## Yevamot Daf 23a

###### Yevamot 23a:1
[Yevamot 23a:1](https://torahapp.org/share/book/Yevamot/r/23a:1)

וְאֵימָא: פְּרָט לְחַיָּיבֵי לָאוִין! אָמַר רַב פָּפָּא: חַיָּיבֵי לָאוִין תָּפְשִׂי בְּהוּ קִדּוּשִׁין,

**William Davidson Edition - English:**
The Gemara raises a challenge: **And say** that the verse: “The daughter of your father’s wife” comes to **exclude** women who were forbidden, as they are **liable** for violating **prohibitions** but were nevertheless married to his father, such as a *mamzeret*. If so, his sister from such a union would not be considered his sister. **Rav Pappa said: Betrothal comes into effect with** women who are forbidden, and one would be **liable** for violating **prohibitions** despite the fact that union with them is forbidden, and so she is called the wife of your father.


###### Yevamot 23a:2
[Yevamot 23a:2](https://torahapp.org/share/book/Yevamot/r/23a:2)

דִּכְתִיב: ״כִּי תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה״, וְכִי יֵשׁ אֲהוּבָה לִפְנֵי הַמָּקוֹם וְיֵשׁ שְׂנוּאָה לִפְנֵי הַמָּקוֹם? אֶלָּא: ״אֲהוּבָה״ — אֲהוּבָה בְּנִישּׂוּאֶיהָ, ״שְׂנוּאָה״ — שְׂנוּאָה בְּנִישּׂוּאֶיהָ, וְאָמַר רַחֲמָנָא: ״כִּי תִּהְיֶיןָ״.

**William Davidson Edition - English:**
This is derived from the verse in **which it is written: “If a man has two wives, the one beloved, and the other hated”** (Deuteronomy 21:15). **Is there one** who is **loved by the Omnipresent and one** who is **hated by the Omnipresent? Rather, “beloved”** means **her marriage is beloved,** as it was permitted for her to be married, in accordance with *halakha*, and **“hated”** means **her marriage is hated** because it was not permitted for her to be married, according to *halakha*. **And the Merciful One states: “If** a man **has** two wives,” meaning that both are considered to be married.


###### Yevamot 23a:3
[Yevamot 23a:3](https://torahapp.org/share/book/Yevamot/r/23a:3)

וְאֵימָא: פְּרָט לְחַיָּיבֵי כָּרֵיתוֹת! אָמַר רָבָא, אָמַר קְרָא: ״עֶרְוַת אֲחוֹתְךָ בַת אָבִיךָ אוֹ בַת אִמֶּךָ מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ״, בֵּין שֶׁאוֹמְרִים לוֹ לְאָבִיךָ קַיֵּים, בֵּין שֶׁאוֹמְרִים לוֹ לְאָבִיךָ הוֹצֵא, וְאָמַר רַחֲמָנָא: ״אֲחוֹתְךָ הִיא״.

**William Davidson Edition - English:**
The Gemara asks: **Say** that this verse comes to **exclude** a union between one’s father and a woman that is forbidden to him as they are **liable** to receive ***karet*,** and that since betrothal does not come into effect with her there is no marriage bond. Perhaps a sister born of such a woman would not be prohibited as the daughter of one’s father’s wife. **Rava said** that **the verse states: “The nakedness of your sister, the daughter of your father, or the daughter of your mother, whether born at home or born outside”** (Leviticus 18:9). This includes all daughters, **whether** from a woman **for whom** the Sages **tell your father: Maintain** her within your home, or **whether** the Sages **tell your father** she is a woman who is forbidden to him and therefore: **Send her out** of your home. **And the Merciful One states** that nevertheless: **“She is your sister.”** Even the daughter of a woman who was forbidden to your father such that both parties are liable to receive *karet* is called your sister.


###### Yevamot 23a:4
[Yevamot 23a:4](https://torahapp.org/share/book/Yevamot/r/23a:4)

אֵימָא: בֵּין שֶׁאוֹמֵר לוֹ אָבִיךָ קַיֵּים, בֵּין שֶׁאוֹמֵר לוֹ אָבִיךָ הוֹצֵא, וְאָמַר רַחֲמָנָא: ״אֲחוֹתְךָ הִיא״, לְרַבּוֹת אֲחוֹתוֹ מִשִּׁפְחָה וְגוֹיָה! אָמַר קְרָא: ״בַּת אֵשֶׁת אָבִיךָ״ — מִי שֶׁיֵּשׁ לוֹ אִישׁוּת לְאָבִיךָ בָּהּ, פְּרָט לַאֲחוֹתוֹ מִשִּׁפְחָה וְגוֹיָה.

**William Davidson Edition - English:**
The Gemara asks: **Say that whether** the Sages **say** to your **father: Maintain** her, **or whether** they **say** to your father: **Send her out, and the Merciful One states** that **“she is your sister,”** this comes **to include** the additional cases of **his sister from** a Canaanite **maidservant or a gentile woman.** The Gemara rejects this: **The verse states: “The daughter of your father’s wife,”** and this means **whoever can enter a marriage bond with your father.** This **excludes his sister from** a Canaanite **maidservant or gentile woman,** with whom no marital bond is possible.


###### Yevamot 23a:5
[Yevamot 23a:5](https://torahapp.org/share/book/Yevamot/r/23a:5)

וּמָה רָאִיתָ? מִסְתַּבְּרָא חַיָּיבֵי כָּרֵיתוֹת הֲוָה לֵיהּ לְרַבּוֹת, שֶׁכֵּן תָּפְסִי בָּהֶן קִדּוּשִׁין לְעָלְמָא.

**William Davidson Edition - English:**
The Gemara asks: Since the verse rendering his sister forbidden both includes and excludes cases, **what did you see** as a reason to include a daughter from a woman who is forbidden and both parties are liable to receive *karet*, and to exclude the daughter of a Canaanite maidservant or gentile woman? The Gemara answers: **It stands to reason** that those relationships that are forbidden because they render both parties **liable** to receive ***karet* should be included, since in general betrothal can come into effect with them.** This is because although this woman is forbidden to his father, she is nevertheless permitted to other men.


###### Yevamot 23a:6
[Yevamot 23a:6](https://torahapp.org/share/book/Yevamot/r/23a:6)

אַדְּרַבָּה: שִׁפְחָה וְגוֹיָה הֲוָה לֵיהּ לְרַבּוֹת, דְּאִי מִגַּיְּירָה לְדִידֵיהּ נָמֵי, תָּפְסִי בַּהּ קִדּוּשִׁין! לְכִי מִגַּיְּירָה — גּוּפָא אַחֲרִינָא הִיא.

**William Davidson Edition - English:**
The Gemara rejects this: **On the contrary, it should include** a Canaanite **maidservant or a gentile woman, as, if she converts, betrothal can come into effect with** the father **himself.** The Gemara answers: **When she converts, she is** considered like **a different body,** i.e., a new person, but when she was a gentile there was no possibility of marital relations with her. Therefore, the verse excludes her.


###### Yevamot 23a:7
[Yevamot 23a:7](https://torahapp.org/share/book/Yevamot/r/23a:7)

וְרַבָּנַן, לְמַעוֹטֵי שִׁפְחָה וְגוֹיָה מְנָא לְהוּ? נָפְקָא לְהוּ מֵ״הָאִשָּׁה וִילָדֶיהָ תִּהְיֶה לַאדוֹנֶיהָ״.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **the Rabbis,** who infer a different matter from the verse “your father’s wife’s nakedness,” **from where do they** derive the *halakha* **to exclude** one’s sister from a Canaanite **maidservant or gentile woman?** The Gemara answers: **They derive it** from that which was said with regard to a Canaanite maidservant who was married to a Hebrew slave: **“The wife and her children shall be her master’s”** (Exodus 21:4). From here they learn that the lineage of the maidservant’s children is connected only to their mother and not at all connected to their Jewish father.


###### Yevamot 23a:8
[Yevamot 23a:8](https://torahapp.org/share/book/Yevamot/r/23a:8)

וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה? חַד בְּשִׁפְחָה, וְחַד בְּגוֹיָה. וּצְרִיכִי, דְּאִי אַשְׁמְעִינַן שִׁפְחָה: מִשּׁוּם דְּאֵין לָהּ חַיִיס, אֲבָל גּוֹיָה דְּאִית לַהּ חַיִיס — אֵימָא לָא.

**William Davidson Edition - English:**
The Gemara asks: **And** why does **Rabbi Yosei, son of Rabbi Yehuda,** not learn this from here? The Gemara responds: **One** verse was necessary to teach the case of a Canaanite **maidservant, and one** verse was necessary to teach the case of **a gentile woman. And** both verses **are necessary, as, if** the Torah **taught us** only about a Canaanite **maidservant,** one could say she is excluded only **because she does not have a pedigree,** since the Torah ascribes no family relationships to maidservants, **but** with regard to **a gentile woman who does have a pedigree, say no.** It was therefore necessary to say that one’s daughter by a gentile woman does not have the legal status of a daughter.


###### Yevamot 23a:9
[Yevamot 23a:9](https://torahapp.org/share/book/Yevamot/r/23a:9)

וְאִי אַשְׁמְעִינַן גּוֹיָה — מִשּׁוּם דְּלָא שָׁיְיכָא בְּמִצְוֹת. אֲבָל שִׁפְחָה, דְּשָׁיְיכָא בְּמִצְוֹת — אֵימָא לָא, צְרִיכָא.

**William Davidson Edition - English:**
Conversely, **if it would teach us** only the case of **a gentile woman,** one might say that this is **because she does not have any connection with the mitzvot** and therefore her children are in no way Jewish. **But** since a Canaanite **maidservant** has a **connection with the mitzvot,** as she is obligated to observe the prohibitions in the same way as a Jewish woman, **say no,** i.e., her children should be considered children of their Jewish father. Therefore, this additional proof **is necessary.**


###### Yevamot 23a:10
[Yevamot 23a:10](https://torahapp.org/share/book/Yevamot/r/23a:10)

וְרַבָּנַן, אַשְׁכְּחַן שִׁפְחָה, גּוֹיָה מְנָא לְהוּ? וְכִי תֵּימָא: נֵילַף מִשִּׁפְחָה — הָנְהוּ מִצְרָךְ צְרִיכִי!

**William Davidson Edition - English:**
The Gemara asks: **And** according to the opinion of **the Rabbis, we found** a source that the children of a Canaanite **maidservant** are not considered the children of their Jewish father, but **from where** do we derive that children born to a Jewish father by **a gentile woman** are not considered his children? **And if you say: Let us derive** it **from** the case of the Canaanite **maidservant,** it has already been shown that **these are** both **necessary,** and one cannot be derived from the other.


###### Yevamot 23a:11
[Yevamot 23a:11](https://torahapp.org/share/book/Yevamot/r/23a:11)

אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי, אָמַר קְרָא: ״כִּי יָסִיר אֶת בִּנְךָ מֵאַחֲרַי״, בִּנְךָ מִיִּשְׂרְאֵלִית קָרוּי בִּנְךָ, וְאֵין בִּנְךָ הַבָּא מִן הַגּוֹיָה קָרוּי בִּנְךָ, אֶלָּא בְּנָהּ.

**William Davidson Edition - English:**
The Gemara answers: **Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai:** The **verse states:** “Neither shall you make marriages with them: Your daughter you shall not give unto his son, nor his daughter shall you take unto your son, **for he will turn away your son from following Me”** (Deuteronomy 7:3–4). This teaches that **your son** born **from a Jewish woman is called your son, but your son** born **from a gentile woman is not called your son, but her son.** The verse teaches that since the son of a gentile woman is her son alone, he is not considered related at all to his Jewish father.


###### Yevamot 23a:12
[Yevamot 23a:12](https://torahapp.org/share/book/Yevamot/r/23a:12)

אָמַר רָבִינָא, שְׁמַע מִינַּהּ: בֶּן בִּתְּךָ הַבָּא מִן הַגּוֹי קָרוּי בִּנְךָ. לֵימָא קָסָבַר רָבִינָא גּוֹי וְעֶבֶד הַבָּא עַל בַּת יִשְׂרָאֵל הַוָּלָד כָּשֵׁר? נְהִי דְּמַמְזֵר לָא הָוֵי — כָּשֵׁר נָמֵי לָא הָוֵי, יִשְׂרָאֵל פָּסוּל מִיקְּרֵי.

**William Davidson Edition - English:**
**Ravina said: Conclude from here** that **the son of your daughter by a gentile** father **is** nevertheless **called your son,** i.e., grandson. The Gemara asks: **Shall we say that Ravina holds that** if **a gentile or slave engaged in intercourse with a Jewish woman, the offspring is** of **unflawed** lineage? The Gemara answers: There is no conclusive proof from here, because **granted, she is not a *mamzer*,** but nevertheless **she is still not** of **unflawed** lineage; rather, **she is called a Jew who is unfit** to marry into the priesthood.


###### Yevamot 23a:13
[Yevamot 23a:13](https://torahapp.org/share/book/Yevamot/r/23a:13)

הַאי בְּשִׁבְעָה גּוֹיִם כְּתִיב? ״כִּי יָסִיר״ — לְרַבּוֹת כׇּל הַמְּסִירִים.

**William Davidson Edition - English:**
The Gemara asks with regard to Rabbi Shimon’s reasoning: Was **this** verse not **written in** relation to **the seven nations** who inhabited the land of Canaan when Joshua entered Eretz Yisrael but not with regard to other nations? The Gemara responds that the words **“He will turn away” comes to include all those who would turn** one’s grandson **away** from God, i.e., any gentile.


###### Yevamot 23a:14
[Yevamot 23a:14](https://torahapp.org/share/book/Yevamot/r/23a:14)

הָנִיחָא לְרַבִּי שִׁמְעוֹן, דְּדָרֵישׁ טַעְמָא דִּקְרָא, אֶלָּא לְרַבָּנַן מְנָא לְהוּ? מַאן תַּנָּא דִּפְלִיג עֲלֵיהּ דְּרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה — רַבִּי שִׁמְעוֹן הִיא.

**William Davidson Edition - English:**
The Gemara asks: **This works out well for Rabbi Shimon, who interprets the rationale** behind the mitzva **in the verse** and draws halakhic conclusions based on that interpretation. Although the verse is stated with regard to the seven nations, the reason for the verse applies to all other gentile nations. **However, according to the** opinion of **the Rabbis,** who do not draw inferences from the rationale of the verse to apply this ruling to all other nations, **from where** do they derive **this** *halakha*? The Gemara answers: **Who is the *tanna* who disagrees with Rabbi Yosei, son of Rabbi Yehuda? It is Rabbi Shimon,** who applies the rationale of the verse to all other nations.