rebbi

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use the principle of gezerah šawah. It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr said, a gezerah šawah is as if written in a verse, so Rebbi [Eleazar] ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden and the females permitted. In that case, even immediately? Only from the tenth and further.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

Rebbi Yasa in the name of Rebbi Joḥanan: In the future, the Holy One, praise to Him, will only deal with the tribe of Levi. What is the reason? “ The refiner will sit, the purifier of silver, and will refine them,” etc. Rebbi Ze‘ira said, like a man who only drinks from a clean cup. Rav Hoshaia said, because we are Levites, should we lose? Rebbi Ḥanina the son of Rebbi Abbahu said, also in the future, the Holy One, praise to Him, will deal with them charitably. What is the reason? “ They will be for the Eternal presenters of an offering in charity.”

Rebbi Yasa in the name of Rebbi Joḥanan: In the future, the Holy One, praise to Him, will only deal with the tribe of Levi. What is the reason? “ The refiner will sit, the purifier of silver, and will refine them,” etc. Rebbi Ze‘ira said, like a man who only drinks from a clean cup. Rav Hoshaia said, because we are Levites, should we lose? Rebbi Ḥanina the son of Rebbi Abbahu said, also in the future, the Holy One, praise to Him, will deal with them charitably. What is the reason? “ They will be for the Eternal presenters of an offering in charity.”

Rebbi Yasa in the name of Rebbi Joḥanan: In the future, the Holy One, praise to Him, will only deal with the tribe of Levi. What is the reason? “ The refiner will sit, the purifier of silver, and will refine them,” etc. Rebbi Ze‘ira said, like a man who only drinks from a clean cup. Rav Hoshaia said, because we are Levites, should we lose? Rebbi Ḥanina the son of Rebbi Abbahu said, also in the future, the Holy One, praise to Him, will deal with them charitably. What is the reason? “ They will be for the Eternal presenters of an offering in charity.”

Rebbi Yasa in the name of Rebbi Joḥanan: In the future, the Holy One, praise to Him, will only deal with the tribe of Levi. What is the reason? “ The refiner will sit, the purifier of silver, and will refine them,” etc. Rebbi Ze‘ira said, like a man who only drinks from a clean cup. Rav Hoshaia said, because we are Levites, should we lose? Rebbi Ḥanina the son of Rebbi Abbahu said, also in the future, the Holy One, praise to Him, will deal with them charitably. What is the reason? “ They will be for the Eternal presenters of an offering in charity.”

Rebbi Yasa in the name of Rebbi Joḥanan: In the future, the Holy One, praise to Him, will only deal with the tribe of Levi. What is the reason? “ The refiner will sit, the purifier of silver, and will refine them,” etc. Rebbi Ze‘ira said, like a man who only drinks from a clean cup. Rav Hoshaia said, because we are Levites, should we lose? Rebbi Ḥanina the son of Rebbi Abbahu said, also in the future, the Holy One, praise to Him, will deal with them charitably. What is the reason? “ They will be for the Eternal presenters of an offering in charity.”

Rebbi Joḥanan said, one does not investigate a family in which a family disqualification has disappeared. Rebbi Simeon ben Laqish said, a Mishnah says so: “There was a family in Bet Ṣerifa in Transjordan who was forcibly distanced by Ben Ṣion. Another [family] was there who was forcibly integrated by Ben Ṣion.” Nevertheless, the Sages did not want to make their names public. But the Sages transmit them to their sons and students two times in a Week. Rebbi Joḥanan said, by the Temple service, I know them and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer the priest had 5000 slaves, and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training: “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of persecution. They said, the village of Moshhan is one of them.

Rebbi Joḥanan said, one does not investigate a family in which a family disqualification has disappeared. Rebbi Simeon ben Laqish said, a Mishnah says so: “There was a family in Bet Ṣerifa in Transjordan who was forcibly distanced by Ben Ṣion. Another [family] was there who was forcibly integrated by Ben Ṣion.” Nevertheless, the Sages did not want to make their names public. But the Sages transmit them to their sons and students two times in a Week. Rebbi Joḥanan said, by the Temple service, I know them and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer the priest had 5000 slaves, and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training: “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of persecution. They said, the village of Moshhan is one of them.

Rebbi Joḥanan said, one does not investigate a family in which a family disqualification has disappeared. Rebbi Simeon ben Laqish said, a Mishnah says so: “There was a family in Bet Ṣerifa in Transjordan who was forcibly distanced by Ben Ṣion. Another [family] was there who was forcibly integrated by Ben Ṣion.” Nevertheless, the Sages did not want to make their names public. But the Sages transmit them to their sons and students two times in a Week. Rebbi Joḥanan said, by the Temple service, I know them and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer the priest had 5000 slaves, and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training: “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of persecution. They said, the village of Moshhan is one of them.

Rebbi Joḥanan said, one does not investigate a family in which a family disqualification has disappeared. Rebbi Simeon ben Laqish said, a Mishnah says so: “There was a family in Bet Ṣerifa in Transjordan who was forcibly distanced by Ben Ṣion. Another [family] was there who was forcibly integrated by Ben Ṣion.” Nevertheless, the Sages did not want to make their names public. But the Sages transmit them to their sons and students two times in a Week. Rebbi Joḥanan said, by the Temple service, I know them and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer the priest had 5000 slaves, and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training: “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of persecution. They said, the village of Moshhan is one of them.

Rebbi Joḥanan said, one does not investigate a family in which a family disqualification has disappeared. Rebbi Simeon ben Laqish said, a Mishnah says so: “There was a family in Bet Ṣerifa in Transjordan who was forcibly distanced by Ben Ṣion. Another [family] was there who was forcibly integrated by Ben Ṣion.” Nevertheless, the Sages did not want to make their names public. But the Sages transmit them to their sons and students two times in a Week. Rebbi Joḥanan said, by the Temple service, I know them and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer the priest had 5000 slaves, and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training: “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of persecution. They said, the village of Moshhan is one of them.

Rebbi Joḥanan said, one does not investigate a family in which a family disqualification has disappeared. Rebbi Simeon ben Laqish said, a Mishnah says so: “There was a family in Bet Ṣerifa in Transjordan who was forcibly distanced by Ben Ṣion. Another [family] was there who was forcibly integrated by Ben Ṣion.” Nevertheless, the Sages did not want to make their names public. But the Sages transmit them to their sons and students two times in a Week. Rebbi Joḥanan said, by the Temple service, I know them and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer the priest had 5000 slaves, and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training: “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of persecution. They said, the village of Moshhan is one of them.

MISHNAH: Rebbi Joshua said, I heard that the castrate performs ḥalîṣah and one performs ḥalîṣah for his wife, and that the castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife, and I cannot explain. Rebbi Aqiba said, I shall explain it. A castrate by human action performs ḥalîṣah and one performs ḥalîṣah for his wife since he had been qualified; a congenital castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he never had been qualified. Rebbi Eliezer said, it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife since he might be healed, a castrate by human action does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he cannot be healed. Rebbi Joshua ben Bathyra testified about Ben Megisa in Jerusalem that he was a castrate by human action and they instructed that levirate be performed for his wife, to endorse the words of Rebbi Aqiba.

MISHNAH: Rebbi Joshua said, I heard that the castrate performs ḥalîṣah and one performs ḥalîṣah for his wife, and that the castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife, and I cannot explain. Rebbi Aqiba said, I shall explain it. A castrate by human action performs ḥalîṣah and one performs ḥalîṣah for his wife since he had been qualified; a congenital castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he never had been qualified. Rebbi Eliezer said, it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife since he might be healed, a castrate by human action does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he cannot be healed. Rebbi Joshua ben Bathyra testified about Ben Megisa in Jerusalem that he was a castrate by human action and they instructed that levirate be performed for his wife, to endorse the words of Rebbi Aqiba.

MISHNAH: Rebbi Joshua said, I heard that the castrate performs ḥalîṣah and one performs ḥalîṣah for his wife, and that the castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife, and I cannot explain. Rebbi Aqiba said, I shall explain it. A castrate by human action performs ḥalîṣah and one performs ḥalîṣah for his wife since he had been qualified; a congenital castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he never had been qualified. Rebbi Eliezer said, it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife since he might be healed, a castrate by human action does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he cannot be healed. Rebbi Joshua ben Bathyra testified about Ben Megisa in Jerusalem that he was a castrate by human action and they instructed that levirate be performed for his wife, to endorse the words of Rebbi Aqiba.

MISHNAH: Rebbi Joshua said, I heard that the castrate performs ḥalîṣah and one performs ḥalîṣah for his wife, and that the castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife, and I cannot explain. Rebbi Aqiba said, I shall explain it. A castrate by human action performs ḥalîṣah and one performs ḥalîṣah for his wife since he had been qualified; a congenital castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he never had been qualified. Rebbi Eliezer said, it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife since he might be healed, a castrate by human action does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he cannot be healed. Rebbi Joshua ben Bathyra testified about Ben Megisa in Jerusalem that he was a castrate by human action and they instructed that levirate be performed for his wife, to endorse the words of Rebbi Aqiba.

MISHNAH: Rebbi Joshua said, I heard that the castrate performs ḥalîṣah and one performs ḥalîṣah for his wife, and that the castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife, and I cannot explain. Rebbi Aqiba said, I shall explain it. A castrate by human action performs ḥalîṣah and one performs ḥalîṣah for his wife since he had been qualified; a congenital castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he never had been qualified. Rebbi Eliezer said, it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife since he might be healed, a castrate by human action does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he cannot be healed. Rebbi Joshua ben Bathyra testified about Ben Megisa in Jerusalem that he was a castrate by human action and they instructed that levirate be performed for his wife, to endorse the words of Rebbi Aqiba.

HALAKHAH: “Rebbi Joshua said, I heard,” etc. “That the castrate does not perform ḥalîṣah” etc. “Similarly, if the brothers performed ḥalîṣah for a she-ram,” etc. What is a sun-castrate? Rebbi Ḥiyya in the name of Rebbi Joḥanan, anybody whom the sun did not see qualified even for one hour. If somebody stretched out his hand and castrated [the not yet born baby] in the womb, everybody agrees that [when born] he is prohibited from marrying into the congregation and he cannot perform either ḥalîṣah or levirate. One imposes upon him the restrictions of both castrate by human action and sun-castrate in this disagreement.

HALAKHAH: “Rebbi Joshua said, I heard,” etc. “That the castrate does not perform ḥalîṣah” etc. “Similarly, if the brothers performed ḥalîṣah for a she-ram,” etc. What is a sun-castrate? Rebbi Ḥiyya in the name of Rebbi Joḥanan, anybody whom the sun did not see qualified even for one hour. If somebody stretched out his hand and castrated [the not yet born baby] in the womb, everybody agrees that [when born] he is prohibited from marrying into the congregation and he cannot perform either ḥalîṣah or levirate. One imposes upon him the restrictions of both castrate by human action and sun-castrate in this disagreement.

HALAKHAH: “Rebbi Joshua said, I heard,” etc. “That the castrate does not perform ḥalîṣah” etc. “Similarly, if the brothers performed ḥalîṣah for a she-ram,” etc. What is a sun-castrate? Rebbi Ḥiyya in the name of Rebbi Joḥanan, anybody whom the sun did not see qualified even for one hour. If somebody stretched out his hand and castrated [the not yet born baby] in the womb, everybody agrees that [when born] he is prohibited from marrying into the congregation and he cannot perform either ḥalîṣah or levirate. One imposes upon him the restrictions of both castrate by human action and sun-castrate in this disagreement.

The argument of Rebbi Eliezer is inverted. There, he says “it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife,” and you say so? Rebbi Iniah said, Rebbi Eliezer referred only to criminal responsibility.

The argument of Rebbi Eliezer is inverted. There, he says “it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife,” and you say so? Rebbi Iniah said, Rebbi Eliezer referred only to criminal responsibility.

The argument of Rebbi Eliezer is inverted. There, he says “it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife,” and you say so? Rebbi Iniah said, Rebbi Eliezer referred only to criminal responsibility.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: These are the words of Rebbi Eliezer, Rebbi Aqiba, and Rebbi Joshua. But the words of the Sages are that neither the castrate by human action nor the congenital castrate is able to perform ḥalîṣah nor does one perform ḥalîṣah for his wife. He cannot perform levirate, nor does one marry his wife in levirate. That is the Mishnah: “The castrate who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous.” The hermaphrodite who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous. “Similarly, if the brothers performed ḥalîṣah for a she-ram, they did not disable her; if they copulated with her, they disabled her because it is incestuous.”

Rebbi Ḥiyya in the name of Rebbi Joḥanan: These are the words of Rebbi Eliezer, Rebbi Aqiba, and Rebbi Joshua. But the words of the Sages are that neither the castrate by human action nor the congenital castrate is able to perform ḥalîṣah nor does one perform ḥalîṣah for his wife. He cannot perform levirate, nor does one marry his wife in levirate. That is the Mishnah: “The castrate who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous.” The hermaphrodite who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous. “Similarly, if the brothers performed ḥalîṣah for a she-ram, they did not disable her; if they copulated with her, they disabled her because it is incestuous.”

Rebbi Ḥiyya in the name of Rebbi Joḥanan: These are the words of Rebbi Eliezer, Rebbi Aqiba, and Rebbi Joshua. But the words of the Sages are that neither the castrate by human action nor the congenital castrate is able to perform ḥalîṣah nor does one perform ḥalîṣah for his wife. He cannot perform levirate, nor does one marry his wife in levirate. That is the Mishnah: “The castrate who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous.” The hermaphrodite who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous. “Similarly, if the brothers performed ḥalîṣah for a she-ram, they did not disable her; if they copulated with her, they disabled her because it is incestuous.”

Rebbi Ḥiyya in the name of Rebbi Joḥanan: These are the words of Rebbi Eliezer, Rebbi Aqiba, and Rebbi Joshua. But the words of the Sages are that neither the castrate by human action nor the congenital castrate is able to perform ḥalîṣah nor does one perform ḥalîṣah for his wife. He cannot perform levirate, nor does one marry his wife in levirate. That is the Mishnah: “The castrate who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous.” The hermaphrodite who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous. “Similarly, if the brothers performed ḥalîṣah for a she-ram, they did not disable her; if they copulated with her, they disabled her because it is incestuous.”

Rebbi Ḥiyya in the name of Rebbi Joḥanan: These are the words of Rebbi Eliezer, Rebbi Aqiba, and Rebbi Joshua. But the words of the Sages are that neither the castrate by human action nor the congenital castrate is able to perform ḥalîṣah nor does one perform ḥalîṣah for his wife. He cannot perform levirate, nor does one marry his wife in levirate. That is the Mishnah: “The castrate who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous.” The hermaphrodite who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous. “Similarly, if the brothers performed ḥalîṣah for a she-ram, they did not disable her; if they copulated with her, they disabled her because it is incestuous.”

MISHNAH: A congenital castrate priest who married an Israel daughter enables her to eat heave. Rebbi Yose and Rebbi Simeon say, an hermaphrodite priest who married an Israel daughter enables her to eat heave. Rebbi Jehudah says, a seemingly sexless who was cut open and found to be a male does not perform ḥalîṣah since he is like a castrate. The hermaphrodite marries but is not married. Rebbi Eleazar says [a male] is guilty to be stoned for [homosexual intercourse] with an hermaphrodite as with a male.

MISHNAH: A congenital castrate priest who married an Israel daughter enables her to eat heave. Rebbi Yose and Rebbi Simeon say, an hermaphrodite priest who married an Israel daughter enables her to eat heave. Rebbi Jehudah says, a seemingly sexless who was cut open and found to be a male does not perform ḥalîṣah since he is like a castrate. The hermaphrodite marries but is not married. Rebbi Eleazar says [a male] is guilty to be stoned for [homosexual intercourse] with an hermaphrodite as with a male.

MISHNAH: A congenital castrate priest who married an Israel daughter enables her to eat heave. Rebbi Yose and Rebbi Simeon say, an hermaphrodite priest who married an Israel daughter enables her to eat heave. Rebbi Jehudah says, a seemingly sexless who was cut open and found to be a male does not perform ḥalîṣah since he is like a castrate. The hermaphrodite marries but is not married. Rebbi Eleazar says [a male] is guilty to be stoned for [homosexual intercourse] with an hermaphrodite as with a male.

MISHNAH: A congenital castrate priest who married an Israel daughter enables her to eat heave. Rebbi Yose and Rebbi Simeon say, an hermaphrodite priest who married an Israel daughter enables her to eat heave. Rebbi Jehudah says, a seemingly sexless who was cut open and found to be a male does not perform ḥalîṣah since he is like a castrate. The hermaphrodite marries but is not married. Rebbi Eleazar says [a male] is guilty to be stoned for [homosexual intercourse] with an hermaphrodite as with a male.

HALAKHAH: “A congenital castrate priest,” etc. It was stated: He enables her to eat breast and thigh. Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

HALAKHAH: “A congenital castrate priest,” etc. It was stated: He enables her to eat breast and thigh. Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

HALAKHAH: “A congenital castrate priest,” etc. It was stated: He enables her to eat breast and thigh. Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

HALAKHAH: “A congenital castrate priest,” etc. It was stated: He enables her to eat breast and thigh. Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

HALAKHAH: “A congenital castrate priest,” etc. It was stated: He enables her to eat breast and thigh. Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

HALAKHAH: “A congenital castrate priest,” etc. It was stated: He enables her to eat breast and thigh. Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

Rebbi Jacob bar Aḥa said the argument is about the daughter of an Israel married to a Cohen: Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron the priest and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

Rebbi Jacob bar Aḥa said the argument is about the daughter of an Israel married to a Cohen: Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron the priest and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

Rebbi Jacob bar Aḥa said the argument is about the daughter of an Israel married to a Cohen: Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron the priest and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

Rebbi Jacob bar Aḥa said the argument is about the daughter of an Israel married to a Cohen: Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron the priest and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

Rebbi Jacob bar Aḥa said the argument is about the daughter of an Israel married to a Cohen: Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron the priest and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

Rebbi Jacob bar Aḥa said the argument is about the daughter of an Israel married to a Cohen: Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron the priest and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

Rebbi Jacob bar Aḥa said the argument is about the daughter of an Israel married to a Cohen: Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron the priest and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

Is there nobody who disagrees with Rebbi Jehudah? Since Rebbi Yose said in the name of Rebbi Hila, one marries his wife in levirate, that means that nobody disagrees with Rebbi Jehudah. If he betrothed, his betrothal is not problematic. If he was betrothed, his betrothal is problematic. If he was copulated with, he becomes disabled from heave like a woman. That is difficult. Rebbi Niḥa bar Rebbi Sava, Rebbi Jonah in the name of Rav Hamnuna: Even with his own kind in any case. That is difficult, if he is a male, no male disables a male. If she is a female, no female disables a female. The male aspect of one disables the female aspect of the other. He enables his wives to eat but does not enable his slaves. He enables his wives to eat by his male aspect. But he does not enable his slaves because of his double aspect; his female aspect was desecrated.

Is there nobody who disagrees with Rebbi Jehudah? Since Rebbi Yose said in the name of Rebbi Hila, one marries his wife in levirate, that means that nobody disagrees with Rebbi Jehudah. If he betrothed, his betrothal is not problematic. If he was betrothed, his betrothal is problematic. If he was copulated with, he becomes disabled from heave like a woman. That is difficult. Rebbi Niḥa bar Rebbi Sava, Rebbi Jonah in the name of Rav Hamnuna: Even with his own kind in any case. That is difficult, if he is a male, no male disables a male. If she is a female, no female disables a female. The male aspect of one disables the female aspect of the other. He enables his wives to eat but does not enable his slaves. He enables his wives to eat by his male aspect. But he does not enable his slaves because of his double aspect; his female aspect was desecrated.

Is there nobody who disagrees with Rebbi Jehudah? Since Rebbi Yose said in the name of Rebbi Hila, one marries his wife in levirate, that means that nobody disagrees with Rebbi Jehudah. If he betrothed, his betrothal is not problematic. If he was betrothed, his betrothal is problematic. If he was copulated with, he becomes disabled from heave like a woman. That is difficult. Rebbi Niḥa bar Rebbi Sava, Rebbi Jonah in the name of Rav Hamnuna: Even with his own kind in any case. That is difficult, if he is a male, no male disables a male. If she is a female, no female disables a female. The male aspect of one disables the female aspect of the other. He enables his wives to eat but does not enable his slaves. He enables his wives to eat by his male aspect. But he does not enable his slaves because of his double aspect; his female aspect was desecrated.

Is there nobody who disagrees with Rebbi Jehudah? Since Rebbi Yose said in the name of Rebbi Hila, one marries his wife in levirate, that means that nobody disagrees with Rebbi Jehudah. If he betrothed, his betrothal is not problematic. If he was betrothed, his betrothal is problematic. If he was copulated with, he becomes disabled from heave like a woman. That is difficult. Rebbi Niḥa bar Rebbi Sava, Rebbi Jonah in the name of Rav Hamnuna: Even with his own kind in any case. That is difficult, if he is a male, no male disables a male. If she is a female, no female disables a female. The male aspect of one disables the female aspect of the other. He enables his wives to eat but does not enable his slaves. He enables his wives to eat by his male aspect. But he does not enable his slaves because of his double aspect; his female aspect was desecrated.

Is there nobody who disagrees with Rebbi Jehudah? Since Rebbi Yose said in the name of Rebbi Hila, one marries his wife in levirate, that means that nobody disagrees with Rebbi Jehudah. If he betrothed, his betrothal is not problematic. If he was betrothed, his betrothal is problematic. If he was copulated with, he becomes disabled from heave like a woman. That is difficult. Rebbi Niḥa bar Rebbi Sava, Rebbi Jonah in the name of Rav Hamnuna: Even with his own kind in any case. That is difficult, if he is a male, no male disables a male. If she is a female, no female disables a female. The male aspect of one disables the female aspect of the other. He enables his wives to eat but does not enable his slaves. He enables his wives to eat by his male aspect. But he does not enable his slaves because of his double aspect; his female aspect was desecrated.

Is there nobody who disagrees with Rebbi Jehudah? Since Rebbi Yose said in the name of Rebbi Hila, one marries his wife in levirate, that means that nobody disagrees with Rebbi Jehudah. If he betrothed, his betrothal is not problematic. If he was betrothed, his betrothal is problematic. If he was copulated with, he becomes disabled from heave like a woman. That is difficult. Rebbi Niḥa bar Rebbi Sava, Rebbi Jonah in the name of Rav Hamnuna: Even with his own kind in any case. That is difficult, if he is a male, no male disables a male. If she is a female, no female disables a female. The male aspect of one disables the female aspect of the other. He enables his wives to eat but does not enable his slaves. He enables his wives to eat by his male aspect. But he does not enable his slaves because of his double aspect; his female aspect was desecrated.

Is there nobody who disagrees with Rebbi Jehudah? Since Rebbi Yose said in the name of Rebbi Hila, one marries his wife in levirate, that means that nobody disagrees with Rebbi Jehudah. If he betrothed, his betrothal is not problematic. If he was betrothed, his betrothal is problematic. If he was copulated with, he becomes disabled from heave like a woman. That is difficult. Rebbi Niḥa bar Rebbi Sava, Rebbi Jonah in the name of Rav Hamnuna: Even with his own kind in any case. That is difficult, if he is a male, no male disables a male. If she is a female, no female disables a female. The male aspect of one disables the female aspect of the other. He enables his wives to eat but does not enable his slaves. He enables his wives to eat by his male aspect. But he does not enable his slaves because of his double aspect; his female aspect was desecrated.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

HALAKHAH: “There exist women permitted to their husbands,” etc. Rebbi Niḥa bar Sava asked before Rebbi Jonah: Why “married”? Even “betrothed”! Why a widow? even a virgin! Are these all? She and her co-wife. I also have others: The co-wife of one suspected of adultery is permitted to her husband and forbidden to her levir. If his brother had slept with the sister of one who had performed ḥalîṣah with him, she is permitted to her husband and forbidden to her levir. If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

HALAKHAH: “There exist women permitted to their husbands,” etc. Rebbi Niḥa bar Sava asked before Rebbi Jonah: Why “married”? Even “betrothed”! Why a widow? even a virgin! Are these all? She and her co-wife. I also have others: The co-wife of one suspected of adultery is permitted to her husband and forbidden to her levir. If his brother had slept with the sister of one who had performed ḥalîṣah with him, she is permitted to her husband and forbidden to her levir. If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

HALAKHAH: “There exist women permitted to their husbands,” etc. Rebbi Niḥa bar Sava asked before Rebbi Jonah: Why “married”? Even “betrothed”! Why a widow? even a virgin! Are these all? She and her co-wife. I also have others: The co-wife of one suspected of adultery is permitted to her husband and forbidden to her levir. If his brother had slept with the sister of one who had performed ḥalîṣah with him, she is permitted to her husband and forbidden to her levir. If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

HALAKHAH: “There exist women permitted to their husbands,” etc. Rebbi Niḥa bar Sava asked before Rebbi Jonah: Why “married”? Even “betrothed”! Why a widow? even a virgin! Are these all? She and her co-wife. I also have others: The co-wife of one suspected of adultery is permitted to her husband and forbidden to her levir. If his brother had slept with the sister of one who had performed ḥalîṣah with him, she is permitted to her husband and forbidden to her levir. If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

HALAKHAH: “There exist women permitted to their husbands,” etc. Rebbi Niḥa bar Sava asked before Rebbi Jonah: Why “married”? Even “betrothed”! Why a widow? even a virgin! Are these all? She and her co-wife. I also have others: The co-wife of one suspected of adultery is permitted to her husband and forbidden to her levir. If his brother had slept with the sister of one who had performed ḥalîṣah with him, she is permitted to her husband and forbidden to her levir. If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

“If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say in the name of Rav that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women and disqualified men against qualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified women but it is only disqualified women against qualified women. “If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a desecrated [priest], married to a woman qualified for the priesthood, has a qualified brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified men but it is only disqualified women against qualified men.

“If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say in the name of Rav that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women and disqualified men against qualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified women but it is only disqualified women against qualified women. “If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a desecrated [priest], married to a woman qualified for the priesthood, has a qualified brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified men but it is only disqualified women against qualified men.

“If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say in the name of Rav that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women and disqualified men against qualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified women but it is only disqualified women against qualified women. “If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a desecrated [priest], married to a woman qualified for the priesthood, has a qualified brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified men but it is only disqualified women against qualified men.

“If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say in the name of Rav that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women and disqualified men against qualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified women but it is only disqualified women against qualified women. “If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a desecrated [priest], married to a woman qualified for the priesthood, has a qualified brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified men but it is only disqualified women against qualified men.

“If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say in the name of Rav that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women and disqualified men against qualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified women but it is only disqualified women against qualified women. “If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a desecrated [priest], married to a woman qualified for the priesthood, has a qualified brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified men but it is only disqualified women against qualified men.

“If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say in the name of Rav that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women and disqualified men against qualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified women but it is only disqualified women against qualified women. “If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a desecrated [priest], married to a woman qualified for the priesthood, has a qualified brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified men but it is only disqualified women against qualified men.

“If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say in the name of Rav that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women and disqualified men against qualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified women but it is only disqualified women against qualified women. “If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a desecrated [priest], married to a woman qualified for the priesthood, has a qualified brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified men but it is only disqualified women against qualified men.

“If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say in the name of Rav that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women and disqualified men against qualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified women but it is only disqualified women against qualified women. “If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir.” Did not Rebbi Yose ben Rebbi Abun say that a proselyte, a freedman, and a disqualified priest are permitted priestly [wives]? So is the Mishnah: If a desecrated [priest], married to a woman qualified for the priesthood, has a qualified brother. Rebbi Yose ben Rebbi Abun said in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly [wives]. What is the reason? Qualified men are warned against disqualified women but not disqualified women against qualified men nor qualified women against disqualified men. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified men but it is only disqualified women against qualified men.

Are these all? There are others: If somebody takes back a woman he divorced after she had been married [to another man], she is forbidden to the husband but permitted to the levir. If he slept with the sister of a woman with whom he had performed ḥalîṣah, she is forbidden to the husband but permitted to the levir. If a man with injured testicles married a qualified woman, she is forbidden to the husband but permitted to the levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

Are these all? There are others: If somebody takes back a woman he divorced after she had been married [to another man], she is forbidden to the husband but permitted to the levir. If he slept with the sister of a woman with whom he had performed ḥalîṣah, she is forbidden to the husband but permitted to the levir. If a man with injured testicles married a qualified woman, she is forbidden to the husband but permitted to the levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.