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יבמות ח׳:ב׳ - ח׳:ג׳

The Mishnah Yomi for Wednesday, January 29, 2020 is יבמות ח׳:ב׳ - ח׳:ג׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Yevamos Perek 8 Mishnah 2

יבמות פרק ח׳ משנה ב׳

2
And who is deemed a man with crushed testicles? It is anyone whose testicles have been wounded, even one of them. And one whose penis has been severed is anyone whose sexual member has been cut off. As for the measure that renders him unfit, if there remains a portion of the corona, even as much as a hairsbreadth, he is still fit. However, if nothing at all is left of the corona, he is considered as one with a severed penis, for whom it is prohibited by Torah law to marry a Jewish woman. A man with crushed testicles or with other wounds to his genitals and one whose penis has been severed are permitted to marry a female convert or an emancipated maidservant, and they are prohibited only from entering into the congregation and marrying a woman who was born Jewish, as it is stated: “A man wounded with crushed testicles or a severed penis shall not enter into the congregation of the Lord” (Deuteronomy 23:2).
אֵיזֶהוּ פְצוּעַ דַּכָּא, כֹּל שֶׁנִּפְצְעוּ הַבֵּיצִים שֶׁלּוֹ, וַאֲפִלּוּ אַחַת מֵהֶן. וּכְרוּת שָׁפְכָה, כֹּל שֶׁנִּכְרַת הַגִּיד. וְאִם נִשְׁתַּיֵּר מֵהָעֲטָרָה אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה, כָּשֵׁר. פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, מֻתָּרִין בְּגִיּוֹרֶת וּמְשֻׁחְרֶרֶת, וְאֵינָן אֲסוּרִין אֶלָּא מִלָּבֹא בַקָּהָל, שֶׁנֶּאֱמַר (דברים כג), לֹא יָבֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל ה':
ב׳
ברטנורא

ואם נשתייר מהעטרה – that was severed from the corona and further, he is fit, for there is no membrum virile, and from the corona and above and to the side of the membrum. The corona is a column of flesh that surrounds in the place of one’s circumcision or whether the membrum is crushed, hidden by the striking of a sword or a knife; whether it was crushed and became reduced on its own or whether it was cut, whether at the membrum or at the testicles or whether at sinews of the testicles (see Talmud Yevamot 75b), all of them are disqualified. But these words refer to [being damaged] at the hands of a person, but on account of illness, everything is valid.

ואם נשתייר מהעטרה. שנחתך מהעטרה ואילך, כשר, שאין גיד אלא מהעטרה ולמעלה לצד הגוף. עטרה היא שורת בשר המקפת במקום המילה. ובין שנפצע הגיד כמין מכת חרב וסכין, בין שנתמעך והוקטן מאליו, בין שנכרת, בין בגיד בין בביצים בין בחוטי הביצים, כולם פסולים. והני מילי בידי אדם, אבל מחמת חולי הכל כשר:

משנה ב

Mishnayos Yevamos Perek 8 Mishnah 3

יבמות פרק ח׳ משנה ג׳

3
Ammonite and Moabite converts are prohibited from entering into the congregation and marrying a woman who was born Jewish, and their prohibition is eternal, for all generations. However, their female counterparts, even the convert herself, are permitted immediately. Egyptian and Edomite converts are prohibited from entering into the congregation only for three generations, both males and females. Rabbi Shimon renders permitted Egyptian and Edomite females immediately. Rabbi Shimon said: The matter may be derived by way of an a fortiori inference: If in a place where the Torah rendered prohibited the males with an eternal prohibition, i.e., Ammonites and Moabites, it rendered permitted the females immediately, then in a place where it rendered prohibited the males for only three generations, i.e., Egyptians and Edomites, is it not right that we should render permitted the females immediately? Rabbi Shimon’s colleagues said to him: If you are reporting a halakha that you received from your teachers, we will accept it from you. But if you merely wish to prove your case with an a fortiori inference based on your own reasoning, there is a refutation of your argument. Rabbi Shimon said to them: That is not so. I disagree with your claim that the a fortiori inference can be refuted, but in any case I am stating a halakha handed down to me by my teachers. 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.
עַמּוֹנִי וּמוֹאָבִי, אֲסוּרִים, וְאִסּוּרָן אִסּוּר עוֹלָם, אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. רַבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמַר רַבִּי שִׁמְעוֹן, קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמְרוּ לוֹ, אִם הֲלָכָה נְקַבֵּל, וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם, לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵרִין וּנְתִינִין, אֲסוּרִין, וְאִסּוּרָן אִסּוּר עוֹלָם, אֶחָד זְכָרִים, וְאֶחָד נְקֵבוֹת:
ג׳
ברטנורא

ואם לדין – that you expound an inference from the weaker to the stronger of your own,

יש תשובה – there is a response to restore what belongs to Ammon and Moab, for their rationales are explained (Deuteronomy 23:5): “Because they did not meet with you [with food and water on your journey after you left Egypt, and because they hired Balaam…to curse you],” but a woman, it is not her manner to advance to meet – shall you say [the same] regarding the Egyptian and the Edomite, whose rationale [for their inability to enter the Jewish people for three years] is not explained?

לא כי – even if I would judge an inference from the weaker to the stronger,, you have no response, and nevertheless, I am stating a Halakha, but the Halakha is not according to Rabbi Shimon.

נתינים – Gibeonites who converted during the days of Joshua and were placed as hewers of wood and drawers of water.

ואם לדין. שאתה דורש קל וחומר מעצמך:

יש תשובה. להשיב, מה לעמון ומואב שכן נתפרש טעמן, על דבר אשר לא קדמו והאשה אין דרכה לקדם, תאמר במצרי ואדומי שלא נתפרש טעמן:

לא כי. אפילו אם הייתי דן קל וחומר אין לכם תשובה. ומכל מקום הלכה אני אומר. ואין הלכה כרבי שמעון:

נתינים. גבעונים שנתגיירו בימי יהושע ונתונים לחוטבי עצים ושואבי מים:

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