## Yevamot Daf 61a

###### Yevamot 61a:1
[Yevamot 61a:1](https://torahapp.org/share/book/Yevamot/r/61a:1)

קִבְרֵי גוֹיִם אֵינָן מְטַמְּאִין בְּאֹהֶל, שֶׁנֶּאֱמַר: ״וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם״. אַתֶּם קְרוּיִין אָדָם, וְאֵין הַגּוֹיִם קְרוּיִין אָדָם.

**William Davidson Edition - English:**
**The graves of gentiles do not render** items **impure through a tent, as it is stated: “And you My sheep, the sheep of My pasture, are men [*adam*]”** (Ezekiel 34:31), from which it is derived that **you,** the Jewish people, **are called men [*adam*] but gentiles are not called men [*adam*].** Since the Torah introduces the *halakha* of ritual impurity of a tent with the words: “When a man [*adam*] dies in a tent” (Numbers 19:14), this *halakha* applies only to corpses of Jews but not those of gentiles.


###### Yevamot 61a:2
[Yevamot 61a:2](https://torahapp.org/share/book/Yevamot/r/61a:2)

מֵיתִיבִי: ״וְנֶפֶשׁ אָדָם שִׁשָּׁה עָשָׂר אָלֶף״! מִשּׁוּם בְּהֵמָה.

**William Davidson Edition - English:**
The Gemara **raises an objection** based upon the verse with regard to captives taken during the war against Midian: **“And the persons [*nefesh adam*] were sixteen thousand”** (Numbers 31:40), which indicates that gentiles are also referred to as *adam*. The Gemara answers: They are given this title **due to** the need to distinguish the people taken captive from the **animals** that were taken as spoils of war.


###### Yevamot 61a:3
[Yevamot 61a:3](https://torahapp.org/share/book/Yevamot/r/61a:3)

״אֲשֶׁר יֶשׁ בָּהּ הַרְבֵּה מִשְׁתֵּים עֶשְׂרֵה רִבּוֹא אָדָם אֲשֶׁר לֹא יָדַע בֵּין יְמִינוֹ לִשְׂמֹאלוֹ (וּבְהֵמָה רַבָּה)״! מִשּׁוּם בְּהֵמָה.

**William Davidson Edition - English:**
The Gemara raises another difficulty based upon a verse with regard to the city of Nineveh: **“Wherein are more than one hundred and twenty thousand men [*adam*] that cannot discern between their right hand and their left hand, and also much cattle”** (Jonah 4:11). The Gemara answers: There, too, the gentiles are given this title **due to** the need to distinguish them from the **animals** mentioned in the verse.


###### Yevamot 61a:4
[Yevamot 61a:4](https://torahapp.org/share/book/Yevamot/r/61a:4)

״כֹּל הוֹרֵג נֶפֶשׁ וְכֹל נוֹגֵעַ בֶּחָלָל תִּתְחַטְּאוּ״! דִּלְמָא אִיקְּטִיל חַד מִיִּשְׂרָאֵל. וְרַבָּנַן: ״לֹא נִפְקַד מִמֶּנּוּ אִישׁ״. וְרַבִּי שִׁמְעוֹן בֶּן יוֹחַי: ״לֹא נִפְקַד מִמֶּנּוּ אִישׁ״ — לַעֲבֵירָה.

**William Davidson Edition - English:**
The Gemara continues to question Rabbi Shimon’s ruling based upon a verse pertaining to the war against Midian: **“Whoever has killed anyone, and whoever has touched any slain, purify yourselves”** (Numbers 31:19). This indicates that gentile corpses convey ritual impurity. The Gemara answers: **Perhaps a Jew was killed,** and the concern was for impurity caused by his corpse. **And the Rabbis** reply that the verse attests: **“Not one man of us is missing”** (Numbers 31:49). No Jewish soldiers fell in battle, and therefore the concern for impurity must have been due to the corpses of gentiles. **And Rabbi Shimon ben Yoḥai** responds: The intent of that verse is that **not one man of us is missing** due to **transgression,** i.e., none of them sinned.


###### Yevamot 61a:5
[Yevamot 61a:5](https://torahapp.org/share/book/Yevamot/r/61a:5)

רָבִינָא אָמַר: נְהִי דְּמַעֲטִינְהוּ קְרָא מֵאִטַּמּוֹיֵי בְּאֹהֶל, דִּכְתִיב: ״אָדָם כִּי יָמוּת בְּאֹהֶל״, מִמַּגָּע וּמַשָּׂא מִי מַעֲטִינְהוּ קְרָא?

**William Davidson Edition - English:**
**Ravina said** that the explanation above is unnecessary: **Granted, the verse excluded** gentiles **from rendering** items **impure through a tent, as it is written: “When a man [*adam*] dies in a tent”** (Numbers 19:14); but **did the verse exclude them from** rendering items impure via **touching and carrying?** Since gentile corpses convey impurity in these ways, they could have rendered impure the Jews involved in the war with Midian, even according to Rabbi Shimon ben Yoḥai.


###### Yevamot 61a:6
[Yevamot 61a:6](https://torahapp.org/share/book/Yevamot/r/61a:6)

**מַתְנִי׳** אֵירַס אֶת הָאַלְמָנָה וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל — יִכְנוֹס. וּמַעֲשֶׂה בִּיהוֹשֻׁעַ בֶּן גַּמְלָא שֶׁקִּדֵּשׁ אֶת מָרְתָּא בַּת בַּיְתּוֹס, וּמִנָּהוּ הַמֶּלֶךְ לִהְיוֹת כֹּהֵן גָּדוֹל, וּכְנָסָהּ. שׁוֹמֶרֶת יָבָם שֶׁנָּפְלָה לִפְנֵי כֹּהֵן הֶדְיוֹט, וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, אַף עַל פִּי שֶׁעָשָׂה בָּהּ מַאֲמָר — הֲרֵי זֶה לֹא יִכְנוֹס.

**William Davidson Edition - English:**
**MISHNA:** If a priest **betrothed a widow and was** subsequently **appointed to be High Priest, he may marry** her. **And** there was **an incident with Yehoshua ben Gamla, who betrothed Marta bat Baitos,** a widow, **and the king** subsequently **appointed him to be High Priest, and** he nevertheless **married her.** Conversely, in the case of **a widow waiting for her *yavam* who happened before a common priest,** i.e., the priest was her *yavam*, **and he was** subsequently **appointed to be High Priest,** then **even if he** had already **performed levirate betrothal with her, he may not marry her,** because she is a widow.


###### Yevamot 61a:7
[Yevamot 61a:7](https://torahapp.org/share/book/Yevamot/r/61a:7)

**גְּמָ׳** תָּנוּ רַבָּנַן: מִנַּיִן שֶׁאִם אֵירַס אֶת הָאַלְמָנָה וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל שֶׁיִּכְנוֹס — תַּלְמוּד לוֹמַר: ״יִקַּח אִשָּׁה״. אִי הָכִי, שׁוֹמֶרֶת יָבָם נָמֵי! ״אִשָּׁה״, וְלֹא יְבָמָה.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught: From where** is it derived **that if** a priest **betrothed a widow and was** subsequently **appointed to be High Priest, that he may marry** her? **The verse states: “Shall he take for a wife”** (Leviticus 21:14), an inclusive phrase that indicates that he may marry her in this situation despite the general prohibition for a High Priest to marry a widow. The Gemara asks: **If so, a widow waiting for her *yavam*** should **also** be permitted to a High Priest. The Gemara answers: The word **“wife”** indicates that this does **not** include **a *yevama*,** who was not initially his wife but his brother’s.


###### Yevamot 61a:8
[Yevamot 61a:8](https://torahapp.org/share/book/Yevamot/r/61a:8)

מַעֲשֶׂה בִּיהוֹשֻׁעַ וְכוּ׳. מִנָּהוּ — אִין, נִתְמַנָּה — לָא. אָמַר רַב יוֹסֵף: קְטִיר קָחָזֵינָא הָכָא. דְּאָמַר רַב אַסִּי: תַּרְקַבָּא דְּדִינָרֵי עַיִּילָהּ לֵיהּ מָרְתָּא בַּת בַּיְתּוֹס לְיַנַּאי מַלְכָּא עַד דְּמוֹקֵי לֵיהּ לִיהוֹשֻׁעַ בֶּן גַּמְלָא בְּכָהֲנֵי רַבְרְבֵי.

**William Davidson Edition - English:**
The mishna related **an incident with Yehoshua** ben Gamla. The Gemara notes that the mishna states that the king **appointed him, yes,** but **not** that he **was** worthy of being **appointed. Rav Yosef said: I see a conspiracy here,** as this was clearly not a proper appointment by the priests and the Sanhedrin but rather a political appointment, **as Rav Asi said: Marta bat Baitos brought** a vessel the size of **a half-*se’a* [*tarkav*]** full **of dinars to King Yannai until he appointed Yehoshua ben Gamla High Priest.**


###### Yevamot 61a:9
[Yevamot 61a:9](https://torahapp.org/share/book/Yevamot/r/61a:9)

**מַתְנִי׳** כֹּהֵן גָּדוֹל שֶׁמֵּת אָחִיו — חוֹלֵץ וְלֹא מְיַיבֵּם.

**William Davidson Edition - English:**
**MISHNA:** **A High Priest whose brother died** without children **performs *ḥalitza* and he does not perform levirate marriage,** as he may not marry a widow.


###### Yevamot 61a:10
[Yevamot 61a:10](https://torahapp.org/share/book/Yevamot/r/61a:10)

**גְּמָ׳** קָא פָּסֵיק וְתָנֵי, לָא שְׁנָא מִן הָאֵירוּסִין וְלָא שְׁנָא מִן הַנִּשּׂוּאִין. בִּשְׁלָמָא מִן הַנִּשּׂוּאִין, עֲשֵׂה וְלֹא תַעֲשֶׂה הוּא, וְאֵין עֲשֵׂה דּוֹחֶה לֹא תַעֲשֶׂה וַעֲשֵׂה. אֶלָּא מִן הָאֵירוּסִין, יָבֹא עֲשֵׂה וְיִדְחֶה אֶת לֹא תַעֲשֶׂה?!

**William Davidson Edition - English:**
**GEMARA:** The Gemara comments: The mishna **teaches** this *halakha* **categorically,** indicating that **it is no different** if she is his brother’s widow **from betrothal, and it is no different** if she is his widow **from marriage.** The Gemara analyzes this *halakha*: **Granted,** she is forbidden to him if she was widowed **from marriage, as,** if he were to marry her, **it** would be a violation of both the **positive mitzva** that the High Priest marry a virgin **and** the **prohibition** for him to marry a widow. **And a positive mitzva,** i.e., levirate marriage, **does not override a prohibition and a positive** mitzva together. **However,** if she was a widow **from betrothal** and is therefore still a virgin, **the positive mitzva** of levirate marriage **should come and override the prohibition** for a High Priest to marry a widow.


###### Yevamot 61a:11
[Yevamot 61a:11](https://torahapp.org/share/book/Yevamot/r/61a:11)

גְּזֵירָה בִּיאָה רִאשׁוֹנָה אַטּוּ בִּיאָה שְׁנִיָּה.

**William Davidson Edition - English:**
The Gemara answers: By Torah law, levirate marriage is permitted in this case. However, there is a rabbinic **decree** prohibiting their **first** act of **intercourse due to** their **second** act of **intercourse.** After they have engaged in intercourse once, they have fulfilled the mitzva of levirate marriage, and any subsequent act of intercourse would constitute a violation of the prohibition without the fulfillment of a mitzva.


###### Yevamot 61a:12
[Yevamot 61a:12](https://torahapp.org/share/book/Yevamot/r/61a:12)

**מַתְנִי׳** כֹּהֵן הֶדְיוֹט לֹא יִשָּׂא אַיְלוֹנִית, אֶלָּא אִם כֵּן יֵשׁ לוֹ אִשָּׁה וּבָנִים. רַבִּי יְהוּדָה אוֹמֵר: אַף עַל פִּי שֶׁיֵּשׁ לוֹ אִשָּׁה וּבָנִים לֹא יִשָּׂא אַיְלוֹנִית, שֶׁהִיא זוֹנָה הָאֲמוּרָה בַּתּוֹרָה. וַחֲכָמִים אוֹמְרִים: אֵין זוֹנָה אֶלָּא גִּיּוֹרֶת וּמְשׁוּחְרֶרֶת וְשֶׁנִּבְעֲלָה בְּעִילַת זְנוּת.

**William Davidson Edition - English:**
**MISHNA:** **A common priest may not marry a sexually underdeveloped woman [*aylonit*],** who is incapable of bearing children, **unless he** already **has a wife and children. Rabbi Yehuda says: Even** if **he has a wife and children, he may not marry a sexually underdeveloped woman, as she is the *zona*** about whom it is **stated in the Torah** that a priest may not marry her. Intercourse with her is considered a licentious act because she is incapable of bearing children. **And the Rabbis say: The only** women in the category of ***zona*,** who are therefore forbidden to a priest, are **a female convert, a freed** maidservant, **and** any woman **who engaged in licentious sexual intercourse** with a man she is prohibited from marrying.


###### Yevamot 61a:13
[Yevamot 61a:13](https://torahapp.org/share/book/Yevamot/r/61a:13)

**גְּמָ׳** אֲמַר לֵיהּ רֵישׁ גָּלוּתָא לְרַב הוּנָא: מַאי טַעְמָא — מִשּׁוּם פְּרִיָּה וּרְבִיָּה, אַפְּרִיָּה וּרְבִיָּה כֹּהֲנִים הוּא דְּמִפַּקְּדִי וְיִשְׂרָאֵל לָא מִפַּקְּדִי?! אֲמַר לֵיהּ: מִשּׁוּם דְּקָא בָּעֵי לְמִיתְנֵי סֵיפָא, רַבִּי יְהוּדָה אוֹמֵר: אַף עַל פִּי שֶׁיֵּשׁ לוֹ אִשָּׁה

**William Davidson Edition - English:**
**GEMARA:** **The Exilarch said to Rav Huna: What is the reason** for the *halakha* that a priest may not marry a sexually underdeveloped woman? It is **because** he is obligated to fulfill the mitzva to **be fruitful and multiply. Is it** only **priests who were commanded to be fruitful and multiply, but Israelites were not commanded?** Why does the mishna specify that a priest may not marry a sexually underdeveloped woman? Rav Huna **said to him:** This *halakha* does in fact apply even to Israelites, and the *tanna* mentions priests **because he wants to teach** it in a way that would parallel **the latter clause** of the mishna, which states that **Rabbi Yehuda says: Even** if **he has a wife**