rebbi

Rebbi Jehudah ben Pazi in the name of Rebbi Joshua ben Levi: Rebbi Yose ben Jehudah learned from Aḥaz, as it was stated: Aḥaz produced a child at age nine, Haran at age six, and Caleb at age ten following him who identifies Caleb ben Ḥeṣron with Caleb ben Yephuneh.

Rebbi Jehudah ben Pazi in the name of Rebbi Joshua ben Levi: Rebbi Yose ben Jehudah learned from Aḥaz, as it was stated: Aḥaz produced a child at age nine, Haran at age six, and Caleb at age ten following him who identifies Caleb ben Ḥeṣron with Caleb ben Yephuneh.

MISHNAH: If [a male] nine years and one day old copulated with his sister-in-law and after that his brother, who [also] was nine years and one day old, copulated with her, [the brother] disabled her for [the first levir]. Rebbi Simeon says, he did not disable. If [a male] nine years and one day old copulated with his sister-in-law, and after that he copulated with her co-wife, he disabled her for himself. Rebbi Simeon says, he did not disable. If [a male] nine years and one day old copulated with his sister-in-law and died, she performs ḥalîṣah but not levirate. If he married a woman and died, she is free. If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. Rebbi Simeon says, he takes in levirate the one he likes and performs ḥalîṣah with the other. It makes no difference whether he is nine years and one day or twenty years old, as long as he did not grow two pubic hairs.

MISHNAH: If [a male] nine years and one day old copulated with his sister-in-law and after that his brother, who [also] was nine years and one day old, copulated with her, [the brother] disabled her for [the first levir]. Rebbi Simeon says, he did not disable. If [a male] nine years and one day old copulated with his sister-in-law, and after that he copulated with her co-wife, he disabled her for himself. Rebbi Simeon says, he did not disable. If [a male] nine years and one day old copulated with his sister-in-law and died, she performs ḥalîṣah but not levirate. If he married a woman and died, she is free. If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. Rebbi Simeon says, he takes in levirate the one he likes and performs ḥalîṣah with the other. It makes no difference whether he is nine years and one day or twenty years old, as long as he did not grow two pubic hairs.

MISHNAH: If [a male] nine years and one day old copulated with his sister-in-law and after that his brother, who [also] was nine years and one day old, copulated with her, [the brother] disabled her for [the first levir]. Rebbi Simeon says, he did not disable. If [a male] nine years and one day old copulated with his sister-in-law, and after that he copulated with her co-wife, he disabled her for himself. Rebbi Simeon says, he did not disable. If [a male] nine years and one day old copulated with his sister-in-law and died, she performs ḥalîṣah but not levirate. If he married a woman and died, she is free. If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. Rebbi Simeon says, he takes in levirate the one he likes and performs ḥalîṣah with the other. It makes no difference whether he is nine years and one day or twenty years old, as long as he did not grow two pubic hairs.

HALAKHAH: Samuel said, the words of Rebbi Meïr: They made the intercourse of a child of nine years and one day like “bespeaking” of an adult. And as you said, they made the intercourse of a child of nine years and one day like “bespeaking” of an adult, they made the ḥalîṣah of a child of nine years and one day like a bill of divorce of an adult. But the rabbis said, the ḥalîṣah of a child of nine years and one day is nothing. And why did they make the intercourse of a child of nine years and one day like “bespeaking” of an adult? Because the intercourse of an adult acquires whether intentional or not intentional. The ḥalîṣah of a child of nine years and one day was made like a bill of divorce by an adult. But ḥalîṣah by an adult can free only if it is intentional.

Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one dead [husband] is married in levirate, not the wife of two dead. Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, “any one who cannot marry me in levirate, cannot marry my co-wife in levirate.” Rebbi Joḥanan said, Rebbi Eleazar formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis.

Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one dead [husband] is married in levirate, not the wife of two dead. Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, “any one who cannot marry me in levirate, cannot marry my co-wife in levirate.” Rebbi Joḥanan said, Rebbi Eleazar formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis.

Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one dead [husband] is married in levirate, not the wife of two dead. Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, “any one who cannot marry me in levirate, cannot marry my co-wife in levirate.” Rebbi Joḥanan said, Rebbi Eleazar formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis.

Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one dead [husband] is married in levirate, not the wife of two dead. Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, “any one who cannot marry me in levirate, cannot marry my co-wife in levirate.” Rebbi Joḥanan said, Rebbi Eleazar formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis.

Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one dead [husband] is married in levirate, not the wife of two dead. Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, “any one who cannot marry me in levirate, cannot marry my co-wife in levirate.” Rebbi Joḥanan said, Rebbi Eleazar formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis.

Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one dead [husband] is married in levirate, not the wife of two dead. Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, “any one who cannot marry me in levirate, cannot marry my co-wife in levirate.” Rebbi Joḥanan said, Rebbi Eleazar formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis.

Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one dead [husband] is married in levirate, not the wife of two dead. Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, “any one who cannot marry me in levirate, cannot marry my co-wife in levirate.” Rebbi Joḥanan said, Rebbi Eleazar formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis.

Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one dead [husband] is married in levirate, not the wife of two dead. Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, “any one who cannot marry me in levirate, cannot marry my co-wife in levirate.” Rebbi Joḥanan said, Rebbi Eleazar formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis.

Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one dead [husband] is married in levirate, not the wife of two dead. Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, “any one who cannot marry me in levirate, cannot marry my co-wife in levirate.” Rebbi Joḥanan said, Rebbi Eleazar formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis.

Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one dead [husband] is married in levirate, not the wife of two dead. Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, “any one who cannot marry me in levirate, cannot marry my co-wife in levirate.” Rebbi Joḥanan said, Rebbi Eleazar formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “If [a male] nine years and one day old copulated with his sister-in-law and after he became an adult married another woman and died, if he never had intercourse with the first after he became an adult, the second [wife] either performs ḥalîṣah or levirate, the first performs ḥalîṣah but not levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis.

MISHNAH: One may marry [relatives of] a rape victim or a seduced woman. He who rapes or seduces [a relative of] a married woman is guilty. A person may marry his father’s rape victim or seduced woman, his son’s rape victim or seduced woman. Rebbi Jehudah prohibits his father’s rape victim or seduced woman.

“He who rapes or seduces [a relative of] a married woman is guilty.” Rebbi Joḥanan said, one stated this for marriage. If he married a woman and then raped her mother, he is guilty. If he married a woman and then seduced her daughter, he is guilty.

There, we have stated: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty because of his mother-in-law, his mother-in-law’s mother and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees to the earlier [part of the Mishnah]. If was found stated, it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and her son’s daughter and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall under one and the same prohibition.

There, we have stated: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty because of his mother-in-law, his mother-in-law’s mother and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees to the earlier [part of the Mishnah]. If was found stated, it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and her son’s daughter and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall under one and the same prohibition.

There, we have stated: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty because of his mother-in-law, his mother-in-law’s mother and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees to the earlier [part of the Mishnah]. If was found stated, it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and her son’s daughter and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall under one and the same prohibition.

There, we have stated: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty because of his mother-in-law, his mother-in-law’s mother and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees to the earlier [part of the Mishnah]. If was found stated, it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and her son’s daughter and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall under one and the same prohibition.

There, we have stated: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty because of his mother-in-law, his mother-in-law’s mother and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees to the earlier [part of the Mishnah]. If was found stated, it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and her son’s daughter and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall under one and the same prohibition.

There, we have stated: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty because of his mother-in-law, his mother-in-law’s mother and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees to the earlier [part of the Mishnah]. If was found stated, it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and her son’s daughter and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall under one and the same prohibition.

There, we have stated: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty because of his mother-in-law, his mother-in-law’s mother and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees to the earlier [part of the Mishnah]. If was found stated, it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and her son’s daughter and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall under one and the same prohibition.

It is written: “If a man takes a woman and her mother, it is taboo.” Everywhere is written “lying with” but here is written “taking”, to teach you that he cannot be guilty for the second [woman] unless the first one is prepared for him. Or maybe only by marriage? We already said that there is no incestuous marriage. But is it not written: “Nobody may marry his father’s wife, and he should not uncover his father’s garment’s corner”? This comes to tell you that she was permitted to him before his father married her. But is it not written: “If a man take his brother’s wife, it is despicable”? This comes to tell you that she was permitted to him before his brother married her. This is confirmed by levirate. But is it not written: “You should not take a woman in addition to her sister to make her a co-wife”? This comes to tell you that she was permitted to him before he married her sister. This is confirmed after her sister’s death. But is it not written: “A man who would take his sister, his father’s daughter or his mother’s daughter; he sees her genitals and she sees his genitals, it is ḥesed.” Rebbi Avin said, that you should not say that Kain married his sister, Abel married his sister, “it is charitable”, I was charitable with the first generations so the world could be inhabited; “I said, the world was built on ḥesed.” But is it not written: “Widow, divorcee, and desecrated, these he shall not take”? This comes to tell you that if he became betrothed to her that the betrothal is valid.

Rebbi Ḥuna understood all of them from this verse: “The genitals of a woman and her daughter you should not uncover, etc.” Taboo - taboo, for an equal cut. Since there are three generations downwards, so there are three generations upwards. Since there is a prohibition downwards, so there is a prohibition upwards. Since upwards one requires marriage, so downwards one requires marriage. Since upwards they are burned, so downwards they are burned. Since downwards, He gave the male’s daughter the same status as the female’s daughter, so upwards we give the male’s mother the same status as the female’s mother.

And following Rebbi Meïr? Since Rebbi Meïr said, a gezerah šawah is at the place it comes from, from where is the third generation (below) forbidden? And following the rabbis, who say, a gezerah šawah is said about them, from where that the third generation above is punished by burning? Both for Rebbi Meïr and the rabbis, from where that the third generation above is forbidden? Since it is written “taboo, taboo” for a gezerah šawah, it is as if all were included; all are included.

And following Rebbi Meïr? Since Rebbi Meïr said, a gezerah šawah is at the place it comes from, from where is the third generation (below) forbidden? And following the rabbis, who say, a gezerah šawah is said about them, from where that the third generation above is punished by burning? Both for Rebbi Meïr and the rabbis, from where that the third generation above is forbidden? Since it is written “taboo, taboo” for a gezerah šawah, it is as if all were included; all are included.

And following Rebbi Meïr? Since Rebbi Meïr said, a gezerah šawah is at the place it comes from, from where is the third generation (below) forbidden? And following the rabbis, who say, a gezerah šawah is said about them, from where that the third generation above is punished by burning? Both for Rebbi Meïr and the rabbis, from where that the third generation above is forbidden? Since it is written “taboo, taboo” for a gezerah šawah, it is as if all were included; all are included.

So far his daughter’s daughter from marriage. His daughter’s daughter from a rape? “The genitals of your son’s daughter or your daughter’s daughter.” Where do we hold? If from marriage, it already had been said. So it it cannot refer to marriage but must refer to rape. So far for the warning, from where the punishment? Rebbi Samuel bar Rav Isaac said, “they, they; taboo, taboo”. That follows Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated: “they”, from “them”. So far about his daughter’s daughter, from where his daughter? Rav said, if he is forewarned about his daughter’s daughter, so much more for his daughter! If for his daughter’s daughter he is subject to extirpation, so much more for his daughter!

So far his daughter’s daughter from marriage. His daughter’s daughter from a rape? “The genitals of your son’s daughter or your daughter’s daughter.” Where do we hold? If from marriage, it already had been said. So it it cannot refer to marriage but must refer to rape. So far for the warning, from where the punishment? Rebbi Samuel bar Rav Isaac said, “they, they; taboo, taboo”. That follows Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated: “they”, from “them”. So far about his daughter’s daughter, from where his daughter? Rav said, if he is forewarned about his daughter’s daughter, so much more for his daughter! If for his daughter’s daughter he is subject to extirpation, so much more for his daughter!

So far his daughter’s daughter from marriage. His daughter’s daughter from a rape? “The genitals of your son’s daughter or your daughter’s daughter.” Where do we hold? If from marriage, it already had been said. So it it cannot refer to marriage but must refer to rape. So far for the warning, from where the punishment? Rebbi Samuel bar Rav Isaac said, “they, they; taboo, taboo”. That follows Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated: “they”, from “them”. So far about his daughter’s daughter, from where his daughter? Rav said, if he is forewarned about his daughter’s daughter, so much more for his daughter! If for his daughter’s daughter he is subject to extirpation, so much more for his daughter!

So far his daughter’s daughter from marriage. His daughter’s daughter from a rape? “The genitals of your son’s daughter or your daughter’s daughter.” Where do we hold? If from marriage, it already had been said. So it it cannot refer to marriage but must refer to rape. So far for the warning, from where the punishment? Rebbi Samuel bar Rav Isaac said, “they, they; taboo, taboo”. That follows Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated: “they”, from “them”. So far about his daughter’s daughter, from where his daughter? Rav said, if he is forewarned about his daughter’s daughter, so much more for his daughter! If for his daughter’s daughter he is subject to extirpation, so much more for his daughter!

They asked before Rebbi Abbahu: His daughter’s daughter from a marriage; his daughter’s daughter from a rape? He said to them, every “daughter’s daughter” falls under the same category. They asked before Rebbi Abbahu: If [a man] came to a woman, she had a daughter, and after that he came and copulated with her. Is he guilty about her because of a woman and her daughter, her daughter’s daughter and her son’s daughter? He said to them, “they are relatives, it is taboo;” all because of taboo.

They asked before Rebbi Abbahu: His daughter’s daughter from a marriage; his daughter’s daughter from a rape? He said to them, every “daughter’s daughter” falls under the same category. They asked before Rebbi Abbahu: If [a man] came to a woman, she had a daughter, and after that he came and copulated with her. Is he guilty about her because of a woman and her daughter, her daughter’s daughter and her son’s daughter? He said to them, “they are relatives, it is taboo;” all because of taboo.

Rebbi Ḥaggai asked before Rebbi Yose: Why do we not say, “your daughter you should not uncover, your daughter’s daughter you should not uncover”? He said to him, if it were written “the genitals of a woman and her daughter’s daughter you shall not uncover”, we would have said, “your daughter you should not uncover, your daughter’s daughter you should not uncover”.

Rebbi Ḥaggai asked before Rebbi Yose: Why do we not say, “your daughter you should not uncover, your daughter’s daughter you should not uncover”? He said to him, if it were written “the genitals of a woman and her daughter’s daughter you shall not uncover”, we would have said, “your daughter you should not uncover, your daughter’s daughter you should not uncover”.

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation. What is the reason? “On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it.” And it is written: “A man who would compound like it”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter.”

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation. What is the reason? “On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it.” And it is written: “A man who would compound like it”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter.”

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation. What is the reason? “On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it.” And it is written: “A man who would compound like it”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter.”

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation. What is the reason? “On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it.” And it is written: “A man who would compound like it”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter.”

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation. What is the reason? “On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it.” And it is written: “A man who would compound like it”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter.”

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation. What is the reason? “On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it.” And it is written: “A man who would compound like it”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter.”

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation. What is the reason? “On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it.” And it is written: “A man who would compound like it”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter.”

What is the reason of Rebbi Jehudah? “ A man may not take his father’s wife,” that refers to his father’s wife; “and he should not uncover his father’s wing,” that is his rape victim. How do the rabbis explain “his father’s wing”? There, they say and they do not know the origin of the tradition, that refers to a wing which leans on his father. Would he not anyhow be guilty for her because of his father’s wife? Rebbi Hila said, because of forewarning, that if he was warned because of his father’s wife, he will be whipped, and because of his father’s wing, he will be whipped. Rebbi Jehudah agrees about whipping. Rebbi Jehudah agrees about sacrifice. Rebbi Jehudah agrees about all other doubtful cases that he is free. Rebbi Jehudah agrees that if he gave her qiddušin that these qiddušin are legally valid.

What is the reason of Rebbi Jehudah? “ A man may not take his father’s wife,” that refers to his father’s wife; “and he should not uncover his father’s wing,” that is his rape victim. How do the rabbis explain “his father’s wing”? There, they say and they do not know the origin of the tradition, that refers to a wing which leans on his father. Would he not anyhow be guilty for her because of his father’s wife? Rebbi Hila said, because of forewarning, that if he was warned because of his father’s wife, he will be whipped, and because of his father’s wing, he will be whipped. Rebbi Jehudah agrees about whipping. Rebbi Jehudah agrees about sacrifice. Rebbi Jehudah agrees about all other doubtful cases that he is free. Rebbi Jehudah agrees that if he gave her qiddušin that these qiddušin are legally valid.

What is the reason of Rebbi Jehudah? “ A man may not take his father’s wife,” that refers to his father’s wife; “and he should not uncover his father’s wing,” that is his rape victim. How do the rabbis explain “his father’s wing”? There, they say and they do not know the origin of the tradition, that refers to a wing which leans on his father. Would he not anyhow be guilty for her because of his father’s wife? Rebbi Hila said, because of forewarning, that if he was warned because of his father’s wife, he will be whipped, and because of his father’s wing, he will be whipped. Rebbi Jehudah agrees about whipping. Rebbi Jehudah agrees about sacrifice. Rebbi Jehudah agrees about all other doubtful cases that he is free. Rebbi Jehudah agrees that if he gave her qiddušin that these qiddušin are legally valid.

What is the reason of Rebbi Jehudah? “ A man may not take his father’s wife,” that refers to his father’s wife; “and he should not uncover his father’s wing,” that is his rape victim. How do the rabbis explain “his father’s wing”? There, they say and they do not know the origin of the tradition, that refers to a wing which leans on his father. Would he not anyhow be guilty for her because of his father’s wife? Rebbi Hila said, because of forewarning, that if he was warned because of his father’s wife, he will be whipped, and because of his father’s wing, he will be whipped. Rebbi Jehudah agrees about whipping. Rebbi Jehudah agrees about sacrifice. Rebbi Jehudah agrees about all other doubtful cases that he is free. Rebbi Jehudah agrees that if he gave her qiddušin that these qiddušin are legally valid.

What is the reason of Rebbi Jehudah? “ A man may not take his father’s wife,” that refers to his father’s wife; “and he should not uncover his father’s wing,” that is his rape victim. How do the rabbis explain “his father’s wing”? There, they say and they do not know the origin of the tradition, that refers to a wing which leans on his father. Would he not anyhow be guilty for her because of his father’s wife? Rebbi Hila said, because of forewarning, that if he was warned because of his father’s wife, he will be whipped, and because of his father’s wing, he will be whipped. Rebbi Jehudah agrees about whipping. Rebbi Jehudah agrees about sacrifice. Rebbi Jehudah agrees about all other doubtful cases that he is free. Rebbi Jehudah agrees that if he gave her qiddušin that these qiddušin are legally valid.

What is the reason of Rebbi Jehudah? “ A man may not take his father’s wife,” that refers to his father’s wife; “and he should not uncover his father’s wing,” that is his rape victim. How do the rabbis explain “his father’s wing”? There, they say and they do not know the origin of the tradition, that refers to a wing which leans on his father. Would he not anyhow be guilty for her because of his father’s wife? Rebbi Hila said, because of forewarning, that if he was warned because of his father’s wife, he will be whipped, and because of his father’s wing, he will be whipped. Rebbi Jehudah agrees about whipping. Rebbi Jehudah agrees about sacrifice. Rebbi Jehudah agrees about all other doubtful cases that he is free. Rebbi Jehudah agrees that if he gave her qiddušin that these qiddušin are legally valid.

Rebbi Ḥaggai asked before Rebbi Yose: Is the child a bastard following Rebbi Jehudah? He said to him, “No one with a damaged testicle or with cut-off penis may marry” interrupts the argument. It interrupted the argument in the matter of the father’s wife. He retorted, the father’s wife was part of the set of all incest prohibitions; it was selected from this set to teach about bastardy for all incest prohibitions. (Let the father’s wife be selected to teach about bastardy for all incests prohibitions.) Similarly, let the rape victim be selected to teach a prohibition concerning all rape victims. He said to him, the father’s wife was part of the set of all incest prohibitions; it was selected from this set to teach about bastardy for all incest prohibitions. Can you say that the rape victim was in a set of all rape victims, that it could teach a prohibition concerning all rape victims? Why cannot the father’s wife be selected to teach about the rape victims in her case? He said to him, is she is the father’s wife, she is not his rape victim; is she is the father’s rape victim, she is not his wife.

Rebbi Ḥaggai asked before Rebbi Yose: Is the child a bastard following Rebbi Jehudah? He said to him, “No one with a damaged testicle or with cut-off penis may marry” interrupts the argument. It interrupted the argument in the matter of the father’s wife. He retorted, the father’s wife was part of the set of all incest prohibitions; it was selected from this set to teach about bastardy for all incest prohibitions. (Let the father’s wife be selected to teach about bastardy for all incests prohibitions.) Similarly, let the rape victim be selected to teach a prohibition concerning all rape victims. He said to him, the father’s wife was part of the set of all incest prohibitions; it was selected from this set to teach about bastardy for all incest prohibitions. Can you say that the rape victim was in a set of all rape victims, that it could teach a prohibition concerning all rape victims? Why cannot the father’s wife be selected to teach about the rape victims in her case? He said to him, is she is the father’s wife, she is not his rape victim; is she is the father’s rape victim, she is not his wife.

Rebbi Ḥaggai asked before Rebbi Yose: Is the child a bastard following Rebbi Jehudah? He said to him, “No one with a damaged testicle or with cut-off penis may marry” interrupts the argument. It interrupted the argument in the matter of the father’s wife. He retorted, the father’s wife was part of the set of all incest prohibitions; it was selected from this set to teach about bastardy for all incest prohibitions. (Let the father’s wife be selected to teach about bastardy for all incests prohibitions.) Similarly, let the rape victim be selected to teach a prohibition concerning all rape victims. He said to him, the father’s wife was part of the set of all incest prohibitions; it was selected from this set to teach about bastardy for all incest prohibitions. Can you say that the rape victim was in a set of all rape victims, that it could teach a prohibition concerning all rape victims? Why cannot the father’s wife be selected to teach about the rape victims in her case? He said to him, is she is the father’s wife, she is not his rape victim; is she is the father’s rape victim, she is not his wife.

HALAKHAH: “A female convert who converted,” etc. Is not the convert guilty for his mother but not for his father following Rebbi Yose the Galilean? Rebbi Aqiba says, “his father and mother he cursed.” Anybody potentially guilty for his mother is potentially guilty for his father but nobody who cannot be guilty for his mother can be guilty for his father. Rebbi Aqiba agrees that the “silenced” one is potentially guilty for his mother but not for his father. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: Where do they disagree? About a convert not conceived in holiness but born in holiness. But about a convert conceived and born in holiness even Rebbi Yose the Galilean agrees.

HALAKHAH: “A female convert who converted,” etc. Is not the convert guilty for his mother but not for his father following Rebbi Yose the Galilean? Rebbi Aqiba says, “his father and mother he cursed.” Anybody potentially guilty for his mother is potentially guilty for his father but nobody who cannot be guilty for his mother can be guilty for his father. Rebbi Aqiba agrees that the “silenced” one is potentially guilty for his mother but not for his father. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: Where do they disagree? About a convert not conceived in holiness but born in holiness. But about a convert conceived and born in holiness even Rebbi Yose the Galilean agrees.

HALAKHAH: “A female convert who converted,” etc. Is not the convert guilty for his mother but not for his father following Rebbi Yose the Galilean? Rebbi Aqiba says, “his father and mother he cursed.” Anybody potentially guilty for his mother is potentially guilty for his father but nobody who cannot be guilty for his mother can be guilty for his father. Rebbi Aqiba agrees that the “silenced” one is potentially guilty for his mother but not for his father. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: Where do they disagree? About a convert not conceived in holiness but born in holiness. But about a convert conceived and born in holiness even Rebbi Yose the Galilean agrees.

HALAKHAH: “A female convert who converted,” etc. Is not the convert guilty for his mother but not for his father following Rebbi Yose the Galilean? Rebbi Aqiba says, “his father and mother he cursed.” Anybody potentially guilty for his mother is potentially guilty for his father but nobody who cannot be guilty for his mother can be guilty for his father. Rebbi Aqiba agrees that the “silenced” one is potentially guilty for his mother but not for his father. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: Where do they disagree? About a convert not conceived in holiness but born in holiness. But about a convert conceived and born in holiness even Rebbi Yose the Galilean agrees.

HALAKHAH: “A female convert who converted,” etc. Is not the convert guilty for his mother but not for his father following Rebbi Yose the Galilean? Rebbi Aqiba says, “his father and mother he cursed.” Anybody potentially guilty for his mother is potentially guilty for his father but nobody who cannot be guilty for his mother can be guilty for his father. Rebbi Aqiba agrees that the “silenced” one is potentially guilty for his mother but not for his father. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: Where do they disagree? About a convert not conceived in holiness but born in holiness. But about a convert conceived and born in holiness even Rebbi Yose the Galilean agrees.

HALAKHAH: “A female convert who converted,” etc. Is not the convert guilty for his mother but not for his father following Rebbi Yose the Galilean? Rebbi Aqiba says, “his father and mother he cursed.” Anybody potentially guilty for his mother is potentially guilty for his father but nobody who cannot be guilty for his mother can be guilty for his father. Rebbi Aqiba agrees that the “silenced” one is potentially guilty for his mother but not for his father. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: Where do they disagree? About a convert not conceived in holiness but born in holiness. But about a convert conceived and born in holiness even Rebbi Yose the Galilean agrees.

HALAKHAH: “A female convert who converted,” etc. Is not the convert guilty for his mother but not for his father following Rebbi Yose the Galilean? Rebbi Aqiba says, “his father and mother he cursed.” Anybody potentially guilty for his mother is potentially guilty for his father but nobody who cannot be guilty for his mother can be guilty for his father. Rebbi Aqiba agrees that the “silenced” one is potentially guilty for his mother but not for his father. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: Where do they disagree? About a convert not conceived in holiness but born in holiness. But about a convert conceived and born in holiness even Rebbi Yose the Galilean agrees.

Rebbi Yasa went to Ḥomṣ. People came and asked him about the family of Ashtin who were converts, might they marry in levirate? He said to them, so says Rebbi Joḥanan: It is prohibited. They wanted to say, if a woman has children. But if the woman has no children, what can you say? He married his brother’s wife in levirate. If she is not his brother’s wife, should he not be considered as marrying a wife from outside? Rebbi Jacob bar Aḥa came in the name of Rebbi Isaac bar Naḥman: Even so it is forbidden, that people should not say, we saw the commandment of levirate among converts. When has this been said? When he lived with her after he converted. But if he did not live with her after he converted, everybody agrees that it is as if he married a woman from outside.

Rebbi Yasa went to Ḥomṣ. People came and asked him about the family of Ashtin who were converts, might they marry in levirate? He said to them, so says Rebbi Joḥanan: It is prohibited. They wanted to say, if a woman has children. But if the woman has no children, what can you say? He married his brother’s wife in levirate. If she is not his brother’s wife, should he not be considered as marrying a wife from outside? Rebbi Jacob bar Aḥa came in the name of Rebbi Isaac bar Naḥman: Even so it is forbidden, that people should not say, we saw the commandment of levirate among converts. When has this been said? When he lived with her after he converted. But if he did not live with her after he converted, everybody agrees that it is as if he married a woman from outside.

Rebbi Yasa went to Ḥomṣ. People came and asked him about the family of Ashtin who were converts, might they marry in levirate? He said to them, so says Rebbi Joḥanan: It is prohibited. They wanted to say, if a woman has children. But if the woman has no children, what can you say? He married his brother’s wife in levirate. If she is not his brother’s wife, should he not be considered as marrying a wife from outside? Rebbi Jacob bar Aḥa came in the name of Rebbi Isaac bar Naḥman: Even so it is forbidden, that people should not say, we saw the commandment of levirate among converts. When has this been said? When he lived with her after he converted. But if he did not live with her after he converted, everybody agrees that it is as if he married a woman from outside.

Rebbi Yasa went to Ḥomṣ. People came and asked him about the family of Ashtin who were converts, might they marry in levirate? He said to them, so says Rebbi Joḥanan: It is prohibited. They wanted to say, if a woman has children. But if the woman has no children, what can you say? He married his brother’s wife in levirate. If she is not his brother’s wife, should he not be considered as marrying a wife from outside? Rebbi Jacob bar Aḥa came in the name of Rebbi Isaac bar Naḥman: Even so it is forbidden, that people should not say, we saw the commandment of levirate among converts. When has this been said? When he lived with her after he converted. But if he did not live with her after he converted, everybody agrees that it is as if he married a woman from outside.

A convert has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. If he married any other incest prohibited woman, he may keep her. It was only said, “if he married”. Therefore, not from the start.

A convert has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. If he married any other incest prohibited woman, he may keep her. It was only said, “if he married”. Therefore, not from the start.

A convert has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. If he married any other incest prohibited woman, he may keep her. It was only said, “if he married”. Therefore, not from the start.

A convert has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. If he married any other incest prohibited woman, he may keep her. It was only said, “if he married”. Therefore, not from the start.

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

What about it? Rebbi Yose said, about any incest prohibition which for a Jewish court is a capital crime, a descendant of Noah is forewarned; and about any incest prohibition which for a court is not a capital crime, a descendant of Noah is not forewarned. They objected: Is not a case involving the sister a capital crime for a Jewish court and the descendants of Noah are not forewarned? Rebbi Hila in the name of Rebbi Simeon ben Laqish: “Because of these abominations, the Eternal, your God, uproots them before you.” This teaches that the Holy One, praise to Him, does not punish if He did not warn.

What about it? Rebbi Yose said, about any incest prohibition which for a Jewish court is a capital crime, a descendant of Noah is forewarned; and about any incest prohibition which for a court is not a capital crime, a descendant of Noah is not forewarned. They objected: Is not a case involving the sister a capital crime for a Jewish court and the descendants of Noah are not forewarned? Rebbi Hila in the name of Rebbi Simeon ben Laqish: “Because of these abominations, the Eternal, your God, uproots them before you.” This teaches that the Holy One, praise to Him, does not punish if He did not warn.

What about it? Rebbi Yose said, about any incest prohibition which for a Jewish court is a capital crime, a descendant of Noah is forewarned; and about any incest prohibition which for a court is not a capital crime, a descendant of Noah is not forewarned. They objected: Is not a case involving the sister a capital crime for a Jewish court and the descendants of Noah are not forewarned? Rebbi Hila in the name of Rebbi Simeon ben Laqish: “Because of these abominations, the Eternal, your God, uproots them before you.” This teaches that the Holy One, praise to Him, does not punish if He did not warn.

Rebbi Idi said before Rebbi Yose, a slave is permitted his sister. He said to him, did you hear this even if she is from the same mother? He said, yes. He said to him, but did we not state: “The same applies to a slave girl who was freed together with her sons.” For ḥalîṣah and levirate. Rebbi Phineas said before Rebbi Yose in the name of Rebbi Yasa: A slave who slept with his mother is obligated for a purification sacrifice. “You shall command them,” including slaves. Or should we say, this was said about fat? Do we find in his relation to his mother that her converted aspect accompanies the unconverted aspect just as with a slave girl her converted aspect accompanies the unconverted aspect?

Rebbi Idi said before Rebbi Yose, a slave is permitted his sister. He said to him, did you hear this even if she is from the same mother? He said, yes. He said to him, but did we not state: “The same applies to a slave girl who was freed together with her sons.” For ḥalîṣah and levirate. Rebbi Phineas said before Rebbi Yose in the name of Rebbi Yasa: A slave who slept with his mother is obligated for a purification sacrifice. “You shall command them,” including slaves. Or should we say, this was said about fat? Do we find in his relation to his mother that her converted aspect accompanies the unconverted aspect just as with a slave girl her converted aspect accompanies the unconverted aspect?

Rebbi Idi said before Rebbi Yose, a slave is permitted his sister. He said to him, did you hear this even if she is from the same mother? He said, yes. He said to him, but did we not state: “The same applies to a slave girl who was freed together with her sons.” For ḥalîṣah and levirate. Rebbi Phineas said before Rebbi Yose in the name of Rebbi Yasa: A slave who slept with his mother is obligated for a purification sacrifice. “You shall command them,” including slaves. Or should we say, this was said about fat? Do we find in his relation to his mother that her converted aspect accompanies the unconverted aspect just as with a slave girl her converted aspect accompanies the unconverted aspect?

Rebbi Idi said before Rebbi Yose, a slave is permitted his sister. He said to him, did you hear this even if she is from the same mother? He said, yes. He said to him, but did we not state: “The same applies to a slave girl who was freed together with her sons.” For ḥalîṣah and levirate. Rebbi Phineas said before Rebbi Yose in the name of Rebbi Yasa: A slave who slept with his mother is obligated for a purification sacrifice. “You shall command them,” including slaves. Or should we say, this was said about fat? Do we find in his relation to his mother that her converted aspect accompanies the unconverted aspect just as with a slave girl her converted aspect accompanies the unconverted aspect?

Rebbi Idi said before Rebbi Yose, a slave is permitted his sister. He said to him, did you hear this even if she is from the same mother? He said, yes. He said to him, but did we not state: “The same applies to a slave girl who was freed together with her sons.” For ḥalîṣah and levirate. Rebbi Phineas said before Rebbi Yose in the name of Rebbi Yasa: A slave who slept with his mother is obligated for a purification sacrifice. “You shall command them,” including slaves. Or should we say, this was said about fat? Do we find in his relation to his mother that her converted aspect accompanies the unconverted aspect just as with a slave girl her converted aspect accompanies the unconverted aspect?

HALAKHAH: “If a woman’s child was mixed up,” etc. Rebbi Joḥanan said: So is the Mishnah: The sister-in-law’s sons’ wives, the old woman’s sons’ wives. Rebbi Ḥaggai said, this implies that a man may marry a nephew’s ex-wife.

HALAKHAH: “If a woman’s child was mixed up,” etc. Rebbi Joḥanan said: So is the Mishnah: The sister-in-law’s sons’ wives, the old woman’s sons’ wives. Rebbi Ḥaggai said, this implies that a man may marry a nephew’s ex-wife.

“They together take one part from the threshing floor,” that is what Rebbi Ḥiyya stated: One does not distribute to women and slaves on the threshing floor but one gives them the gifts of priesthood and/or those due to Levites from the barn.

May they bring one cereal offering together that would be totally burned? It was stated: They may bring one cereal offering conditionally that would be totally burned. May they bring two cereal offerings one of which should be burned totally and the other have a handful taken and the rest eaten? It was stated: They may bring two cereal offerings of one which is burned totally and of the other a handful is taken and the rest eaten. May they testify together that it should be counted as testimony of one witness? That would follow the rule of Rebbi Ze‘ira, Rav Isaac in the name of Rav Assi: Since if they were to be found perjured they could not be executed, the murderer could not be executed. This applies here also.

HALAKHAH: “If the mixed-up children became adults,” after it happened. Does that mean, not from the start? So is the Mishnah: It is permitted from the start to manumit. Even Rebbi Yose the Galilean, who said that one is forbidden to manumit, will agree here that it is permitted for the benefit of children. What means “appropriate”? Not disabled.

HALAKHAH: “[A woman] did not wait three months,” etc. “If both were Cohanim, he has to mourn intensely for them,” etc. Where do we hold? It is impossible after death [of the first] since we have stated: “He has to mourn intensely for them and they for him.” One understands that he does not defile himself for the second [husband], I say that he is the son of the first. But why does he not defile himself for the first one? It must be that he divorced. Then, as you take it, if he is his son, he should defile himself for him. If he is not his son, he is desecrated, and what happens if he defiles himself? It must be that he raped. Did not Rebbi Abba say in the name of Abba bar Jeremiah that a rape victim does not have to wait three months? Should we say, following the rabbis, but we follow Rebbi Yose!

HALAKHAH: “[A woman] did not wait three months,” etc. “If both were Cohanim, he has to mourn intensely for them,” etc. Where do we hold? It is impossible after death [of the first] since we have stated: “He has to mourn intensely for them and they for him.” One understands that he does not defile himself for the second [husband], I say that he is the son of the first. But why does he not defile himself for the first one? It must be that he divorced. Then, as you take it, if he is his son, he should defile himself for him. If he is not his son, he is desecrated, and what happens if he defiles himself? It must be that he raped. Did not Rebbi Abba say in the name of Abba bar Jeremiah that a rape victim does not have to wait three months? Should we say, following the rabbis, but we follow Rebbi Yose!

Rebbi Ḥiyya stated: One mourns deeply and defiles himself in a case of doubt. Rebbi Yose said, the Mishnah says so: “He has to mourn intensely for them and they for him.” Rebbi Ashian bar Yaqim had a case. He asked Rebbi Yose, who told him, you do not have to. He said to him, but did not Rebbi Ḥiyya say, one mourns deeply and defiles himself in a case of doubt? His signs were clear. But did not the colleagues say in the name of Rebbi Joḥanan: One does not act on the signs of an eight months’ child? He had a sign that he had intercourse and then separated.

Rebbi Ḥiyya stated: One mourns deeply and defiles himself in a case of doubt. Rebbi Yose said, the Mishnah says so: “He has to mourn intensely for them and they for him.” Rebbi Ashian bar Yaqim had a case. He asked Rebbi Yose, who told him, you do not have to. He said to him, but did not Rebbi Ḥiyya say, one mourns deeply and defiles himself in a case of doubt? His signs were clear. But did not the colleagues say in the name of Rebbi Joḥanan: One does not act on the signs of an eight months’ child? He had a sign that he had intercourse and then separated.

Rebbi Ḥiyya stated: One mourns deeply and defiles himself in a case of doubt. Rebbi Yose said, the Mishnah says so: “He has to mourn intensely for them and they for him.” Rebbi Ashian bar Yaqim had a case. He asked Rebbi Yose, who told him, you do not have to. He said to him, but did not Rebbi Ḥiyya say, one mourns deeply and defiles himself in a case of doubt? His signs were clear. But did not the colleagues say in the name of Rebbi Joḥanan: One does not act on the signs of an eight months’ child? He had a sign that he had intercourse and then separated.

Rebbi Ḥiyya stated: One mourns deeply and defiles himself in a case of doubt. Rebbi Yose said, the Mishnah says so: “He has to mourn intensely for them and they for him.” Rebbi Ashian bar Yaqim had a case. He asked Rebbi Yose, who told him, you do not have to. He said to him, but did not Rebbi Ḥiyya say, one mourns deeply and defiles himself in a case of doubt? His signs were clear. But did not the colleagues say in the name of Rebbi Joḥanan: One does not act on the signs of an eight months’ child? He had a sign that he had intercourse and then separated.

Rebbi Ḥiyya stated: One mourns deeply and defiles himself in a case of doubt. Rebbi Yose said, the Mishnah says so: “He has to mourn intensely for them and they for him.” Rebbi Ashian bar Yaqim had a case. He asked Rebbi Yose, who told him, you do not have to. He said to him, but did not Rebbi Ḥiyya say, one mourns deeply and defiles himself in a case of doubt? His signs were clear. But did not the colleagues say in the name of Rebbi Joḥanan: One does not act on the signs of an eight months’ child? He had a sign that he had intercourse and then separated.

Rebbi Ḥiyya stated: One mourns deeply and defiles himself in a case of doubt. Rebbi Yose said, the Mishnah says so: “He has to mourn intensely for them and they for him.” Rebbi Ashian bar Yaqim had a case. He asked Rebbi Yose, who told him, you do not have to. He said to him, but did not Rebbi Ḥiyya say, one mourns deeply and defiles himself in a case of doubt? His signs were clear. But did not the colleagues say in the name of Rebbi Joḥanan: One does not act on the signs of an eight months’ child? He had a sign that he had intercourse and then separated.