Kiddushin 4

עֲשָׂרָה יוֹחֲסִין עָלוּ מִבָּבֶל, כַּהֲנֵי, לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי, וַחֲרוּרֵי, מַמְזֵרֵי, נְתִינֵי, שְׁתוּקֵי, וַאֲסוּפֵי. כַּהֲנֵי, לְוִיֵּי וְיִשְׂרְאֵלֵי, מֻתָּרִים לָבֹא זֶה בָזֶה. לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי וַחֲרוּרֵי, מֻתָּרִים לָבֹא זֶה בָזֶה. גֵּרֵי וַחֲרוּרֵי, מַמְזֵרֵי וּנְתִינֵי שְׁתוּקֵי וַאֲסוּפֵי, כֻּלָּם מֻתָּרִין לָבֹא זֶה בָזֶה:

Ten degrees of pedigree went up from Bavel to Eretz Yisrael [Ezra separated all the p'sulin (those of defective pedigree) who were in Bavel, and brought them up with him, so that they not become intermixed with the pedigreed, no beth-din having been left in Bavel (to rule on such matters)]: Cohanim, Levites, Israelites, challalim [Cohanim born of those unfit for the priesthood, such as a widow to a high-priest, or a divorcée, a challalah, and a zonah to a regular priest], freed-men [freed bondsmen], mamzerim, Nethinim [Giveonites, who circumcised themselves in the days of Joshua and were forbidden to enter the congregation], shetukim and asufim [to be explained below]. Cohanim, Levites, and Israelites are permitted to intermarry. Levites, Israelites, proselytes, and freed-men are permitted to intermarry. Proselytes, freed-men, mamzerim, Nethinim, shetukim, and asufim — all are permitted to intermarry. [For the congregation of proselytes is not called a "congregation," and mamzerim were not exhorted against entering the congregation of proselytes. But Levites and Israelites may not marry mamzerim. And shetukim and asufim are possibly mamzerim and are permitted to intermarry with confirmed mamzerim. For we say that it is a confirmed "congregation" that he (the mamzer) may not enter, but not a possible one.]

וְאֵלּוּ הֵם שְׁתוּקֵי, כֹּל שֶׁהוּא מַכִּיר אֶת אִמּוֹ וְאֵינוֹ מַכִּיר אֶת אָבִיו. אֲסוּפֵי, כֹּל שֶׁנֶּאֱסַף מִן הַשּׁוּק וְאֵינוֹ מַכִּיר לֹא אָבִיו וְלֹא אִמּוֹ. אַבָּא שָׁאוּל הָיָה קוֹרֵא לִשְׁתוּקֵי, בְּדוּקֵי:

Who is a "shetuki"? Whoever knows his mother, but not his father. [He calls his father, and his mother "silences him" (mashtikah otho)]. (Who is) an "asufi"? Whoever is gathered up (ne'esaf) from the marketplace, and knows neither his father nor his mother. Abba Shaul would call a shetuki a "beduki." [We "examine" (bodkin) his mother. If his mother says that she cohabited with one who was kasher, the child is kasher. The halachah is in accordance with Abba Shaul.]

כָּל הָאֲסוּרִים לָבֹא בַקָּהָל, מֻתָּרִים לָבֹא זֶה בָזֶה. רַבִּי יְהוּדָה אוֹסֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, וַדָּאָן בְּוַדָּאָן, מֻתָּר. וַדָּאָן בִּסְפֵקָן, (וּסְפֵקָן בְּוַדָּאָן), וּסְפֵקָן בִּסְפֵקָן, אָסוּר. וְאֵלּוּ הֵן הַסְּפֵקוֹת, שְׁתוּקִי, אֲסוּפִי וְכוּתִי:

All who are forbidden to enter the congregation are permitted to intermarry with each other. [Even though it was already taught that mamzerim, Nethinim, etc. are permitted to intermarry, we are being apprised here that one such as a Moavite or Ammonite proselyte may marry a mamzer, a shetuki, or an asufi. R. Yehudah forbids. [The gemara explains: Even R. Yehudah, who forbids a mamzereth to a proselyte, forbids it only to a proselyte from other gentile nations, who are permitted to enter the congregation (R. Yehudah holding that the congregation of proselytes is called a "congregation"), but he concedes that a Moavite or Ammonite proselyte, who is forbidden to enter the congregation, is permitted to marry a mamzereth.] R. Eliezer says: A confirmed one with a confirmed one [such as a mamzer with a Nathin] is permitted. A confirmed one with a doubtful one [a mamzer or a Nathin with a shetuki or an asufi] and a doubtful one with a doubtful one [a male shetuki with a female shetuki, or a male asufi with a female asufi, or an asufi with a shetuki] are forbidden [even though both are doubtful; for one might be kasher and the other, pasul. The halachah is in accordance with R. Eliezer.] These are the doubtful ones: shetuki, asufi, and Cuthi. [Cuthites are "doubtful," because they are not versed in the laws of gittin and betrothal. And today they are considered confirmed gentiles in all respects.]

הַנּוֹשֵׂא אִשָּׁה כֹהֶנֶת צָרִיךְ לִבְדֹּק אַחֲרֶיהָ אַרְבַּע אִמָּהוֹת שֶׁהֵן שְׁמֹנֶה, אִמָּהּ וְאֵם אִמָּהּ, וְאֵם אֲבִי אִמָּהּ וְאִמָּהּ, וְאֵם אָבִיהָ וְאִמָּהּ, וְאֵם אֲבִי אָבִיהָ וְאִמָּהּ. לְוִיָּה וְיִשְׂרְאֵלִית, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָת:

If one (a Cohein) wishes to marry the daughter of a Cohein, he must examine her lineage four mothers back, [two on the father's side, two on the mother's], who are eight; [four on the father's side, four on the mother's], viz.: her mother, her mother's mother, her mother's father's mother, the mother [of her mother's father's mother]; her father's mother, her father's mother's mother, her father's father's mother, the mother [of her father's father's mother]. They are examined for possible p'sul (unfitness)]. [If a Cohein wishes to marry] the daughter of a Levite or an Israelite, one is added [i.e., one mother in each set, viz.: her mother, her mother's mother, her mother's mother's mother — and so with all. The reason the mothers are examined for p'sul and not the fathers, (e.g., her father or her father's father) is that men tend to revile each other with (imprecations of) tainted pedigree in quarreling, so that if there were a p'sul in one of the fathers it would have become known. But women revile each other not with tainted pedigree but with z'nuth (accusations of harlotry), so that if one of them were thus tainted, it would not have become known (in their quarreling). And this requirement of examination is stated only in regard to a family which has come under suspicion, but in the absence of such suspicion, no examination is necessary, for all families are in the status of kashruth. And it is only the man who must conduct this examination when he wishes to marry a woman from a family that has come under suspicion. But the daughter of a Cohein need not examine the (lineage of the) man she wishes to marry, for women who are kasher were not exhorted against marrying men who are pasul — so that the daughter of a Cohein (and, it goes without saying, the daughter of a Levite or an Israelite) may ab initio marry a proselyte or a challal.]

אֵין בּוֹדְקִין לֹא מִן הַמִּזְבֵּחַ וּלְמַעְלָה, וְלֹא מִן הַדּוּכָן וּלְמַעְלָה, וְלֹא מִן סַנְהֶדְרִין וּלְמָעְלָה. וְכֹל שֶׁהֻחְזְקוּ אֲבוֹתָיו מִשּׁוֹטְרֵי הָרַבִּים וְגַבָּאֵי צְדָקָה, מַשִּׂיאִין לַכְּהֻנָּה וְאֵין צָרִיךְ לִבְדֹּק אַחֲרֵיהֶן. רַבִּי יוֹסֵי אוֹמֵר, אַף מִי שֶׁהָיָה חָתוּם עֵד בָּעַרְכֵי הַיְשָׁנָה שֶׁל צִפּוֹרִי. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אַף מִי שֶׁהָיָה מֻכְתָּב בְּאִסְטְרַטְיָא שֶׁל מֶלֶךְ:

One does not examine from the altar and above [i.e., if he began to examine the mothers and found that her father's father served at the altar, he need not examine her father's father's mother. For since her son served at the altar, of a certainty he was pedigreed]; and not from the (Levite's) podium and above [if he found that he sang upon the podium], and not from the Sanhedrin and above. [Specifically, the Sanhedrin in Jerusalem — even one who adjudicated monetary law alone. For they would appoint only a pedigreed Cohen, Levite, or Israelite to the Sanhedrin in Jerusalem, viz. (Numbers 11:16): "And let them stand there with you (Moses)" — with those who are similar to you in pedigree and wisdom.] And all whose fathers were known to be community officers or charity collectors may wed into the priesthood and need not be examined. [Since they contended with those people from whom they would exact pledges for charity, even on the eve of Sabbath, if their pedigree were tainted, it would be known. R. Yossi says: Also one who was signed as a witness in the sanhedraoth of [the city] Yeshanah [near] Sepphoris. R. Chanina b. Antignos says: Also one who was recorded in the king's list of officers [in the monthly division, to go out to the Davidic wars — such and such family in such and such month. Only the pedigreed would go out to these wars, hoping for Divine assistance in their merit and in the merits of their fathers.]

בַּת חָלָל זָכָר, פְּסוּלָה מִן הַכְּהֻנָּה לְעוֹלָם. יִשְׂרָאֵל שֶׁנָּשָׂא חֲלָלָה, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. חָלָל שֶׁנָּשָׂא בַת יִשְׂרָאֵל, בִּתּוֹ פְסוּלָה לַכְּהֻנָּה. רַבִּי יְהוּדָה אוֹמֵר, בַּת גֵּר זָכָר כְּבַת חָלָל זָכָר:

The daughter of a male challal is unfit for (marriage to) the priesthood forever [i.e., the daughter of his son or the daughter of the son of his son until the end of all the generations. But the daughter of his daughter from an Israelite is kasher to the priesthood. For the daughter of a challalah herself from an Israelite is kasher to the priesthood.] If an Israelite married a challalah, his daughter is kasher to the priesthood. If a challal married the daughter of an Israelite, his daughter is unfit for the priesthood. R. Yehudah says: The daughter of a male proselyte [even from the daughter of an Israelite] is [unfit for the priesthood] like the daughter of a male challal.

רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, יִשְׂרָאֵל שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. וְגֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. אֲבָל גֵּר שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ פְסוּלָה לַכְּהֻנָּה. אֶחָד גֵּר וְאֶחָד עֲבָדִים מְשֻׁחְרָרִים, אֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, עַד שֶׁתְּהֵא אִמּוֹ מִיִּשְׂרָאֵל. רַבִּי יוֹסֵי אוֹמֵר, אַף גֵּר שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה:

R. Eliezer b. Yaakov says: If an Israelite married a proselytess, his daughter is kasher to the priesthood, and if a proselyte married the daughter of an Israelite, his daughter is kasher to the priesthood. But if a proselyte married a proselytess, his daughter is unfit for the priesthood, both a proselyte and freed bondsmen, even until ten generations — until his mother be an Israelite. R. Yossi says: Even the daughter of a proselyte who married a proselytess is kasher to the priesthood. [The gemara concludes that if one comes to be advised he is taught as per R. Eliezer b. Yaakov, that a Cohein should not marry the daughter of a proselyte and a proselytess; but if he did marry her, the halachah is in accordance with R. Yossi, and she is not taken from him, and his children from her are kasher.]

הָאוֹמֵר, בְּנִי זֶה מַמְזֵר, אֵינוֹ נֶאֱמָן. וַאֲפִלּוּ שְׁנֵיהֶם אוֹמְרִים עַל הָעֻבָּר שֶׁבְּמֵעֶיהָ מַמְזֵר הוּא, אֵינָם נֶאֱמָנִים. רַבִּי יְהוּדָה אוֹמֵר, נֶאֱמָנִים:

If one says: "This son of mine is a mamzer," he is not believed. [For he is kin to him, and thus not believed to testify.] And even if both of them [husband and wife] say about a fetus in her womb that it is a mamzer, they are not believed. [Not only when the father alone testifies that he is a mamzer is he not believed, not being certain, but even when his mother, who is certain, testifies, she is not believed, even not concerning a fetus in her womb, who was never in a status of kashruth.] R. Yehudah says: They are believed. [The rationale of R. Yehudah: It is written (Deuteronomy 21:17): "But the first-born … shall he (the father) recognize" — he shall cause him to be recognized by others, whence it is derived that the father is believed to render his son pasul (unfit), and the mother is not believed to do so. And it is only concerning his son that he is believed, but not concerning the son of his son. If his son had sons, he is not permitted to render them pasul. The halachah is in accordance with R. Yehudah.]

מִי שֶׁנָּתַן רְשׁוּת לִשְׁלוּחוֹ לְקַדֵּשׁ אֶת בִּתּוֹ וְהָלַךְ הוּא וְקִדְּשָׁהּ, אִם שֶׁלּוֹ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם שֶׁל שְׁלוּחוֹ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם אֵינוֹ יָדוּעַ, שְׁנֵיהֶם נוֹתְנִים גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס. וְכֵן הָאִשָּׁה שֶׁנָּתְנָה רְשׁוּת לִשְׁלוּחָהּ לְקַדְּשָׁהּ, וְהָלְכָה וְקִדְּשָׁהּ אֶת עַצְמָהּ, אִם שֶׁלָּהּ קָדְמוּ, קִדּוּשֶׁיהָ קִדּוּשִׁין. וְאִם שֶׁל שְׁלוּחָהּ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם אֵינוֹ יָדוּעַ, שְׁנֵיהֶם נוֹתְנִין לָהּ גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן לָהּ גֵּט וְאֶחָד כּוֹנֵס:

If a man authorized a messenger to betroth his daughter and he (the father himself) went and betrothed her — if his (betrothal) came first, his betrothal stands; and if his messenger's (betrothal) came first, his (the messenger's) betrothal stands. And if it is not known (which preceded), both give a get. And if they wish, one gives a get and the other weds her. Likewise, if a woman authorized her messenger to betroth her, and she went and betrothed herself — if her (betrothal) came first, her betrothal stands; and if her messenger's (betrothal) came first, his betrothal stands. And if it is not known (which preceded), both give her a get. And if they wish, one gives her a get and the other weds her. [The tanna must apprise us of both the father's authorizing a messenger to betroth his daughter, and a woman's authorizing a messenger to betroth herself. For if he apprised us only of the father, we might think that since he knows pedigree, when he found a pedigreed man and betrothed her to him, he (thereby) voided the messenger; but that the woman, not knowing pedigree, though she betrothed herself, did not rely entirely on her betrothal and did not void the messenger, thinking that he might find a man more pedigreed than the one she found. And if we were apprised only of her, we might think that since a woman is particular in choosing a husband, when she betrothed herself she voided the messenger, but that the father, not being that particular about whom his daughter married, did not void the messenger, and betrothed her himself only on the chance that the messenger might not find anyone. We must, therefore, be apprised of both instances.]

מִי שֶׁיָּצָא הוּא וְאִשְׁתּוֹ לִמְדִינַת הַיָּם וּבָא הוּא וְאִשְׁתּוֹ וּבָנָיו וְאָמַר, אִשָּׁה שֶׁיָּצָאת עִמִּי לִמְדִינַת הַיָּם הֲרֵי הִיא זוֹ וְאֵלּוּ בָנֶיהָ, אֵין צָרִיךְ לְהָבִיא רְאָיָה, לֹא עַל הָאִשָּׁה וְלֹא עַל הַבָּנִים. מֵתָה וְאֵלּוּ בָנֶיהָ, מֵבִיא רְאָיָה עַל הַבָּנִים וְאֵינוֹ מֵבִיא רְאָיָה עַל הָאִשָּׁה:

If a man and his wife went abroad, and he returned with his wife and her children, and he said that this was the woman who went abroad with him and that these are her children, he need not bring proof [of pedigree] neither for the woman, [for he had already looked into her pedigree when he married her], nor for her children [small children, who "cling" to their mother]. If he said: "She died, and these are her children," he brings proof for the children, and he need not bring proof for the woman.

אִשָּׁה נָשָׂאתִי בִּמְדִינַת הַיָּם, הֲרֵי הִיא זוֹ וְאֵלּוּ בָנֶיהָ, מֵבִיא רְאָיָה עַל הָאִשָּׁה וְאֵין צָרִיךְ לְהָבִיא רְאָיָה עַל הַבָּנִים. מֵתָה, וְאֵלּוּ בָנֶיהָ, צָרִיךְ לְהָבִיא רְאָיָה עַל הָאִשָּׁה וְעַל הַבָּנִים:

(If he said:) "I married a woman abroad, and this is she, and these are her children," he brings proof for the woman, and he need not bring proof for the children. (If he said:) "She died, and these are her children," he must bring proof for the woman and for the children.

לֹא יִתְיַחֵד אָדָם עִם שְׁתֵּי נָשִׁים, אֲבָל אִשָּׁה אַחַת מִתְיַחֶדֶת עִם שְׁנֵי אֲנָשִׁים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף אִישׁ אֶחָד מִתְיַחֵד עִם שְׁתֵּי נָשִׁים בִּזְמַן שֶׁאִשְׁתּוֹ עִמּוֹ וְיָשֵׁן עִמָּהֶם בְּפֻנְדְּקִי, מִפְּנֵי שֶׁאִשְׁתּוֹ מְשַׁמַּרְתּוֹ. מִתְיַחֵד אָדָם עִם אִמּוֹ וְעִם בִּתּוֹ, וְיָשֵׁן עִמָּהֶם בְּקֵרוּב בָּשָׂר. וְאִם הִגְדִּילוּ, זוֹ יְשֵׁנָה בִכְסוּתָהּ וְזֶה יָשֵׁן בִּכְסוּתוֹ:

A man may not be alone with two women [For women are weak-willed, and the two together might succumb to enticement], but one woman may be alone with two men, [for one man would be ashamed in the presence of the other. The halachah: One woman may not be alone with two men, and, it goes without saying, that one man may not be alone with two women, unless the two were rivals (tzaroth) or yevamoth, or a woman and her husband's daughter, or a woman and her mother-in-law (or a woman with a young girl who knows what cohabitation means and does not surrender herself to it), for these hate and fear one another. Likewise, she fears a young girl, lest she see and tell. And stripes are administered for being alone with a single woman and for being alone with arayoth, except with a married woman, stripes not being administered in that instance, so as not to bring her children into disrepute. And it is permitted to be alone with an animal or with (another) male, for Israel are not suspect of homosexuality or zooerasty.] R. Shimon says: A man, too, may be alone with two women when his wife is with him, and he may sleep (alone) with them in an inn, for his wife guards him. A man may be alone with his mother and with his daughter, and he may sleep with them in flesh contact. And if they are grown [the daughter being twelve years and one day old, and the boy, thirteen years and one day], she sleeps in her garment and he sleeps in his. [And if she is ashamed to stand before him naked, even if she is younger, she sleeps in her garment and he in his.]

לֹא יִלְמַד אָדָם רַוָּק סוֹפְרִים, וְלֹא תִלְמַד אִשָּׁה סוֹפְרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף מִי שֶׁאֵין לוֹ אִשָּׁה, לֹא יִלְמַד סוֹפְרִים:

A bachelor should not accustom himself to teaching young children, [for their mothers bring them to him to school ], nor should a woman do so. R. Eliezer says: Also one who does not have a wife. [Even if he is not single, but has a wife who is not with him, he should not accustom himself to teach young children. The halachah is not in accordance with R. Eliezer. ]

רַבִּי יְהוּדָה אוֹמֵר, לֹא יִרְעֶה רַוָּק בְּהֵמָה, וְלֹא יִישְׁנוּ שְׁנֵי רַוָּקִים בְּטַלִּית אֶחָת. וַחֲכָמִים מַתִּירִין. כָּל שֶׁעִסְקוֹ עִם הַנָּשִׁים, לֹא יִתְיַחֵד עִם הַנָּשִׁים. וְלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת בֵּין הַנָּשִׁים. רַבִּי מֵאִיר אוֹמֵר, לְעוֹלָם יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת נְקִיָּה וְקַלָּה, וְיִתְפַּלֵּל לְמִי שֶׁהָעשֶׁר וְהַנְּכָסִים שֶׁלּוֹ, שֶׁאֵין אֻמָּנוּת שֶׁאֵין בָּהּ עֲנִיּוּת וַעֲשִׁירוּת, שֶׁלֹּא עֲנִיּוּת מִן הָאֻמָּנוּת וְלֹא עֲשִׁירוּת מִן הָאֻמָּנוּת, אֶלָּא הַכֹּל לְפִי זְכוּתוֹ. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, רָאִיתָ מִיָּמֶיךָ חַיָּה וָעוֹף שֶׁיֵּשׁ לָהֶם אֻמָּנוּת, וְהֵן מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר. וַהֲלֹא לֹא נִבְרְאוּ אֶלָּא לְשַׁמְּשֵׁנִי, וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי, אֵינוֹ דִין שֶׁאֶתְפַּרְנֵס שֶׁלֹּא בְצַעַר. אֶלָּא שֶׁהֲרֵעוֹתִי מַעֲשַׂי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי. אַבָּא גֻרְיָן אִישׁ צַדְיָן אוֹמֵר מִשּׁוּם אַבָּא גֻרְיָא, לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ, חַמָּר, גַּמָּל, סַפָּר, סַפָּן, רוֹעֶה, וְחֶנְוָנִי, שֶׁאֻמָּנוּתָן אֻמָּנוּת לִסְטִים. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, הַחַמָּרִין, רֻבָּן רְשָׁעִים, וְהַגַּמָּלִין, רֻבָּן כְּשֵׁרִים. הַסַּפָּנִין, רֻבָּן חֲסִידִים. טוֹב שֶׁבָּרוֹפְאִים, לְגֵיהִנֹּם. וְהַכָּשֵׁר שֶׁבַּטַּבָּחִים, שֻׁתָּפוֹ שֶׁל עֲמָלֵק. רַבִּי נְהוֹרַאי אוֹמֵר, מַנִּיחַ אֲנִי כָּל אֻמָּנוּת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה, שֶׁאָדָם אוֹכֵל מִשְּׂכָרָהּ בָּעוֹלָם הַזֶּה וְקֶרֶן קַיֶּמֶת לָעוֹלָם הַבָּא. וּשְׁאָר כָּל אֻמָּנוּת אֵינָן כֵּן. כְּשֶׁאָדָם בָּא לִידֵי חֹלִי אוֹ לִידֵי זִקְנָה אוֹ לִידֵי יִסּוּרִין וְאֵינוֹ יָכוֹל לַעֲסֹק בִּמְלַאכְתּוֹ, הֲרֵי הוּא מֵת בְּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן, אֶלָּא מְשַׁמַּרְתּוֹ מִכָּל רָע בְּנַעֲרוּתוֹ וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְזִקְנוּתוֹ. בְּנַעֲרוּתוֹ, מַה הוּא אוֹמֵר, (ישעיה מ) וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ. בְּזִקְנוּתוֹ, מַהוּ אוֹמֵר, (תהלים צב) עוֹד יְנוּבוּן בְּשֵׂיבָה. וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, (בראשית כד) וְאַבְרָהָם זָקֵן, וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כֻּלָּהּ עַד שֶׁלֹּא נִתְּנָה, שֶׁנֶּאֱמַר, (שם כו) עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי:

R. Yehudah says: A bachelor should not be a shepherd, and two bachelors should not sleep under one cover; and the sages permit it. [The halachah is in accordance with the sages, Israel not being suspect of homosexuality]. All whose trade is with women, [who have need of him], should not be alone with them, [even with many of them; for being familiar with him, they are likely to come to "cover up" for him (whereas with respect to men in general, we learned that one man may not be alone with two women, but he may be alone with three or four.) And Rambam explains that we do not permit him to be alone with women (even) for his subsistence, since his livelihood depends upon them.] R. Meir says: Let one always teach his son a clean, easy trade, and pray to Him who is the source of wealth and possessions. For there is no trade where there is not poverty and wealth. For poverty and wealth proceed not from one's trade but from one's merit. R. Shimon b. Elazar says: Did you ever see an animal or a bird with a trade? And yet they are fed without tribulation. Now they were created only to serve me, and I was created to serve my Creator. Does it not follow, then, that I should be fed without tribulation! But (it is otherwise only because) I have sullied my deeds and undermined my sustenance. Abba Guryan of Tzadyan said in the name of Abba Guria: Let one not teach his son to be an ass driver, a camel driver, a potter, a sailor, or a shop-keeper, for they are robbers' trades. [When they are on the road, they take wood and fruit from the vineyards. In addition, they are hired out by men, and they break their agreements. (a shepherd:) He grazes his animals in fields belonging to others. (a shop-keeper): He is "conversant" in cheating, in putting wine into water and chaff into grain. But one must teach his son a clean trade.] R. Yehudah says in his name: Most of the ass drivers are wicked. Most of the camel drivers are "kosher." Most of the sailors are "chassidim." The best of the doctors — to Gehinnom! The most "kosher" of the slaughterers — the partner of Amalek! R. Nehorai says: I leave (off from teaching) all the trades in the world, and I teach my son only Torah. For one eats of its reward in this world, with the principal left for the world to come. But with all the other trades it is not so. For when one becomes sick, or old, or beset with affliction, and he cannot engage in his trade, he dies of hunger. But with Torah, it is not so. For it protects him from all evil in his youth and gives him expectation and hope in his old age. In his youth — (Isaiah 40:31): "The hopers in the L-rd shall renew strength." In his old age — (Psalms 92:15): "They shall flourish again in old age." And thus do we find with our father Abraham, may peace be upon him, viz. (Genesis 24:1): "And Abraham was old … and the L-rd blessed Abraham with everything." We find that our father Abraham fulfilled the entire Torah before it was given, viz. (Genesis 26:5): "Because Abraham hearkened to My voice and heeded My charge, My statutes, and My laws."