## Yevamot Daf 78b

###### Yevamot 78b:1
[Yevamot 78b:1](https://torahapp.org/share/book/Yevamot/r/78b:1)

וְהָא אָמַר רַב כָּהֲנָא: לֹא שָׁנוּ אֶלָּא רוּבּוֹ, אֲבָל כּוּלּוֹ — חוֹצֵץ! שָׁאנֵי עוּבָּר, דְּהַיְינוּ רְבִיתֵיהּ.

**William Davidson Edition - English:**
However, this is difficult, as **didn’t Rav Kahana say** that **they taught** this *halakha* that if one is not particular about the substance it is not considered an interposition **only** when the substance covers just **a majority** of **his** body; **but** if it covers **all of it, it is** considered **an interposition** by Torah law, even if he is not particular about it. The Gemara answers: **A fetus is different, as this is its** natural manner of **growth.** Its mother’s womb cannot be considered an interposition, as it is the fetus’ natural place of development, and therefore the fetus itself is regarded as having undergone immersion.


###### Yevamot 78b:2
[Yevamot 78b:2](https://torahapp.org/share/book/Yevamot/r/78b:2)

כִּי אֲתָא רָבִינָא, אָמַר רַבִּי יוֹחָנָן: בְּאוּמּוֹת, הַלֵּךְ אַחַר הַזָּכָר. נִתְגַּיְּירוּ, הַלֵּךְ אַחַר פָּגוּם שֶׁבִּשְׁנֵיהֶם. בָּאוּמּוֹת הַלֵּךְ אַחַר הַזָּכָר, כִּדְתַנְיָא: מִנַּיִן לְאֶחָד מִן הָאוּמּוֹת שֶׁבָּא עַל הַכְּנַעֲנִית וְהוֹלִיד בֵּן, שֶׁאַתָּה רַשַּׁאי לִקְנוֹתוֹ בְּעֶבֶד — שֶׁנֶּאֱמַר: ״וְגַם מִבְּנֵי הַתּוֹשָׁבִים הַגָּרִים עִמָּכֶם מֵהֶם תִּקְנוּ״.

**William Davidson Edition - English:**
**When Ravina came** from Eretz Yisrael to Babylonia, he said that **Rabbi Yoḥanan said:** With respect to lineage, **among the** other **nations** of the world, i.e., while they are still gentiles, **follow the male,** but if they married after **they converted, follow the** more **flawed** in lineage **of the two.** The Gemara explains: **Among the nations, follow the male, as it is taught** in a *baraita*: **From where** is it derived **that** if **one from the** other **nations had relations with a Canaanite** woman **and had a son** from her, **you are permitted to purchase him as a slave,** and he is not considered a Canaanite who may not be allowed to remain in Eretz Yisrael? **As it is stated: “And also from the children of the strangers that dwell among you, of them may you buy,** and of their families that are with you, which they have begotten in your land; and they may be your possession” (Leviticus 25:45).


###### Yevamot 78b:3
[Yevamot 78b:3](https://torahapp.org/share/book/Yevamot/r/78b:3)

יָכוֹל אֲפִילּוּ אֶחָד מִן הַכְּנַעֲנִים שֶׁבָּא עַל אַחַת מִן הָאוּמּוֹת וְהוֹלִיד בֵּן, שֶׁאַתָּה רַשַּׁאי לִקְנוֹתוֹ בְּעֶבֶד — תַּלְמוּד לוֹמַר: ״אֲשֶׁר הוֹלִידוּ בְּאַרְצְכֶם״ — מִן הַנּוֹלָדִים בְּאַרְצְכֶם, וְלֹא מִן הַגָּרִים בְּאַרְצְכֶם.

**William Davidson Edition - English:**
One **might** have thought that **even** if **one from the Canaanite** nations **had relations with** a woman **from** one of **the** other **nations and had a son** from her, **you are permitted to purchase him as a slave.** Therefore, **the** same **verse states: “Which they have begotten in your land,”** which indicates that slaves may be bought only **from those begotten in your land,** i.e., from those whose father was a non-Canaanite and whose mother was a Canaanite. It is the way of women to remain in their own land, and so a child born in Eretz Yisrael was certainly born to a Canaanite mother. **But** slaves may **not** be bought **from those dwelling in your land.** If a child is born to a Canaanite man and a non-Canaanite woman outside of Eretz Yisrael, and that offspring later returns to dwell in Eretz Yisrael, the offspring may not be acquired as a slave, because his lineage follows his father. He is regarded as a Canaanite, who may not be allowed to remain in Eretz Yisrael.


###### Yevamot 78b:4
[Yevamot 78b:4](https://torahapp.org/share/book/Yevamot/r/78b:4)

נִתְגַּיְּירוּ הַלֵּךְ אַחַר פָּגוּם שֶׁבִּשְׁנֵיהֶם. בְּמַאי? אִילֵימָא בְּמִצְרִי שֶׁנָּשָׂא עַמּוֹנִית — מַאי פָּגוּם שֶׁבִּשְׁנֵיהֶם אִית בַּהּ? ״עַמּוֹנִי״ וְלֹא עַמּוֹנִית! אֶלָּא בְּעַמּוֹנִי שֶׁנָּשָׂא מִצְרִית. אִי זָכָר הָוֵי — שִׁדְיֵיהּ בָּתַר עַמּוֹנִי, אִי נְקֵבָה הָוֵי — שִׁדְיַיהּ בָּתַר מִצְרִית.

**William Davidson Edition - English:**
It was taught above in the name of Rabbi Yoḥanan that if they married after **they converted, follow the more flawed** in lineage **of the two.** The Gemara asks: **To what** circumstances is this referring? **If we say** it is referring to **a male Egyptian** convert **who married a female Ammonite** convert, **what** is the meaning of: More **flawed** in lineage **of the two,** in **this** case? The *halakha* is that **an Ammonite** man is barred from entering into the congregation, **but not an Ammonite woman,** and so she is not flawed at all. **Rather,** it must be referring **to a male Ammonite** convert **who married a female Egyptian** convert. **If** the child **is male, assign him to** his **Ammonite** father, so that he is permanently barred from entering the congregation. **If** it is **a female, assign her to** her **Egyptian** mother, so that she is treated like a second-generation Egyptian convert.


###### Yevamot 78b:5
[Yevamot 78b:5](https://torahapp.org/share/book/Yevamot/r/78b:5)

**מַתְנִי׳** מַמְזֵרִין וּנְתִינִין אֲסוּרִין, וְאִיסּוּרָן אִיסּוּר עוֹלָם. אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת.

**William Davidson Edition - English:**
**MISHNA:** ***Mamzerim* and** the **Gibeonites** who converted to Judaism in the days of Joshua **are prohibited** from entering into the congregation and marrying a woman who was born Jewish. **Their prohibition is eternal,** for all generations, and it applies to **both males and females.**


###### Yevamot 78b:6
[Yevamot 78b:6](https://torahapp.org/share/book/Yevamot/r/78b:6)

**גְּמָ׳** אָמַר רֵישׁ לָקִישׁ: מַמְזֶרֶת לְאַחַר עֲשָׂרָה דּוֹרוֹת מוּתֶּרֶת. יָלֵיף ״עֲשִׂירִי״ ״עֲשִׂירִי״ מֵעַמּוֹנִי וּמוֹאָבִי. מָה לְהַלָּן נְקֵבוֹת מוּתָּרוֹת — אַף כָּאן נְקֵבוֹת מוּתָּרוֹת.

**William Davidson Edition - English:**
**GEMARA:** **Reish Lakish said: A *mamzeret*,** a female *mamzer*, **is permitted after ten generations.** Why? He **derived** this *halakha* by way of a verbal analogy between the word **“tenth”** stated in relation **to an Ammonite and a Moabite** in the verse “An Ammonite or a Moabite shall not enter into the congregation of the Lord; even to the tenth generation shall none of them enter into the congregation of the Lord forever” (Deuteronomy 23:4), and the word **“tenth”** stated in relation to a *mamzer* in the verse “A *mamzer* shall not enter into the congregation of the Lord; even to the tenth generation shall none of his enter into the congregation of the Lord” (Deuteronomy 23:3) He explained the analogy as follows: **Just as below,** with regard to an Ammonite and a Moabite, **females are permitted, so too here,** with regard to a *mamzer*, **females are permitted.**


###### Yevamot 78b:7
[Yevamot 78b:7](https://torahapp.org/share/book/Yevamot/r/78b:7)

אִי: מָה לְהַלָּן מִיָּד, אַף כָּאן מִיָּד! כִּי אַהֲנִי גְּזֵירָה שָׁוָה, מֵעֲשִׂירִי וְאֵילָךְ.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **Or** perhaps one should say that **just as below,** with regard to an Ammonite and a Moabite, their females are permitted **immediately, so too here,** a *mamzeret* is permitted **immediately.** The Gemara answers: **The verbal analogy is effective** only **from** the **tenth** generation **and onward.**


###### Yevamot 78b:8
[Yevamot 78b:8](https://torahapp.org/share/book/Yevamot/r/78b:8)

וְהָאֲנַן תְּנַן: מַמְזֵרִים וּנְתִינִין אֲסוּרִין, וְאִיסּוּרָן אִיסּוּר עוֹלָם, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת! לָא קַשְׁיָא: הָא כְּמַאן דְּאָמַר דּוּן מִינַּהּ וּמִינַּהּ.

**William Davidson Edition - English:**
The Gemara raises another difficulty: **But didn’t we learn** in the mishna that ***mamzerim* and Gibeonites are prohibited, and their prohibition is eternal** for all generations, and it applies to **both males and females?** The Gemara answers: This is **not difficult** for Reish Lakish, as he understands that there is a dispute in this regard: **This** opinion, that of Reish Lakish, is **in accordance with** the *tanna* **who said** that the application of a verbal analogy is extended by way of the principle: **Infer from it, and** again **from it.** In other words, after deducing case B from case A, all of the characteristics of case A are applied to case B. In the case discussed here, although the verbal analogy comes primarily to render a *mamzer* permanently forbidden, it is extended and understood to mean that a *mamzeret* is permitted after ten generations.


###### Yevamot 78b:9
[Yevamot 78b:9](https://torahapp.org/share/book/Yevamot/r/78b:9)

הָא כְּמַאן דְּאָמַר דּוּן מִינַּהּ וְאוֹקֵי בְּאַתְרָא.

**William Davidson Edition - English:**
**That** other opinion, i.e., the mishna, is **in accordance with** the *tanna* **who said** that the application of a verbal analogy is limited, according to the principle: **Infer from it, and** then **leave it in its place.** That is to say, after the main provision of case A is applied to case B, case B is recognized as having its own character and specific rules that apply to it. Accordingly, in the case discussed here, the verbal analogy teaches one specific *halakha* that a *mamzer* is prohibited permanently, but nothing else.


###### Yevamot 78b:10
[Yevamot 78b:10](https://torahapp.org/share/book/Yevamot/r/78b:10)

שָׁאֲלוּ אֶת רַבִּי אֱלִיעֶזֶר: מַמְזֶרֶת לְאַחַר עַשְׂרָה דָּרֵי מַהוּ? אָמַר לָהֶם: מִי יִתֵּן לִי דּוֹר שְׁלִישִׁי וַאֲטַהֲרֶנּוּ. אַלְמָא קָסָבַר מַמְזֵרָא לָא חָיֵי. וְכֵן אֲמַר רַב הוּנָא: מַמְזֵרָא לָא חָיֵי.

**William Davidson Edition - English:**
The Gemara relates that the students **asked Rabbi Eliezer:** With regard to **a *mamzeret* after ten generations, what is** the *halakha*? **He said to them: Who will give me a third-generation** *mamzer* so that **I will declare him pure?** The Gemara comments: **Apparently he maintains** that **a *mamzer* does not survive.** *Mamzerim* perish at the hand of Heaven, and therefore this question is not a practical one. **And similarly, Rav Huna said** that **a *mamzer* does not survive.**


###### Yevamot 78b:11
[Yevamot 78b:11](https://torahapp.org/share/book/Yevamot/r/78b:11)

וְהָא אֲנַן תְּנַן: מַמְזֵרִין אֲסוּרִין, וְאִיסּוּרָן אִיסּוּר עוֹלָם! אָמַר רַבִּי זֵירָא: לְדִידִי מִפָּרְשָׁא לִי מִינֵּיהּ דְּרַב יְהוּדָה: דִּידִיעַ — חָיֵי, דְּלָא יְדִיעַ — לָא חָיֵי. דִּידִיעַ וְלָא יְדִיעַ — עַד תְּלָתָא דָּרֵי חָיֵי, טְפֵי — לָא חָיֵי.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But didn’t we learn** in the mishna that ***mamzerim* are prohibited** from entering into the congregation, **and their prohibition is eternal** for all generations? How is this possible if they do not even live long enough to produce three generations? **Rabbi Zeira said:** This matter **was explained to me by Rav Yehuda** himself: One **who is known** to be a *mamzer* will **survive,** as there is no concern that there will be any mingling of his seed. On the other hand, one **who is not known** as a *mamzer* will **not survive,** as he will die at the hand of Heaven so that there will be no mingling of his seed. As for one **who is known and not known,** i.e., one who is under suspicion, but it is unclear whether or not he is actually a *mamzer*, his descendants will **survive for three generations,** but **more** than this they will **not survive.**


###### Yevamot 78b:12
[Yevamot 78b:12](https://torahapp.org/share/book/Yevamot/r/78b:12)

הָהוּא דְּהָוֵי בְּשִׁבָבוּתֵיהּ דְּרַבִּי אַמֵּי. אַכְרֵיז עֲלֵיהּ דְּמַמְזֵרָא הֲוָה. בָּכֵי וְאָזֵיל, אֲמַר לֵיהּ: חַיִּים נָתַתִּי לָךְ.

**William Davidson Edition - English:**
It is related that **a certain person** lived **in Rabbi Ami’s neighborhood,** and following an investigation Rabbi Ami **declared him to be a *mamzer*.** The man **went about weeping** until Rabbi Ami **said to him:** You should not be upset, as now **I have given you life.** As explained above, once one is publicly known as a *mamzer*, he and his descendants may survive.


###### Yevamot 78b:13
[Yevamot 78b:13](https://torahapp.org/share/book/Yevamot/r/78b:13)

אָמַר רַב חָנָא בַּר אַדָּא: נְתִינִים — דָּוִד גָּזַר עֲלֵיהֶם, שֶׁנֶּאֱמַר: ״וַיִּקְרָא הַמֶּלֶךְ לַגִּבְעוֹנִים וַיֹּאמֶר אֲלֵיהֶם וְהַגִּבְעוֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה וְגוֹ׳״.

**William Davidson Edition - English:**
§ **Rav Ḥana bar Adda said:** As for the **Gibeonites,** it was King **David** who **decreed that they** may not enter into the congregation, **as it is stated: “And the king called the Gibeonites and said to them. Now the Gibeonites are not of the children of Israel,** but of the remnant of the Amorites” (II Samuel 21:2). This verse indicates that it was David who ruled that they are not part of the Jewish people and that they are barred from the congregation even though they converted.


###### Yevamot 78b:14
[Yevamot 78b:14](https://torahapp.org/share/book/Yevamot/r/78b:14)

מַאי טַעְמָא גְּזַר עֲלַיְיהוּ? דִּכְתִיב: ״וַיְהִי רָעָב בִּימֵי דָוִד שָׁלֹשׁ שָׁנִים שָׁנָה אַחַר שָׁנָה״. שָׁנָה רִאשׁוֹנָה אָמַר לָהֶם: שֶׁמָּא עוֹבְדֵי עֲבוֹדָה זָרָה יֵשׁ בָּכֶם, דִּכְתִיב: ״וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם. וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר וְגוֹ׳״. בָּדְקוּ, וְלֹא מָצְאוּ.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** that David **decreed** that they may not enter into the congregation? In order to answer this question, the Gemara recounts all the relevant background events. **As it is written: “And there was a famine in the days of David three years, year after year”** (II Samuel 21:1). In the **first year** David **said to** the Jewish people: **Perhaps there are idol worshippers among you,** this being a sin that can lead to drought, **as it is written:** “Take heed to yourselves, lest your heart be deceived, and you turn aside, **and serve other gods, and worship them;** and the anger of the Lord be kindled against you, **and He shut up the heaven, so that there shall be no rain,** and the ground shall not yield her fruit” (Deuteronomy 11:16–17). **They examined** the matter **but did not find** sinners of this kind.


###### Yevamot 78b:15
[Yevamot 78b:15](https://torahapp.org/share/book/Yevamot/r/78b:15)

שְׁנִיָּה אָמַר לָהֶם: שֶׁמָּא עוֹבְרֵי עֲבֵירָה יֵשׁ בָּכֶם, דִּכְתִיב: ״וַיִּמָּנְעוּ רְבִיבִים וּמַלְקוֹשׁ לֹא הָיָה וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ וְגוֹ׳״. בָּדְקוּ, וְלֹא מָצְאוּ.

**William Davidson Edition - English:**
In the **second** year of the drought David **said to them: Perhaps there are transgressors** in sexual matters **among you,** as this too can lead to drought, **as it is written: “Therefore the showers have been withheld, and there has been no latter rain; yet you had a harlot’s forehead,** you refused to be ashamed” (Jeremiah 3:3), which indicates that licentious behavior can lead to a cessation of rainfall. Again **they examined** the matter, **but did not find** sinners of this kind either.


###### Yevamot 78b:16
[Yevamot 78b:16](https://torahapp.org/share/book/Yevamot/r/78b:16)

שְׁלִישִׁית אָמַר לָהֶם: שֶׁמָּא פּוֹסְקֵי צְדָקָה בָּרַבִּים יֵשׁ בָּכֶם וְאֵין נוֹתְנִין, דִּכְתִיב: ״נְשִׂיאִים וְרוּחַ וְגֶשֶׁם אָיִן אִישׁ מִתְהַלֵּל בְּמַתַּת שָׁקֶר״. בָּדְקוּ, וְלֹא מָצְאוּ.

**William Davidson Edition - English:**
In the **third** year **he said to them: Perhaps there are among you those who pledge** money **to charity in public, but do not** actually **give** any charity. **As it is written: “As vapors and wind without rain, so is he that boasts himself of a false gift”** (Proverbs 25:14), teaching that one who falsely boasts of making a gift prevents the rain from falling. Once again **they examined** the matter, **but could not find** such sinners.


###### Yevamot 78b:17
[Yevamot 78b:17](https://torahapp.org/share/book/Yevamot/r/78b:17)

אָמַר: אֵין הַדָּבָר תָּלוּי אֶלָּא בִּי, מִיָּד: ״וַיְבַקֵּשׁ דָּוִד אֶת פְּנֵי ה׳״. מַאי הִיא? אָמַר רֵישׁ לָקִישׁ: שֶׁשָּׁאַל בְּאוּרִים וְתוּמִּים.

**William Davidson Edition - English:**
Having unsuccessfully searched the Jewish people for sins that cause drought, David **said: The matter depends on nothing other** than **myself. Immediately** it is stated: **“And David sought the presence of the Lord”** (II Samuel 21:1). The Gemara asks: **What is this?** How did David seek God? **Reish Lakish said: He inquired through the *Urim VeTummim*,** the stones embedded in the High Priest’s breastplate, which served as a means of communicating with God.


###### Yevamot 78b:18
[Yevamot 78b:18](https://torahapp.org/share/book/Yevamot/r/78b:18)

מַאי מַשְׁמַע? אָמַר רַבִּי אֶלְעָזָר: אָתְיָא ״פְּנֵי״ ״פְּנֵי״. כְּתִיב הָכָא: ״וַיְבַקֵּשׁ דָּוִד אֶת פְּנֵי ה׳״, וּכְתִיב הָתָם: ״וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי ה׳״.

**William Davidson Edition - English:**
The Gemara asks: **From where** may it **be inferred** that David’s seeking was by way of the *Urim VeTummim*? **Rabbi Elazar said:** This is **derived** by way of a verbal analogy between the word **“presence” used** here and the word **“presence”** used elsewhere. **It is written here: “And David sought the presence of the Lord,” and it is written there:** “And he shall stand before Eleazar the priest, **who shall inquire for him by the judgment of the *Urim* in the presence of the Lord”** (Numbers 27:21). Consequently, the “presence of the Lord” sought by David must have involved the *Urim VeTummim*.


###### Yevamot 78b:19
[Yevamot 78b:19](https://torahapp.org/share/book/Yevamot/r/78b:19)

״וַיֹּאמֶר ה׳ אֶל שָׁאוּל וְאֶל בֵּית הַדָּמִים עַל אֲשֶׁר הֵמִית הַגִּבְעוֹנִים״. ״אֶל שָׁאוּל״ — שֶׁלֹּא נִסְפַּד כַּהֲלָכָה, ״וְאֶל בֵּית הַדָּמִים״ — ״עַל אֲשֶׁר הֵמִית הַגִּבְעוֹנִים״. וְכִי הֵיכָן מָצִינוּ בְּשָׁאוּל שֶׁהֵמִית הַגִּבְעוֹנִים? אֶלָּא מִתּוֹךְ שֶׁהָרַג נוֹב עִיר הַכֹּהֲנִים שֶׁהָיוּ מַסְפִּיקִין לָהֶם מַיִם וּמָזוֹן, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ הֲרָגָן.

**William Davidson Edition - English:**
The verse continues: **“And the Lord said: It is for Saul, and for his bloody house, because he put to death the Gibeonites”** (II Samuel 21:1). The Gemara explains: **“For Saul”** means that the Jewish people were punished **because he was not eulogized properly. “And for his bloody house”** is **“because he put to death the Gibeonites.”** The Gemara is puzzled by this explanation: **Now, where do we find that Saul put to death the Gibeonites?** The Gemara clarifies: **Rather, because he killed** the people of **Nob, the city of priests, who would provide** the Gibeonites **with water and food** in exchange for their services, **the verse ascribes to him as if he** himself had **killed them.**


###### Yevamot 78b:20
[Yevamot 78b:20](https://torahapp.org/share/book/Yevamot/r/78b:20)

קָא תָבַע אֶל שָׁאוּל שֶׁלֹּא נִסְפַּד כַּהֲלָכָה, וְקָא תָבַע עַל אֲשֶׁר הֵמִית הַגִּבְעוֹנִים?! אִין, דְּאָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב: ״בַּקְּשׁוּ אֶת ה׳ כׇּל עַנְוֵי אֶרֶץ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ״, בַּאֲשֶׁר מִשְׁפָּטוֹ — שָׁם פׇּעֳלוֹ.

**William Davidson Edition - English:**
The Gemara questions this understanding: On one hand, God **demands** retribution **because Saul was not eulogized properly, while** on the other hand, **He demands** retribution **because** Saul himself **put to death the Gibeonites.** The Gemara answers: **Yes,** this is how it should be. **As Reish Lakish said: What is** the meaning of that **which is written: “Seek the Lord, all the humble of the earth, that have executed [*pa’alu*] His justice”** (Zephaniah 2:3)? **Where** mention is made of the **justice** to be carried out against a person, **his** good **deeds** [***pa’alo***] should be mentioned **there** as well.


###### Yevamot 78b:21
[Yevamot 78b:21](https://torahapp.org/share/book/Yevamot/r/78b:21)

אָמַר דָּוִד: שָׁאוּל, נְפַקוּ לְהוּ

**William Davidson Edition - English:**
**David said:** With regard to the eulogy for **Saul, there have** already **passed**