Derech Eretz Rabbà — Massekhtot Ketanot

Derech Eretz Rabbà

Derech Eretz Rabbà — Massekhtot Ketanot su Beth HaMidrash: il testo ebraico e la sua traduzione italiana, con Rashi e i grandi commentatori. Gratis, online.

פרק ראשון המקדש את האשה ה״ז אוסר עליו שבע עריות אלו הן אמה ואם אמה ואם אביה בתה בת בנה ובת בתה ואחותה בזמן שהיא קיימת וכולן שנאסרו עליו אין להן היתר לאיסורן חוץ מאחות אשתו שאינה אסורה אלא בחייה ולעולם אינו פוסל את אשתו על אמה ועל בתה ועל אחותה.When a man betroths, p. 401, n. 1. a woman, he debars himself from [marrying] seven blood relations, viz.: her mother, her mother’s mother, her father’s mother, her daughter, her son’s daughter, her daughter’s daughter and her sister while she herself is alive. In all these who are prohibited to him, the interdict is never lifted except in the case of his wife’s sister who is forbidden to him only during her lifetime; and never does he disqualify his wife [from cohabitation with him] through [his intercourse] with her mother, her daughter or her sister.

נבעלה באונס מותרת לו ברצון אסורה לו והכהנת בין באונס בין ברצון אסורה לו . נתארסה נתגרשה נבעלה בין באונס בין ברצון אסורה לחזור לו דברי רבי ישמעאל שהיה רבי ישמעאל אומר (דברים כ״ד:ד׳) לא יוכל בעלה הראשון אשר שלחה לשוב לקחתה אחרי אשר הוטמאה. וכי מאין נטמאת זאת אלא זו שאמרו חכמים נבעלה באונס מותרת לו ברצון אסורה לו והכהנת בין באונס בין ברצון אסורה לו.If [after betrothal the woman] was raped, she is permitted to him, but should she have been a willing party she is forbidden to him. If she is the wife of a kohen, she is forbidden to him whether [it happened] under force or with her consent. [For it is stated, And she be not seized The phrase is interpreted by the Rabbis in the sense that she did not act under compulsion but willingly, referring to a married woman who was defiled secretly without witnesses to testify against her.—[only then] is she forbidden; if, however, she was seized she is permitted. There is another class of woman who is forbidden [to her husband] even though she had been seized; and who is that? The wife of a kohen. R. Ishmael and a lay-Israelite in the case of rape. said: And she be not seized she is forbidden; consequently if she had been seized she is permitted. There is another class of woman who is permitted [to her husband] even if she had not been seized; and who is that? A woman whose betrothal was mistaken., and in any subsequent intercourse, whether forced or willing, her status is that of an unmarried woman who had never been previously married. The passage within brackets is added by GRA and is necessary, otherwise R. Ishmael would be contradicting himself. Cf. Yeb. 100b (Sonc. ed., p. 692), Keth. loc. cit.]If a divorcee who became betrothed was seduced, whether under force or of her free will, she is forbidden to return to her former husband. This is the opinion of R. Jose b. Ḳippar in the name of R. Eleazar b. Shammua‘. This is the reasoning by which R. Jose b. Ḳippar expounded his view: [It is written,] Her former husband, who sent her away, may not take her again to be his wife, after that she is defiled. In what circumstances did she become defiled? is inapplicable. It can only be explained by what the Sages have said: If a woman [after betrothal] was forcibly seduced, she is permitted to [her husband]; if she was a willing party she is forbidden to him; but in this case,. whether under compulsion or of her free will she is forbidden to return to her former husband.

זה מדרש דרש רבי יוסי בן כיפר משום ר״א בן שמוע כל האסורות לו איסור ערוה ובא עליהן אין צריכות ממנו גט חוץ מאחות אשתו ואשת אחיו ואשת איש שיש להן היתר אחר איסורן.None of the women forbidden to him on account of incest requires a geṭ from him if he married any of them. except his wife’s sister, his brother’s wife. and a married woman, who accepted the evidence, and later the husband returned. In such a case the woman requires a divorce from her second husband as a preventive measure against the possibility of assuming that the first had divorced her and the second had married her legally, and consequently a married woman may leave her husband without a geṭ. Cf. Yeb. 94b (Sonc. ed., p. 641). because these have a termination to their prohibition.

זה מדרש דרש רבי חנינא בן אורי לפני חכמים משום רבי נתן כל שהוא בלא יבא הוולד פסול ופוסל בביאה. ואלו הן עמוני מואבי מצרי ואדומי עבד ממזר נתין עובד כוכבים חלל בת חלל כשרה אע״פ שהוא בלא יבא.The following exposition was given by R. Ḥanina b. Uri before [a gathering of] the Sages in the name of R. Nathan: Anyone who is included in the category Shall not enter [into the assembly of the Lord] disqualifies a woman by his cohabitation or from eating terumah if she was the daughter of a kohen. Cf. Ḳid. 74b (Sonc. ed., pp. 381f.). and disqualifies the child. They are: an Ammonite, Moabite, Egyptian, 8f. Idumean, slave, bastard, nathin, Samaritan (heathen). and a ḥalal. The daughter of a ḥalal is fit although [her father] is within [the category of] shall not enter. of purification for ḥalaloth, so are the daughters a miḳweh of purification for ḥalalim, so that their issue is eligible for the priesthood. The Mishnah (ibid.) states: The daughter of a ḥalal is unfit to the priesthood for all time.

כל האסורות לו איסור ערוה ובא עליהן מותר בקרובותיהן. הבא על אשת איש מותר בבתה.If a man had intercourse with any of the women prohibited to him as forbidden relatives, he is still permitted to marry her near relatives. [For instance,] he who had intercourse with a married woman is permitted to marry her daughter.

Tractate Derekh Eretz Rabbah 1