## Yevamot Daf 98a

###### Yevamot 98a:1
[Yevamot 98a:1](https://torahapp.org/share/book/Yevamot/r/98a:1)

הָא אִיסּוּרָא אִיכָּא! הוּא הַדִּין דַּאֲפִילּוּ אִיסּוּרָא נָמֵי לֵיכָּא, וְאַיְּידֵי דְּבָעֵי לְמִיתְנֵי סֵיפָא ״אֲבָל חַיָּיבִין״, תַּנָּא נָמֵי רֵישָׁא ״אֵין חַיָּיבִין״.

**William Davidson Edition - English:**
**there is** a rabbinic **prohibition,** contrary to Rav Aḥa’s opinion. The Gemara answers: **The same is true that there is no prohibition, either. And since** the *baraita* **wanted to teach in the latter clause** that if they were born in sanctity **they are liable, it also taught in the first clause** that **they are not liable.** For this reason, the *baraita* mentions only the absence of liability.


###### Yevamot 98a:2
[Yevamot 98a:2](https://torahapp.org/share/book/Yevamot/r/98a:2)

אָמַר רָבָא, הָא דַּאֲמוּר רַבָּנַן: אֵין אָב לְגוֹי, לָא תֵּימָא מִשּׁוּם דִּשְׁטִופִי בְּזִמָּה, דְּלָא יְדִיעַ, אֲבָל יְדִיעַ — חָיְישִׁינַן, אֶלָּא אֲפִילּוּ דִּידִיעַ — נָמֵי לָא חָיְישִׁינַן.

**William Davidson Edition - English:**
**Rava said:** With regard to **that which the Sages said,** that **a gentile has no patrilineage, do not say** that it is **because they are** so **steeped in licentiousness that they do not know** the identity of their fathers with certainty, **but** if that identity **is known, we are concerned** that the paternity is recognized, with regard to the prohibition of intercourse with forbidden paternal relatives and other halakhic issues. **Rather,** even **when it is known, we are still not concerned.**


###### Yevamot 98a:3
[Yevamot 98a:3](https://torahapp.org/share/book/Yevamot/r/98a:3)

דְּהָא שְׁנֵי אַחִין תְּאוֹמִים, דְּטִפָּה אַחַת הִיא וְנֶחְלְקָה לִשְׁתַּיִם, וְקָתָנֵי סֵיפָא: לֹא חוֹלְצִין וְלֹא מְיַיבְּמִין, שְׁמַע מִינַּהּ: אַפְקוֹרֵי אַפְקְרֵיהּ רַחֲמָנָא לְזַרְעֵיהּ, דִּכְתִיב: ״בְּשַׂר חֲמוֹרִים בְּשָׂרָם וְזִרְמַת סוּסִים זִרְמָתָם״.

**William Davidson Edition - English:**
The proof is **from** the case of **two** identical **twin brothers, who were one drop that was divided into two** and obviously have the same father, **and** yet it **is taught** in **the latter clause** of the *baraita*: **They do not perform *ḥalitza* and they do not perform levirate marriage,** although they certainly have the same father. **Learn from this** that **the Merciful One dispossesses** the male gentile of **his offspring, as it is written** with regard to Egyptians: **“Whose flesh is the flesh of donkeys, and whose semen is the semen of horses”** (Ezekiel 23:20), i.e., the offspring of a male gentile is considered no more related to him than the offspring of donkeys and horses.


###### Yevamot 98a:4
[Yevamot 98a:4](https://torahapp.org/share/book/Yevamot/r/98a:4)

תָּא שְׁמַע, דְּאָמַר רַבִּי יוֹסֵי: מַעֲשֶׂה בְּנִיפְטַיִים הַגֵּר שֶׁנָּשָׂא אֵשֶׁת אָחִיו מֵאִמּוֹ, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, וְאָמְרוּ: אֵין אִישׁוּת לַגֵּר. וְאֶלָּא גֵּר דְּקַדֵּישׁ הָכִי נָמֵי לָא תָּפְסִי בַּהּ קִידּוּשִׁין?! אֶלָּא אֵימָא: אֵין אִסּוּר אֵשֶׁת אָח לַגֵּר. מַאי לָאו דְּנַסְבַהּ אַח כְּשֶׁהוּא גֵּר!

**William Davidson Edition - English:**
The Gemara resumes its discussion of the dispute between Rav Aḥa bar Ya’akov and Rav Sheshet. **Come** and **hear** another proof, **as Rabbi Yosei said: An incident** took place **involving Niftayim the convert, who married the wife of his maternal** half **brother, and the incident came before the Sages, and they said** that **there is no** valid **marriage for a convert.** The Gemara asks: Is this possible? **And if a convert betroths** a woman who is not related to him, **is** his **betrothal to her indeed ineffective? Rather,** modify the *baraita* and **say** that **with regard to a convert there is no prohibition** proscribing **a brother’s wife.** The Gemara concludes: **What, is** the *baraita* **not** referring to a case **where** the **brother,** her first husband, **married her when he was** already **a convert,** thereby proving that a convert is permitted to marry the wife of his deceased brother who was also a convert, even if they were maternal brothers?


###### Yevamot 98a:5
[Yevamot 98a:5](https://torahapp.org/share/book/Yevamot/r/98a:5)

לָא, דְּנַסְבַהּ כְּשֶׁהוּא גּוֹי. כְּשֶׁהוּא גּוֹי, מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: לִיגְזוֹר כְּשֶׁהוּא גּוֹי אַטּוּ כְּשֶׁהוּא גֵּר, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **No,** the *baraita* is referring to a case **where** the brother **married her while he was** still **a gentile,** and since he converted they are no longer married. The Gemara asks: If he married her **while he was a gentile, what** is the purpose **of stating** this obvious *halakha*? The Gemara answers: **Lest you say** the Sages **should decree** that the marriage is prohibited even in a case where the first husband married her **while he was a gentile, due to** the prohibition against their marriage if the brother married her **when he was** already **a convert.** The *baraita* therefore **teaches us** that there is no such decree.


###### Yevamot 98a:6
[Yevamot 98a:6](https://torahapp.org/share/book/Yevamot/r/98a:6)

תָּא שְׁמַע, דְּאָמַר בֶּן יָאסְיָין: כְּשֶׁהָלַכְתִּי לִכְרַכֵּי הַיָּם מָצָאתִי גֵּר אֶחָד שֶׁנָּשָׂא אֵשֶׁת אָחִיו מֵאִמּוֹ. אָמַרְתִּי לוֹ: בְּנִי, מִי הִרְשְׁךָ? אָמַר לִי: הֲרֵי אִשָּׁה וְשִׁבְעָה בָּנֶיהָ, עַל סַפְסָל זֶה יָשַׁב רַבִּי עֲקִיבָא וְאָמַר שְׁנֵי דְבָרִים: גֵּר נוֹשֵׂא אֵשֶׁת אָחִיו מֵאִמּוֹ, וְאָמַר: ״וַיְהִי דְבַר ה׳ אֶל יוֹנָה שֵׁנִית לֵאמֹר״ — שֵׁנִית דִּבְּרָה עִמּוֹ שְׁכִינָה, שְׁלִישִׁית לֹא דִּבְּרָה עִמּוֹ שְׁכִינָה. קָתָנֵי מִיהַת גֵּר נוֹשֵׂא אֵשֶׁת אָחִיו מֵאִמּוֹ. מַאי לָאו, דְּנַסְבַהּ אָחִיו כְּשֶׁהוּא גֵּר?

**William Davidson Edition - English:**
**Come** and **hear** another proof, **as ben Yasiyan said: When I went to cities overseas, I found one convert who married the wife of his maternal** half **brother. I said to him: My son, who permitted** this to **you? He said to me: There is** a local **woman and her seven sons** to whom this was permitted. **On this** very **bench [*safsal*], Rabbi Akiva sat and said two statements:** He said that **a convert may marry the** former **wife of his maternal** half **brother, and he said** that the verse **“And the word of the Lord came to Jonah a second time, saying”** (Jonah 3:1) implies that the **Divine Presence spoke with him** only **a second** time. However, **a third** time the **Divine Presence did not speak with him,** i.e., Jonah did not receive any more prophecies. **In any event,** this *baraita* **teaches** that **a convert may marry the wife of his maternal brother. What, is it not** referring to a case **where** the convert’s **brother married her when he** himself **was** already **a convert?**


###### Yevamot 98a:7
[Yevamot 98a:7](https://torahapp.org/share/book/Yevamot/r/98a:7)

לָא, דְּנַסְבַהּ כְּשֶׁהוּא גּוֹי. מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: נִגְזוֹר כְּשֶׁהוּא גּוֹי אַטּוּ כְּשֶׁהוּא גֵּר, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **No,** the *baraita* is referring to a case **where** the brother **married her while he was** still **a gentile.** The Gemara asks: If so, **what** is the purpose **of stating** this obvious *halakha*? The Gemara answers: **Lest you say we should decree** that marriage between a convert and the former wife of his brother is prohibited even if the brother married her **while he was** still **a gentile, due to** the prohibition against their marrying if the brother married her **when he was** already **a convert.** The *baraita* therefore **teaches us** that there is no such decree.


###### Yevamot 98a:8
[Yevamot 98a:8](https://torahapp.org/share/book/Yevamot/r/98a:8)

וּמִי מְהֵימַן, וְהָאָמַר רַבִּי אַבָּא אָמַר רַב הוּנָא אָמַר רַב: כׇּל תַּלְמִיד חָכָם שֶׁמּוֹרֶה הֲלָכָה וּבָא, אִם קוֹדֶם מַעֲשֶׂה אֲמָרָהּ — שׁוֹמְעִין לוֹ, וְאִם לָאו — אֵין שׁוֹמְעִין לוֹ!

**William Davidson Edition - English:**
**And is** that convert who cited Rabbi Akiva **a reliable** witness, despite the fact that the ruling affects him personally? **Didn’t Rabbi Abba say** that **Rav Huna said** that **Rav said:** With regard to **any Torah scholar who teaches** a ruling of ***halakha*** in a certain case **and it comes** to be, **if he said it before the incident, one listens to him. And if not,** if the ruling followed the incident, one **does not listen to him.**


###### Yevamot 98a:9
[Yevamot 98a:9](https://torahapp.org/share/book/Yevamot/r/98a:9)

אִיבָּעֵית אֵימָא: מוֹרֶה וּבָא הָיָה. וְאִיבָּעֵית אֵימָא: מִשּׁוּם דְּקָאָמַר הֲרֵי אִשָּׁה וְשִׁבְעָה בָּנֶיהָ. וְאִיבָּעֵית אֵימָא: שָׁאנֵי הָכָא, דְּקָאָמַר מַעֲשֶׂה אַחֲרִינָא בַּהֲדֵהּ.

**William Davidson Edition - English:**
The Gemara answers: **If you wish, say** that the convert **taught** the ruling, **and** only afterward **it came** to be that he himself married his sister-in-law. **And if you wish, say** that he is reliable **because he** supported his ruling by **stating** that there was a practical case involving **a woman and her seven sons,** in which Rabbi Akiva ruled that this kind of marriage is permitted. **And if you wish, say** that **here it is different, as** the convert **stated a different incident with it.** Since he cited an unrelated teaching of Rabbi Akiva in the same testimony, this teaching is also considered reliable.


###### Yevamot 98a:10
[Yevamot 98a:10](https://torahapp.org/share/book/Yevamot/r/98a:10)

אָמַר מָר: ״וַיְהִי דְבַר ה׳ אֶל יוֹנָה שֵׁנִית לֵאמֹר״, שֵׁנִית דִּבְּרָה עִמּוֹ שְׁכִינָה, שְׁלִישִׁית לֹא דִּבְּרָה עִמּוֹ. וְהָא כְּתִיב: ״הוּא הֵשִׁיב [אֶת] גְּבוּל יִשְׂרָאֵל מִלְּבוֹא חֲמָת עַד יָם הָעֲרָבָה כִּדְבַר ה׳ אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ יוֹנָה בֶן אֲמִתַּי הַנָּבִיא״!

**William Davidson Edition - English:**
**The Master said** that Rabbi Akiva inferred from the verse **“And the word of the Lord came to Jonah a second time, saying”** that the **Divine Presence spoke with him** only **a second** time. However, **a third** time the Divine Presence **did not speak with him.** The Gemara asks: **Isn’t it written** with regard to King Jeroboam ben Joash: **“He restored the border of Israel from the entrance of Hamath to the Sea of the Arabah, according to the word of the Lord,** the God of Israel, **which He spoke by the hand of His servant Jonah the son of Amittai, the prophet”** (II Kings 14:25)? Evidently, Jonah prophesied at least once more.


###### Yevamot 98a:11
[Yevamot 98a:11](https://torahapp.org/share/book/Yevamot/r/98a:11)

אָמַר רָבִינָא: עַל עִסְקֵי נִינְוֵה קָאָמַר. רַב נַחְמָן בַּר יִצְחָק אָמַר, הָכִי קָאָמַר: ״כִּדְבַר ה׳ אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ הַנָּבִיא״ — כְּשֵׁם שֶׁנֶּהְפַּךְ לְנִינְוֵה מֵרָעָה לְטוֹבָה, כָּךְ בִּימֵי יָרׇבְעָם בֶּן יוֹאָשׁ נֶהֱפַךְ לָהֶם לְיִשְׂרָאֵל מֵרָעָה לְטוֹבָה.

**William Davidson Edition - English:**
**Ravina said:** Rabbi Akiva **was saying** that Jonah did not prophesize a third time **about the issue of Nineveh. Rav Naḥman bar Yitzḥak said** that **this is** the meaning of the phrase **“According to the word of the Lord,** the God of Israel, **which He spoke by the hand of His servant Jonah the son of Amittai, the prophet”:** It is not that Jonah had prophesized about the conquests of Jeroboam ben Joash, but rather that **just as** the fortune of **Nineveh turned from bad to good, so too, in the days of Jeroboam ben Joash, Israel’s** fortune **turned from bad to good.**


###### Yevamot 98a:12
[Yevamot 98a:12](https://torahapp.org/share/book/Yevamot/r/98a:12)

תָּא שְׁמַע: גֵּר שֶׁהָיָה לֵידָתוֹ בִּקְדוּשָּׁה וְהוֹרָתוֹ שֶׁלֹּא בִּקְדוּשָּׁה — יֵשׁ לוֹ שְׁאֵר הָאֵם, וְאֵין לוֹ שְׁאֵר הָאָב. כֵּיצַד? נָשָׂא אֲחוֹתוֹ מִן הָאֵם — יוֹצִיא. מִן הָאָב — יְקַיֵּים. אֲחוֹת הָאָב מִן הָאֵם — יוֹצִיא,

**William Davidson Edition - English:**
The Gemara resumes discussion of the dispute between Rav Aḥa bar Ya’akov and Rav Sheshet. **Come** and **hear** another proof: **A convert whose birth was in sanctity but whose conception was not in sanctity has maternal kinship,** i.e., his relationship to his mother’s relatives is recognized. **However, he does not have paternal kinship. How so?** If **he married his maternal** half **sister,** who was born before him and converted, **he must divorce** her. Although by Torah law they are considered unrelated, the Sages rendered it prohibited for them to marry, lest he marry a maternal half sister who was born after him and is forbidden to him. If she is his **paternal** half sister, **he may maintain** her as his wife. If he married his **father’s maternal** half **sister, he must divorce her.**