## Yevamot Daf 80b

###### Yevamot 80b:1
[Yevamot 80b:1](https://torahapp.org/share/book/Yevamot/r/80b:1)

מִפְּנֵי הַסַּכָּנָה. הָכָא בְּמַאי עָסְקִינַן — כְּשֶׁגָּמְרוּ סִימָנָיו. דְּתַנְיָא: אֵיזֶהוּ בֶּן שְׁמֹנֶה? כֹּל שֶׁלֹּא כָּלוּ לוֹ חֳדָשָׁיו. רַבִּי אוֹמֵר: סִימָנִין מוֹכִיחִין עָלָיו, שְׂעָרוֹ וְצִפׇּרְנָיו שֶׁלֹּא גָּמְרוּ. טַעְמָא דְּלֹא גָּמְרוּ. הָא גָּמְרוּ — אָמְרִינַן הַאי בַּר שִׁבְעָה הוּא, וְאִישְׁתַּהוֹיֵי הוּא דְּאִישְׁתַּהִי.

**William Davidson Edition - English:**
**due to the danger,** both to the baby, who might in fact be viable, as well as to the mother, who might suffer fatal complications if she has to retain all her milk. The Gemara answers: **With what are we dealing here?** We are dealing with a case **where his signs** of viability **are** fully **developed,** and he has the appearance of a viable child. **As it is taught** in a *baraita*: **Who is** a baby **born during the eighth** month? It is **anyone whose months** of gestation **have not been completed,** i.e., a baby that was born prematurely. **Rabbi** Yehuda HaNasi **says:** The **signs** that **prove** that the child falls into this category are that **his hair and nails are not** fully **developed.** Now, **the reason is that they are not** fully **developed; but** if his hair and nails **are** fully **developed, we say** that **this** fetus was fit to be **born after seven** months **but** for some reason **was delayed** in its mother’s womb.


###### Yevamot 80b:2
[Yevamot 80b:2](https://torahapp.org/share/book/Yevamot/r/80b:2)

אֶלָּא הָא דַּעֲבַד רָבָא תּוֹסְפָאָה עוֹבָדָא בְּאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם וְאִישְׁתַּהִי עַד תְּרֵיסַר יַרְחֵי שַׁתָּא, וְאַכְשְׁרֵיהּ. כְּמַאן — כְּרַבִּי, דְּאָמַר מִשְׁתַּהֵא!

**William Davidson Edition - English:**
**But** if so, with regard to **the action taken by Rava Tosfa’a concerning a woman whose husband went overseas and** her baby was **delayed** in her womb **for the twelve months** of **the year** following her husband’s departure, **and** Rava Tosfa’a **rendered** the child **fit,** arguing that the husband is presumed to be the father and the child is not a *mamzer*, **according to whose** opinion did he issue this ruling? It must have been **in accordance with** the opinion of **Rabbi** Yehuda HaNasi, **who says** that a baby **can be delayed** for an extended period of time in its mother’s womb even after it is fully developed and ready to be born. But how could Rava Tosfa’a have ruled in accordance with the minority opinion of Rabbi Yehuda HaNasi, against the majority opinion of his colleagues?


###### Yevamot 80b:3
[Yevamot 80b:3](https://torahapp.org/share/book/Yevamot/r/80b:3)

כֵּיוָן דְּאִיכָּא רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל דְּאָמַר מִשְׁתַּהֵי, כְּרַבִּים עֲבַד. דְּתַנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: כׇּל שֶׁשָּׁהָה שְׁלֹשִׁים יוֹם בָּאָדָם — אֵינוֹ נֵפֶל.

**William Davidson Edition - English:**
The Gemara answers: **Since there is** also **Rabban Shimon ben Gamliel, who says** that a baby **can be delayed** in its mother’s womb, Rava Tosfa’a in fact **acted in accordance with the majority,** as Rabbi Yehuda HaNasi’s opinion is not that of a lone dissenting scholar. **As it is taught** in a *baraita* that **Rabban Shimon ben Gamliel says: Any human** child **who stays** alive **for thirty days is not a stillborn.** Even if the child was not carried for a full nine months, once he has survived for thirty days he is no longer treated like an infant whose viability is in doubt. The reason is that he is presumed to be a child that was fit to be born after seven months but for some reason was delayed in his mother’s womb and not born immediately upon reaching full development.


###### Yevamot 80b:4
[Yevamot 80b:4](https://torahapp.org/share/book/Yevamot/r/80b:4)

תָּנוּ רַבָּנַן: אֵיזֶהוּ סְרִיס חַמָּה? כׇּל שֶׁהוּא בֶּן עֶשְׂרִים, וְלֹא הֵבִיא שְׁתֵּי שְׂעָרוֹת. וַאֲפִילּוּ הֵבִיא לְאַחַר מִכָּאן הֲרֵי הוּא כְּסָרִיס לְכׇל דְּבָרָיו. וְאֵלּוּ הֵן סִימָנָיו: כֹּל שֶׁאֵין לוֹ זָקָן, וּשְׂעָרוֹ לָקוּי, וּבְשָׂרוֹ מַחְלִיק. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי יְהוּדָה בֶּן יָאִיר: כֹּל שֶׁאֵין מֵימָיו מַעֲלִין רְתִיחוֹת.

**William Davidson Edition - English:**
§ **The Sages taught: Who is** considered **a eunuch by natural causes?** It is **anyone who is twenty years old and has not** yet **grown two** pubic **hairs. And even if he grows** pubic hairs **afterward, he is** still considered **a eunuch** by natural causes with regard to **all his matters. And his signs are as follows: Whoever does not have a beard, and his hair is defective,** unlike that of ordinary individuals, **and his skin is smooth,** i.e., hairless. **Rabban Shimon ben Gamliel says in the name of Rabbi Yehuda ben Ya’ir:** It is **anyone whose urine does not raise foam.**


###### Yevamot 80b:5
[Yevamot 80b:5](https://torahapp.org/share/book/Yevamot/r/80b:5)

וְיֵשׁ אוֹמְרִים: כׇּל הַמֵּטִיל מַיִם וְאֵין עוֹשֶׂה כִּיפָּה. וְיֵשׁ אוֹמְרִים: כֹּל שֶׁשִּׁכְבַת זַרְעוֹ דּוֹחָה. וְיֵשׁ אוֹמְרִים: כֹּל שֶׁאֵין מֵימֵי רַגְלָיו מַחְמִיצִין. אֲחֵרִים אוֹמְרִים: כֹּל שֶׁרוֹחֵץ בִּימוֹת הַגְּשָׁמִים וְאֵין בְּשָׂרוֹ מַעֲלֶה הֶבֶל. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: כֹּל שֶׁקּוֹלוֹ לָקוּי, וְאֵין נִיכָּר בֵּין אִישׁ לְאִשָּׁה.

**William Davidson Edition - English:**
**And some say:** It is **anyone who urinates without forming an arch. And some say:** It is **anyone whose semen dissipates** and fails to congeal in the proper manner. **And some say: Anyone whose urine does not ferment. Others say:** It is **anyone who bathes in the rainy season and his flesh does not give off steam. Rabbi Shimon ben Elazar says:** It is **anyone whose voice is defective, so that it is not evident** from it **whether** he is **a man or a woman.**


###### Yevamot 80b:6
[Yevamot 80b:6](https://torahapp.org/share/book/Yevamot/r/80b:6)

וְאֵיזוֹ הִיא אַיְלוֹנִית? כֹּל שֶׁהִיא בַּת עֶשְׂרִים וְלֹא הֵבִיאָה שְׁתֵּי שְׂעָרוֹת, וַאֲפִילּוּ הֵבִיאָה לְאַחַר מִכָּאן — הֲרֵי הִיא כְּאַיְלוֹנִית לְכׇל דְּבָרֶיהָ. וְאֵלּוּ הֵן סִימָנֶיהָ: כֹּל שֶׁאֵין לָהּ דַּדִּים, וּמִתְקַשָּׁה בִּשְׁעַת תַּשְׁמִישׁ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: כֹּל שֶׁאֵין לָהּ שִׁיפּוּלֵי מֵעַיִם כְּנָשִׁים. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: כֹּל שֶׁקּוֹלָה עָבֶה, וְאֵינָהּ נִיכֶּרֶת בֵּין אִשָּׁה לְאִישׁ.

**William Davidson Edition - English:**
**And who is a sexually underdeveloped woman [*aylonit*]?** It is **anyone who is twenty years old and has not** yet **grown two** pubic **hairs. And even if she grows** pubic hairs **afterward, she is** still considered **a sexually underdeveloped woman** with regard to **all her matters. And her signs are as follows:** A sexually underdeveloped woman is **anyone who does not have breasts and experiences pain during intercourse. Rabban Shimon ben Gamliel says:** It is **anyone whose lower abdomen is not** formed **like** that of other **women,** as she lacks the cushion of flesh that is usually situated above a woman’s genitals. **Rabbi Shimon ben Elazar says:** It is **anyone whose voice is deep, so that it is not evident** from it **whether** she is **a woman or a man.**


###### Yevamot 80b:7
[Yevamot 80b:7](https://torahapp.org/share/book/Yevamot/r/80b:7)

אִיתְּמַר: סִימָנֵי סָרִיס, רַב הוּנָא אָמַר: עַד שֶׁיְּהוּ כּוּלָּם. רַבִּי יוֹחָנָן אָמַר: אֲפִילּוּ בְּאֶחָד מֵהֶן. הֵיכָא דְּהֵבִיא שְׁתֵּי שְׂעָרוֹת בַּזָּקָן — כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּעַד שֶׁיְּהוּ כּוּלָּן. כִּי פְּלִיגִי — בְּשֶׁלֹּא הֵבִיא.

**William Davidson Edition - English:**
**It was stated** that *amora’im* disagreed over the **signs of a eunuch. Rav Huna said** that one is not categorized as a eunuch **unless all** these signs **are present; Rabbi Yoḥanan said:** He is categorized as such **even** if only **one of them** is present. The Gemara comments: In a case **when he has grown two hairs in** his **beard, everyone agrees that** he is not considered sexually impotent **unless all** the signs **are present. When they disagree,** it is with regard to a case **when he has not grown** two hairs.


###### Yevamot 80b:8
[Yevamot 80b:8](https://torahapp.org/share/book/Yevamot/r/80b:8)

אֶלָּא הָא דַּאֲמַר לְהוּ רַבָּה בַּר אֲבוּהּ לְרַבָּנַן: עַיִּינוּ בֵּיהּ בְּרַב נַחְמָן, אִי בְּשָׂרוֹ מַעֲלֶה הֶבֶל אִיתֵּיב לֵיהּ בְּרַת. כְּמַאן, כְּרַב הוּנָא! לָא, רַב נַחְמָן סִיכֵּי דִיקְנָא הַוְיָא לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **But** if so, with regard to **that which Rabba bar Avuh said to the Sages: Examine Rav Naḥman** when he bathes and **if his flesh gives off steam I will give him** my **daughter** for a wife, **in accordance with whose** opinion did he issue these instructions? Is it not **in accordance with** the opinion of **Rav Huna,** who maintains that all the signs must be present, as presumably he could see that Rav Naḥman did not have a beard? The Gemara answers: **No, Rav Naḥman had wisps** of **a beard,** and therefore Rabba bar Avuh wanted to know whether he displayed the other signs of sexual incapacity.


###### Yevamot 80b:9
[Yevamot 80b:9](https://torahapp.org/share/book/Yevamot/r/80b:9)

הַסָּרִיס לֹא חוֹלֵץ וְלֹא מְיַיבֵּם, וְכֵן אַיְלוֹנִית וְכוּ׳. קָתָנֵי סָרִיס דּוּמְיָא דְּאַיְלוֹנִית: מָה אַיְלוֹנִית בִּידֵי שָׁמַיִם, אַף סָרִיס בִּידֵי שָׁמַיִם. וּסְתָמָא כְּרַבִּי עֲקִיבָא, דְּאָמַר: בִּידֵי אָדָם — אִין, בִּידֵי שָׁמַיִם — לָא.

**William Davidson Edition - English:**
§ It is taught in the mishna that **a sexually underdeveloped man does not perform *ḥalitza* or enter into levirate marriage** with his *yevama*, **and similarly, a sexually underdeveloped woman** does not perform *ḥalitza* or enter into levirate marriage with her *yavam*. The Gemara comments that the *tanna* **teaches** the case of **a sexually underdeveloped man similarly to** that of **a sexually underdeveloped woman,** from which it can be inferred: **Just as** in the case of **a sexually underdeveloped woman,** her disability is **by the hand of Heaven, so too,** in the case of **a sexually underdeveloped man,** his disability must be **by the hand of Heaven. And** this **unattributed** view in the mishna is **in accordance with** the opinion of **Rabbi Akiva, who said:** With regard to one whose incapacity was brought about **by the hands of man, yes,** he is considered like any other man and performs *ḥalitza*, whereas one who suffers his condition **by the hand of Heaven** does **not** do so.


###### Yevamot 80b:10
[Yevamot 80b:10](https://torahapp.org/share/book/Yevamot/r/80b:10)

הַסָּרִיס שֶׁחָלַץ לִיבִמְתּוֹ לֹא פְּסָלָהּ כּוּ׳. טַעְמָא דִּבְעָלָהּ הוּא, הָא אַחֵר — לָא,

**William Davidson Edition - English:**
§ It is further taught in the mishna that if **a eunuch performed *ḥalitza* with his *yevama*, he has not** thereby **disqualified her** from marrying into the priesthood, but if he had intercourse with her, he has disqualified her. The Gemara infers from this wording that **the reason** for her disqualification **is that he,** the *yavam*, **had intercourse with her,** as she had intercourse with her *yavam* outside the framework of permitted levirate marriage. **But** if **a different** individual had relations with her she would **not** be disqualified.