## Yevamot Daf 34b

###### Yevamot 34b:1
[Yevamot 34b:1](https://torahapp.org/share/book/Yevamot/r/34b:1)

וְהָא תָּמָר בְּבִיאָה רִאשׁוֹנָה אִיעַבַּרָא! אֲמַר לֵיהּ: תָּמָר בְּאֶצְבַּע מִעֲכָה. דְּאָמַר רַבִּי יִצְחָק: כׇּל מוֹעֹכוֹת שֶׁל בֵּית רַבִּי — תָּמָר שְׁמָן, וְלָמָּה נִקְרָא שְׁמָן תָּמָר — עַל שֵׁם תָּמָר שֶׁמִּעֲכָה בְּאֶצְבָּעָהּ. וְהָא הֲווֹ עֵר וְאוֹנָן! עֵר וְאוֹנָן שִׁמְּשׁוּ שֶׁלֹּא כְּדַרְכָּן.

**William Davidson Edition - English:**
**But didn’t Tamar become pregnant from the first act of intercourse,** despite the fact that she was a virgin at the time of her sexual act with Judah? Rav Naḥman **said: Tamar broke** her hymen **with her finger** prior to intercourse, and it is due to this that she became pregnant from the first act of intercourse, **as Rabbi Yitzḥak said: All of those** women **from the household of Rabbi** Yehuda HaNasi **who break** their hymens **are named Tamar** by nickname. **And why are they named Tamar?** They are called this **on account of Tamar, who broke** her hymen **with her finger.** The Gemara wonders about the proof from Tamar itself: **But weren’t there Er and Onan,** her previous husbands, who presumably engaged in sexual intercourse with her? The Gemara responds: **Er and Onan engaged in sexual intercourse in an atypical manner,** i.e., anal intercourse, and therefore she was still a virgin.


###### Yevamot 34b:2
[Yevamot 34b:2](https://torahapp.org/share/book/Yevamot/r/34b:2)

מֵיתִיבִי: כׇּל עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ דָּשׁ מִבִּפְנִים וְזוֹרֶה מִבַּחוּץ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. אָמְרוּ לוֹ: הַלָּלוּ אֵינוֹ אֶלָּא כְּמַעֲשֵׂה עֵר וְאוֹנָן!

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: After a woman gives birth, her husband **penetrates inside and spills** his semen **outside** for **the entire twenty-four months** during which the baby is breastfeeding, so that his wife not become pregnant, as that would terminate her milk production and the child might die. This is **the statement of Rabbi Eliezer. They said to him: These** acts **are nothing other** than acts **similar to those of Er and Onan,** which are prohibited. Regardless, it can be deduced from here that Er and Onan engaged in normative sexual intercourse with Tamar, only they did not fully complete the sexual act.


###### Yevamot 34b:3
[Yevamot 34b:3](https://torahapp.org/share/book/Yevamot/r/34b:3)

כְּמַעֲשֵׂה עֵר וְאוֹנָן, וְלֹא כְּמַעֲשֵׂה עֵר וְאוֹנָן. כְּמַעֲשֵׂה עֵר וְאוֹנָן, דִּכְתִיב: ״וְהָיָה אִם בָּא אֶל אֵשֶׁת אָחִיו וְשִׁחֵת אַרְצָה״. וְלֹא כְּמַעֲשֵׂה עֵר וְאוֹנָן, דְּאִילּוּ הָתָם שֶׁלֹּא כְּדַרְכָּהּ, וְהָכָא כְּדַרְכָּהּ.

**William Davidson Edition - English:**
The Gemara answers: The *Tosefta* actually means that what they did was **similar to the act of Er and Onan** in some ways, but **not similar to the act of Er and Onan** in other ways. The Gemara elaborates: **It was similar to the act of Er and Onan** in that there was a spilling of semen, **as it is written: “And it came to pass when he had intercourse with his brother’s wife, that he spilled it on the ground”** (Genesis 38:9). Yet it was **not similar to the act of Er and Onan, as there** Er and Onan engaged in sexual intercourse in **an atypical manner,** i.e., anal intercourse, **while here** the *Tosefta* is referring to sexual intercourse **in a typical manner.**


###### Yevamot 34b:4
[Yevamot 34b:4](https://torahapp.org/share/book/Yevamot/r/34b:4)

בִּשְׁלָמָא אוֹנָן, דִּכְתִיב בֵּיהּ ״וְשִׁחֵת אַרְצָה״, אֶלָּא עֵר מְנָלַן? אָמַר רַב נַחְמָן בַּר יִצְחָק: דִּכְתִיב ״וַיָּמֶת גַּם אוֹתוֹ״, אַף הוּא בְּאוֹתָהּ מִיתָה מֵת. בִּשְׁלָמָא אוֹנָן, מִשּׁוּם ״לֹּא לוֹ יִהְיֶה הַזָּרַע״, אֶלָּא עֵר מַאי טַעְמָא עֲבַד הָכִי? כְּדֵי שֶׁלֹּא תִּתְעַבֵּר וְיַכְחִישׁ יָפְיָהּ.

**William Davidson Edition - English:**
The Gemara continues to clarify what took place: **Granted, Onan** engaged in unnatural sexual intercourse with her, **as it is written with regard to his** act: **“That he spilled it on the ground”** (Genesis 38:9). **However, from where do we** derive that **Er** engaged in unnatural sexual intercourse with her? **Rav Naḥman bar Yitzḥak said: As it is written** with regard to Onan: **“And He slew him also”** (Genesis 38:10). This indicates that **he, too, died the same death** for performing the same transgression as his brother. The Gemara asks: **Granted, Onan** engaged in anal intercourse because he did not want Tamar to give birth **as** “he knew that **the seed would not be his”** (Genesis 38:9). **However,** with regard to **Er, what is the reason he acted** in **this** way? The Gemara responds: He did so in order **that she not become pregnant and become less beautiful** as a result of her pregnancy.


###### Yevamot 34b:5
[Yevamot 34b:5](https://torahapp.org/share/book/Yevamot/r/34b:5)

תָּנוּ רַבָּנַן: ״אוֹתָהּ״, פְּרָט לְכַלָּה, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים: פְּרָט לְשֶׁלֹּא כְּדַרְכָּהּ. אֲמַר לֵיהּ הוּן בְּרֵיהּ דְּרַב נַחְמָן לְרַב נַחְמָן: לֵימָא קָא סָבַר רַבִּי יְהוּדָה הַתּוֹרָה חָסָה עַל תַּכְשִׁיטֵי כַלָּה? אֲמַר לֵיהּ: לְפִי שֶׁאֵין אִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה.

**William Davidson Edition - English:**
**The Sages taught:** The verse states: “And the woman, **with whom** a man shall lie giving seed, they shall both bathe themselves in water, and be unclean until the evening” (Leviticus 15:18). The extra term **“with whom”** comes **to exclude a bride** who does not become ritually impure; this is **the statement of Rabbi Yehuda. And the Rabbis say: It excludes** the case of sexual intercourse performed **in an atypical manner. Hon, son of Rav Naḥman, said to Rav Naḥman: Shall we say that Rabbi Yehuda holds: The Torah spared a bride’s adornments,** including her make-up, and therefore exempted her from submersion in water, as that might cause them ruin? Rav Naḥman **said to him:** That is not the reason. Rather, **it is because a woman does not become pregnant from the first act of intercourse.** Therefore, that act of intercourse would not cause ritual impurity, as it is not considered intercourse that can result in the implanting of seed.


###### Yevamot 34b:6
[Yevamot 34b:6](https://torahapp.org/share/book/Yevamot/r/34b:6)

בְּמַאי קָמִיפַּלְגִי — רַבָּנַן סָבְרִי: ״שִׁכְבַת זָרַע״, פְּרָט לְהַעֲרָאָה. ״אוֹתָהּ״, פְּרָט לְשֶׁלֹּא כְּדַרְכָּהּ. וְרַבִּי יְהוּדָה סָבַר: שֶׁלֹּא כְּדַרְכָּהּ וְהַעֲרָאָה מִ״שִּׁכְבַת זָרַע״ נָפְקָא. ״אוֹתָהּ״ — פְּרָט לְכַלָּה.

**William Davidson Edition - English:**
The Gemara asks: **With regard to what do** Rabbi Yehuda and the Rabbis **disagree? The Rabbis hold** that the phrase **“giving seed” excludes the initial stage of intercourse,** during which there is no emission of semen. And the extra phrase **“with whom” excludes intercourse that is performed in an atypical way. Rabbi Yehuda,** on the other hand, **holds that** the exclusion of both **atypical** sexual intercourse **and the initial stage of intercourse were derived from** the phrase **“giving seed,”** as neither of these are sexual acts that might bring about the birth of a seed, i.e., a child. The phrase **“with whom”** then **excludes a bride.**


###### Yevamot 34b:7
[Yevamot 34b:7](https://torahapp.org/share/book/Yevamot/r/34b:7)

כִּי אֲתָא רָבִין אָמַר רַבִּי יוֹחָנָן: כׇּל שֶׁשָּׁהֲתָה אַחַר בַּעֲלָהּ עֶשֶׂר שָׁנִים וְנִשֵּׂאת — שׁוּב אֵינָהּ יוֹלֶדֶת. אָמַר רַב נַחְמָן: לֹא שָׁנוּ אֶלָּא שֶׁאֵין דַּעְתָּהּ לְהִנָּשֵׂא, אֲבָל דַּעְתָּהּ לְהִנָּשֵׂא — מִתְעַבֶּרֶת. אֲמַר לֵיהּ רָבָא לְבַת רַב חִסְדָּא: קָא מְרַנְּנִי רַבָּנַן אַבָּתְרִיךָ! אֲמַרָה לֵיהּ: אֲנָא דַּעְתַּאי עֲלָךְ הֲוַאי.

**William Davidson Edition - English:**
On the topic of intercourse that cannot result in conception, the Gemara relates the following: **When Ravin came** from Eretz Yisrael to Babylonia, he said that **Rabbi Yoḥanan said: Any** woman who **waits after her husband** has died or divorced her for **ten years** without intercourse **and is then married can no longer bear children. Rav Naḥman said: They taught** this principle **only** with regard to cases **where she did not intend to get married** at a later time, **but** if **she intended to get married** at some point, **she can become pregnant** later on. **Rava said to** his wife, the **daughter of Rav Ḥisda: The Sages are gossiping about you.** From the time she was widowed from her first husband until the time that she was married to Rava, more than ten years passed, yet she bore him children. It seemed as though she had engaged in intercourse in the meantime. **She said to him: My mind was on you.** Indeed, it is told that already as a young girl she prophesized that she would marry Rava.


###### Yevamot 34b:8
[Yevamot 34b:8](https://torahapp.org/share/book/Yevamot/r/34b:8)

הָהִיא דַּאֲתַאי לְקַמֵּיהּ דְּרַב יוֹסֵף, אָמְרָה לוֹ: רַבִּי, (אֲנָא) [אֲנִי] שָׁהִיתִי אַחַר בַּעְלִי עֶשֶׂר שָׁנִים וְיָלַדְתִּי! אֲמַר לַהּ: בִּתִּי, אַל תּוֹצִיאִי לַעַז עַל דִּבְרֵי חֲכָמִים! אֲמַרָה לֵיהּ: לְגוֹי נִבְעַלְתִּי.

**William Davidson Edition - English:**
The Gemara relates: **A certain** woman **who came before Rav Yosef said to him: My teacher, I waited after my husband’s** death for **ten years, and** nevertheless **I gave birth. He said to her: My daughter, do not cast aspersions on the statement of the Sages. She said to him** in confession: **I had sexual intercourse with a gentile** during those ten years.


###### Yevamot 34b:9
[Yevamot 34b:9](https://torahapp.org/share/book/Yevamot/r/34b:9)

אָמַר שְׁמוּאֵל: וְכוּלָּן — צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים, חוּץ מִגִּיּוֹרֶת וּמְשׁוּחְרֶרֶת קְטַנָּה. אֲבָל קְטַנָּה בַּת יִשְׂרָאֵל צְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים.

**William Davidson Edition - English:**
§ **Shmuel said: And all of those** women who had sexual intercourse, and there is therefore a concern that they might be pregnant, **must wait three months** before marrying so as to differentiate between a child born from the previous intercourse and a child born from this marriage, **except for a female convert** who is a minor **and a female released slave who is a minor.** Although it is possible that they had sexual intercourse, they cannot become pregnant in any case. **However, a female Israelite who was a minor** and had intercourse **must wait three months** like all other women.


###### Yevamot 34b:10
[Yevamot 34b:10](https://torahapp.org/share/book/Yevamot/r/34b:10)

וּבְמַאי? אִי בְּמֵיאוּן, וְהָאָמַר שְׁמוּאֵל דְּלָא בָּעֲיָא, וְאִי בְּגֵט — הָאַמְרַהּ שְׁמוּאֵל חֲדָא זִימְנָא? דְּאָמַר שְׁמוּאֵל: מֵיאֲנָה בּוֹ — אֵינָהּ צְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים, נָתַן לָהּ גֵּט — צְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים! אֶלָּא בִּזְנוּת,

**William Davidson Edition - English:**
The Gemara asks: **And with regard to what** situation is this statement referring? **If it is** referring to a minor who was released from her marriage **by refusal,** as a minor girl who was married to a man by her mother or brothers may refuse to remain married to her husband until reaching majority, **but didn’t Shmuel say that she is not required** to wait three months? **And if** it is referring to a woman who received **a bill of divorce** as a minor, **didn’t Shmuel** already **state** this *halakha* **one time?** Why would he repeat this ruling, **as Shmuel said: A female minor who refused** her husband **need not wait three months** before her second marriage, but if **he gave her a bill of divorce, she must wait three months,** so as not to make a distinction between an adult divorcée and a minor divorcée. **Rather,** it must be that this is referring to a female minor who was involved in **licentious sexual intercourse.**