## Yevamot Daf 65b

###### Yevamot 65b:1
[Yevamot 65b:1](https://torahapp.org/share/book/Yevamot/r/65b:1)

הוּא אָמַר: אַפִּלַת בְּגוֹ עֲשַׂר. וְהִיא אָמְרָה: לָא אַפֵּלִית. אָמַר רַבִּי אַמֵּי: אַף בְּזוֹ הִיא נֶאֱמֶנֶת. דְּאִם אִיתָא דְּאַפִּלָה — נַפְשַׁהּ בְּעַקְרְתָה לָא מַחְזְקָה.

**William Davidson Edition - English:**
The Gemara addresses another case in which the court forces a man to divorce his wife who has not had children after ten years. If **he said: You miscarried within** the **ten** years of our marriage, and since less than ten years have elapsed since that time he should not have to divorce her, **and she said: I did not miscarry, Rabbi Ami said: Even in this** case **she is believed, because if it is so that she miscarried she** would **not establish herself as barren** through denying his claim.


###### Yevamot 65b:2
[Yevamot 65b:2](https://torahapp.org/share/book/Yevamot/r/65b:2)

הִפִּילָה, וְחָזְרָה וְהִפִּילָה, וְחָזְרָה וְהִפִּילָה — הוּחְזְקָה לִנְפָלִים. הוּא אָמַר: אַפִּילָה תְּרֵי, וְהִיא אָמְרָה: תְּלָת, אָמַר רַבִּי יִצְחָק בֶּן אֶלְעָזָר: עוֹבָדָא הֲוָה בֵּי מִדְרְשָׁא, וַאֲמַרוּ: הִיא מְהֵימְנָא, דְּאִם אִיתָא דְּלָא אַפִּלָה — נַפְשַׁהּ בְּנִיפְלֵי לָא מַחְזְקָה.

**William Davidson Edition - English:**
If **she miscarried, and** then **miscarried again, and miscarried again, she has been established to** be a woman who is prone to **miscarriages,** and her husband must divorce her so that he can have children with another woman. If **he said she miscarried twice, and she said** it occurred **three** times, **Rabbi Yitzḥak ben Elazar said: There was an incident** of this kind that was adjudicated in **the study hall and they said** that **she is believed, because if it is so that** she had **not miscarried** a third time **she** would **not establish herself** as one who is prone to **miscarriages.**


###### Yevamot 65b:3
[Yevamot 65b:3](https://torahapp.org/share/book/Yevamot/r/65b:3)

**מַתְנִי׳** הָאִישׁ מְצֻוֶּוה עַל פְּרִיָּה וּרְבִיָּה, אֲבָל לֹא הָאִשָּׁה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: עַל שְׁנֵיהֶם הוּא אוֹמֵר: ״וַיְבָרֶךְ אוֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם [אֱלֹהִים] פְּרוּ וּרְבוּ״.

**William Davidson Edition - English:**
**MISHNA:** **A man is commanded with regard to** the mitzva to be **fruitful and multiply, but not a woman. Rabbi Yoḥanan ben Beroka says** that a woman is also commanded, as the verse **states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply”** (Genesis 1:28).


###### Yevamot 65b:4
[Yevamot 65b:4](https://torahapp.org/share/book/Yevamot/r/65b:4)

**גְּמָ׳** מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי אִילְעָא מִשּׁוּם רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: אָמַר קְרָא: ״וּמִלְאוּ אֶת הָאָרֶץ וְכִבְשׁוּהָ״. אִישׁ דַּרְכּוֹ לְכַבֵּשׁ, וְאֵין אִשָּׁה דַּרְכָּהּ לְכַבֵּשׁ.

**William Davidson Edition - English:**
**GEMARA:** **From where are these matters** derived, that a woman is not obligated in the mitzva to be fruitful and multiply? **Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: The verse states:** “Be fruitful and multiply, **and fill the land and conquer it”** (Genesis 1:28). **It is the manner of a man to conquer and it is not the manner of a woman to conquer.** Consequently, it is evident that the entire command, including the mitzva to be fruitful and multiply, was given only to men and not to women.


###### Yevamot 65b:5
[Yevamot 65b:5](https://torahapp.org/share/book/Yevamot/r/65b:5)

אַדְּרַבָּה: ״וְכִבְשׁוּהָ״ תַּרְתֵּי מַשְׁמַע! אָמַר רַב נַחְמָן בַּר יִצְחָק: ״וְכׇבְשֶׁהָ״ כְּתִיב. רַב יוֹסֵף אָמַר, מֵהָכָא: ״אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה״, וְלָא קָאָמַר ״פְּרוּ וּרְבוּ״.

**William Davidson Edition - English:**
The Gemara raises a difficulty. **On the contrary,** the plural term: **“And conquer it [*vekhivshuha*],” indicates** that the **two** of them are included. **Rav Naḥman bar Yitzḥak said: It is written** in the Torah without the letter *vav*, so that it can be read: **And conquer it [*vekhivsha*],** in the singular. **Rav Yosef said:** The proof is **from here:** “And God said to him: **I am God Almighty, be fruitful and multiply [*perei urvei*]”** (Genesis 35:11), which is in singular, **and it does not state: Be fruitful and multiply [*peru urvu*]** in the plural.


###### Yevamot 65b:6
[Yevamot 65b:6](https://torahapp.org/share/book/Yevamot/r/65b:6)

וְאָמַר רַבִּי אִילְעָא מִשּׁוּם רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: כְּשֵׁם שֶׁמִּצְוָה עַל אָדָם לוֹמַר דָּבָר הַנִּשְׁמָע — כָּךְ מִצְוָה עַל אָדָם שֶׁלֹּא לוֹמַר דָּבָר שֶׁאֵינוֹ נִשְׁמָע. רַבִּי אַבָּא אוֹמֵר: חוֹבָה, שֶׁנֶּאֱמַר: ״אַל תּוֹכַח לֵץ פֶּן יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ״.

**William Davidson Edition - English:**
The Gemara cites other statements made by Rabbi Ile’a in the name of Rabbi Elazar, son of Rabbi Shimon. **And Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: Just as it is a mitzva for a person to say that which will be heeded, so is it a mitzva for a person not to say that which will not be heeded.** One should not rebuke those who will be unreceptive to his message. **Rabbi Abba says:** It is **obligatory** for him to refrain from speaking, **as it is stated: “Do not reprove a scorner lest he hate you; reprove a wise man and he will love you”** (Proverbs 9:8).


###### Yevamot 65b:7
[Yevamot 65b:7](https://torahapp.org/share/book/Yevamot/r/65b:7)

וְאָמַר רַבִּי אִילְעָא מִשּׁוּם רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: מוּתָּר לוֹ לָאָדָם לְשַׁנּוֹת בִּדְבַר הַשָּׁלוֹם, שֶׁנֶּאֱמַר: ״אָבִיךְ צִוָּה וְגוֹ׳ כֹּה תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא וְגוֹ׳״.

**William Davidson Edition - English:**
**And Rabbi Ile’a** further **said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart** from the truth **in a matter** that will bring **peace, as it is stated: “Your father commanded** before he died, saying: **So you shall say to Joseph: Please pardon** your brothers’ crime, etc.” (Genesis 50:16–17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph.


###### Yevamot 65b:8
[Yevamot 65b:8](https://torahapp.org/share/book/Yevamot/r/65b:8)

רַבִּי נָתָן אוֹמֵר: מִצְוָה, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי וְגוֹ׳״.

**William Davidson Edition - English:**
**Rabbi Natan says:** It is **a mitzva** to depart from the truth in order to preserve peace, **as it is stated: “And Samuel said: How can I go, and Saul will hear and kill me”** (I Samuel 16:2). God responded in the next verse that Samuel should say he went to sacrifice an offering, indicating that God commands one to lie in order to preserve peace.


###### Yevamot 65b:9
[Yevamot 65b:9](https://torahapp.org/share/book/Yevamot/r/65b:9)

דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: גָּדוֹל הַשָּׁלוֹם, שֶׁאַף הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁינָּה בּוֹ, דְּמֵעִיקָּרָא כְּתִיב: ״וַאֲדוֹנִי זָקֵן״, וּלְבַסּוֹף, כְּתִיב: ״וַאֲנִי זָקַנְתִּי״.

**William Davidson Edition - English:**
It was **taught** in **the school of Rabbi Yishmael: Great is peace, as even the Holy One, Blessed be He, departed** from the truth for **it. As, initially it is written** that Sarah said of Abraham: **“And my lord is old”** (Genesis 18:12), **and in the end it is written** that God told Abraham that Sarah said: **“And I am old”** (Genesis 18:13). God adjusted Sarah’s words in order to spare Abraham hurt feelings that might lead Abraham and Sarah to quarrel.


###### Yevamot 65b:10
[Yevamot 65b:10](https://torahapp.org/share/book/Yevamot/r/65b:10)

רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר. אִתְּמַר, רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, חַד אָמַר: הֲלָכָה כְּרַבִּי יוֹחָנָן בֶּן בְּרוֹקָה, וְחַד אָמַר: אֵין הֲלָכָה כְּרַבִּי יוֹחָנָן בֶּן בְּרוֹקָה.

**William Davidson Edition - English:**
§ It is taught in the mishna that **Rabbi Yoḥanan ben Beroka says** that women are also included in the mitzva to be fruitful and multiply. **It was stated** that two *amora’im*, **Rabbi Yoḥanan and Rabbi Yehoshua ben Levi,** disagreed concerning this matter. **One said** that the ***halakha* is in accordance with** the opinion of **Rabbi Yoḥanan ben Beroka, and one said** that the ***halakha* is not in accordance with** the opinion of **Rabbi Yoḥanan ben Beroka.**


###### Yevamot 65b:11
[Yevamot 65b:11](https://torahapp.org/share/book/Yevamot/r/65b:11)

תִּסְתַּיַּים דְּרַבִּי יוֹחָנָן הוּא דְּאָמַר אֵין הֲלָכָה: דִּיתֵיב רַבִּי אֲבָהוּ וְקָאָמַר מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן: הֲלָכָה, וְאַהְדְּרִינְהוּ רַבִּי אַמֵּי וְרַבִּי אַסִּי לְאַפַּיְיהוּ.

**William Davidson Edition - English:**
The Gemara comments: **Conclude that it was Rabbi Yoḥanan who said** that the ***halakha* is not** in accordance with the opinion of Rabbi Yoḥanan ben Beroka, **as Rabbi Abbahu sat and said in the name of Rabbi Yoḥanan** that the ***halakha*** is in accordance with the opinion of Rabbi Yoḥanan ben Beroka, **and Rabbi Ami and Rabbi Asi,** who were sitting across from him, **turned their faces** as an indication that they disagreed with this report of Rabbi Yoḥanan’s opinion, but did not want to explicitly contradict Rabbi Abbahu’s statement out of respect for him.


###### Yevamot 65b:12
[Yevamot 65b:12](https://torahapp.org/share/book/Yevamot/r/65b:12)

וְאִיכָּא דְּאָמְרִי: רַבִּי חִיָּיא בַּר אַבָּא אָמַר, וְאַהְדְּרִינְהוּ רַבִּי אַמֵּי וְרַבִּי אַסִּי לְאַפַּיְיהוּ. אָמַר רַב פָּפָּא: בִּשְׁלָמָא לְמַאן דְּאָמַר רַבִּי אֲבָהוּ אַמְרַהּ, מִשּׁוּם כְּבוֹד בֵּי קֵיסָר לָא אָמְרוּ לֵיהּ וְלָא מִידֵּי. אֶלָּא לְמַאן דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא אַמְרַהּ — לֵימְרוּ לֵיהּ: לָא אָמַר רַבִּי יוֹחָנָן הָכִי.

**William Davidson Edition - English:**
**And some say** a different version of the incident, that it was **Rabbi Ḥiyya bar Abba** who **said** this statement, **and Rabbi Ami and Rabbi Asi turned their faces. Rav Pappa said: Granted, according to the one who said** that **Rabbi Abbahu said it,** it makes sense that **due to the honor of Caesar’s court,** where Rabbi Abbahu maintained close ties, Rabbi Ami and Rabbi Asi **did not say anything to him** and merely hinted at their disagreement. **However, according to the one who said** that **Rabbi Ḥiyya bar Abba said it, let them say to him explicitly: Rabbi Yoḥanan did not say this.** In any event, it is clear that according to Rabbi Ami and Rabbi Asi, Rabbi Yoḥanan disagreed with the opinion of Rabbi Yoḥanan ben Beroka.


###### Yevamot 65b:13
[Yevamot 65b:13](https://torahapp.org/share/book/Yevamot/r/65b:13)

מַאי הֲוָה עֲלַהּ? תָּא שְׁמַע, דְּאָמַר רַבִּי אַחָא בַּר חֲנִינָא אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי אַסִּי: עוֹבָדָא הֲוָה קַמֵּיהּ דְּרַבִּי יוֹחָנָן בִּכְנִישְׁתָּא דְקֵיסָרִי, וַאֲמַר: יוֹצִיא וְיִתֵּן כְּתוּבָּה. וְאִי סָלְקָא דַּעְתָּךְ לָא מְפַקְּדָה — כְּתוּבָּה מַאי עֲבִידְתַּהּ?

**William Davidson Edition - English:**
The Gemara asks: **What** conclusion **was** reached **about** this issue? The Gemara suggests: **Come** and **hear, as Rabbi Aḥa bar Ḥanina said** that **Rabbi Abbahu said** that **Rabbi Asi said: There was an incident** that came **before Rabbi Yoḥanan in the synagogue of Caesarea** involving a woman who wanted a divorce from her husband after ten years of childless marriage, **and he said** that the husband **must divorce** her **and give** her the payment for her **marriage contract. If it enters your mind** to say **that she is not commanded** to be fruitful and multiply, **what is** payment for **a marriage contract doing** here? Why does she have a right to demand to be divorced and to receive the payment for her marriage contract?


###### Yevamot 65b:14
[Yevamot 65b:14](https://torahapp.org/share/book/Yevamot/r/65b:14)

דִּלְמָא בְּבָאָה מֵחֲמַת טַעֲנָה.

**William Davidson Edition - English:**
The Gemara responds: **Perhaps** that was **in** a case when **she came** to demand a divorce **due to** another **claim,** i.e., she wanted children for a reason other than the fulfillment of the mitzva to be fruitful and multiply. Since this claim has merit, her husband must divorce her and pay her marriage contract.


###### Yevamot 65b:15
[Yevamot 65b:15](https://torahapp.org/share/book/Yevamot/r/65b:15)

כִּי הַהִיא דַּאֲתַאי לְקַמֵּיהּ דְּרַבִּי אַמֵּי. אֲמַרָה לֵיהּ: הַב לִי כְּתוּבָּה! אֲמַר לַהּ: זִיל, לָא מִיפַּקְּדַתְּ! אֲמַרָה לֵיהּ: מִסֵּיבוּ דִּילַהּ מַאי תֶּיהְוֵי עֲלַהּ דְּהָךְ אִתְּתָא? אָמַר: כִּי הָא — וַדַּאי כָּפֵינַן.

**William Davidson Edition - English:**
This is **like** the case of **a certain** woman **who came before Rabbi Ami** and requested a divorce due to her husband’s inability to father children. **She said to him**: **Give me** the payment for my **marriage contract. He said to her: Go** away, as **you are not commanded** to be fruitful and multiply and have no right to demand a divorce. **She said to him: In her old age, what will be with this woman,** i.e., if I have no children, who will take care of me when I grow old? Rabbi Ami **said:** In a situation **such as this, we certainly force** the husband to divorce her and pay her marriage contract.


###### Yevamot 65b:16
[Yevamot 65b:16](https://torahapp.org/share/book/Yevamot/r/65b:16)

הָהִיא דַּאֲתַאי לְקַמֵּיהּ דְּרַב נַחְמָן. אֲמַר לַהּ: לָא מִיפַּקְּדַתְּ. אֲמַרָה לֵיהּ: לָא בָּעֲיָא הָךְ אִתְּתָא חוּטְרָא לִידָה וּמָרָה לִקְבוּרָה? אֲמַר: כִּי הָא וַדַּאי כָּפֵינַן.

**William Davidson Edition - English:**
The Gemara relates a similar incident: **A certain** woman **came before Rav Naḥman** and requested a divorce due to her husband’s inability to father children. **He said to her: You are not commanded** to be fruitful and multiply. **She said to him: Does this woman not require a staff for her hand and a hoe for** her **burial?** In other words, the woman said that she wanted children so that they could care for her in her old age and bury her when she would die. Rav Naḥman **said:** In a case **such as this, we certainly force** the husband to divorce her.


###### Yevamot 65b:17
[Yevamot 65b:17](https://torahapp.org/share/book/Yevamot/r/65b:17)

יְהוּדָה וְחִזְקִיָּה תְּאוֹמִים הָיוּ, אֶחָד נִגְמְרָה צוּרָתוֹ לְסוֹף תִּשְׁעָה, וְאֶחָד נִגְמְרָה צוּרָתוֹ לִתְחִלַּת שִׁבְעָה. יְהוּדִית, דְּבֵיתְהוּ דְּרַבִּי חִיָּיא, הֲוָה לַהּ צַעַר לֵידָה. שַׁנַּאי מָנַהּ, וַאֲתַאי לְקַמֵּיהּ דְּרַבִּי חִיָּיא, אֲמַרָה: אִתְּתָא מְפַקְּדָא אַפְּרִיָּה וּרְבִיָּה? אֲמַר לַהּ: לָא. אֲזַלָא אִשְׁתְּיָא סַמָּא דַעֲקַרְתָּא.

**William Davidson Edition - English:**
The Gemara relates that Rabbi Ḥiyya’s sons, **Yehuda and Ḥizkiyya, were twins,** but **one** of them **was fully developed after nine** months of pregnancy **and one was fully developed at the beginning of the seventh** month, and they were born two months apart. **Yehudit, the wife of Rabbi Ḥiyya, had** acute **birthing pain** from these unusual deliveries. She **changed her clothes** to prevent Rabbi Ḥiyya from recognizing her **and came before Rabbi Ḥiyya** to ask him a halakhic question. **She said: Is a woman commanded** to be **fruitful and multiply? He said to her: No. She went and drank an infertility potion.**


###### Yevamot 65b:18
[Yevamot 65b:18](https://torahapp.org/share/book/Yevamot/r/65b:18)

לְסוֹף אִיגַּלַּאי מִילְּתָא. אֲמַר לַהּ: אִיכּוֹ יְלַדְתְּ לִי חֲדָא כַּרְסָא אַחְרִיתָא, דְּאָמַר מָר: יְהוּדָה וְחִזְקִיָּה אַחֵי, פַּזִּי וְטָוִי

**William Davidson Edition - English:**
**Eventually the matter was revealed,** and Rabbi Ḥiyya found out about what Yehudit had done. **He said to her: If only you had given birth to one more belly for me,** i.e., another set of twins. **As the Master said: Yehuda and Ḥizkiyya** were twin **brothers** and became prominent Torah scholars, and **Pazi and Tavi,** Rabbi Ḥiyya’s daughters,