Yevamot

Grandchildren are like children!  — This was taught only in respect of supplementing. An objection was raised: Grandchildren are like children. If one of them died or was found to be a saris  the father has not fulfilled the duty of propagation.  Is not this a refutation against R. Huna?  — It is indeed a refutation. 'Grandchildren are like children'. Abaye intended to say: A grandson for a son and a granddaughter for a daughter, and certainly a grandson for a daughter; but not a granddaughter for a son.  But Raba said to him: We only require [the fulfilment of the text] He formed it to be inhabited,  which is the case here. All, at any rate, agree  that two children of one  are not sufficient. But [are they] not? The Rabbis surely said to R. Shesheth,  'Marry a wife and beget children', and he answered them, 'My daughters' children are mine'! — There he was merely putting them off, because R. Shesheth became impotent owing to the long discourses of R. Huna. Said Rabbah to Raba b. Mari: Whence the statement made by the Rabbis that grandchildren are like children? If it be suggested that it is deduced from the Scriptural text, The daughters are my daughters and the children are my children,  would then [it may be objected] the same [meaning be given to the text] And the flocks are my flocks?  But [the meaning there is obviously] 'which you have acquired from me', so here also [the meaning may be], 'which you have acquired from me'! The deduction is rather made from the following:  And afterwards Hezron went to the daughter of Machir the father of Gilead; … and she bore him Segub,  and it is also written, Out of Machir came down lawgivers,  and furthermore it is written, Judah is my lawgiver. Our Mishnah  cannot represent the opinion of R. Joshua. For it was taught: R. Joshua said, If a man married in his youth, he should marry again in his old age; if he had children in his youth, he should also have children in his old age; for it said, In the morning  sow thy seed and in the evening  withhold not thine hand; for thou knowest not which shall prosper, whether this or that, or whether they shall both be alike good.  R. Akiba said: If a man studied Torah in his youth, he should also study it in his old age; if he had disciples in his youth, he should also have disciples in his old age. For it is said, In the morning sow thy seed etc. It was said that R. Akiba had twelve thousand pairs of disciples, from Gabbatha  to Antipatris;  and all of them died at the same time because they did not treat each other with respect. The world remained desolate  until R. Akiba came to our Masters in the South and taught the Torah to them. These were R. Meir, R. Judah, R. Jose, R. Simeon and R. Eleazar b. Shammua; and it was they who revived the Torah at that time. A Tanna taught: All of them  died between Passover and Pentecost. R. Hama b. Abba or, it might be said, R. Hiyya b. Abin said: All of them died a cruel death. What was it? — R. Nahman replied: Croup. R. Mattena stated: The halachah is in agreement with R. Joshua. R. Tanhum stated in the name of R. Hanilai: Any man who has no wife lives without joy, without blessing, and without goodness. 'Without joy'. for it is written. And thou shalt rejoice, thou and thy house.  'Without blessing', for it is written, To cause a blessing to rest on thy house.  'Without goodness', for it is written, It is not good that the man should be alone. In the West  it was stated:  Without Torah and without a [protecting] wall. 'Without Torah', for it is written. Is it that I have no help  in me, and that sound wisdom  is driven quite from me.  'Without a [protecting] wall', for it is written, A woman shall encompass a man. Raba b. 'Ulla said:  Without peace, for it is written, And thou shalt know that thy tent  is in peace; and thou shalt visit thy habitation and shalt miss nothing. R. Joshua b. Levi said: Whosoever knows his wife to be a God-fearing woman and does not duly visit her is called a sinner; for it is said, And thou shalt know that thy tent is in peace  etc. R. Joshua b. Levi further stated: It is a man's duty to pay a visit to his wife when he starts on a journey; for it is said, And thou shalt know that thy tent is in peace etc.  Is this  deduced from here? Surely it is deduced from the following:  And thy desire shall be to thy husband  teaches that a woman yearns for her husband when he sets out on a journey! — R. Joseph replied: This  was required only in the case where her menstruation period was near.  And how near? Rabbah  replied: Twelve hours.  And this  applies only [when the journey is] for a secular purpose, but when for a religious purpose [it does not apply, since then] people are in a state of anxiety. Our Rabbis taught: Concerning a man who loves his wife as himself, who honours her more than himself, who guides his sons and daughters in the right path and arranges for them to be married near the period of their puberty, Scripture says, And thou shalt know that thy tent is in peace.  Concerning him who loves his neighbours, who befriends his relatives, marries his sister's  daughter,