible? And if a convert betroths a woman who is not related to him, is his betrothal to her indeed ineffective? Rather, modify the baraita and say that with regard to a convert there is no prohibition proscribing a brother’s wife. The Gemara concludes: What, is the baraita not referring to a case where the brother, her first husband, married her when he was already a convert, thereby proving that a convert is permitted to marry the wife of his deceased brother who was also a convert, even if they were maternal brothers?
לָא דְּנַסְבַהּ כְּשֶׁהוּא גּוֹי כְּשֶׁהוּא גּוֹי מַאי לְמֵימְרָא מַהוּ דְּתֵימָא לִיגְזוֹר כְּשֶׁהוּא גּוֹי אַטּוּ כְּשֶׁהוּא גֵּר קָא מַשְׁמַע לַן The Gemara answers: No, the baraita is referring to a case where the brother married her while he was still a gentile, and since he converted they are no longer married. The Gemara asks: If he married her while he was a gentile, what is the purpose of stating this obvious halakha? The Gemara answers: Lest you say the Sages should decree that the marriage is prohibited even in a case where the first husband married her while he was a gentile, due to the prohibition against their marriage if the brother married her when he was already a convert. The baraita therefore teaches us that there is no such decree.
תָּא שְׁמַע דְּאָמַר בֶּן יָאסְיָין כְּשֶׁהָלַכְתִּי לִכְרַכֵּי הַיָּם מָצָאתִי גֵּר אֶחָד שֶׁנָּשָׂא אֵשֶׁת אָחִיו מֵאִמּוֹ אָמַרְתִּי לוֹ בְּנִי מִי הִרְשְׁךָ אָמַר לִי הֲרֵי אִשָּׁה וְשִׁבְעָה בָּנֶיהָ עַל סַפְסָל זֶה יָשַׁב רַבִּי עֲקִיבָא וְאָמַר שְׁנֵי דְבָרִים גֵּר נוֹשֵׂא אֵשֶׁת אָחִיו מֵאִמּוֹ וְאָמַר וַיְהִי דְבַר ה׳ אֶל יוֹנָה שֵׁנִית לֵאמֹר שֵׁנִית דִּבְּרָה עִמּוֹ שְׁכִינָה שְׁלִישִׁית לֹא דִּבְּרָה עִמּוֹ שְׁכִינָה קָתָנֵי מִיהַת גֵּר נוֹשֵׂא אֵשֶׁת אָחִיו מֵאִמּוֹ מַאי לָאו דְּנַסְבַהּ אָחִיו כְּשֶׁהוּא גֵּר Come and hear another proof, as ben Yasiyan said: When I went to cities overseas, I found one convert who married the wife of his maternal half brother. I said to him: My son, who permitted this to you? He said to me: There is a local woman and her seven sons to whom this was permitted. On this very bench [safsal], Rabbi Akiva sat and said two statements: He said that a convert may marry the former wife of his maternal half brother, and he said that the verse “And the word of the Lord came to Jonah a second time, saying” (Jonah 3:1) implies that the Divine Presence spoke with him only a second time. However, a third time the Divine Presence did not speak with him, i.e., Jonah did not receive any more prophecies. In any event, this baraita teaches that a convert may marry the wife of his maternal brother. What, is it not referring to a case where the convert’s brother married her when he himself was already a convert?
לָא דְּנַסְבַהּ כְּשֶׁהוּא גּוֹי מַאי לְמֵימְרָא מַהוּ דְּתֵימָא נִגְזוֹר כְּשֶׁהוּא גּוֹי אַטּוּ כְּשֶׁהוּא גֵּר קָא מַשְׁמַע לַן The Gemara answers: No, the baraita is referring to a case where the brother married her while he was still a gentile. The Gemara asks: If so, what is the purpose of stating this obvious halakha? The Gemara answers: Lest you say we should decree that marriage between a convert and the former wife of his brother is prohibited even if the brother married her while he was still a gentile, due to the prohibition against their marrying if the brother married her when he was already a convert. The baraita therefore teaches us that there is no such decree.
וּמִי מְהֵימַן וְהָאָמַר רַבִּי אַבָּא אָמַר רַב הוּנָא אָמַר רַב כׇּל תַּלְמִיד חָכָם שֶׁמּוֹרֶה הֲלָכָה וּבָא אִם קוֹדֶם מַעֲשֶׂה אֲמָרָהּ שׁוֹמְעִין לוֹ וְאִם לָאו אֵין שׁוֹמְעִין לוֹ And is that convert who cited Rabbi Akiva a reliable witness, despite the fact that the ruling affects him personally? Didn’t Rabbi Abba say that Rav Huna said that Rav said: With regard to any Torah scholar who teaches a ruling of halakha in a certain case and it comes to be, if he said it before the incident, one listens to him. And if not, if the ruling followed the incident, one does not listen to him.
אִיבָּעֵית אֵימָא מוֹרֶה וּבָא הָיָה וְאִיבָּעֵית אֵימָא מִשּׁוּם דְּקָאָמַר הֲרֵי אִשָּׁה וְשִׁבְעָה בָּנֶיהָ וְאִיבָּעֵית אֵימָא שָׁאנֵי הָכָא דְּקָאָמַר מַעֲשֶׂה אַחֲרִינָא בַּהֲדֵהּ The Gemara answers: If you wish, say that the convert taught the ruling, and only afterward it came to be that he himself married his sister-in-law. And if you wish, say that he is reliable because he supported his ruling by stating that there was a practical case involving a woman and her seven sons, in which Rabbi Akiva ruled that this kind of marriage is permitted. And if you wish, say that here it is different, as the convert stated a different incident with it. Since he cited an unrelated teaching of Rabbi Akiva in the same testimony, this teaching is also considered reliable.
אָמַר מָר וַיְהִי דְבַר ה׳ אֶל יוֹנָה שֵׁנִית לֵאמֹר שֵׁנִית דִּבְּרָה עִמּוֹ שְׁכִינָה שְׁלִישִׁית לֹא דִּבְּרָה עִמּוֹ וְהָא כְּתִיב הוּא הֵשִׁיב [אֶת] גְּבוּל יִשְׂרָאֵל מִלְּבוֹא חֲמָת עַד יָם הָעֲרָבָה כִּדְבַר ה׳ אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ יוֹנָה בֶן אֲמִתַּי הַנָּבִיא The Master said that Rabbi Akiva inferred from the verse “And the word of the Lord came to Jonah a second time, saying” that the Divine Presence spoke with him only a second time. However, a third time the Divine Presence did not speak with him. The Gemara asks: Isn’t it written with regard to King Jeroboam ben Joash: “He restored the border of Israel from the entrance of Hamath to the Sea of the Arabah, according to the word of the Lord, the God of Israel, which He spoke by the hand of His servant Jonah the son of Amittai, the prophet” (II Kings 14:25)? Evidently, Jonah prophesied at least once more.
אָמַר רָבִינָא עַל עִסְקֵי נִינְוֵה קָאָמַר רַב נַחְמָן בַּר יִצְחָק אָמַר הָכִי קָאָמַר כִּדְבַר ה׳ אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ הַנָּבִיא כְּשֵׁם שֶׁנֶּהְפַּךְ לְנִינְוֵה מֵרָעָה לְטוֹבָה כָּךְ בִּימֵי יָרׇבְעָם בֶּן יוֹאָשׁ נֶהֱפַךְ לָהֶם לְיִשְׂרָאֵל מֵרָעָה לְטוֹבָה Ravina said: Rabbi Akiva was saying that Jonah did not prophesize a third time about the issue of Nineveh. Rav Naḥman bar Yitzḥak said that this is the meaning of the phrase “According to the word of the Lord, the God of Israel, which He spoke by the hand of His servant Jonah the son of Amittai, the prophet”: It is not that Jonah had prophesized about the conquests of Jeroboam ben Joash, but rather that just as the fortune of Nineveh turned from bad to good, so too, in the days of Jeroboam ben Joash, Israel’s fortune turned from bad to good.
תָּא שְׁמַע גֵּר שֶׁהָיָה לֵידָתוֹ בִּקְדוּשָּׁה וְהוֹרָתוֹ שֶׁלֹּא בִּקְדוּשָּׁה יֵשׁ לוֹ שְׁאָר הָאֵם וְאֵין לוֹ שְׁאָר הָאָב כֵּיצַד נָשָׂא אֲחוֹתוֹ מִן הָאֵם יוֹצִיא מִן הָאָב יְקַיֵּים אֲחוֹת הָאָב מִן הָאֵם יוֹצִיא The Gemara resumes discussion of the dispute between Rav Aḥa bar Ya’akov and Rav Sheshet. Come and hear another proof: A convert whose birth was in sanctity but whose conception was not in sanctity has maternal kinship, i.e., his relationship to his mother’s relatives is recognized. However, he does not have paternal kinship. How so? If he married his maternal half sister, who was born before him and converted, he must divorce her. Although by Torah law they are considered unrelated, the Sages rendered it prohibited for them to marry, lest he marry a maternal half sister who was born after him and is forbidden to him. If she is his paternal half sister, he may maintain her as his wife. If he married his father’s maternal half sister, he must divorce her.