Un Ammonite et un Moavite sont interdits (d'entrer dans la congrégation du L rd), et leur interdiction est perpétuelle; mais leurs femmes sont autorisées immédiatement. Un Egyptien et un Edomite ne sont interdits que pendant trois générations, mâles et femelles. R. Shimon autorise les femelles immédiatement. R. Shimon a dit: Cela peut être déduit a fortiori, à savoir: Maintenant, si dans un endroit où les mâles sont interdits perpétuellement, les femelles sont autorisées immédiatement—dans un endroit où les mâles ne sont interdits que jusqu'à trois générations, ne devrait-il pas s'ensuivre que les femelles soient autorisées immédiatement! Ils lui dirent: Si c'est la halakha, nous l'accepterons; et si (seulement) un argument a fortiori, il peut être réfuté. [Si vous exposez votre propre argument a fortiori, il peut être réfuté, à savoir: Dans le cas d'Ammon et de Moav, la raison (que seuls les hommes et non les femmes sont interdits) est donnée, à savoir. (Deutéronome 23: 4): "Parce qu'ils ne vous ont pas salué avec du pain et de l'eau"—et ce n'est pas la manière d'une femme de saluer, alors qu'aucune raison n'est donnée pour (l'interdit contre) un Egyptien et un Edomite.] Il a répondu: Non, je déclare une halakha. Mamzerin et Nethinin sont interdits, et leur interdiction est perpétuelle, hommes et femmes. [Nethinim sont les Giveonites qui se sont convertis au judaïsme au temps de Josué, et qui ont été "donnés" (netunim) pour être des tailleurs de bois et des tireurs d'eau.]
Bartenura on Mishnah Yevamot
ואם לדין – that you expound an inference from the weaker to the stronger of your own,
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English Explanation of Mishnah Yevamot
Introduction
This mishnah discusses the other categories of people who are forbidden to enter into the congregation of the Lord mentioned in Deuteronomy 23:4-9.
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Bartenura on Mishnah Yevamot
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?
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English Explanation of Mishnah Yevamot
An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. The prohibition of the Ammonite and Moabite (Deuteronomy 23:4) is eternal. This means that all of their descendents are forbidden from entering into marriage with an Israelite. Note that even should they convert, which they may, they are still prohibited from marrying Israelites. However, the prohibition of Ammonites and Moabites is only for the men. Women are permitted immediately. As soon as they convert, they may contract marriage with other Israelites. Indeed, Ruth was a Moabitess and one of her descendents was King David.
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Bartenura on Mishnah Yevamot
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.
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English Explanation of Mishnah Yevamot
An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. In contrast, the prohibition of Egyptian and Edomite converts is only temporary. Three generations after the conversion, they may intermarry with other Israelites. According to the first opinion in the mishnah, female Egyptian converts and female Edomite converts are also prohibited for three generations. This opinion probably reasons that since they will eventually be allowed to intermarry with Israelites, the temporary prohibition covers both males and females. Rabbi Shimon, on the other hand, takes a more lenient stance and allows females to marry Israelites immediately upon conversion. He is also consistent in explaining the verse. Since all of these verses use masculine language, they all exclude only the males and not the females. The Sages respond to Rabbi Shimon that if his halakhah is a tradition which he learned from his rabbis, they will accept it. However, if it is just based on reasoning they have a means by which to refute it. Their refutation is probably the logic that I presented as their reasoning above. Since Egyptians and Edomites are permitted after three generations, the females are not permitted immediately. Despite the fact that Rabbi Shimon’s original words appeared to have been based on logic, he responds that the halakhah is actually based on a tradition. In this mishnah we can clearly see the rabbinic preference for tradition over logic. The rabbis will only accept Rabbi Shimon’s ruling if it was one that he received from his rabbis. In such a case they would accept it even if they found the logic faulty. In response Rabbi Shimon pleads with them, claiming that his words are indeed a tradition.
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Bartenura on Mishnah Yevamot
נתינים – Gibeonites who converted during the days of Joshua and were placed as hewers of wood and drawers of water.
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English Explanation of Mishnah Yevamot
Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females. Concerning the mamzer and the netin, all of the sages agree that their prohibition is for all subsequent generations and that both men and women are prohibited. Deuteronomy 23:3 only states that mamzers are prohibited until the tenth generation. It doesn’t say, as does verse four concerning the Ammonite and Moabite, that they are prohibited forever. However, the rabbis employ a verbal analogy (a gezerah shavah) to compare the two. Just as it says “until the tenth generation” about the Ammonite and Moabite, and yet they are prohibited for all generations, so too the mamzer, about whom it also says, “until the tenth generation” is prohibited for all generations.
