## Yevamot Daf 48b

###### Yevamot 48b:1
[Yevamot 48b:1](https://torahapp.org/share/book/Yevamot/r/48b:1)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: ״אָבִיהָ״ — אָבִיהָ מַמָּשׁ, ״אִמָּהּ״ — אִמָּהּ מַמָּשׁ. רַבִּי עֲקִיבָא אוֹמֵר: ״אָבִיהָ וְאִמָּהּ״ — זוֹ עֲבוֹדָה זָרָה. וְכֵן הוּא אוֹמֵר: ״אוֹמְרִים לָעֵץ אָבִי אַתָּה וְגוֹ׳״.

**William Davidson Edition - English:**
**Rabbi Eliezer says: “Her father”** means **her actual father** and **“her mother”** means **her actual mother. Rabbi Akiva says: Her father and her mother; this** is referring to the **idolatrous deity** that she had worshiped but will no longer be able to worship, **and so it says: “They say to a tree: You are my father,** and to a stone: You have given birth to us” (Jeremiah 2:27).


###### Yevamot 48b:2
[Yevamot 48b:2](https://torahapp.org/share/book/Yevamot/r/48b:2)

״יֶרַח יָמִים״ — יֶרַח שְׁלֹשִׁים יוֹם. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, תִּשְׁעִים יוֹם: ״יֶרַח״ — שְׁלֹשִׁים, ״יָמִים״ — שְׁלֹשִׁים, ״וְאַחַר כֵּן״ — שְׁלֹשִׁים.

**William Davidson Edition - English:**
The verses states: **“A month of days** and after that you may come to her” (Deuteronomy 21:13). This means **a thirty-day month. Rabbi Shimon ben Elazar says:** She must wait **ninety days.** This is derived as follows: The phrase **“a month”** connotes **thirty** days; the word **“days”** adds another **thirty** days; **and** the words **“after that”** indicate another period equal to one previously mentioned, i.e., a further **thirty** days.


###### Yevamot 48b:3
[Yevamot 48b:3](https://torahapp.org/share/book/Yevamot/r/48b:3)

מַתְקֵיף לַהּ רָבִינָא: אֵימָא: ״יֶרַח״ — שְׁלֹשִׁים, ״יָמִים״ — שְׁלֹשִׁים, ״וְאַחַר כֵּן״ — כִּי הָנֵי? קַשְׁיָא.

**William Davidson Edition - English:**
**Ravina strongly objects to this:** If the words “after that” indicate another period equal to one previously mentioned, then one should **say:** The phrase **“a month”** connotes **thirty** days; the word **“days”** adds another **thirty** days; **and** then the words **“after that”** add another period which is **equal to** the total sum of all **those** days she has already waited, i.e., an additional sixty days. The Gemara concedes: Indeed, this is **difficult.**


###### Yevamot 48b:4
[Yevamot 48b:4](https://torahapp.org/share/book/Yevamot/r/48b:4)

תָּנוּ רַבָּנַן: מְקַיְּימִין עֲבָדִים שֶׁאֵינָם מָלִין, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר: אֵין מְקַיְּימִין. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל, הֲרֵי הוּא אוֹמֵר: ״וְיִנָּפֵשׁ בֶּן אֲמָתְךָ״! אָמַר לוֹ: בְּלוֹקֵחַ עֶבֶד בֵּין הַשְּׁמָשׁוֹת וְלֹא הִסְפִּיק לְמוּלוֹ הַכָּתוּב מְדַבֵּר.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: **One may maintain slaves that are not circumcised** under one’s control; this is **the statement of Rabbi Yishmael. Rabbi Akiva says: One may not maintain** such slaves, even for a moment. **Rabbi Yishmael said to him: But it says** with regard to Shabbat: **“And the son of your maidservant will be refreshed”** (Exodus 23:12). The verse prohibits a Jewish master from allowing his slave to perform labor on Shabbat. The Gemara will explain that this is referring to an uncircumcised slave. It is therefore apparent that it is permitted to keep such a slave. Rabbi Akiva **said to him: The verse speaks of one who purchases a slave at twilight** on the eve of Shabbat **and** therefore **does not have the opportunity to circumcise him** before the onset of Shabbat.


###### Yevamot 48b:5
[Yevamot 48b:5](https://torahapp.org/share/book/Yevamot/r/48b:5)

דְּכוּלֵּי עָלְמָא מִיהַת ״וְיִנָּפֵשׁ בֶּן אֲמָתְךָ״ — בְּעֶבֶד עָרֵל כְּתִיב, מַאי מַשְׁמַע? דְּתַנְיָא: ״וְיִנָּפֵשׁ בֶּן אֲמָתְךָ״ — בְּעֶבֶד עָרֵל הַכָּתוּב מְדַבֵּר. אַתָּה אוֹמֵר בְּעֶבֶד עָרֵל, אוֹ אֵינוֹ אֶלָּא בְּעֶבֶד מָהוּל? כְּשֶׁהוּא אוֹמֵר ״לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ״, הֲרֵי עֶבֶד מָהוּל אָמוּר. הָא מָה אֲנִי מְקַיֵּים ״וְיִנָּפֵשׁ בֶּן אֲמָתְךָ״ — בְּעֶבֶד עָרֵל.

**William Davidson Edition - English:**
The Gemara notes: **In any event,** in the opinion **of everyone** the verse: **“And the son of your maidservant will be refreshed,” is written with regard to an uncircumcised slave. From where** is this **inferred? As it is taught** in a *baraita*: **“And the son of your maidservant will be refreshed”; the verse speaks of an uncircumcised slave.** Do **you say** it speaks **of an uncircumcised slave, or** perhaps **it is** speaking **only of a circumcised slave? When it says** elsewhere: “And the seventh day is a Shabbat to the Lord your God, you shall not do any labor, you, and your son, and your daughter, and your slave, and your maidservant…**so that your slave and your maidservant may rest like you”** (Deuteronomy 5:13), **a circumcised slave is** already **mentioned; how,** then, **do I uphold** the verse **“And the son of your maidservant will be refreshed”?** It must refer **to an uncircumcised slave.**


###### Yevamot 48b:6
[Yevamot 48b:6](https://torahapp.org/share/book/Yevamot/r/48b:6)

״וְהַגֵּר״ — זֶה גֵּר תּוֹשָׁב. אַתָּה אוֹמֵר זֶה גֵּר תּוֹשָׁב, אוֹ אֵינוֹ אֶלָּא גֵּר צֶדֶק? כְּשֶׁהוּא אוֹמֵר ״וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ״, הֲרֵי גֵּר צֶדֶק אָמוּר. הָא מָה אֲנִי מְקַיֵּים ״וְהַגֵּר״ — זֶה גֵּר תּוֹשָׁב.

**William Davidson Edition - English:**
The verse continues: **“And the stranger [*ger*]”** (Exodus 23:12). **This** is referring to **a gentile who observes certain mitzvot [*ger toshav*].** Do **you say** that **this is a *ger toshav*, or** perhaps **it is only a righteous convert [*ger tzedek*],** who is a Jew in every sense? **When it says** elsewhere: **“And your stranger [*ger*] that is within your gates”** (Deuteronomy 5:13), **a righteous convert is** already **mentioned. How,** then, **do I uphold** the verse **“And the stranger [*ger*]”?** It must be that **this is a *ger toshav*.**


###### Yevamot 48b:7
[Yevamot 48b:7](https://torahapp.org/share/book/Yevamot/r/48b:7)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַלּוֹקֵחַ עֶבֶד מִן הַגּוֹי וְלֹא רָצָה לָמוּל — מְגַלְגֵּל עִמּוֹ עַד שְׁנֵים עָשָׂר חֹדֶשׁ. לֹא מָל — חוֹזֵר וּמוֹכְרוֹ לְגוֹיִם.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Levi said:** In the case of **one who purchases a slave from a gentile and** the slave **does not wish to be circumcised, he abides with him up to twelve months.** If, after this period, **he will** still **not be circumcised, he then sells him** on **to gentiles.**


###### Yevamot 48b:8
[Yevamot 48b:8](https://torahapp.org/share/book/Yevamot/r/48b:8)

אַמְרוּהָ רַבָּנַן קַמֵּיהּ דְּרַב פָּפָּא, כְּמַאן — דְּלָא כְּרַבִּי עֲקִיבָא. דְּאִי רַבִּי עֲקִיבָא, הָאָמַר: אֵין מְקַיְּימִין! אֲמַר לְהוּ רַב פָּפָּא: אֲפִילּוּ תֵּימָא רַבִּי עֲקִיבָא, הָנֵי מִילֵּי הֵיכָא דְּלָא פַּסְקַהּ לְמִילְּתֵיהּ, אֲבָל הֵיכָא דְּפַסְקַהּ לְמִילְּתֵיהּ — פַּסְקַהּ.

**William Davidson Edition - English:**
**The Sages said this** *halakha* **before Rav Pappa** and asked: **In accordance with whose** opinion is it? It seems **that it is not in accordance with** the opinion of **Rabbi Akiva, as, if** it were in accordance with the opinion of **Rabbi Akiva, didn’t he say: One may not maintain** an uncircumcised slave even for a moment? Rav Pappa **said to them: You** can **even say** that it is in accordance with the opinion of **Rabbi Akiva,** since perhaps **that** *halakha* of Rabbi Yehoshua ben Levi **applies** only **where** the slave **did not make his** refusal to be circumcised **explicit; however, where he did make his** refusal to be circumcised **explicit,** since **he has made it explicit,** it is prohibited to maintain him, as Rabbi Akiva rules.


###### Yevamot 48b:9
[Yevamot 48b:9](https://torahapp.org/share/book/Yevamot/r/48b:9)

אָמַר רַב כָּהֲנָא: אַמְרִיתָא לִשְׁמַעְתָּא קַמֵּיהּ דְּרַב זְבִיד מִנְּהַרְדְּעָא, אָמַר לִי: אִי הָכִי, כִּי אֲמַר לֵיהּ רַבִּי עֲקִיבָא בְּלוֹקֵחַ עֶבֶד בֵּין הַשְּׁמָשׁוֹת, לִישַׁנֵּי לֵיהּ הָא! חֲדָא מִתְּרֵי טַעְמֵי קָאָמַר.

**William Davidson Edition - English:**
**Rav Kahana said: I said** this ***halakha* before Rav Zevid from Neharde’a. He said to me: If so,** that Rabbi Akiva agrees that one may temporarily maintain a slave who has not explicitly refused to be circumcised, then **when Rabbi Akiva said to** Rabbi Yishmael that the verse with regard to an uncircumcised slave **is referring to one who purchases a slave at twilight** on the eve of Shabbat, **let him** instead **answer him** that the verse is referring to **this** case of a slave who has not explicitly refused to be circumcised. The Gemara explains: Rabbi Akiva **said** only **one out of two** possible **reasons** why it would be permitted to be in possession of such a slave.


###### Yevamot 48b:10
[Yevamot 48b:10](https://torahapp.org/share/book/Yevamot/r/48b:10)

שְׁלַח רָבִין מִשְּׁמֵיהּ דְּרַבִּי אִילְעַאי, וְכׇל רַבּוֹתַי אָמְרוּ לִי מִשְּׁמוֹ: אֵיזֶהוּ עֶבֶד עָרֵל שֶׁמּוּתָּר לְקַיְּימוֹ — זֶה שֶׁלְּקָחוֹ רַבּוֹ עַל מְנָת שֶׁלֹּא לְמוּלוֹ. אַמְרוּהָ רַבָּנַן קַמֵּיהּ דְּרַב פָּפָּא: כְּמַאן? דְּלָא כְּרַבִּי עֲקִיבָא, דְּאִי רַבִּי עֲקִיבָא, הָאָמַר: אֵין מְקַיְּימִין! אֲמַר לְהוּ רַב פָּפָּא: אֲפִילּוּ תֵּימָא רַבִּי עֲקִיבָא, הָנֵי מִילֵּי הֵיכָא דְּלָא אַתְנִי בַּהֲדֵיהּ, אֲבָל הֵיכָא דְּאַתְנִי — אַתְנִי.

**William Davidson Edition - English:**
**Ravin sent** a message citing a *halakha* **in the name of Rabbi Ilai: And all of my teachers said to me in his name: What is** the case of **an uncircumcised slave whom it is permitted to maintain? This is one whose master purchased him on condition not to circumcise him. The Sages said this** *halakha* **before Rav Pappa** and asked: **In accordance with whose** opinion is it? It seems **that it is not in accordance with** the opinion of **Rabbi Akiva, as, if** it were in accordance with the opinion of **Rabbi Akiva, didn’t he say: One may not maintain** an uncircumcised slave even for a moment? Rav Pappa **said to them: You** can **even say** it is in accordance with the opinion of **Rabbi Akiva,** since perhaps **that** ruling of Rabbi Akiva **applies** only **where** the master **did not make a condition with regard to** the slave that he would not be circumcised; **however, where he did make** such **a condition,** since **he made a condition,** even Rabbi Akiva would concede it is permitted to maintain him.


###### Yevamot 48b:11
[Yevamot 48b:11](https://torahapp.org/share/book/Yevamot/r/48b:11)

אָמַר רַב כָּהֲנָא: אַמְרִיתָא לִשְׁמַעְתָּא קַמֵּיהּ דְּרַב זְבִיד מִנְּהַרְדְּעָא, וַאֲמַר לִי: אִי הָכִי, כִּי קָאָמַר לֵיהּ רַבִּי עֲקִיבָא בְּלוֹקֵחַ עֶבֶד בֵּין הַשְּׁמָשׁוֹת וְלֹא הִסְפִּיק לְמוּלוֹ — לִישַׁנֵּי לֵיהּ הָא!

**William Davidson Edition - English:**
**Rav Kahana said: I said** this ***halakha* before Rav Zevid from Neharde’a and he said to me: If so,** that Rabbi Akiva agrees that one may maintain a slave who was purchased on condition that he would not be circumcised, then **when Rabbi Akiva said to** Rabbi Yishmael that the verse with regard to an uncircumcised slave **is referring to one who purchases a slave at twilight** on the eve of Shabbat **and** therefore **does not have the opportunity to circumcise him** before the onset of Shabbat, **let him** instead **answer him** that the verse is referring to **this** case of a slave who was purchased on condition that he would not be circumcised.


###### Yevamot 48b:12
[Yevamot 48b:12](https://torahapp.org/share/book/Yevamot/r/48b:12)

וְלִיטַעְמָיךְ, לִישַׁנֵּי לֵיהּ הָךְ! אֶלָּא, חַד מִתְּרֵי וּתְלָת טַעְמֵי קָאָמַר.

**William Davidson Edition - English:**
The Gemara responds: **But** even **according to your reasoning** that Rabbi Akiva disagrees, since you do agree with Rav Pappa’s resolution of Rabbi Akiva’s opinion with the *halakha* of Rabbi Yehoshua ben Levi, **let** Rabbi Akiva **answer him** that the verse is referring to **that** case of a slave who has not explicitly refused to be circumcised. The Gemara answers: Rabbi Akiva **said** only **one out of two or three** possible **reasons** that it would be permitted to be in possession of such a slave.


###### Yevamot 48b:13
[Yevamot 48b:13](https://torahapp.org/share/book/Yevamot/r/48b:13)

יְתֵיב רַבִּי חֲנִינָא בַּר פַּפִּי וְרַבִּי אַמֵּי וְרַבִּי יִצְחָק נַפָּחָא אַקִּילְעָא דְּרַבִּי יִצְחָק נַפָּחָא, וְיָתְבִי וְקָאָמְרִי: עִיר אַחַת הָיְתָה בְּאֶרֶץ יִשְׂרָאֵל וְלֹא רָצוּ עֲבָדֶיהָ לָמוּל, וְגִלְגְּלוּ עִמָּהֶם עַד שְׁנֵים עָשָׂר חֹדֶשׁ, וְחָזְרוּ וּמְכָרוּם לְגוֹיִם. כְּמַאן —

**William Davidson Edition - English:**
**Rabbi Ḥanina bar Pappi, and Rabbi Ami, and Rabbi Yitzḥak Nappaḥa were sitting in the courtyard of Rabbi Yitzḥak Nappaḥa. They were sitting and saying: There was one city in Eretz Yisrael whose slaves did not wish to be circumcised.** Their masters **abided with them until twelve months** had passed **and then sold them to gentiles. In accordance with whose** opinion did they act?


###### Yevamot 48b:14
[Yevamot 48b:14](https://torahapp.org/share/book/Yevamot/r/48b:14)

כִּי הַאי תַּנָּא, דְּתַנְיָא: הַלּוֹקֵחַ עֶבֶד מִן הַגּוֹי וְלֹא רָצָה לָמוּל — מְגַלְגֵּל עִמּוֹ עַד שְׁנֵים עָשָׂר חֹדֶשׁ, לֹא מָל — חוֹזֵר וּמוֹכְרוֹ לְגוֹיִם. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: אֵין מְשַׁהִין אוֹתוֹ בְּאֶרֶץ יִשְׂרָאֵל, מִפְּנֵי הֶפְסֵד טְהָרוֹת. וּבָעִיר הַסְּמוּכָה לַסְּפָר אֵין מְשַׁהִין אוֹתוֹ כׇּל עִיקָּר, שֶׁמָּא יִשְׁמַע דָּבָר וְיֵלֵךְ וְיֹאמַר לַחֲבֵרוֹ גּוֹי.

**William Davidson Edition - English:**
**It is in accordance with** the opinion of **this *tanna*, as it is taught** in a *baraita*: In the case of **one who purchases a slave from a gentile and** the slave **does not wish to be circumcised,** the master **abides with him** for **up to twelve months.** If, after this period, the slave **will** still **not be circumcised,** the master **then sells him to gentiles. Rabbi Shimon ben Elazar says: One may not allow him to remain in Eretz Yisrael due to the loss of ritually pure items** he could cause. As long as the slave remains uncircumcised, he is considered to be a gentile; therefore, by rabbinic decree, ritually pure items that he touches are considered to be impure. **And in a city that is near to the border he may not be allowed to remain at all, lest he hear some** secret **matter** concerning security **and go and say** it over **to his fellow gentile** in an enemy country. However, once he has been circumcised and accepted the yoke of mitzvot, this concern no longer exists.


###### Yevamot 48b:15
[Yevamot 48b:15](https://torahapp.org/share/book/Yevamot/r/48b:15)

תַּנְיָא, רַבִּי חֲנַנְיָא בְּנוֹ שֶׁל רַבָּן גַּמְלִיאֵל אוֹמֵר: מִפְּנֵי מָה גֵּרִים בִּזְמַן הַזֶּה מְעוּנִּין, וְיִסּוּרִין בָּאִין עֲלֵיהֶן — מִפְּנֵי שֶׁלֹּא קִיְּימוּ שֶׁבַע מִצְוֹת בְּנֵי נֹחַ. רַבִּי יוֹסֵי אוֹמֵר: גֵּר שֶׁנִּתְגַּיֵּיר — כְּקָטָן שֶׁנּוֹלַד דָּמֵי. אֶלָּא מִפְּנֵי מָה מְעוּנִּין — לְפִי שֶׁאֵין בְּקִיאִין בְּדִקְדּוּקֵי מִצְוֹת כְּיִשְׂרָאֵל. אַבָּא חָנָן אוֹמֵר מִשּׁוּם רַבִּי אֶלְעָזָר: לְפִי שֶׁאֵין עוֹשִׂין מֵאַהֲבָה, אֶלָּא מִיִּרְאָה.

**William Davidson Edition - English:**
§ **It is taught** in a *baraita*: **Rabbi Ḥananya, son of Rabban Gamliel, says: For what** reason **are converts at the present time tormented and hardships come upon them?** It is **because** when they were gentiles **they did not observe the seven Noahide mitzvot. Rabbi Yosei says:** They would not be punished for their deeds prior to their conversion because **a convert who** just **converted is like a child** just **born** in that he retains no connection to his past life. **Rather, for what** reason **are they tormented?** It is **because they are not** as **well-versed in the intricacies of the mitzvot as** a born **Jew,** and consequently they often inadvertently transgress mitzvot. **Abba Ḥanan says in the name of Rabbi Elazar:** It is **because they observe** mitzvot **not out of love** of God, **but only out of fear** of the punishments for failing to observe them.


###### Yevamot 48b:16
[Yevamot 48b:16](https://torahapp.org/share/book/Yevamot/r/48b:16)

אֲחֵרִים אוֹמְרִים: מִפְּנֵי שֶׁשִּׁהוּ עַצְמָם לְהִכָּנֵס תַּחַת כַּנְפֵי הַשְּׁכִינָה. אָמַר רַבִּי אֲבָהוּ, וְאִיתֵּימָא רַבִּי חֲנִינָא, מַאי קְרָאָה: ״יְשַׁלֵּם ה׳ פׇּעֳלֵךְ וּתְהִי מַשְׂכֻּרְתֵּךְ שְׁלֵמָה מֵעִם ה׳ אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר בָּאת לַחֲסוֹת וְגוֹמֵר״.

**William Davidson Edition - English:**
**Others say:** It is **because they waited before entering under the wings of the Divine Presence,** i.e., they are punished for not converting sooner than they did. **Rabbi Abbahu said, and some say** it was **Rabbi Ḥanina** who said: **What is the verse** from which it is derived that one should convert at the earliest opportunity? Boaz said to Ruth: **“The Lord shall recompense your work, and your reward shall be complete from the Lord, the God of Israel,** under whose wings **you have come to take refuge”** (Ruth 2:12).