Jerusalem Talmud Kiddushin Chapter 4

עֲשָׂרָה יוֹחֲסִין עָלוּ מִבָּבֶל כַּהֲנֵי לְוִיֵּי יִשְׂרְאֵלֵי חֲלָלֵי גֵּירֵי וַחֲרוּרֵי מַמְזֵירֵי וּנְתִינֵי שְׁתוּקֵי וַאֲסוּפֵי. כַּהֲנֵי לְוִיֵּי וְיִשְׂרְאֵלֵי מוּתָּרִין לָבוֹא זֶה בָזֶה. לְוִיֵּי וְיִשְׂרְאֵלֵי גֵּירֵי וַחֲרוּרֵי וַחֲלָלֵי מוּתָּרִין לָבוֹא זֶה בָזֶה. גֵּירֵי וַחֲרוּרֵי וּמַמְזֵירֵי נְתִינֵי שְׁתוּקֵי וַאֲסוּפֵי מוּתָּרִין לָבוֹא זֶה בָזֶה. עֲשָׂרָה יוֹחֲסִין עָלוּ מִבָּבֶל כול׳. כַּהֲנֵי לְוִיֵּי וְיִשְׂרְאֵלֵי. עַל שֵׁם וַיַּעֲלוּ מִבְּנֵי יִשְׂרָאֵל וּמִן הַכֹּהֲנִים וְהַלְוִיִּם וְהַמְשָׁרְתִים וְהַשּׁוֹעֲרִים וְהַנְּתִינִים אֶל יְרוּשָׁלָםִ בִּשְׁנַת שֶׁבַע לְאַרְתַּחְשַׁשְׂתְּא הַמֶּלֶךְ. חֲלָלֵי. עַל שֵׁם וּמִבְּנֵי הַכֹּהֲנִים בְּנֵי חֲבַיָּה בְּנֵי הַקּוֹץ אֵלֶּה בִּקְשׁוּ כְתָבָם הַמִּתְיַיחֲשִׂים וְלֹא נִמְצָאוּ וַיְגוֹאֲלוּ מִן הַכְּהוּנָּה. וַיֹּאמֶר הַתִּרְשָׁתָא לָהֶם. וְלָמָּה נִקְרָא שְׁמוֹ הַתִּרְשָׁתָא. שֶׁהִתִּירוּ לוֹ לִשְׁתוֹת בַּיַּיִן. הַתִּרְשָׁתָא. וַאֲנִי הָיִיתִי מַשְׁקֶה לַמֶּלֶךְ. אֲשֶׁר לֹא יֹאכְלוּ מִקָּדְשֵׁי הַקֳּדָשִׁים. הָא בְקָדְשֵׁי הַגְּבוּל יֹאכֵלוּ. אָמַר רִבִּי יוֹסֵי. גְּדוֹלָה הִיא הַחֲזָקָה. מִכֵּיוָן שֶׁהוּחְזְקוּ שָׁם לִהְיוֹת אוֹכְלִין אַף כָּאן אוֹכְלִין. נִיחָא תַּמָּן דִּכְתִיב הַצִּיבִי לָךְ צִיּוּנִים. הָכָא מָה אִית לָךְ. כְּמָאן דְּאָמַר. מֵאֵילֵיהֶן קִיבְּלוּ אֶת הַמַּעְשְׂרוֹת. עַד עֲמוֹד כֹּהֵן לְאוּרִים וְתוּמִּים. וְכִי אוּרִים וְתוּמִּים הָיוּ בְאוֹתָהּ הַשָּׁעָה בַּבַיִת שֵׁנִי. אֶלָּא כְאָדָם שֶׁהוּא אוֹמֵר. עַד שֶׁיִּחְיוּ הַמֵּתִים. עַד שֶׁיָּבוֹא בֶּן דָּוִד. אִילֵּין בְּנוֹת בַּרְזִיליי לְשֵׁם שָׁמַיִם נִתְגַיירוּ אוֹ שֶׁלֹּא לְשֵׁם שָׁמַיִם נִתְגַּיְירוּ. אִין תֵּימַר. לְשֵׁם שָׁמַיִם נִתְגַיירוּ. יֹאכְלוּ בְקָדְשֵׁי הַקָּדָשִׁים. וְאִין תֵּימַר. שֶׁלֹּא לְשֵׁם שָׁמַיִם נִתְגַיירוּ. אֲפִילוּ בְקָדְשֵׁי הַגְּבוּל לֹא יֹאכְלוּ. אֲפִילוּ תֵימַר. לְשׁוּם שָׁמַיִם נִתְגַיירוּ. וְגִיּוֹרֶת לֹא כְזוֹנָה הִיא אֶצֶל כְּהוּנָּה. פָּתַר לָהּ. לֹא הָיוּ בָנוֹת אֶלָּא בְּנוֹת בָּנוֹת. וְאִין מִבְּנוֹת בָּנוֹת כְּיִשְׂרָאֵל הֵם. וּכְרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. גִּיּוֹרֶת שֶׁנִּתְגַּיְירָה פָּחוֹת מִבַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. לֹא הָיָה בָהּ דַּעַת לִטְבּוֹל אוֹ מִשֶּׁהִטְבִּילָה אוֹתָהּ מִכֵּיוָן שֶׁהִיא חוֹזֶרֶת וְטוֹבֶלֶת לְשֵׁם קְדוּשַּׁת יִשְׂרָאֵל כָּל אַחַת גִּיּוֹרֶת הִיא וְגִיּוֹרֶת כְּזוֹנָה הִיא אֶצֶל הַכְּהוּנָּה. הַמִּתְגַּיֵיר לְשֵׁם אַהֲבָה וְכֵן אִישׁ מִפְּנֵי אִשָּׁה וְכֵן אִשָּׁה מִפְּנֵי אִישׁ וְכֵן גֵּירֵי שׁוּלְחַן מְלָכִים וְכֵן גֵּירֵי אֲרָיוֹת וְכֵן גֵּירֵי מָרְדְּכַי וְאֶסְתֵּר אֵין מְקַבְּלִין אוֹתָן. רַב אָמַר. הֲלָכָה גֵּרִים הֵן וְאֵין דּוֹחִין אוֹתָן כְּדֶרֶךְ שֶׁדּוֹחִין אֶת הַגֵּרִים תְּחִילָּה. אֲבָל מְקַבְּלִין אוֹתָן וּצְרִיכִין קֵירוּב פָּנִים שֶׁמָּא גִיְירוּ לְשֵׁם. גֵּירֵי עַל שֵׁם וְכָל הַנִּבְדָּל מִטּוּמְאַת גּוֹיֵי הָאָרֶץ אֲלֵיהֶם. חֲרוּרֵי עַל שֵׁם וְכָל הַנְּתִינִים וגו׳. מַמְזֵירֵי. אָמַר רִבִּי סִימוֹן. כְּתִיב. וְאֵלֶּה הָעוֹלִים מִתֵּל מֶלַח תֵּל חַרְשָׁא. מִתֵּל מֶלַח זוֹ בָּבֶל. תֵּל חַרְשָׁא אֵילּוּ שְׁתוּקֵי וָאֲסוּפֵי. כְּרוּב אֵילּוּ הַמַּמְזֵירִין. רוּבִּין אֵילּוּ שֶׁהִלְּכוּ אַחַר עֵינֵיהֶן. אַדּוֹן. שֶׁהָיוּ אוֹמְרִים. אֵין דִּין וְאֵין אָדוֹן. רִבִּי חִזְקִיָּה מַפִּיק לִישְׁנֵיהּ. אֵילּוּ שֶׁהִלְּכוּ אַחַר עֵינֵיהֶן וְאָמְרוּ. אֵין דִּין וְאֵין דַּיָין. וָאִימֵּר שֶׁהִימְּרוּ לָאֵל בְּמַעֲשֵׂיהֶן הָרָעִים. רִבִּי אַבּוּן בְשֵׁם רִבִּי פִינְחָס. פִּירְסְמוּ עַצְמָן כְּאִימְרָא בְחָלוּק. רִבִּי לֵוִי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רְאוּיִים הָיוּ לֵיעָשׂוֹת תֵּל מֶלַח אֶלָּא שֶׁשָּׁתְקָה לָהֶן מִידַּת הַדִּין. תֵּל חַרְשָׁא. תַּנֵּי. רִבִּי אִמִּי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. עַל שֵׁם וַיִּתְּנֵם יְהוֹשֻׁעַ בַּיּוֹם הַהוּא חוֹטְבֵי עֵצִים וְשׁוֹאֲבֵי מַיִם לָעֵדָה. נִיחָא לָעֵדָה. וּלְמִזְבֵּחַ יי. אֶלָּא תְּלָיָין יְהוֹשֻׁעַ בַּדּוֹפָן. אָמַר. אֲנִי לֹא מְקָרְבָן וְלֹא מְרָחֲקָן. אֶלָּא בְּמִי שֶׁהוּא עָתִיד לִבְנוֹת אֶת בֵּית הַבְּחִירָה וְאֶת שֶׁדַּעְתּוֹ לְקָרֵב יְקָרֵב לְרַחֵק יְרַחֵק. בָּא דָּוִד וְרִיחֲקָן. שֶׁנֶּאֱמַר. וְהַגִּבְעוֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה. וְלָמָּה רִיחֲקָן. עַל שֵׁם וַיְהִי רָעָב בִּימֵי דָּוִד שָׁלֹשׁ שָׁנִים שָׁנָה אַחַר שָׁנָה. אָמַר דָּוִד. בָּעֲוֹן אַרְבָּעָה דְבָרִים הַגְּשָׁמִים נֶעֱצָרִים. בָּעֲוֹן עוֹבְדֵי עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים וּפוֹסְקִין צְדָקָה בָּרַבִּים וְאֵינָן נוֹתְנִין. בָּעֲוֹן עוֹבְדֵי עֲבוֹדָה זָרָה מְנַיִין. הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וגו׳. מַה כְתִיב בַּתְרֵיהּ. וְחָרָה אַף יי בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וגו׳. בָּעֲוֹן מְגַלֵּי עֲרָיוֹת מְנַיִין. וַתַּחֲנִיפִי אֶרֶץ בְּזִימּוֹתַיִיךְ וּבְרָעָתֵךְ. מַהוּ עוֹנְשׁוֹ שֶׁלְּדָבָר. וַיִּמָנְעוּ רְבִיבִים וּמַלְקוֹשׁ לֹא הָיָה וגו׳. בָּעֲוֹן שׁוֹפְכֵי דָמִים מְנַיִין. כִּי הַדָּם הוּא יַחֲנִיף אֶת הָאָרֶץ. בָּעֲוֹן פּוֹסְקֵי צְדָקָה בָּרַבִּים וְאֵינָן נוֹתְנִין מְנַיִין. נְשִׂיאִים וְרוּחַ וְגֶשֶׁם אָיִין אִישׁ מִתְהַלֵּל בְּמַתַּת שָׁקֶר. בָּדַק דָּוִד בְּכָל דּוֹרוֹ וְלֹא מָצָא אֶחָד מֵהֶן. הִתְחִיל שׁוֹאֵל בְּאוּרִים וְתוּמִּים. הָדָא הוּא דִכְתִיב וַיְבַקֵּשׁ דָּוִד אֶת פְּנֵי יי בְּאוּרִים וְתוּמִּים. אָמַר רִבִּי אֶלְעָזָר. כְּתִיב בַּקְּשׁוּ אֶת יי כָּל עַנְוֵי הָאָרֶץ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ. מָהוּ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ. שֶׁהוּא עוֹשֶׂה מִשְׁפָּט וּפָעֳלוֹ כְּאַחַת. וַיֹּאמֶר יי עַל שָׁאוּל וְעַל בֵּית הַדָּמִים. עַל שָׁאוּל שֶׁלֹּא עֲשִׂיתֶם עִמּוֹ חֶסֶד. וְעַל בֵּית הַדָּמִים עַל אֲשֶׁר הֵמִית אֶת הַגִּבְעוֹנִים. שָׁלַח דָּוִד וְקָרָא לָהֶם. מַה לָכֶם וּלְבֵית שָׁאוּל. אָמְרִין לֵיהּ. עַל אֲשֶׁר הֵמִית מִמֶּנּוּ שִׁבְעָה אֲנָשִׁים. שְׁנֵי חוֹטְבֵי עֵצִים וּשְׁנֵי שׁוֹאֲבֵי מַיִם וַחַזָּן וְסוֹפֵר וְשַׁמָּשׁ. אֲמַר לוֹן. מָה אַתּוּן בְּעוּ כְדוֹן. אָמְרוּ לֵיהּ. יוּתַּן לָנוּ שִׁבְעָה אֲנָשִׁים מִבָּנָיו וְהוֹקַעֲנוּם לַיי בְּגִבְעַת שָׁאוּל בְּחִיר יי. אָמַר לוֹן. וּמָה הֲנָיָיה לְכוֹן וְאִינּוּן מִתְקַטְּלִין. סְבוּ לְכוֹן כְּסַף וּדְהַב. וַהֲווֹן אָמְרִין. אֵין לָנוּ כֶסֶף עִם שָׁאוּל וְעִם בֵּיתוֹ. אָמַר. דִּילְמָא דְּאִינּוּן בְּהַתִּין פְּלָגוֹן מִן פְּלַג. נְסַב כָּל חַד מִינְּהוֹן וַהֲוָה מְפַיֵיס לֵיהּ קוֹמֵי גַרְמֵיהּ וַהֲוָה אֲמַר לֵיהּ. מָה הֲנָיָיה אִית לָךְ דְּאִינּוּן מִתְקַטְּלִין. סַב לָךְ דְּהַב וּכְסַף. וְהוּא אָמַר. אֵין לָנוּ כֶסֶף עִם שָׁאוּל וְעִם בֵּיתוֹ. אֵין לִי כְּתִיב. בְּאוֹתָהּ הַשָּׁעָה אָמַר דָּוִד. שָׁלֹשׁ מַתָּנוֹת טוֹבוֹת נָתַן הַקָּדוֹשׁ לְיִשְׂרָאֵל. רַחֲמָנִין וּבוֹיְישָׁנִין וְגוֹמְלֵי חֲסָדִים. רַחֲמָנִין מְנַיִין. וְנתַן לְךָ רַחֲמִים. בּוֹיְישָׁנִין מְנַיִיִן. וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם. זֶה סֵימָן לְבוֹיְישָׁן שֶׁאֵינוֹ חוֹטֵא. וְכָל שֶׁאֵין לוֹ בוֹשֶׁת פָּנִים דָּבָר בָּרִיא שֶׁלֹּא עָמְדוּ אֲבֹתָיו עַל הַר סִינַי. וְגוֹמְלֵי חֲסָדִים מְנַיִין. וְשָׁמַר יי אֱלֹהֶיךָ לְךָ אֶת הַבְּרִית וְאֶת הַחֶסֶד. וְאֵילּוּ אֵין בָּהֶן אֶחָד מֵהֶן. מִיַּד עָמַד וְרִיחֲקָן. שֶׁנֶּאֱמַר וְהַגִּבְעוֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה. אַף עֶזְרָא רִיחֲקָן. שֶׁנֶּאֱמַר וְהַנְּתִינִים יוֹשְׁבִים בָּעוֹפֶל. אַף לְעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מְרַחֲקָן. דִּכְתִיב והעובר את העיר יאבדוהו. כְּתִיב וַיֹּאמֶר הַמֶּלֶךְ אֲנִי אֶתֵּן. וַיִּקַּח הַמֶּלֶךְ אֶת שְׁנֵי בְּנֵי רִצְפָּה בַת אַיָּה אֲשֶׁר יָלְדָה לְשָׁאוּל אֶת אַדְמוֹנִי וְאֶת מְפִיבוֹשֶׁת וגו׳. וּלְמִיכַל בַּת שָׁאוּל לֹא הָיָה לָהּ וָלֶד עַד יוֹם מוֹתָהּ. וְאַתְּ אָמַר אָכֵן. אֱמוֹר מֵעַתָּה. בְּנֵי מֵירַב הָיוּ וְגִידְּלָתָן מִיכַל וְנִקְרְאוּ עַל שְׁמָהּ. וַיִּתְּנֵם בְּיַד הַגִּבְעוֹנִים וַיּוֹקִיעוּם בָּהָר לִפְנֵי יי וְיִּפְּלוּ שְׁבַעְתָּם יָחַד. חָסֵר יוֹ״ד. זֶה מְפִיבוֹשֶׁת בֶּן יְהוֹנָתָן בֶּן שָׁאוּל שֶׁהוּא אָדָם גָּדוֹל בַּתּוֹרָה וְנָתַן דָּוִד עֵינָיו בּוֹ לְהַצִּילוֹ מִיָּדָם. אָמַר דָּוִד. הֲרֵינִי מַעֲבִירָן לִפְנֵי הַמִּזְבֵּחַ וְכָל מִי שֶׁהַמִּזְבֵּחַ קוֹלְטוֹ הֲרֵי הוּא שֶׁלִּי. וְהֶעֱבִירָן לִפְנֵי הַמִּזְבֵּחַ וְנִתְפַּלֵּל עָלָיו וְהָלַךְ הַמִּזְבֵּחַ וְקָלְטוֹ. הָדָא הוּא דִּכְתִיב אֶקְרָא אֶל אֱלֹהִים עֶלְיוֹן לָאֵל גּוֹמֵר עָלָי. שֶׁהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עִם דָּוִד. וְהֵמָּה הוּמְתוּ בִּימֵי קָצִיר בָּרִאשׁוֹנִים כְּתִיב קְצִיר שְׂעוֹרִים. וַתִּקַּח רִצְפָּה בַּת אַיָּה אֶת הַשַּׂק וַתַּטֵּהוּ לָהּ עַל הַצּוּר. מָהוּ עַל הַצּוּר. אָמַר רִבִּי הוֹשַׁעְיָה. שֶׁהָיְתָה אוֹמֶרֶת הַצּוּר תָּמִים פָּעֳלוֹ. רִבִּי אַבָּא בַּר זְמִינָא בְשֵׁם רִבִּי הוֹשַׁעְיָה. גָּדוֹל הוּא קִידּוּשׁ הַשֵּׁם מֵחִילּוּל הַשֵׁם. בְּחִילּוּל הַשֵּׁם כָתוּב לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ. וּבְקִידּוּשׁ הַשֵּׁם כָּתוּב מִתְּחִילַּת הַקָּצִיר עַד נִתַּךְ מַיִם עֲלֵיהֶם. מְלַמֵּד שֶׁהָיוּ תְלוּיִין מִשִּׁשָּׁה עָשָׂר בְּנִיסָן עָד שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן. וְהָיוּ הָעוֹבְרִים וְהַשָּׁבִים אוֹמְרִים. מַה חָטְאוּ אֵילּוּ שֶׁנִּשְׁתַּנֵּית עֲלֵיהֶן מַידַּת הַדִּין. וְהָיוּ אוֹמְרִים. עַל שֶׁפָּשְׁטוּ יְדֵיהֶן בַּגֵּרִים גְּרוּרִים. אָמְרוּ. מָה אִם אֵילּוּ שֶׁלֹּא נִתְגַּיְירוּ לְשֵׁם שָׁמַיִם רְאוּ הֵיאַךְ תָּבַע הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת דָּמָן. הַמִּתְגַּיֵיר לְשֵׁם שָׁמַיִם עַל אַחַת כַּמָּה וְכַמָּה. אֵין אֱלוֹהַּ כֵּאלֹהֵיכֶם וְאֵין אוּמָּה כְּאוּמַּתְכֶם. וְאֵין לָנוּ לְהִידָּבֵק אֶלָּא בָּכֶם. הַרְבֶּה גֵרִים נִתְגַּיְירוּ בְּאוֹתָהּ שָׁעָה. הָדָא הוּא דִכְתִיב וַיְסַפֵּר שְׁלֹמֹה אֶת כָּל הָאֲנַשִׁים הַגֵּירִים וַיַּעַשׂ מֵהֶם שִׁבְעִים אֶלֶף נוֹשֵׂא סַבָּל וּשְׁמוֹנִים אֶלֶף חוֹצֵב בָּהָר. רַב הוּנָא אָמַר. בִּימֵי רִבִּי לָעְזָר בֶּן עֲזַרְיָה בִּיקְשׁוּ לְקָרְבָן. רִבִּי אַבָּהוּ מַפִּיךְ לִישְׁנָא. בִּימֵי רִבִּי לָעְזָר. אָמְרוּ. מִי מְטַהֵר חֶלְקוֹ שֶׁלַּמִּזְבֵּחַ. הָדָא אָמְרָה יְהוֹשֻׁעַ רִיחֲקָן. אֲפִילוּ תֵימָא. יְהוֹשֻׁעַ רִיחֲקָן. כְּלוּם רִיחֲקָן אֶלָּא פְסוּלֵי מִשְׁפָּחָה. אִין תֵּימַר. מִשּׁוּם פְּסוּלֵי עֲבֵירוֹת. מֵעַתָּה הַבָּא עַל הַנְּתִינָה לֹא יְהֵא לָהּ קְנָס. וְהָתַנִּינָן. הַבָּא עַל הַנְּתִינָה יֵשׁ לָהּ קְנָס. אָמַר רִבִּי אֶלְעָזָר. אֵירְרָן כְּנָחָשׁ. שֶׁנֶּאֱמַר וְעַתָּה אֲרוּרִים אַתֶּם. וְכָתוּב וַיֹּאמֶר אִישׁ יִשְׂרָאֵל אֶל הַחִוִּי. וְכִי חִיוִּי הָיוּ. אֶלָּא שֶׁעָשׂוּ מַעֲשֶׂה חִיוִּי. אָמַר. יוֹדֵעַ אֲנִי שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כִּי בְּיוֹם אֲכָלְךְ מִמֶּנּוּ מוֹת תָּמוּת. אֶלָּא הֲרֵינִי הוֹלֵךְ וּמְרַמֶּה בָהֶן וְהֵן אוֹכְלִין וְנֶעֱנָשִׁין וַאֲנִי יוֹרֵשׁ אֶת הָאָרֶץ לְעַצְמִי. כָּךְ עָשׂוּ אֵילּוּ. אָמְרוּ. יוֹדְעִין אָנוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לְיִשְׂרָאֵל כִּי הַחֲרֵם תַּחֲרִימֵם הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִי כַּאֲשֶׁר צִוְּךָ יי אֱלֹהֶיךָ. וְכָתוּב לֹא תִּכְרֹת לָהֶם בְּרִית. הֲרֵי אָנוּ הוֹלְכִין וּמְרַמִּין בָּהֶן וְהֵם כּוֹרְתִין עִמָּנוּ בְּרִית. מַה נַפְשֵׁךְ. יְהָרְגוּ אוֹתָנוּ עָבְרוּ עַל הַשְּׁבוּעָה. יְקַיְימוּ אוֹתָנוּ עָבְרוּ עַל הַגְּזֵירָה. בֵּין כָּךְ וּבֵין כָּךְ הֵן נֶעֱנָשִׁין וְאָנוּ יוֹרְשִׁין הָאָרֶץ. רַב נַחמָן בַּר יַעֲקֹב אָמַר. מְקַבְּלִין גֵּרִים מִן הַקַּרְדּוּיִים וּמִן הַתַּדְמוֹרִיים. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מַתְנִיתָא אָמְרָה כֵן שֶׁגֵּירֵי תַדְמוֹר כְּשֵׁירִין. דְּתַנִּינָן תַּמָּן כָּל הַכְּתָמִים הַבָּאִין מֵרֶקֶם טְהוֹרִים. הָא גֵירֵי תַדְמוֹר כְּשֵׁירִין. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר שְׁמוּעָתָא. רִבִּי חֲנִינָה רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי חַד מַכְשִׁיר וְחַד מְקַבֵּל. מָאן דְּמַכְשִׁיר מְקַבֵּל וּמָאן דְּמְקַבֵּל לֹא מַכְשִׁיר. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְשֵׁם רַב נַחְמָן. בָּבֶל לְיוּחֲסִין עַד נָהָר יזק. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. רַב וּשְׁמוּאֵל. חַד אָמַר עַד נָהָר יזק. וְחַד אָמַר. עַד נָהָריואנִי. אָמַר רַב יְהוּדָה. בֵּין הַנְּהָרוֹת כְּגוֹלָה לְיוּחֲסִין. רִבִּי חֲנִינָה בֶּן בְּרוֹקָה בְשֵׁם רַב יְהוּדָה. בְּנֵי מֵישָׁא לֹא חָשׁוּ לָהֶם אֶלָּא מִשּׁוּם סָפֵק חֲלָלוֹת. כֹּהֲנִים שֶׁשָּׁם לֹא הִקְפִּידוּ עַל הַגְּרוּשׁוֹת. תַּמָּן אָמְרִין. מֵישָׁא מֵתָה מָדַיי חוֹלָה. עֵילָם וגבביי גוֹסְסוֹת. חֲבִיל יָמָא תְכִילְתָא דְבָבֵל. שנייא וגבביא וצררייא תְכִילְתָא דַחֲבִיל יָמָא. רִבִּי יַעֲקֹב בַּר אָחָא בְשֶׁם רִבִּי יֹאשִׁיָּה. דּוֹר אַחַד עָשָׂר שֶׁבְּמַמְזֵר כְּרִבִּי שִׁמְעוֹן כָּשֵׁר. דְּלֹא דָרִישׁ עֲשִׂירִי עֲשִׂירִי. תַּנֵּי. רִבִּי לְעָזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. דּוֹר אַחַד עָשָׂר שֶׁבְּמַמְזֵר זְכָרִים אֲסוּרִין וּנְקֵיבוֹת מוּתָּרוֹת. רִבִּי שְׁמוּאֵל בְּרֵיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַתְיָא דְּרִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן כְּרִבִּי מֵאִיר. כְּמַה דְרִבִּי מֵאִיר אָמַר. גְּזֵירָה שָׁוָה בְּמָקוֹם שֶׁבָּאָת. כֵּן רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן אָמַר. גְּזֵירָה שָׁוָה בְּמָקוֹם שֶׁבָאָת. מַה לְהַלָּן זְכָרִים אֲסוּרִין וּנְקֵיבוֹת מוּתָּרוֹת. אוֹף הָכָא זְכָרִים אֲסוּרִין וּנְקֵיבוֹת מוּתָּרוֹת. מֵעַתָּה אֲפִילוּ מִיָּד. וּבִלְבַד מֵעֲשִׂירִי וּלְמַעֲלָה. שָׁאֲלוּ אֶת רִבִּי אֱלִיעֶזֶר. דּוֹר אַחַד עָשָׂר שֶׁבְּמַמְזֵר מָהוּ. אָמַר לָהֶן. הָבִיאוּ לִי דוֹר שְׁלִישִׁי וַאֲנִי מְטַהֲרוֹ. מַאי טַעֲמָא דְּרִבִּי אֱלִיעֶזֶר. דְּלָא חַיי. וְאַתְיָיא דְרִבִּי אֱלִיעֶזֶר כְּרִבִּי חֲנִינָה. דְּאָמַר רִבִּי חֲנִינָה. אַחַת לְס̇ לְע̇ שָׁנָה הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא דֶבֶר בָּעוֹלָם וּמְכַלֵּה אֶת הַמַּמְזֵרִים וְנוֹטֵל עִמָּהֶן כְּשֵׁירִים שֶׁלֹּא לְפַרְסֵם לַחַטָּאִים. וְאַתְיָיא כְּהַהִיא דְאָמַר רִבִּי לֵוִי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בִּמְקוֹם אֲשֶׁר תִּשָּׁחֵט הָעוֹלָה תִּשָּׁחֵט הַחַטָּאת לִפְנֵי יי. שֶׁלֹּא לְפַרְסֵם אֶת הַחַטָּאִים. וְגַם הוּא חָכָם וַיָּבֵא רָע. לֹא מִסְתַּבְּרָא דְּלֹא וְגַם הוּא חָכָם וַיָּבֵא טוֹב. אֶלָּא לְלַמְּדָךְ שֶׁאֲפִילוּ רָעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מֵּבִיא לָעוֹלָם בְּחָכְמָה הוּא מֵבִיאָהּ. וְאֶת דְּבָרָיו לֹא הֵסִיר וְקָם עַל בֵּית מְרֵיעִים וְעַל עֶזְרַת פּוֹעֲלֵי אָוֶן. רַב חוּנָה אָמַר. אֵין מַמְזֵר חַיי יוֹתֵר מִשְּׁלֹשִׁים יוֹם. רִבִּי זְעִירָא כַד סְלַק לְהָכָא שָׁמַע קָלִין קַרְיֵי. מַמְזֵירָא וּמַמְזֵרְתָה. אָמַר לוֹן. מָהוּ כֵן. הָא אָזְלָה הַהִיא דְּרַב הוּנָא. דְּרַב הוּנָא אָמַר. אֵין מַמְזֵר חָיָה יוֹתֵר מִשְּׁלֹשִׁים יוֹם. אָמַר לֵיהּ רִבִּי יַעֲקֹב בַּר אָחָא. עִמָּךְ הָיִיתִי כַד אָמַר רִבִּי אַבָּא רַב הוּנָא בְשֵׁם רַב. אֵין מַמְזֵר חַיי יוֹתֵר מִשְּׁלֹשִׁים יוֹם. אֵימָתַי. בִּזְמַן שֶׁאֵינוֹ מְפוּרְסָם. אֲבָל אִם הָיָה מְפוּרְסָם חַיי הוּא. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. אַף לְעָתִיד לָבוֹא אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְקַק אֶלָּא לְשֵׁבֶט לֵוִי. מָה טַעֲמָא. וְיָשַׁב מְצָרֵף וּמְטַהֵר כֶּסֶף וְטִהַר אֶת בְּנֵי לֵוִי וְזִיקַּק אוֹתָם וגו׳. אָמַר רִבִּי זְעִירָא. כְּאָדָם שֶׁהוּא שׁוֹתֶה בְּכוֹס נָקִי. אָמַר רִבִּי הוֹשַׁעְיָה. בְּגִין דְּלֵית אֲנָן לְוִיִים נַפְסִיד. אָמַר רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי אַבָּהוּ. אַף לְעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עִמָּהֶן צְדָקָה. מַה טַעֲמָא. וְהָיוּ לַיי מַגִּישֵׁי מִנְחָה בִּצְדָקָה. אָמַר רִבִּי יוֹחָנָן. כָּל מִשְׁפָּחָה שֶׁנִּשְׁתַּקֵּעַ בָּהּ פְּסוּל אֵין מְדַקְדְּקִין אַחֲרֶיהָ. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מַתְנִיתָא אָמְרָה כֵן. מִשְׁפַּחַת בְּנֵי צְרִיפָה הָיְתָה בְּעֶבֶר הַיַּרְדֵן וְרִיחֲקָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. וְעוֹד אֲחֶרֶת הָיְתָה שָׁם וְקֵירְבוּהָ בְּנֵי צִיּוֹן בִּזְרוֹעַ. וְלֹא בִיקְּשׁוּ חֲכָמִים לְפַרְסְמָן. אֲבָל חֲכָמִים מוֹסְרִין אוֹתָן לִבְנֵיהֶן וְתַלְמִידֵיהֶן פַּעֲמַיִים בַּשָּׁבוּעַ. אָמַר רִבִּי יוֹחָנָן. הָעֲבוֹדָה שֶׁאָנוּ מַכִּירָן. וּמַה נַעֲשֶׂה וְנִשְׁתַּקְּעוּ בָהֶן גְּדוֹלֵי הַדּוֹר. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חֲמֵשֶׁת אֲלָפִים עֲבָדִים הָיוּ לְפַשְׁחוּר בֶּן אִימֵּר וְכוּלָּם נִשְׁתַּקְּעוּ בִכְהוּנָּה גְדוֹלָה. הֵן הֵן עַזֵּי פָנִים שֶׁבַּכְּהוּנָּה. אָמַר רִבִּי אֶלְעָזָר. עִיקַּר טִירוֹנִיָיא שֶׁלָּהֶן וְעַמְּךָ כִּמְרִיבֵי כֹהֵן. אָמַר רִבִּי אַבָּהוּ שְׁלֹשׁ עֶשְׂרֵה עַיָירוֹת נִשְׁתַּקְּעוּ בַּכּוּתִים בִּימֵי שְׁמָר. אָמְרִין הָדָא עדן דְּמשאה מִנֵּיהוֹן. אָמַר רִבִּי חֲנִינָה. מַתְנִיתָא דְלָא כְרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. אַרְבַּע קְהִילּוֹת הֵן. קְהַל כֹּהֲנִים קְהַל לְוִיִים קְהַל יִשְׂרָאֵל קְהַל גֵּרִים. מֵתִיבִין לְרִבִּי יְהוּדָה. וְהָכְתִיב לא יָבוֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יי. פְּסוּלֵי גּוּף אִינּוּן. וְהָכְתִיב בָּנִים אֲשֶׁר יִוָולְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יי. בַּעֲשֵׂה אִינּוּן. וְרַבָּנִין אָמְרִין. שְׁלֹשָׁה קְהִילּוֹת הֵן. קְהַל כֹּהֲנִים קְהַל לְוִיִים קְהַל יִשְׂרָאֵל. לא יָבֹא. לא יָבֹא. לא יָבֹא.

MISHNAH: Ten marriage classes returned from Babylonia: Priests, Levites, Israel, desecrated priests, proselytes, freedmen, bastards, dedicated ones, silenced ones, foundlings. Priests, Levites, and Israel are permitted to marry one another. Levites, Israel, proselytes, freedmen, and desecrated priests are permitted to marry one another. Proselytes, freedmen, bastards, silenced ones, and foundlings are permitted to marry one another. HALAKHAH: “Ten marriage classes returned from Babylonia,” etc. Priests, Levites, and Israel, as described 7:7 . : “There came of the Children of Israel, and of the priests, the Levites, both the servants and the doorkeepers, and the Temple slaves, to Jerusalem in the seventh year of king Artaxerxes.” “Desecrated priest.” Following 2:61–63 . The verses prove that there were desecrated priests coming from Babylonia, as asserted in the Mishnah. “from the sons of Cohanim, the family Ḥavaya, the family Haqqoṣ . . . they tried to find their genealogical documents; but they were not found and they were freed from priesthood. And the tiršata . 7 that the title in Ezra 2 cannot apply to Nehemiah; it probably refers to Sheshbazzar. told them.” Why was he called hattiršata ? Because they permitted him to drink of the wine and Nehemiah , the natural assumption is that he had obtained a special dispensation from the religious authorities of the time. The interpretation reads the name הַתִּרְשָׁתָא (which never appears without initial ה) not as a noun with definite article but a composite הַתֵּר-שָׁתָא “permitted drinker.” The explanation is quoted by Rashi, 69b, s.v. התרשתא . . Hatiršata , “I was the king’s cup bearer.” “That they should not eat from what was dedicated as holy, sacrifices” and the superlative adjective קָדָשִׁים “most holy”. Since the mss. of the Ben-Asher tradition uniformly write קֳדָשִׁים in the verse here, it is clear that the masoretic interpretation of the verse forbade all holy food to the desecrated priests, whether Temple sacrifices or “outside sancta ”, i. e., heave and tithes. But the Yerushalmi, based on the Mishnaic distinction between קָדְשֵׁי קָדָשִׁים “most holy sacrifices”, destined exclusively for the altar and/or legitimate priests in the Temple precinct, קֳדָשִׁם קַלִּים “simple sacrifices” (well-being offerings) shared between altar, priests, and the donor’s family, and קָדְשֵׁי הַגְּבוּל “outside sancta ”, here reads מִקָּדְשֵׁי הַקָּדָשִׁים “from most holy sacrifices.” This immediately raises the question why desecrated priests are not summarily excluded from all holy food (as they are in rabbinic practice). As far as the fragmentary text of G can be interpreted, this is exactly the question asked, which is missing in L and editio princeps : “[If they are genuine priests] they should eat Temple sancta ; if they are not genuine priests [they should be excluded from all sancta .]” The Yerushalmi is quoted by Rashi as explanation of the Babli, 69b s. v. ואמר להם. .” Therefore, from outside.” holy food they might eat? Rebbi Yose said, great is the permanence of the status quo ante 3:4 Note 87 , Ketubot 5:5 Note 100 , Yebamot 15:12 Notes 181 . An echo of the discussion here is in the Babli, 69b . Since they were used to eat there, they may also eat here. One understands there, as it is written: “Put up signposts for yourself.. 31:20 . The verse is read as exhortation to symbolically observe in the diaspora also those biblical precepts which are intrinsically bound to the Land ( Threni rabbati 1:62). ” What can one say here? Following him who said, they accepted tithes voluntarily 6:1. . “Until a priest will be appointed for urim and tummim .” But were there any urim and tummim then, in the Second Temple oracle was never part of the High Priest’s vestment in the Second Temple since its nature was unknown. ? But [he is] like a person who says until the dead will be resurrected, until David’s son will come. , of this edition of the Yerushalmi. Did those daughters of Barzilai’s. 17:27 Barzilai the Gileadite is associated with Šobi ben Naḥaš from Rabbat Ammon in providing for David’s army in his flight from Absalom. Since Šobi is characterized as a Gentile, the implication here is that Barzilai also was a Gentile and this is used to explain why some 500 years later Barzilai’s descendants could not serve as priests. convert in the name of Heaven or not 24b ; Seder Eliahu Rabba Chap. 29. in the name of Heaven? If you say that they converted in the name of Heaven should not [their descendants] eat most holy sacrifices? But if you say that they converted not in the name of Heaven, then [their descendants] should not eat even outside sancta . Even if you say that they converted in the name of Heaven, is a female proselyte not like a prostitute for the priesthood. 21:7 forbids only a whore, a desecrated woman, and a divorcee as marriage partners to the Cohen. Now the divorcee and the desecrated are Jewish born; they cannot be proselytes. The legal definition of a “whore” is a person who had sexual relations with a man whom she could not possibly marry. Since a Gentile is excluded from preliminary marriage, a Gentile woman who is presumed to have had sexual experience when very young, automatically qualifies as whore under this definition. ? Explain it that they were not daughters but daughters of daughters. 2:7 ). Then their children were regular Israelites according to Mishnah 3:14 and could marry priests. . But if they were daughters of daughters, they are like Israel! But following Rebbi Simeon, since Rebbi Simeon said, a proselyte who converted at less that three years and one day of age Halakhah 1:5 ; Babli Yebamot 60b , Qiddušin 76b, 78a . . She had no intent to immerse herself but [her mother] immersed her, if then later she immerses herself for the holiness of Israel, each of them then becomes a proselyte and a proselyte is like a prostitute for the priesthood Halakhah 1:5 . But they require a conscious act for a rabbinically valid conversion and this is impossible for a toddler. If later the adolescent girl immerses herself for the impurity of menstruation, this is a conscious act and counts fully as valid conversion (cf. Halakhah 3:14, Note 278 .) But at that time, the girl is much older than three years and R. Simeon’s argument does not apply. It follows that the daughters of Barzilai, even if converted as toddlers, were rabbinically prohibited to priests. The priests who married them, presumably for their money and standing at court, therefore created a class of rabbinically desecrated priests who could be barred from Temple sancta (in the formulation of G) but not from outside sancta . . Any person who converts because of love, i. e., a man because of a woman or a woman because of a man, or proselytes of the king’s table, or lion proselytes. 17:25 ff.) , or the proselytes of Mordechai and Esther. 8:17 ). , one does not accept. Rav said, they are proselytes; one does not reject them in the way one has to reject proselytes from the start47b ) and sent away; he can be accepted only if he comes back. This is the translation of the text of L. The text is problematic since שֶׁמָּא “perhaps” is Babylonian Aramaic. According to G, one has to read: “They have to be approached a second time, to convert them for the name [of Heaven].” While the text of L represents rabbinic practice from the Middle Ages, the text of G has no echo in rabbinic literature. Therefore, the text of L has to be preferred. . But one accepts them; they need to be received in a friendly way; perhaps they became proselytes for God. “Proselytes,” meaning “everyone who separated himself from the impurities of the peoples of the earth to join them. 6:21 . In the Babli, 70a , the verse is applied to both proselytes and freedmen. ” Freedmen, as in “and all the Gibeonites, etc. 2:58 , Neh . 7:60 ; the freedmen are the “sons of Solomon’s servants” mentioned in that verse. In both cases, MT is without initial ו. ” Bastards. Rebbi Simeon said, it is written 2:60 = Neh . 7:61 . The subject are people for whom it is questionable whether they should be able to contract Jewish marriages. The place names have not been identified. A similar homiletic interpretation of the same verse is in the Babli, 70a . : “And the following came up from Salt Hill, Ploughing Hill”. From Salt Hill, that is Babylon. Ploughing Hill refers to silenced ones and foundlings. 14:18 . In Karaite theory, the forbidden ploughing on the Sabbath ( Ex . 34:21 ) is the sex act. . Kerub as “like youngsters”, represented as baby angels, כ is taken as prefix, not part of the root. means the bastards; the young are those who go after their eyes Mishnah 1:8 . ; Addon, for they were saying, there is no judgment and no Master. Rebbi Ḥizqiah changed the wording: These are those who went after their eyes and said, there is no judgment and no judge. And Immer. 107:11 ). , who rebelled against God by their evil deeds. Rebbi Abbun in the name of Rebbi Phineas: They publicized themselves like the seam of a garment as acoustic echo of all these meanings. . Rebbi Levi in the name of Rebbi Simeon ben Laqish: They would have been worthy of being turned into a salt hill, but Divine justice was silent for them. Ploughing Hill. 6:9 (ן), an enlarged version in the Babli Yebamot 78b–79a and Num . rabba 8(4 ), and a shortened version in Midrash Samuel 28[5]. [“The dedicated ones”]. Rebbi Immi in the name of Rebbi Joshua ben Levi, because of: “At that moment Joshua dedicated them as hewers of wood and drawers of water for the congregation.. 9:27 . ” One understands “for the congregation.” But “for the Eternal’s altar”. 9:27 , but the service in the Tabernacle is reserved for priests and Levites. The statement is interpreted to mean that their status will only be determined when the Eternal’s altar is given its permanent place. ? But Joshua kept them in limbo. He said, I shall not include nor exclude them. But he who sometime in the future will build the Temple, if he wants to include them he may include, exclude them he may exclude. David came and excluded them as it is said. 21:2 . : “But the Gibeonites are not part of the Children of Israel.” Why did he exclude them? Because “. 21:1 . there was a famine in David’s time, three years year after year.” David said, for four sins. Eliezer Chapter 17. The number is 4 in Ta‘anit 3:3 (66c 1. 29). the rains are locked away. For the sins of foreign worship, incest and adultery, murder, and the sins of those who publicly promise money for welfare but do not pay. From where for the sin of foreign worship? “. 11:16–17 . Beware, lest you be seduced” etc. What is written afterwards? “The Eternal’s rage will be inflamed against you and he locks the sky, etc.” From where for the sins of the incestuous and adulterers? “. 3:2–3 . While the prophet obviously speaks of Baal worship, all his imagery is that of sexual transgressions. Quoted in the name of R. Jehudah in Sifra Qedošim Pereq 7(4 ). You distorted the Land by your immorality and your evil deeds.” What is the punishment? “Rainshowers were withheld, there was no late rain,” etc. From where because of the murderers? “. 35:33 . Because blood will distort the Land.” From where for the sins of those who publicly promise money for welfare but do not pay? “. 25:14 . In the name of different Amoraim in the Babli, Ta‘anit 8b , Midrash Prov . 25(14 ). Clouds and wind but no rain means the man who prides himself by lying gifts.” David checked his entire generation and did not find one of these. He turned to ask the urim and tummim . That is what is written: “. 21:1 . David asked before the Eternal” by urim and tummim .. 21:1 between “David asked before the Eternal,” and “The Eternal said, because of Saul and the House of blood guilt.” It is explained that he asked by applying the urim and tummim oracle. In the Babli and the sources dependent on it, R. Eleazar explains that “asking before the Eternal” means applying the urim and tummim oracle since in Num . 27:21 it says, “ before Eleazar the priest he shall stand and ask the urim and tummim .” Rebbi Eleazar said, “Ask the Eternal, all the meek of the Land, who execute His Law.. 2:3 . The homily is slightly more explicit in the Babli, where it is credited to R. Simeon ben Laqish. It addresses a seeming inconsistency in 2S . 21:1 where God’s answer is that the famine is a punishment for two crimes, the first “about Saul” and the second “about the House of blood guilt because he killed the Gibeonites.” The verse of the prophet is read to mean that even at the moment a person is judged for his misdeeds his “works”, his good deeds, are mentioned in the Heavenly court. But here the sin “about Saul” was not Saul’s but David’s and the entire people’s since they let him be buried in Transjordan and did not bring him to his proper burial in his ancestral land until prodded by the absence of rain ( 2S . 21:14 , where the coming of rain is described as a direct consequence of the proper burials given to Saul and Jonathan.) ” What means “Whose Law is Work”? He enforces His Law and this is His Action. “. 21:1 . The Eternal said, because of Saul and the House of blood guilt.” “Because of Saul,” whom you did not grant the last favor, “and because of the House of blood guilt, for he had killed the Gibeonites.” David sent and called them, what is between you and the house of Saul? They told him, because he killed seven of our men, two hewers of wood, two drawers of water, a religious leader, a scribe, and a beadle. He asked them, what do you want now? They said to him: “. 21:6 . May there be given to us seven men of his sons and we shall hang them before the Eternal on the hill of Saul, the elected of the Eternal.” He said to them, what use is it for you that they be killed? Take silver and gold for yourselves! But they answered, . 21:4 . “there is no money for us from Saul and his house.” He said, maybe they are afraid; he separated them and spoke to each one separately, trying to mollify him by himself, and asked him: What use is it for you that they be killed? Take gold and silver! But he said, “there is no money for us from Saul and his house.” It is written “for me”. 21:4 , the Ketib is “for me” but the Qere “for us”. The homily explains both readings; both are correct. . At this moment, David said that the Holy One gave three good gifts to Israel: They are merciful, decent, and charitable 1 , 17 . . From where that they are merciful? “He gave you mercy. 13:18 . .” From where that they are decent? “That His fear should be on your faces.. 20:20 . ” This is a sign, for a decent person does not sin. About anybody indecent it is clear that his ancestors did not stand on Mount Sinai. From where that they are charitable? “The Eternal, your God, kept for you covenant and charity.. 7:12 . ” But these, nothing of this in found in them. Immediately he went to exclude them as it is said: “But the Gibeonites are not of the Children of Israel.. 21:2 . ” And Ezra also excluded them, as it is said: “And the dedicated ones dwelt in the Ophel.. 3:26 , 11:21 . The emphasis is on their dwelling separately. ” Also in the future the Holy One, praise to Him, will exclude them as it is written: “One crossing the city they cause to be lost.. 48:19 ) “The city worker will cultivate it, from all the tribes of Israel.” (Interpretation) ‘He will cause him to be lost from all the tribes of Israel.’ Ezechiel, in his description of the future Israel, gives Jerusalem a strip of land from the Meditteranean to the Dead Sea, which will be cultivated by the Temple workers to provide food for the city. The verse is taken out of context and, in Galilean dialect, ע and א are identified, changing “cultivate” into “getting lost”. The city worker is the dedicated one. ” It is written: “The King said, I shall give.” “The King took the two sons of Riṣpah bat Ayah whom she had born to Saul, Admoni and Mephiboshet. 20:8 . In the MT ארמני, not אדמוני. The verse ends: “And the five sons of Mikhal, Saul’s daughter, which she had borne to Adriel ben Barzilai from Meḥolah.” Adriel’s wife was Merab, Saul’s elder daughter ( 1S . 18:19 ). ,” etc. “Michal, Saul’s daughter, did not have a child until the day of her death,. 6:23 . In the opinion of the Yerushalmi ( Sukkah 5:4 , 55c 1. 22; Sanhedrin 2:4 , 20b 1. 57) she died in childbirth. In the opinion of the Babli ( Sanhedrin 21a ) she earlier had a child in Hebron. ” and you say so? Say now that they were sons of Merab but Michal raised them, so they were named after her. “He gave them into the hand of the Gibeonites who hanged them on the mountain before the Eternal; all seven fell together.. 20:9 . ” Defective without י. That refers to Mephiboshet ben Jonathan ben Saul, who was great in the Torah and David intended to save him from their hand. David said, I let them pass by the altar and anyone received by the altar will be mine. He let each pass by the altar, prayed for him, and the altar moved and received him. This is what is written: “I shall call to the Most High God, to the Power Who has the ultimate decision about me. 57:3 . !” For the Holy One, praise to Him, agreed with David. “. 20:9 . They were killed on the first days of harvest;” it is written “the barley harvest.” “Riṣpah bat Ayah took a sack and laid it out on the rock.. 20:10 . ” What means: “On the rock”? Rebbi Hoshaia said, she was reciting: “The rock, perfect is His action. 32:4 , the verse which opens the traditional burial service called צִדּוּק הַדִּין “justification of the (Divine) judgment.” This is alluded to not only here (and in the sources mentioned in Note 48 ) but also in the Babli, ‘Avodah zarah 18a . .” Rebbi Abba bar Zamina in the name of Rebbi Hoshaia: Sanctification of the Name is greater than desecration of the Name. Referring to desecration of the Name it is written: “Do not leave his corpse on the gallows overnight.. 21:23 . ” But referring to sanctification of the Name it is written: “From the start of harvest until water was poured on them.. 20:10 . ” This teaches that they were hanging from the sixteenth of Nisan. 23:14 . to the seventeenth of Marḥeshwan ( Mishnah Ta‘anit 1:4 ). . The passers-by were saying: How did these people sin that the rules of justice were changed for them? They were answered: Because these had attacked attached. 9:33. proselytes. They would say that even for those who did not convert for the sake of Heaven, the Eternal avenged their blood; if one would convert for the sake of Heaven not so much more? There is no Power like your God and no people like your people. Many converts were converted at that time; that is what is written. 2:16–17 . : “Solomon counted all proselytes and appointed from them 70’000 carriers and 80’000 hewers of stone in the mountains.” Rav Huna said that in the days of Rebbi Eleazar ben Azariah they tried to include them. Rebbi Abbahu inverts the wording: In the days of Rebbi Eleazar they said, who could purify the altar’s part. 9:23 , 27 implies that Joshua made the Gibeonites Temple slaves, in addition to their being the people’s slaves by Jos . 9:21 . Now the servitude to the people had certainly lapsed. The “dedicated ones” returned from Babylonia as free men and one had to assume that already in the time of the Judges they had regularly been manumitted in this respect. But nobody could manumit Temple slaves, and marriage with slaves was impossible. In this version, the exlusion of Gibeonites from the Jewish marriage pool is a legal necessity which cannot be changed. ? That implies that Joshua excluded them. He excluded them only as disqualified for marriage. If you would say, disqualified (because of sins) 3:1 (27a 1. 59), Notes 16–19 , עבדות “slavery” instead of עבירות “sins”. then the rapist of a Gibeonite girl should not have to pay the fine, but we have stated 3:1 . The same Mishnah states that the statutory fine is not applicable to the rape of a virgin slave girl. If Gibeonites were excluded as Temple slaves, they should be classified with slaves in matters of the fine (and be excluded from marriage in all its forms.) Cf. Tosafot Yebamot 79a, s.v . ונתינים . It follows that R. Abbahu’s argument is rejected. : The rapist of a Gibeonite girl has to pay the fine.” Rebbi Eleazar said, he cursed them as a snake, as it is said: “But now you are cursed. 9:23 . .” And it is written: “The people of Israel said to the Ḥiwwite.. 9:7 . ” But were they Ḥiwwites. 20:2 , they are described as Emorites. ? They acted like the snake which said, I know that the Holy One, praise to Him, did say “because on the day you eat from it, you will die a death. 2:17 . .” I shall go and trick them so that they eat and will be punished and I shall inherit the earth for myself. So these people acted; they said, we know that the Holy One, praise to Him, said to Israel: “You shall certainly ban them, the Hittite, the Emorite, and the Perizite, as the Eternal, your God, has commanded you. 20:17 . ” And it is written: “You shall not conclude a covenant with them.. 7:2 . ” We shall go and trick them that they conclude a covenant with us. As you take it, if they kill us, they violate their oath. If they let us live, they violated the [divine] decision. In any case, they will be punished and we shall inherit the Land. 1:6, Notes 229–242 ( א ). The full comparison of the texts of the next paragraph is given there. Rav Naḥman bar Jacob said, one accepts proselytes from Kurds and Palmyrenians. Rebbi Abbahu in the name of Rebbi Joḥanan: A Mishnah said that the proselytes from Palmyra are acceptable. There, we have stated: “All stains coming from Petra are pure.” Therefore, the proselytes from Palmyra are acceptable. Rebbi Jacob bar Aḥa presented traditions: Of Rebbi Ḥanina and Rebbi Joshua ben Levi, one declares permissible and the other admits. He who declares permissible admits. But he who admits does not declare admissible. Rebbi Yose ben Rebbi Abun in the name of Rebbi Naḥman: Babylonia, as far as family pedigree is concerned, extends up to the yzq canal. Rebbi Yose ben Rebbi Abun said, of Rav and Samuel, one said up to the yzq canal, the other said up to the Wani canal. Rav Jehudah said, between the rivers is like Nahardea as far as family pedigree is concerned. Rebbi Ḥanina ben Beroqa in the name of Rav Jehudah: The people of Moesia are questionable only because of doubts of desecrated women. The Cohanim amongst them did not care about divorcees. There they said, Moesia is dead, Media sick, Elam and gbby dying. The maritime district is the purple-blue of Babylonia. Šny ’, gbby ’, and ṣrry are purple-blue of the maritime district. 8:3, Notes 193–212 . Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use [the principle of gezerah šawah for] “the tenth, the tenth.” It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden but the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meïr. As Rebbi Meïr said, a gezerah šawah is as if written in a verse, so Rebbi Eleazar ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden but the females permitted. In that case, even immediately? Only from the tenth onward. They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure, for he would not live. Rebbi Eliezer parallels Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to eliminate the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. “Also He is wise and brings evil;” could one better understand “also He is wise and brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove, He overcomes the house of evildoers and accomplices of workers of iniquity.”, the statement of R. Levi in the name of R. Simeon ben Laqish is repeated here. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives. Rebbi Yasa in the name of Rebbi Joḥanan: In the future, the Holy One, praise to Him, will only deal with the tribe of Levi. What is the reason? “The refiner will sit, the purifier of silver, and will refine them,” etc. Rebbi Ze‘ira said, like a man who only drinks from a clean cup. Rebbi Hoshaia said, because we are not: “we are”. According to the Babli, he was a Cohen, therefore also a Levite. Levites, should we lose? Rebbi Ḥanina the son of Rebbi Abbahu said, also in the future, the Holy One, praise to Him, will deal with them charitably. What is the reason? “They will be for the Eternal presenters of an offering in charity.” Rebbi Joḥanan said, one does not investigate a family in which a family disqualification has disappeared. Rebbi Simeon ben Laqish said, a Mishnah says so: “There was a family Bene Ṣerifa in Transjordan who were forcibly distanced by Ben Ṣion. Another [family] was there who were forcibly integrated by the people of Ṣion. 8:7 . ” Nevertheless, the Sages did not want to make their names public. But the Sages transmit them to their sons and students two times in a Week. Rebbi Joḥanan said, by the Temple service, I know them and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer had 5000 slaves, and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training: “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of [persecution]. They said, עדן דמשאה is one of them. 8:2 , explained there in Notes 150–155 . Rebbi Ḥanina said, the Mishnah does not follow Rebbi Jehudah, since Rebbi Jehudah said that four congregations are called “congregation”, the congregation of Cohanim, the congregation of Levites, the congregation of Israelites, the congregation of converts. They objected to Rebbi Jehudah, but is it not written, “one injured in his testicles or with amputated urethra should not come into the Eternal’s congregation”? That refers to bodily blemishes. But is it not written, “children that will be born to them in the third generation may enter the Eternal’s congregation”? That is a positive commandment. But the rabbis said, there are three congregations, the congregation of Cohanim, the congregation of Levites, the congregation of Israelites; “they shall not come, they shall not come, they shall not come.”

וְאֵי זֶהוּ שְׁתוּקֵי. כָּל שֶׁהוּא מַכִּיר אֶת אִמּוֹ וְאֵינוֹ מַכִּיר אֶת אָבִיו. וַאֲסוּפֵי כָּל שֶׁנֶּאֱסַף מִן הַשּׁוּק וְאֵינוֹ מַכִּיר לֹא אֶת אָביו וְלֹא אֶת אִמּוֹ. אַבָּא שָָׁאוּל הָיָה קוֹרֵא לִשְׁתוּקֵי בְּדוּקֵי. וְאֵי זֶהוּ שְׁתוּקֵי כול׳. מָהוּ בְּדוּקִי. בְּדוֹק אַחֲרָיו. אַחֲוֵי דְּרִבִּי יְהוּדָה בַּר זַבְדִּי בְשֵׁם רִבִּי. תִּינּוֹק כָּל זְמַן שֶׁהוּא מוּשְׁלָךְ בַּשּׁוּק אוֹ אָבִיו אוֹ אִמּוֹ מֵעִידִין עָלָיו. נֶאֱסַף מִן הַשּׁוּק צָרִיךְ שְׁנֵי עֵדִים. אָבִיו וְאִמּוֹ כִּשְׁנֵי עֵדִים הֵן. רַבָּנִין דְּקַיְסָרִין בְּשֵׁם רַב חִסְדָּא. הָדָא דְאַתְּ אָמַר בְּתִינּוֹק שֶׁאֵינוֹ מַרְגִּיעַ. אֲבָל בְּתִינּוֹק שֶׁהוּא מַרְגִּיעַ צָרִיךְ שְׁנֵי עֵדִים. וְאָבִיו וְאִמּוֹ כִּשְׁתֵּי עֵדִים הֵן. וְאַתְיָיא כְּהַהִיא דְּאָמַר רִבִּי יַנַּאי. עֲגָלִים וְסַיָיחִין הַמְקַפְּצִין אֵין לָהֶן חֲזָקָה. רִבִּי בָּא בְשֵׁם רַב חִסְדָּא. שְׁלֹשָׁה הֵן שֶׁהֵן נֶאֱמָנִין עַל אָתָר. חַיָּה וּשְׁיָירָה וְהַמְטָהֶרֶת חֲבֵרוֹתֶיהָ. חַיָּה. וַתִּקַּח הַמְיַילֶּדֶת וִתִּקְשֹׁר עַל שָׁנִי לֵאמֹר זֶה יָצָא רִאשׁוֹנָה. וּשְׁיָירָה. כְּהַהִיא דְאָמַר רִבִּי אַבָּא אַחֲוֵי דִיהוּדָה בַּר זַבְדִּי בְשֵׁם רַב. תִּינּוֹק כָּל זְמַן שֶׁהוּא מוּשְׁלָךְ לַשּׁוּק אוֹ אָבִיו אוֹ אִמּוֹ מֵעִידִין עָלָיו. נֶאֱסַף מִן הַשּׁוּק צָרִיךְ שְׁנֵי עֵדִים. אָבִיו וְאִמּוֹ כִּשְׁנֵי עֵדִים הֵן. וְהַמְטָהֶרֶת חֲבֵרוֹתֶיהָ. כְּהַהִיא דְתַנִּינָן תַּמָּן. שָׁלֹשׁ נָשִים יְשֵׁינוֹת בְּמִיטָּה אַחַת. נִמְצָא דָם תַּחַת אַחַת מֵהֶן כּוּלָּן טְמֵיאוֹת. בָּדְקָה אַחַת מֵהֶן וְנִמְצֵאת טְמֵיאָה הִיא טְמֵיאָה וּשְׁתַּיִם טְהוֹרוֹת. אָמַר רִבִּי בָּא. וּבִלְבַד מֵעֵת לָעֵת.

MISHNAH: What is a silenced one? Anyone who knows his mother but not his father. But a foundling is one collected from the public domain who knows neither his father nor his mother. Abba Shaul called the silenced one “investigated one”. HALAKHAH: “What is a silenced one,” etc. What means “investigated one”? Investigate him 1:8 , 9 to determine whether or not the child is to be treated as a bastard. In the interpretation of the Babli, 74a , Abba Shaul holds that the unmarried mother is to be believed if she states that the child is not the result of an incestuous relationship. ! The brother of Rebbi Jehudah bar Zavdi in the name of [Rav] 3:1 , and in the Babli, 73b , against the reading here ר׳ meaning “Rebbi”. : As long as a baby lies in the public domain, either his father or his mother can testify about him. Once he was collected from the public domain, one needs two witnesses; its father and mother are like two witnesses they were true and independent witnesses. . The rabbis of Caesarea in the name of Rav Ḥisda 3:1 , the rule is attributed directly to Rav Ḥisda. This may support S. Lieberman’s contention that Tractate Neziqin was edited by the rabbis of Caesarea. In the Babli, 73b , Rava restricts this rule to years of famine or similar situations where the parents may be expected to be unable to care for their child. : That is, if the baby is not moving. But a baby which is moving needs two witnesses; its father and mother are like two witnesses. This parallels what Rebbi Yannai said: property rights on jumping calves and lambs cannot be proven by possession. Rebbi Abba in the name of Rav Ḥisda: Three are trustworthy immediately immediately; after some time they must be treated under the rules which require two independent witnesses. : a midwife, a caravan, and the one who purifies her colleagues. A midwife: “The midwife took and wound a red string [around his hand] to indicate that this one was born first. 38:28 , quoted incompletely. In a multiple birth, the midwife has the authority to determine which child was born first, which may determine inheritance rights. The Babli empowers the midwife to testify who is whose child in case several women give birth in the same room. .” A caravan, as Rebbi Abba, the brother of Rebbi Jehudah bar Zavdi said in the name of Rav: As long as a baby lies in the public domain, either its father or its mother can testify about him. Once it was collected from the public domain, one needs two witnesses; its father and mother are like two witnesses. The one who purifies her colleagues, as we have stated there 9:4. : “Three women sleep on one bed. If blood was found under one of them, all three are impure. If one of them checked herself out and found herself impure, she is impure and the other two are pure.” Rebbi Abba said, only within 24 hours.

כָּל הָאֲסוּרִין לָבוֹא בַקָּהָל מוּתָּרִין לָבוֹא זֶה בָזֶה וְרִבִּי יְהוּדָה אוֹסֵר. רִבִּי אֱלִיעֶזֶר אוֹמֵר וַודָּאָן בְּוַדָּאָן מוּתָּר וַודָּאָן בִּסְפֵיקָן וּסְפֵיקָן בְּוַודָּאָן וּסְפֵיקָן בִּסְפֵיקָן אָסוּר. וְאֵילּוּ הֵן הַסְּפֵיקוֹת שְׁתוּקִי אֲסוּפִי וְכוּתִי. כָּל הָאֲסוּרִין לָבוֹא בַקָּהָל כול׳. רִבִּי יִרְמְיָה אָמַר. כְּלָלָא. פְּצוּעַ דַּכָּא יִשְׂרָאֵל מוּתָּר לוֹ לִישָּׂא מַמְזֶרֶת. אָמַר רִבִּי יוֹסֵי. וּבִלְבַד פְּסוּל מִשְׁפָּחָה. הָא פְּסוּל גּוּף לֹא. חֵיילֵיהּ דְּרִבִּי יוֹסֵי מִן הָדָא. דְאָמַר רִבִּי חִלְקִיָּה רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לֹא שָׁנוּ אֶלָּא פְצוּעַ דַּכָּא יִשְׂרָאֵל. אֲבָל פְּצוּעַ דַּכָּא כֹהֵן כְּמַה דְאַתְּ אָמַר תַּמָּן. כֹּהֵן בָּרוּר אָסוּר לוֹ לִישָּׂא גִיּוֹרֵת. אַף הָכָא יִשְׂרָאֵל בָּרוּר אָסוּר לוֹ לִישָּׂא מַמְזֶרֶת. נִישְׁמְעִינָהּ מִן הָדָא. דְּאָמַר רִבִּי אִימִּי תַּנֵּי רִבִּי יַעֲקֹב גְּבוּלָיָיא קוֹמֵי רִבִּי יוֹחָנָן רִבִּי יִצְחָק בַּר טֶבְלַיי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דִּבְרֵי רִבִּי יְהוּדָה. מַמְזֵר לֹא יִשָּׂא מַמְזֶרֶת כְּדֵי שֶׁיְכַלּוּ מַמְזֵירִין מִן הָעוֹלָם. וְדִכְוָותָהּ עֲמּוֹנִי לֹא יִשָּׁא עֲמּוֹנִית. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. עַל דְּרַבָּנִין צְרִיכָה. אִין יִסְבּוֹר רִבִּי יְהוּדָה גֵּירִים פְּסוּלִים בִּקְהַל יי אִינּוּן. לִישָּׂא עֲמּוֹנִית אֵינוֹ יָכוֹל שֶׁהוּא קְהַל יי אֶצְלוֹ. לִישָּׂא מִצְרִית אֵינוֹ יָכוֹל שֶׁהוּא קְהַל יי אֶצְלָהּ. אָמַר רִבִּי מִתַּנְיָיה. מְשַׁחְרְרִין שִׁפְחָה וּמַשִּׂיאִין לוֹ. וְדִכְוָותָהּ מִצְרִי לֹא יִשָּׂא מִצְרִית. נִישְׁמְעִינָהּ מִן הָדָא. תַּנֵּי רִבִּי אַבָּהוּ קוֹמֵי רִבִּי יוֹחָנָן. אָמָר רִבִּי יְהוּדָה. בִּנְיָמִן גֵּר מִצְרִי הָיָה מִתַּלְמִידֵי רִבִּי עֲקִיבָה. אָמַר. אֲנִי גֵּר מִצְרִי נָשׂוּי גִיּוֹרֶת מִצְרִית. בְּנִי בֶן גֵּר מִצְרִי וַאֲנִי מַשִּׂיאוֹ לְגִיּוֹרֶת מִצְרִית. וְנִמְצָא בֶּן בְּנִי כָשֵׁר לָבֹא בְקָהָל. אָמַר לוֹ רִבִּי עֲקִיבָא. לֹא בְנִי. אֶלָּא אַף אַתָּה הַשִּׂיאוֹ לְבַת גִּיּוֹרֶת מִצְרִית כְּדֵי שֶׁיְּהוּ שְׁלֹשָׁה דוֹרוֹת מִיכָּן וּשְׁלֹשָׁה דוֹרוֹת מִיכָּן. רַב יְהוּדָה בְשֵׁם רַב. הֲלָכָה כְּרִבִּי לִעֶזֶר דִּבְרֵי חֲכָמִים. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. לֹא יָבֹא מַמְזֵר בִּקְהַל יי. בְּקָהָל בָּרוּר אֵינוֹ בָא. בָּא הוּא בִקְהַל סָפֵק. תַּמָּן תַּנִּינָן. סָפֵק בֶּן תִּשְׁעָה לָרִאשׁוֹן סָפֵק בֶּן שִׁבְעָה לָאַחֲרוֹן יוֹצִיא וְהַוְולָד כָּשֵׁר וְחַיָיבִין אָשָׁם תָּלוּי. תַּנֵּי. הָרִאשׁוֹן כָּשֵׁר לִהְיוֹת כֹּהֵן וְהַשֵּׁינִי מַמְזֵר בְּסָפֵק. רִבִּי אֱלִעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. אֵין מַמְזֵר בְּסָפֵק. מוֹדֶה רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב בִּסְפֵק כּוּתִים וּבִסְפֵק חַלָּלִים. כְּהַהִיא דְתַנִּינָן תַּמָּן. עֲשָׂרָה יוּחֲסִין עָלוּ מִבָּבֶל. עַל דַּעְתֵּיהּ דְּרִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב שְׁמוֹנֶה. עַל דַּעְתִּין דְּרַבָּן גַּמְלִיאֵל וְרִבִּי אֱלִיעֶזֶר תִּשְׁעָה. עַל דַּעְתִּין דְּרַבָּנִין עֲשָׂרָה.

MISHNAH: Any who are forbidden to marry in the congregation are permitted to marry one another but Rebbi Jehudah forbids. Rebbi Eliezer says, certain with certain are permitted, certain with questionable, questionable with certain, and questionable with questionable are forbidden. The following are questionable: the silenced one, the foundling, and the Samaritan. HALAKHAH: 8:2, Notes 136–155 ( ג ). Rebbi Jeremiah said, as a matter of principle, an Israel with an injured testicle may marry a female bastard. Rebbi Yose said, it applies only to family disabilities, not to bodily defects. The strength of Rebbi Yose comes from the statement of Rebbi Ḥilqiah, Rebbi Simon in the name of Rebbi Joshua ben Levi: One did state this only for an Israel with an injured testicle, but not a Cohen, since, as you say there, if he is certainly a Cohen he is forbidden to marry a convert; here also, he is certainly an Israel and forbidden to marry a female bastard. [In the opinion of Rebbi Jehudah, may a male bastard not marry a female bastard?] Let us hear from the following, as Rebbi Immi said, Rebbi Jacob from Gebal stated before Rebbi Joḥanan, Rebbi Isaac bar Tevele in the name of Rebbi Simeon ben Laqish: Rebbi Jehudah stated that a male bastard should not marry a female bastard so that bastards should disappear from the world. Similarly, is an Ammonite man forbidden to marry an Ammonite woman? Was that needed for the rabbis? For if Rebbi Jehudah thought that this disqualified converts from any of the Eternal’s congregations, then [the Ammonite] could not marry an Ammonite woman since for her he would be of the Eternal’s congregation. He could not marry an Egyptian woman since for her he would be of the Eternal’s congregation. Rebbi Mattania said, one frees a slave girl and marries her to him. Similarly, could an Egyptian man not marry an Egyptian woman? Let us hear from the following, as Rebbi Abbahu stated before Rebbi Joḥanan: “Rebbi Jehudah said, Benjamin, an Egyptian convert, was a student of Rebbi Aqiba. He said, I am an Egyptian convert married to an Egyptian convert. My son is an Egyptian convert; I shall marry him to an Egyptian convert so that my grandson will be qualified to marry into the congregation. Rebbi Aqiba said to him, my son, it is not so. But you marry him to the daughter of an Egyptian woman convert so that there should be three generations on either side.” Rav Jehudah in the name of Rav: Practice follows Rebbi Eliezer. The words of the Sages? Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: “No bastard shall marry into the Eternal’s congregation”. He cannot marry into a congregation which is certain. He may marry if the membership in the congregation is questionable. There, we have stated: “If it is doubtful whether [the child is] a nine-months’ child of the first [brother] or a seven-months’ of the second, he has to divorce her, the child is legitimate, and they are obligated for a reparation offering for a possible sin.” It was stated: “The first son could be [High] Priest, any second son possibly is a bastard. Rebbi Eliezer ben Jacob said, there is no such thing as a possible bastard.” Rebbi Eliezer ben Jacob agrees in cases of doubt of Samaritans and desecrated persons. This refers to what we have stated there: “Ten classes returned from Babylonia.” In the opinion of Rebbi Eliezer ben Jacob, eight. In the opinion of Rabban Gamliel and Rebbi Eliezer, nine. In the opinion of the rabbis, ten.

הַנּוֹשֵׂא אִשָּׁה כוֹהֶנֶת צָרִיךְ לִבְדוֹק אַחֲרֶיהָ אַרְבַּע אִימָּהוֹת שֶׁהֵן שְׁמוֹנֶה אִמָּהּ וְאֵם אִמָּהּ וְאֵם אֲבִי אִמָּהּ וְאִמָּהּ וּלְוִיָיה וְיִשְׂרְאֵלִית מוֹסִיפִין עוֹד אַחַת. הַנּוֹשֵׂא אִשָּׁה כֹהֶנֶת כול׳. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי מֵאִיר הִיא. דְּתַנֵּי. אֵי זוֹ הִיא עִיסָּה כְשֵׁירָה. כָּל שֶׁאֵין בָּהּ לֹא חָלָל וְלֹא מַמְזֵר וְלֹא נָתִין. רִבִּי מֵאִיר אוֹמֵר. כָּל שֶׁאֵין בָּהּ אַחַת מִכָּל אֵילּוּ בִּתָּהּ כְּשֵׁירָה לִכְהוּנָּה. אֲבָל מִשְׁפָּחָה שֶׁנִּשְׁתַּקַּע בָּהּ פְּסוּל. רִבִּי מֵאִיר אוֹמֵר. בּוֹדֵק עַד אַרְבַּע אִימָּהוֹת וּמַשִּׂיא. וַחֲכָמִים אוֹמְרִים. בּוֹדֵק לְעוֹלָם. רַב אָמַר. זוֹ דִבְרֵי רִבִּי מֵאִיר. אֲבָל חֲכָמִים אוֹמְרִים. בּוֹדֵק מֵאֵי זוֹ מִשְׁפָּחָה מַשִּׂיאִין לִכְהוּנָּה וּמַשִּׂיא. בְּיַד מִי הוּא בוֹדֵק. רִבִּי חַגַּיי בְשֵׁם רִבִּי יֹאשִׁיָּה. בּוֹדֵק בְּיַד קְרוֹבוֹתָיו. רִבִּי חָמָא אֲתַא סַבָּא אֲמַר לֵיהּ. מִשִּׁיאִין לִכְהוּנָּה מִן הָדָא זַרְעִיתָא. אֲמַר לֵיהּ. אִין. וְאַסִּיב עַל פּוּמֵיהּ. רַב אֲמַר לְחִיָיה בְּרֵיהּ. נֲחוֹת דְּרָג וְסַב אִיתָא. אָמַר רִבִּי אִידִי שְׁכִיחָא הָא מִילְּתָא בְּפוּמְהוֹן דְּרַבָּנִן. וְאִם לֹא נִטְמְאָה הָאִשָּׁה וּטְהוֹרָה הִיא. מִכֵּיוָן שֶׁלֹּא נִטְמְאָה טְהוֹרָה. וְלֹא כִיהוּדָה בֶּן פַּפּוֹס שֶׁנּוֹעֵל דֶּלֶת בִּפְנֵי אִשְׁתּוֹ. אָמְרוּ לֵיהּ. נְהוֹגִין הֲווֹן אַבְהָתָךְ עָבְדִין כֵן. חַד כֹּהֵן אֲתַא לְגַבֵּי רִבִּי יוֹחָנָן. אֲמַר לֵיהּ. עַבְדִּית מַתְנִיתָא. נָשָׂאתִי אִשָּׁה כֹּהֶנֶת וּבָדַקְתִּי אַחֲרֶיהָ אַרְבָּעָה אִימָּהוֹת שֶׁהֵן שְׁמוֹנָה. אֲמַר לֵיהּ. אִין הוּא עִיקְּרָא לָקִי מִן רֵאשָׁה מָאן מוֹדַע לָךְ. לְוִיִים וְיִשְׂרְאֵלִים מוֹסִיפִין עָלֶיהָ עוֹד אַחַת. וְלֹא נִמְצֵאת מַחְמִיר בְּיִשְׂרָאֵל יוֹתֵר מִן הַכֹּהֲנִים. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַחַת זוֹ וְאַחַת זוֹ קְנָס קָנְסוּ חֲכָמִים בָּהֶן כְּדֵי שֶׁיְּהֵא אָדָם דָּבַק בְּשִׁבְטוֹ וּבְמִשְׁפַּחְתּוֹ.

MISHNAH: One who comes to marry a woman from a priestly family has to check four mothers who are eight: Her mother, and her maternal grandmother, her mother’s paternal grandmother and great-grandmother a female to be checked, by m a male: f f ׀ ׀ f f f ׀ ׀ ׀ f m f m ׀ / ׀ / f m ׀ / bride The positions mentioned in the Yerushalmi Mishnah are underlined. . But for a levitic or Israel woman one adds another generation. HALAKHAH: “One who comes to marry a woman from a priestly family,” etc. Rebbi Joḥanan said, this is Rebbi Meïr’s, as we have stated 1:9 (Notes 248–254 ); a slightly different version in the Tosephta 5:2 , Babli Ketubot 14a . : “What is qualified dough1:9 Note 251 . [For “mixture of dough” used as simile for lineage, perhaps also cf. Swiss-German expression vom Teig “from the dough”, meaning “from (the best) families”. (E.G.)] ? Anyone about whom there is [no suspicion of descent from] a desecrated one, a bastard, or a Gibeonite. Rebbi Meïr says, the daughter of any woman not tainted with any of these is qualified for the priesthood. But about a family in which a disability had disappeared, Rebbi Meïr says he checks up to four mothers and marries, but the Sages say, he checks forever.” Rav said, these are the words of Rebbi Meïr, but the Sages say, he checks from which family one marries into the priesthood and marries. Through whom does he check? Rebbi Ḥaggai in the name of Rebbi Josia: He checks through his female relatives 1:9 , dealing with a woman’s bodily defects. . To Rebbi Ḥama came an old man. Qorban Ha‘eda reads: Rebbi saw an old man coming. Both interpretations are possible; in neither case is the text idiomatic Aramaic. ; he asked him: Does one marry into the priesthood from this family? He answered: yes, and he was making a match based on this information. Rav said to his son Ḥiyya: Descend a degree to marry a wife. Rebbi Idi said, the following is a frequent saying of the rabbis: “If the woman was not impure but she is pure.. 5:28 . ” If she was not impure, she is pure. Not like Pappos ben Jehudah who locks the door before his wife 1:7, Note 260 . He did not permit his wife to talk to any male except himself. . One said to him, did your forefathers act like this 1:7 ; Babli Giṭṭin 90a . ? A Cohen came to Rebbi Joḥanan and said to him: I acted on the Mishnah when I married a woman from a priestly family and checked after her four mothers which are eight. He said to him, if the origin was defective, who would inform you? “But for Levites or Israel one adds another generation.” Does it not turn out that one is more stringent for an Israel than for a Cohen? 1:5 , end. He seems to think that in Herodian times and later the priests had a tendency to develop into a separate caste. Rebbi Yose ben Abun said, in both cases the Sages demanded a fine so that everybody should cling to his tribe and family.

אֵין בּוֹדְקִין מִן הַמִּזְבֵּחַ וּלְמַעֲלָה וְלֹא מִן הַדּוּכָן וּלְמַעֲלָה. וְכָל מִי שֶׁהוּחְזְקוּ אֲבוֹתָיו מִשּׁוֹטְרֵי הָרַבִּים וְגַבָּאֵי צְדָקָה מַשִּׂיאִין לִכְהוּנָּה וְאֵינוֹ צָרִיךְ לִבְדּוֹק אַחֲרֵיהֶן. רִבִּי יוֹסֵי אוֹמֵר אַף מִי שֶׁהָיָה חָתוּם עֵד בְּאַרְכֵי הַיְשָׁנָה שֶׁלְצִיפּוֹרִי. רִבִּי חֲנִינָה בֶּן אַנְטִיגוֹנוֹס אוֹמֵר אַף מִי שֶׁהָיָה מוּכְתָּב בְּאִיסְטְרַטָא שֶׁל מֶלֶךְ. אֵין בּוֹדְקִין לֹא מִן הַמִּזְבֵּחַ וּלְמַעֲלָה כול׳. כְּתִיב שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ. אֵין לִי אֶלָּא מֶלֶךְ. מְנַיִין לְרַבּוֹת שׁוֹטְרֵי הָרַבִּים וְגַבָּאֵי צְדָקָה וְסוֹפְרֵי דַיָינִין וּמַכִּין בִּרְצוּעָה מְנַיִין. תַּלְמוּד לוֹמַר מִקֶּרֶב אָחִיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ. כָּל שֶׁתְּמַנֵּיהוּ עָלֶיךָ לֹא יְהֵא אֶלָּא מִן הַבְּרוּרִין שֶׁבְּאֲחֶיךָ. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. כְּתִיב וְהִתְיַיחְשָׂם בַּצָּבָא בַּמִּלְחָמָה. זְכוּת יַחֲסֵיהֶם עוֹמֶדֶת לָהֶם בַּמִּלְחָמָה. עַד כְּדוֹן מִן הַקַּבָּלָה. מִדִּבְרֵי תוֹרָה. לֹא יָבֹא מַמְזֵר בִּקְהַל יי. לֹא יָבֹא פְצוּעַ דַּכָּא וגו׳. מַה כְתִיב בַּתְרֵיהּ. כִּי תֵצֵא מַחֲנֶה עַל אוֹיְבֶיךָ וגו׳.

MISHNAH: One does not investigate from the altar and before, or from the podium and before. From every family whose ancestors were known as public officials and welfare administrators one marries into the priesthood; no investigation is necessary. Rebbi Yose says, also anybody signing as witness in the ancient archive of Sepphoris. Rebbi Ḥanina ben Antigonos says, also anyone who ever was registered in the king’s army. HALAKHAH: “One does not investigate from the altar and before,” etc. It is written. 17:15 . : “You certainly shall put a king over you.” This refers not only to a king; from where to add public officials, administrators of welfare, clerks of the court, and those who whip with a lash; from where? The verse says, “from amidst your brothers you shall appoint a king over you. 17:15 . ,” anybody whom you appoint over you shall only be from the select among your brethren. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: “Their distinguished lineage in the army in war.. 7:40 . This refers to the statement of R. Ḥanina ben Antigonos and a hypothetical army of the Messiah. In the Babli, 76b , “the king’s army” is interpreted as David’s army as described in 1Chr . ” The merit of their lineage supports them in war. So far from tradition; from the words of the Torah? “No bastard shall come into the Eternal’s congregation. 23:3 . .” “No person injured in his testicles shall come. 23:2 . The spelling supports the Yemenite tradition. , etc.” What is written afterwards? “When you encamp against your enemies, etc.. 23:10 , directly after the end of the rules of exclusion from endogamous marriage. It is explicit in the Babli ( Yebamot 4a ) that the order of verses in Deut . is important for the correct interpretation. The implication is that only persons of impeccable lineage should be admitted to the Eternal’s army. ”

בַּת חָלָל זָכָר פְּסוּלָה מִן הַכְּהוּנָּה לְעוֹלָם. יִשְׂרָאֵל שֶׁנָּשָָׂא חֲלָלָה בִּתּוֹ כְּשֵׁירָה לַכְּהוּנָּה. חָלָל שֶׁנָּשָׂא בַּת יִשְׂרָאֵל בִּתּוֹ פְּסוּלָה לַכְּהוּנָּה. רִבִּי יְהוּדָה אוֹמֵר בַּת גֵּר זָכָר כְּבַת חָלָל זָכָר. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. יִשְׂרָאֵל שֶׁנָּשָׂא גִיּוֹרֶת בִּתּוֹ כְּשֵׁירָה לַכְּהוּנָּה וְגֵר שֶׁנָּשָׂא בַּת יִשְׂרָאֵל בִּתּוֹ כְּשֵׁירָה לַכְּהוּנָּה. אֲבָל גֵּר שֶׁנָּשָׂא גִיּוֹרֶת בִּתּוֹ פְּסוּלָה לַכְּהוּנָּה. אֶחָד גֵּרִים וְאֶחָד עֲבָדִים מְשׁוּחֲרָרִין וַאֲפִילוּ עָד עֲשָׂרָה דוֹרוֹת עַד שֶׁתְּהֵא אִמּוֹ מִיִּשְׂרָאֵל. רִבִּי יוֹסֵי אוֹמֵר אַף גֵּר שֶׁנָּשָׂא גִיּוֹרֶת בִּתּוֹ כְּשֵׁירָה לַכְּהוּנָּה. בַּת חָלָל זָכָר כול׳. רַב הַמְנוּנָא בְשֵׁם רַב. בַּת. בַּת בַּת. לְעוֹלָם. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יִשְׁמָעֵאל. בְּעַמָּיו. מַה בְּעַמָּיו שֶׁנֶּאֱמַר לְהַלָּן זְכָרִים אֲסוּרִין וּנְקֵיבוֹת מוּתָּרוֹת. אַף בְּעַמָּיו שֶׁנֶּאֱמַר כָּאן זְכָרִים אֲסוּרִין וּנְקֵיבוֹת מוּתָּרוֹת. מַה נְפַק מִבֵּינֵיהוֹן. כֹּהֵן שֶׁבָּא עַל הַגְּרוּשָׁה וְהוֹלִיד בֵּן וְהָלַךְ הַבֵּן וְהוֹלִיד בֵּן וּבַת. עַל דַּעְתֵּיהּ דְּרַב בֵּן וּבַת בֵּן וּבֶן בַּת וּבַת אֲסוּרָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן בַּת בֵּן אֲסוּרָה וּבַת בַּת מוּתֶּרֶת. מַתְנִיתָא פְלִיגָא עַל רַב. יִשְׂרָאֵל שֶׁנָּשָׂא חֲלָלָה בִּתּוֹ כְּשֵׁירָה לַכְּהוּנָּה. פָּתַר לָהּ חֲלָלָה מְבָנָה. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. רִבִּי יְהוּדָה אוֹמֵר. בַּת גֵּר זָכָר כְּבַת חָלָל זָכָר. פָּתַר לָהּ. לֹא בָא רִבִּי יוּדָה אֶלָּא לְהוֹסִיף. אִילּוּ אָמַר. בַּת חָלָל כְּבַת גֵּר. יֵאוּת. דִּלֹמָה. רִבִּי הוֹשַׁעְיָה רֹבָא וְרִבִּי יוּדָה נְשִׂיָיא הֲווֹן יְתִבִין. רְהִיט רִבִּי יוֹחָנָן וּלְחִישׁ לְרִבִּי הוֹשַׁעְיָה בְאוּדְנֵיהּ. פְּצוּעַ דַּכָּא כֹּהֵן מַהוּ שֶׁיִּשָּׂא בַת גֵּרִים. אָמַר לֵיהּ. מַה אָמַר לָךְ. אָמַר לֵיהּ. אָמַר לִי מִילָּה דְנַגָּר בַּר נַגָּרִין לֹא מְפָרֵיק לָהּ. לֹא אָמַר לִי גִּיּוֹרֶת שֶׁהִיא כְזוֹנָה אֶצְלוֹ וְלֹא בַת יִשְׂרָאֵל שֶׁהִיא מְחַלָּלָה. לֹא אָמַר לִי אֶלָּא בַת גֵּרִים. וּבַת גֵּרִים לֹא כְיִשְׂרָאֵל הִיא. פָּתַר לָהּ כְּרִבִּי יוּדָה. אָמַר. בַּת גֵּר זָכָר כְּבַת חָלָל זָכָר. כֹּהֵן שֶׁבָּא עַל הַגְּרוּשָׁה וְהוֹלִיד בַּת. בַּת בַּת מָה הִיא. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר כְּשֵׁירָה וְחַד אָמַר פְּסוּלָה. מָתִיב מָאן דְּאָמַר כְּשֵׁירָה לְמָאן דְּאָמַר פְּסוּלָה. בַּת חָלָל זָכָר אֵינָהּ פְּסוּלָה. וַחֲלָלָה מְבָנָה אֵינָהּ פְּסוּלָה מִשֻּׁם מַה הִיא פְסוּלָה. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר כול׳. תַּמָּן תַּנִּינָן. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. הָאִשָּׁה בַת גֵּרִים לֹא תִינָּשֵׂא לִכְהוּנָּה עַד שֶׁתְּהֵא אִמָּהּ מִיִּשְׂרָאֵל. וְכוּלְּהוּ מִקְרָא אֶחָד דָּרְשׁוּ. כִּי אִם בְּתוּלוֹת מִזֶּרַע בֵּית יִשְׂרָאֵל. רִבִּי יוּדָה אוֹמֵר עַד שֶׁיְּהֵא אָבִיהָ מִיִּשְׂרָאֵל. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. עַד שֶׁיְּהֵא אוֹ אָבִיהָ אוֹ אִמָּהּ מִיִּשְׂרָאֵל. רִבִּי יוֹסֵי אוֹמֵר עַד שֶׁיִּוָולְדוּ בִקְדוּשַּׁת יִשְׂרָאֵל. רִבִּי שִׁמְעוֹן אוֹמֵר עַד שֶׁיָּבוֹאוּ בְּתוּלִים בִּקְדוּשַּׁת יִשְׂרָאֵל. תַּנֵּי בְשֵׁם רִבִּי שִׁמְעוֹן. גִּיּוֹרֶת שֶׁנִּתְגַּיְירָה פְּחוּתָה מִבַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד כְּשֵׁירָה לִכְהוּנָּה. מַה טַעַם. וְכָל הַטַּף בַּנָּשִׁים אֲשֶׁר לֹא יָדְעוּ מִשְׁכַּב זָכָר הֶחַיּוּ לָכֶם. וּפִינְחָס עַמָּהֶן. מָה עַבְדִּין לֵיהּ רַבָּנִין. הֶחַיּוּ לָכֶם. לָעֲבָדִים וְלִשְׁפָחוֹת. רִבִּי יוֹסֵה רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן רִבִּי יוֹנָה רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּרִבִּי יוֹסֵה. חָנִין בַּר בָּא בְשֵׁם רַב. הֲלָכָה כְּרִבִּי יוֹסֵי. וְהַכֹּהֲנִים נָהֲגוּ כְּרִבִּי אֱלִעֶזֶר בֶּן יַעֲקֹב. חַד כֹּהֵן נְסַב בַּת גֵּרִים. אָתָא עוֹבְדָא קוֹמֵי רִבִּי אַבָּהוּ וְאַרְבְּעֵיהּ אֲסַפְסָלֵיהּ. אָמַר לֵיהּ רִבִּי בֵּיבַי. לֹא כֵן אַלְפֹּן רִבִּי. הֲלָכָה כְּרִבִּי יוֹסֵי. אָמַר לֵיהּ. וְלֹא נָהֲגוּ הַכֹּהֲנִים כְּרִבִּי אֱלִעֶזֶר בֶּן יַעֲקֹב. אָמַר לֵיהּ. רִבִּי. עַל הַמִּנְהָג לוֹקִין. אָמַר לֵיהּ אִין כֵּינִי אַתְּ חֲמִי מְפַיֵיס וַאֲנָא מוֹקִים לֵיהּ. מִן דְקַיְימֵי אָמַר לֵיהּ. רִבִּי. הוֹאִיל וְהוּתְּרָה הָרְצוּעָה אַף אֲנִי מוּתָּר בָּהּ. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מַעֲשֶׂה בְּשפחה בְדָרוֹם שֶׁהָיוּ קוֹרִין עָלֶיהָ עֶרֶר וְשָׁלַח רִבִּי אֶת רוֹמַינוּס לְבוֹדְקָהּ. וּבָדַק וּמָצָא שֶׁנִּתְגַּיְירָה זְקֵינָתָהּ פְּחוּתָה מִבַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד וְהִכְשִׁירָהּ לִכְהוּנָּה. רַב הוֹשַׁעְיָה אָמַר. כְּרִבִּי שִׁמְעוֹן הִכְשִׁירוּהָ. אָמַר רִבִּי זְעִירָא. דִּבְרֵי הַכֹּל הִיא. הָכָא דְּאָמַר רִבִּי זְעִירָא בְשֵׁם רַב אָדָא בַּר אַחֲוָה רִבִּי יוּדָן מַטֵּי בָהּ בְּשֵׁם רַב רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָָן. וְולָד בּוֹגֶרֶת כָּשֵׁר שֶׁהוּא בְלֹא תַעֲשֶׂה שֶׁהוּא מִכֹּחַ עֲשֵׂה. וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח לֹא בוֹגֶרֶת. כָּל לֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֲשֵׂה עֲשֵׂה הוּא. וְדִכְוָותָהּ כִּי אִם בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה. לֹא גִיּוֹרֶת. כָּל לֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֲשֵׂה עֲשֵׂה הוּא. הָתִיב רִבִּי הוֹשַׁעְיָה. הֲרֵי דּוֹר שֵׁינִי שֶׁלְּמִצְרִי הֲרֵי הוּא בְּלֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֲשֵׂה. עֲשֵׂה הוּא. חָזַר רִבִּי הוֹשַׁעְיָה וְאָמַר. לֹא דוֹמֶה עֲשֵׂה שֶׁבְּיִשְׂרָאֵל לַעֲשֵׂה שֶׁבַּכֹּהֲנִים. עֲשֵׂה שֶׁבְּיִשְׂרָאֵל אָסוּר בַּכֹּל. עֲשֵׂה שֶׁבַּכֹּהֲנִים אָסוּר בַּכֹּהֲנִים וּמוּתָּר בִּלְוִיִים וּבְיִשְׂרָאֵל.

MISHNAH: The daughter of a male desecrated priest is always disqualified for the priesthood. The daughter of an Israel who married a desecrated woman is qualified for the priesthood. The daughter of adesecrated priest who married an Israel woman is disqualified for the priesthood. Rebbi Jehudah says, the daughter of a male proselyte is like the daughter of a desecrated priest. 44:22 which instructs priests to marry only “virgins from the seed of Israel and widows of priests.” . Rebbi Eliezer ben Jacob said, the daughter of an Israel who married a proselyte is qualified for the priesthood and the daughter of a proselyte who married an Israel woman is qualified for the priesthood, but the daughter of a proselyte who married a proselyte is disqualified for the priesthood, both proselytes and freedmen, even for ten generations, unless the mother be from Israel. Rebbi Yose says, even the daughter of a proselyte who married a proselyte is qualified for the priesthood. HALAKHAH: “The daughter of a desecrated priest,” etc. Rav Hamnuna in the name of Rav: Daughter, daughter’s daughter, forever. Rebbi Joḥanan in the name of Rebbi Ismael: “In his clans.” Since by “in his clans” said there males are forbidden and females permitted, so by “in his clans” said here males are forbidden and females permitted. 21:1 it is stated that a Cohen may not defile himself by impurity “in his clans”. A female member of a priestly family is under no such constraint. It is claimed that in v. 4 , in which a Cohen is warned not to enter a marriage which would desecrate him, the expression “in his clans” similarly frees female members of a priestly family from the disability of desecration. . What is the difference between them? A Cohen who came to a divorcee and fathered a son; the son went and fathered a son and a daughter. In the opinion of Rav the son, the son’s daughter, the daughter’s son, and the daughter are forbidden. In the opinion of Rebbi Joḥanan the son’s daughter is forbidden, the daughter’s son is permitted. The Mishnah disagrees with Rav: “The daughter of an Israel who married a desecrated woman is qualified for the priesthood.” He explains it, a broomstick desecrated one., women having had sexual relations with men whom they could not have married (such as women raped by Gentiles.) He will agree that the daughter of such a woman, whom he calls חֲלָלָה מְבָנָה “broomstick desecrated”, born as a regular Jew and married to an Israel, is qualified for the priesthood. (Explanation of Qorban ha‘edah .) Since חֲלָלָה מְבָנָה does not make much sense, one might read חֲלָלָה מִבִּיאָה “desecrated by intercourse.” . The Mishnah disagrees with Rebbi Joḥanan: “Rebbi Jehudah says, the daughter of a male proselyte is like the daughter of a desecrated priest.. 44:22 prohibits the daughter of a proselyte from an Israel mother to the priesthood, how could he agree that the daughter of a desecrated woman from an Israel is qualified for the priesthood? ” He explains that Rebbi Jehudah only comes to add. If he had said that the daughter of a desecrated priest is like the daughter of a male proselyte, you would have had a point. 1:5 ( ר ), Notes 87–106 . The Leiden ms. in Bikkurim only notes the first few words and then writes “one continues this in Qiddušin 4:7.” The full text was added by someone who prepared the ms. for the Venice printer; that text must have come from another ms. since not all deviations from L can be explained by copyists’ errors. Example. The elder Rebbi Hoshaia and Rebbi Judah Neśia were sitting together. Rebbi Joḥanan ran und whispered into Rebbi Hoshaia’s ear: May a Cohen who is injured in his testicles marry the daughter ofconverts? He asked him, what did he tell you? He answered, a question which a carpenter, son of carpenters, cannot resolve. He did not ask me about a convert, since she is like a whore for him. He did not ask about an Israelite daughter, whom he will desecrate. He asked only about the daughter of converts! Is the daughter of converts not an Israel? You have to explain it following Rebbi Jehudah, who said, the daughter of a male convert has the status of the daughter of a desecrated male. ( ג , Note 171). If a Cohen had intercourse with a divorcee and fathered a daughter, what is the status of the daughter’s daughter? Rebbi Ḥanania and Rebbi Mana, one said she is qualified, the other said she is disqualified. The one who said that she is qualified asked the one who said that she is disqualified: Is the daughter of a male desecrated priest not disqualified? Is the broomstick desecrated one not disqualified 6:5 . ? Why is she disqualified? “Rebbi Eliezer ben Jacob says,” etc. There, we have stated: “Rebbi Eliezer ben Jacob says, the daughter of proselytes should not marry into the priesthood unless her mother be from Israel” They all interpret the same verse ( Ez . 44:22 ): “Only virgins from the seed of the House of Israel.” Rebbi Jehudah says, unless his father be from Israel. Rebbi Eliezer ben Jacob says, either her father or her mother. Rebbi Yose says, unless they are born in the holiness of Israel. Rebbi Simeon says, unless they grow the hymen in the holiness of Israel. It was stated in the name of Rebbi Simeon: “A girl which became a proselyte being less than three years and one day of age is acceptable for the priesthood since it was said ( Num . 31:18 ): ‘All the female children unfit for sleeping with a male you shall let live for yourselves,’ and Phineas was with them.” How do the rabbis explain? You shall let live as slaves and slave girls for yourselves. Rebbi Yose, Rebbi Yasa in the name of Rebbi Joḥanan; Rebbi Jonah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Practice follows Rebbi Yose. Ḥanin bar Abba in the name of Rav: Practice follows Rebbi Yose, but Cohanim are used to follow Rebbi Eliezer ben Jacob. A Cohen married the daughter of proselytes. The case came before Rebbi Abbahu who let him kneel before the low bench. Rebbi Bevai said to him, did the Rabbi not teach us that practice follows Rebbi Yose? He answered, but are not Cohanim used to follow Rebbi Eliezer ben Jacob? He retorted, Rebbi, does one whip because of what one is used to do? He said to him, if you look at it in such a way, you have appeased me and I shall let him get up. After he got up, he said to him, since the lash was withdrawn I am permitted to have her. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that a family in the South had a bad reputation. Rebbi sent Romanus to investigate them. He investigated and found that a grandmother had been converted at less than three years and a day of age, and he declared them fit for the priesthood. Rav Hoshaia said, he declared them fit following Rebbi Simeon. Rebbi Ze‘ira said, here it is everybody’s opinion since Rebbi Ze‘ira said in the name of Rav Ada bar Ahava, Rebbi Judan brings it in the name of Rebbi Abbahu in the name of Rebbi Joḥanan: The child of an adult is fit since it is a prohibition deduced from a positive commandment. ( Lev . 21:13 ) “But he shall take a wife in her virginity.” Any prohibition deduced from a positive commandment is a positive commandment. Analogously, ( Lev . 21:14 ) “only a virgin from amidst his people he shall take as wife,” not a proselyte. Is any prohibition deduced from a positive commandment a positive commandment? Rebbi Hoshaia objected: But the second generation of an Egyptian is a prohibition deduced from a positive commandment! Rebbi Hoshaia turned around and said, a positive commandment for Israel cannot be compared to a positive commandment for Cohanim. A positive commandment for Israel implies a prohibition for everybody. A positive commandment for Cohanim implies a prohibition for Cohanim but a permission for Levites and Israel.

הָאוֹמֵר בְּנִי זֶה מַמְזֵר אֵינוֹ נֶאֱמָן. וַאֲפִילוּ שְׁנֵיהֶן אוֹמְרִין עַל הָעוֹבֵר שֶׁבְּמֵיעֵיהָ מַמְזֵר הוּא אֵינָן נֶאֱמָנִין. רִבִּי יְהוּדָה אוֹמֵר נֶאֱמָנִין. הָאוֹמֵר בְּנִי זֶה מַמְזֵר אֵינוֹ נֶאֱמָן כול׳. תַּמָּן תַּנִּינָן. הָאוֹמֵר. בְּנִי זֶה. נֶאֱמָן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לָתֵת לוֹ אֲבָל לֹא לִיקַּח מִמֶּנּוּ. אָמַר רִבִּי יוֹסֵי. וְלָא מַתְנִיתָא הִיא. אֲפִילוּ שְׁנֵיהֶן אוֹמְרִין עַל הָעוֹבֵר שֶׁבְּמֵעֵיהָ מַמְזֵר הוּא אֵינָן נֶאֱמָנִין. דִּילְמָא עַל דְּרִבִּי יְהוּדָה אִיתְאֲמָרַת. דְּרִבִּי יוּדָה אוֹמֵר. נֶאֱמָנִין עָלֶיהָ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לָתֵת לוֹ אֲבָל לֹא לִיקַּח מִמֶּנּוּ. אָמַר רִבִּי חִזְקִיָּה. עוֹד הִיא מַתְנִיתָא. כִּי אֶת הַבְּכוֹר בֶּן הַשְּׂנוּאָה יַכִּיר. הָיוּ מַחֲזִיקִים בּוֹ שֶׁהוּא בְנוֹ וּבִשְׁעַת מִיתָתוֹ אָמַר. אֵינוֹ בְנוֹ. אֵינוֹ נֶאֱמָן. שֶׁאֵינוֹ בְנוֹ וּבִשְׁעַת מִיתָתוֹ אָמַר. בְּנִי הוּא. נֶאֱמָן. אִית תַּנָּיֵי תַנֵּי. עַל קַדְמִיָיתָא נֶאֱמָן. רִבִּי חִזְקִיָּה רִבִּי זְרִיקָן בְּשֵׁם רִבִּי הוּנָא. הָיוּ מַחֲזִיקִין אוֹתוֹ שֶׁהוּא מִשִּׁפְחָתוֹ נֶאֱמָן. הָיָה עוֹמֵד בְּצַד הַמּוּכְסִין וְאָמַר. בְּנִי הוּא. וְחָזַר וְאָמַר עַבְדִּי הוּא. נֶאֱמָן. עַבְדִּי הוּא. וְחָזַר וְאָמַר בְּנִי הוּא. אֵינוֹ נֶאֱמָן. אִית תַּנָּיֵי תַנֵּי. נֶאֱמָן. אָמַר רִבִּי מָנָא. בְּגִין אִילֵּין כּוּתָאֵי דִּינּוּן מְשַׁעְבְּדִין בִּבְנֵיהֶן. תַּנֵּי. נֶאֱמָן עַל הַגָּדוֹל וְאֵינוֹ נֶאֱמָן עַל הַקָּטָן. אֵי זֶהוּ גָדוֹל. רִבִּי זְעִירָא אָמַר. כָּל שֶׁיֵּשׁ לוֹ אִשָּׁה וּבָנִים. רִבִּי אַבָּהוּ. כָּל שֶׁיֵּשׁ לוֹ אֲשָָּׁה. מַתְנִיתָא פְלִיגָא עַל רִבִּי אַבָּהוּ. גֵּר שֶׁמָּל וְלֹא טָבַל וְהָיוּ לוֹ בָנִים וְאָמַר. מַלְתִּי וְלֹא טָבַלְתִּי. נֶאֱמָן וּמַטְבִּילִין אוֹתוֹ בַּשַּׁבָּת. מִשֻּׁם מֵהַנְכָּיָיה. דִּבְרֵי רַב יוּדָה. מָה עֲבַד לָהּ רִבִּי אַבָּהוּ. פָּתַר לָהּ. מִשֻּׁם מַה בְכָךְ.

MISHNAH: If somebody says, this my son is a bastard, he cannot be believed. Even if both of them say about the fetus in her belly that he is a bastard, they cannot be believed. Rebbi Jehudah says, they are believed. 21:17 . . HALAKHAH: “If somebody says, this my son is a bastard, he cannot be believed,” etc. There, we have stated 8:8 , dealing with rights of inheritance. : “If somebody said, this is my son, he is to be believed.” Rebbi Abbahu in the name of Rebbi Joḥanan: To give him, but not to take from him. Rebbi Yose said, is that not the Mishnah: “Even if both of them say about the fetus in her belly that he is a bastard, they cannot be believed”? Maybe it was said following Rebbi Jehudah, for Rebbi Jehudah said, they can be believed; Rebbi Abbahu in the name of Rebbi Joḥanan: To give him, but not to take from him. Rebbi Ḥizqiah said, still it is a baraita : “For he has to recognize the firstborn, the son of the hated one.. 21:17 . Quoting a verse is obviously not quoting a baraita . Probably the baraita quoted in the Babli, 78b , Sifry Deut . 217 is meant: “ ‘For he has to recognize the firstborn, the son of the hated one;’ he has to make him recognized by others; this implies that a person is believed if he says, this son of mine is the firstborn. Rebbi Jehudah says, just as a man is believed if he says, this son of mine is the firstborn, so he is believed if he says that he is the son of a divorcee or one who had received ḥalîṣah , but the Sages say, he is not believed.” ” If they maintained that he was his son but at the moment of his death he said that he was not his son, he cannot be believed requires valid testimony by two independent witnesses to change that status; cf. Giṭṭin Chapter 3. . That he was not his son but at the moment of his death he said that he was his son, he is believed. Some Tannaïm state on the first case that he is believed. Rebbi Ḥisqiah, Rebbi Zeriqan in the name of Rebbi Huna: If they maintained that he was from his slave girl, he is believed 2:5 ), he must be believed since his statement now is compatible with his earlier statements. . If he was standing next to the customs collectors and said, he is my son, but later he said, he is my slave, he is believed. He is my slave, but later he said, he is my son, he is not believed. Some Tannaïm state, he is believed. Rebbi Mana said, because of those Samaritans: The Nabateans. who use their sons as slaves. It was stated: He is believed about the adult but is not believed about the young. Who is adult? Rebbi Ze‘ira said, any one who has a wife and children; Rebbi Abbahu, any one who has a wife. A baraita 47b . disagrees with Rebbi Abbahu: A proselyte who was circumcised but did not immerse himself but has children; if he said, I was circumcised but did not immerse, he is believed and one immerses him even on the Sabbath because of parsimony, the words of Rav. Jehudah. What does Rebbi Abbahu do with this implies that one immerses him on the Sabbath only because he has children; does this not prove R. Ze‘ira’s point? ? He explains it, because who cares is R. Jehudah for whom immersion is unnecessary, there is no problem of Sabbath desecration involved and he will agree that in order to satisfy even the followers of R. Yose, the proselyte should immerse himself at the first opportunity. This explanation is attributed to R. Jehudah himself in the Babli, loc . cit . ?

מִי שֶׁנָּתַן רְשׁוּת לִשְׁלוּחוֹ לְקַדֵּשׁ אֶת בִּתּוֹ וְהָלַךְ הוּא וְקִידְּשָָׁהּ אִם שֶׁלּוֹ קָדְמוּ קִידּוּשָׁיו קִידּוּשִׁין וְאִם שֶׁלִּשְׁלוּחוֹ קָדַם קִידּוּשָׁיו קִידּוּשִׁין וְאִם אֵינוֹ יָדוּעַ שְׁנֵיהֶן נוֹתְנִין גֵּט וְאִם רָצוּ אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס. וְכֵן הַאִשָּׁה שֶׁנָּתְנָה רְשׁוּת לִשְׁלוּחָהּ לְקַדְּשָׁהּ וְהָלְכָה וְקִידְּשָׁהּ אֶת עַצְמָהּ אִם שֶׁלָּהּ קָדְמוּ קִידּוּשֶׁיהָ קִידּוּשִׁין וְאִם שֶׁלִּשְׁלוּחָהּ קָדַם קִידּוּשָׁיו קִידּוּשִׁין וְאִם אֵינוֹ יָדוּעַ שְׁנֵיהֶן נוֹתְנִין גֵּט וְאִם רָצוּ אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס. וְכֵן הַאִשָּׁה שֶׁנָּתְנָה רְשׁוּת כול׳. וְלֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. אָדָם מְבַטֵּל שְׁלִיחוּתוֹ בִּדְבָרִים. פָּתַר לָהּ. מִשּׁוּם חוּמְרָא דַעֲרָיוֹת. רִבִּי יוֹסֵה בֵּירִבִִּי בּוּן שָׁמַע לָהּ מִן דְּבַתְרָה. וְכֵן הַאִשָּׁה שֶׁנָּתְנָה רְשׁוּת לִשְׁלוּחָהּ לְקַדְּשָׁהּ וְהָלְכָה הִיא וְקִידְּשָׁהּ אֶת עַצְמָהּ. וְלֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. אָדָם מְבַטֵּל שְׁלִיחוּתוֹ בִּדְבָרִים. פָּתַר לָהּ. מִשּׁוּם חוּמְרָא הוּא בָעֲרָיוֹת.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. HALAKHAH: “Similarly, if a woman empowered her agent,” etc. 4:1 , see Notes 2–3 there for explanation. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said that a person invalidates agency by a declaration? He explains it by the stringency of the rules of adultery and incest. Rebbi Yose ben Rebbi Abun understood this from the latter part: “Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself.” Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said that a person invalidates agency by a declaration? He explains it by the stringency of the rules of adultery and incest.

מִי שֶׁיָּצָא הוּא וְאִשְׁתּוֹ לִמְדִינַת הַיָּם וּבָא הוּא וְאִשְׁתּוֹ וּבָנָיו וְאָמַר אִשָּׁה שֶׁיָּצָאת עִמִּי לִמְדִינַת הַיָּם הֲרֵי הִיא זוֹ וְאֵילּוּ בָנֶיהָ אֵינוֹ צָרִיךְ לְהָבִיא רְאָיָיה לֹא עַל הָאִשָּׁה וְלֹא עַל הַבָּנִים. מֵתָה וְאֵילּוּ בָנֶיהָ צָרִיךְ לְהָבִיא רְאָיָיה עַל הַבָּנִים וְאֵינוֹ מֵבִיא רְאָיָיה עַל הָאִשָּׁה. מִי שֶׁיָּצָא הוּא וְאִשְׁתּוֹ לִמְדִינַת הַיָּם כול׳. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אִישׁ וְאִשְׁתּוֹ עָשׂוּ אוֹתָן כִּשְׁנֵי עֵדִים. חֲזָקָה אֵין אִשָּׁה שׁוֹתֶקֶת עַל בְּנֵי חֲבֵירָתָהּ. רִבִּי אָבוּן שָׁמַע לָהּ מִן דְּבַתְרָה. אִשָּׁה נָשָׂאתִי בִּמְדִינַת הַיָּם הֲרֵי זוֹ וְאֵילּוּ בָנֶיהָ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אִישׁ וְאִשְׁתּוֹ עָשׂוּ אוֹתָן כִּשְׁנֵי עֵדִים. חֲזָקָה אֵין הָאִשָּׁה שׁוֹתֶקֶת עַל בְּנֵי חֲבֵירָתָהּ.

MISHNAH: If somebody left for overseas together with his wife; he returns with his wife and her children and says, “the wife with whom I left for overseas is this one and those are her children,” he does not have to bring proof either about the wife or the children. “She died and those are her children,” he has to bring proof about the children but not about the wife. HALAKHAH: “If somebody left for overseas together with his wife,” etc. Rebbi Abbahu in the name of Rebbi Joḥanan: They considered a man and his wife as two witnesses since it is general knowledge that a woman will not be silent about another woman’s children. Rebbi Abun referred this to the later statement: “I married a wife overseas, this is she and those are her children;” Rebbi Abbahu in the name of Rebbi Joḥanan: They considered a man and his wife as two witnesses since it is general knowledge that a woman will not be silent about another woman’s children.

אִשָּׁה נָשָׂאתִי בִּמְדִינַת הַיָּם הֲרֵי הִיא זוֹ וְאֵילּוּ בָנֶיהָ מֵבִיא רְאָיָה עַל הָאִשָּׁה וְאֵינוֹ צָרִיךְ לְהָבִיא רְאָיָה עַל בָּנֶיהָ. מֵתָה וְאֵילּוּ בָנֶיהָ צָרִיךְ לְהָבִיא רְאָיָה עַל הָאִשָּׁה וְעַל הַבָּנִים. מִי שֶׁנָּתַן רְשׁוּת לִשְׁלוּחוֹ כול׳. תַּנֵּי. אִישׁ וְאִשָּׁה שֶׁבָּאוּ מִמְדִינַת הַיָּם. הוּא אוֹמֵר. אִשְׁתִּי הִיא. וְהִיא אוֹמֶרֶת. בַּעֲלִי הוּא. אֵין הוֹרְגִין עֲלֵיהֶן מִשּׁוּם אֵשֶׁת אִישׁ. הוּחְזְקוּ. הוֹרְגִין עֲלֵיהֶן מִשּׁוּם אֵשֶׁת אִישׁ. עַד כַּמָּה הִיא חֲזָקָה. רִבִּי יוֹנָה רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. עַד שְׁלֹשִׁים יוֹם. תַּמָּן תַּנִּינָן. תִּינּוֹק שֶׁנִּמְצָא בְּצַד הָעִיסָּה וּבָצֵק בְּיָדוֹ. רִבִּי מֵאִיר מְטָהֵר וַחֲכָמִים מְטַמְּאִין. שֶׁדֶּרֶךְ תִּינּוֹק לְטַפֵּחַ בָּעִיסָּה. וְשׂוֹרְפִין עַל הַחֲזָקוֹת. רִבִּי יוֹסֵי בְשֵׁם רִבִּי זְעִירָא. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. הוֹרְגִין עַל הַחֲזָקוֹת. וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין הוֹרְגִין עַל הַחֲזָקוֹת. רִבּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי זְעִירָא. כָּל עַמָּא מוֹדֵיי שֶׁהוֹרְגִין עַל הַחֲזָקוֹת. מַה פְלִיגִין. בַּשְּׂרֵיפָה. רִבִּי יוֹחָנָן אָמַר. הוֹרְגִין עַל הַחֲזָקוֹת וְאֵין שׁוֹרְפִין עַל הַחֲזָקוֹת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כְּשֵׁם שֶׁהוֹרְגִין עַל הַחֲזָקוֹת כָּךְ שׂוֹרְפִין עַל הַחֲזָקוֹת. וּמְנַיִין שֶׁהוֹרְגִין עַל הַחֲזָקוֹת. רִבִּי שְׁמוּאֵל בְּרֵיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. כָּתוּב וּמַכֶּה אָבִיו וְאִמּוֹ מוֹת יוּמָת. וְכִי דָבָר בָּרִיא הוּא שֶׁזֶּה הוּא אָבִיו. וַהֲלֹא חֲזָקָה הִיא שֶׁהוּא אָבִיו. וְאַתְּ אָמַר. הוֹרְגִין. אַף הָכָא הוֹרְגִין. אִשָּׁה נָשָׂאתִי בִּמְדִינַת הַיָּם. תַּנֵּי. הֵבִיא רְאָיָיה עַל הַגְּדוֹלִים יָבִיא רְאָיָיה עַל הַקְּטַנִּים. לְיֵי דֵא מִילָּה. אָמַר רִבִּי יוֹנָה. אֲנִי אוֹמֵר שֶׁמָּא נִתְגָּרְשָׁה בֵּנְתַּיִים.

MISHNAH: “I married a wife overseas, this is she and those are her children,” he has to bring proof about the wife but not about her children. “She died and those are her children,” he has bring proof both about the wife and about the children. HALAKHAH: , Halakhah 8 follows Halakhah 10 . The theme of Halakhah 8 agrees better with Mishnah 10 than with Mishnah 8. “If somebody empowered his agent,” etc. It was stated: “If a man and a woman come from overseas; he says, she is my wife, and she says, he is my husband. One will not execute anybody because of her being a married woman. If they become generally known evidence which is valid as long as it is not rebutted by legal proof to the contrary; cf. Ketubot 5:5, Note 100 . , one will execute because of her being a married woman.” How long does it take to be generally known? Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Up to thirty days evidence is established, husband and wife are barred from testifying in the matter since they are presumed related to each other. . There 3:8 . , we have stated: “A toddler who is found near cake-dough with a piece of dough in his hand and then watched every moment lest he touch anything which would make him impure. If the toddler took the cake dough by himself, the cake dough is impure. If it is known that he was handed the piece of dough by a pure adult, the rest of the cake dough remains pure. , Rebbi Meïr declares pure but the Sages declare it impure, for toddlers will slap their hands on cake-dough evidence unless proven to be otherwise. .” Does one burn because of general knowledge? Rebbi Yose in the name of Rebbi Ze‘ira: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, one executes because of general knowledge. Rebbi Simeon ben Laqish said, one does not execute because of general knowledge. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ze‘ira: Everybody agrees that one executes because of general knowledge. Where do they disagree? About burning. Rebbi Joḥanan said, one executes because of general knowledge but one does not burn because of general knowledge 6:6, Note 138 . . Rebbi Simeon ben Laqish said, since one executes because of general knowledge, one also burns because of general knowledge. And from where that one executes because of general knowledge? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, it is written.. 21:15. : “He who hits his father or his mother shall be put to death.” But is it certain that this one is his father? Is it not only general knowledge that he is his father, Yerushalmi 1:7 Note 265 , Babli 27a ; Tosephta Yebamot 12:8 .) ? But it says, one executes. So here also one executes. “ “I married a wife overseas.” It was stated: If he brought proof about the older ones, he still has to bring proof about the younger ones. Why? Rebbi Jonah said, I say that perhaps she was divorced in the meantime.

לא יִתְיַיחֵד אִישׁ אֶחָד עִם שְׁתֵּי נָשִׁים אֲבָל אִשָּׁה אַחַת מִתְיַיחֶדֶת עִם שְׁתֵּי אֲנָשִׁים. רִבִּי שִׁמְעוֹן אוֹמֵר מִתְיַיחֵד עִם שְׁתֵּי ‌‌‌‌נָשִׁים בִּזְמַן שֶׁאִשְׁתּוֹ עִמּוֹ וְיָשֵׁן עִמָּהֶן בְּפוּנְדָקִי מִפְּנֵי שֶׁאִשְׁתּוֹ מְשַׁמְּרַתּוּ. מִתְיַיחֵד אָדָם עִם אִמּוֹ וְעִם בִּתּוֹ וְיָשֵׁן עִמָּהֶן בְּקֵירוּב בָּשָׂר. וְאִם הִגְדִּילוּ זֶה יָשֵׁן בִּכְסוּתוֹ וְזֶה יָשֵׁן בִּכְסוּתוֹ. וְלֹא יִלְמַד רַוָוק סוֹפְרִים וְלֹא תִלְמַד אִשָּׁה סוֹפְרִים. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַף מִי שֶׁאֵין לוֹ אִשָּׁה לֹא יִלְמַד סוֹפְרִים. רִבִּי יְהוּדָה אוֹמֵר לֹא יִרְעֶה רַוָוק אֶת הַבְּהֵמָה. וְלֹא יִישְׁנוּ שְׁנֵי רַוָוקִים בְּטַלִּית אַחַת וַחֲכָמִים מַתִּירִים. כָּל שֶׁעִסְקוֹ עִם הַנָּשִׁים לֹא יִתְיַיחֵד עִם הַנָּשִׁים לְעוֹלָם. וְלֹא יִלַמֵּד אָדָם אֶת בְּנוֹ אוּמָּנוּת בֵּין הַנָּשִׁים. רִבִּי מֵאִיר אוֹמֵר לְעוֹלָם יִשְׁתַּדֵּל אָדָם לְלַמֵּד אֶת בְּנוֹ אוּמָּנוּת נְקִיָיה וְיִתְפַּלֵּל לְמִי שֶׁהָעוֹשֶׁר שֶׁלּוֹ שֶׁאֵין לָךְ אוּמָּנוּת שֶׁאֵין בָּהּ עֲנִיּוּת וַעֲשִׁירוּת. שֶׁאֵין עֲנִיּוּת מִן. הָאוּמָּנוּת וְאֵין עֲשִׁירוּת מִן הָאוּמָּנוּת. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר רָאִיתָ מִיָּמֶיךָ חַיָּה וָעוֹף שֶׁיֵּשׁ לָהֶן אוּמָּנוּת וְהֵן מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר וַהֲלֹא לֹא נִבְרְאוּ אֶלָּא לְשַׁמְּשֵׁנִי וְכָךְ מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר. וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי אֵינוֹ דִין שֶׁאֶתְפַּרְנֵס שֶׁלֹּא בְצַעַר אֶלָּא שֶׁהֲרֵיעוֹתִי אֶת מַעֲשַׂיי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי. אַבָּא גּוֹרְיוֹן אִישׁ צַיידָן אוֹמֵר מַשּׁוּם אַבָּא שָׁאוּל. לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ חַמָּר גַּמָּל סַפָּר סַפָּן קַדָּר רוֹעֶה וְחֶנְוָונִי שֶׁאוּמְנָתָן אוּמָנוּת לִיסְטִין. רִבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ הַחַמָּרִין רוּבָּן רְשָׁעִים. הַגַּמָּלִין רוּבָּן כְּשֵׁירִים. הַסַּפָּנִין רוּבָּן חֲסִידִים. טוֹב שֶׁבָּרוֹפְאִים לְגֵיהִנָּם. כָּשֶׁר שֶׁבַּטַּבָּחִים שׁוּתָפוֹ שֶׁלַּעֲמָלֵק. לא יִתְיַיחֵד אִישׁ אֶחָד עִם שְׁתֵּי נָשִׁים כול׳. אָמַר רִבִּי אָבִין. בַּמֶּה דְבָרִים אֲמוּרִים. בִּכְשֵׁירִין. אֲבָל בִּפְרוּצִין לא תִתְיַיחֵד אֲפִילוּ בְּמֵאָה אִישׁ. תַּנֵּי. בֶּן יוֹמוֹ שֶׁמֵּת הֲרֵי הוּא לְאָבִיו וּלְאִמּוֹ וּלְכָל קְרוֹבָיוּ כְּחָתָן שָׁלֵם. לֹא סוֹף דָּבָר בֶּן יוֹמוֹ חַי אֶלָּא אֲפִילוּ יָצָא רֹאשׁוֹ וְרוּבּוֹ בַּחַיִים. וְיוֹצֵא בַּחֵיק וְנִקְבַּר בְּאִשָּׁה אַחַת וּבִשְׁנֵי אֲנָשִׁים. אַבָּא שָׁאוּל אוֹמֵר. אַף בְּאִישׁ אֶחָד וּבִשְׁתֵּי נָשִׁים. מִסְתַּבְּרָא רִבִּי שִׁמְעוֹן מוֹדֵיי לְאַבָּא שָׁאוּל. אַבָּא שָׁאוּל לֹא מוֹדֵי לְרִבִּי שִׁמְעוֹן. שֶׁאֵין יֶצֶר הָרָע מָצוּי בְּבֵית הַקְּבָרוֹת. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כִּי יְסִיתְךָ אָחִיךָ בֶּן אִמֶּךָ אוֹ בִנְךָ אוֹ בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ. אִמֶּךָ בַּסֵּתֶר. בִּתְּךָ בַּסֵּתֶר. מִתְיַיחֵד אָדָם עִם אִמּוֹ וְדָר עִמָּהּ. עִם בִּתּוֹ וְדָר עִמָּהּ. עִם אֲחוֹתוֹ וְאֵינוֹ דָר עִמָּהּ. וְיָשֵׁן עִמָּהֶן בְּקֵירוּב בָּשָׂר. תַּנֵּי רִבִּי חֲלַפְתָּא בֶּן שָָׁאוּל. הַבַּת אֵצֶל הָאָב עַד בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. הַבֵּן אֵצֶל הָאֵם עַד בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד. הִגְדִּילוּ זֶה יָשֵׁן בִּכְסוּתוֹ וְזֶה יָשֵׁן בִּכְסוּתוֹ. תַּנֵּי. שְׁנַיִם שֶׁהָיוּ יְשֵׁינִים בְּמִיטָּה אַחַת זֶה מִתְכַּסֶּה בִּכְסוּת עַצְמוֹ וְקוֹרֵא וְזֶה מִתְכַּסֶּה בִּכְסוּת עַצְמוֹ וְקוֹרֵא. אִם הָיוּ בְנוֹ וּבִתּוֹ קְטַנִּים מוּתָּר. תַּמָּן אָמְרִין. אִישׁ וְאִשְׁתּוֹ מוּתָּר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָעְזָר. לְאִישׁ וְאִשְׁתּוֹ נִצְרְכָה. פִּיסְקָא. וְלֹא יְלַמֵּד רַוָוק סוֹפְרִים וְלֹא תְלַמֵּד אִשָּׁה סוֹפְרִים כול׳. תַּנֵּי. רִבִּי אֱלִעֶזֶר אוֹמֵר. אַף מִי שֶׁיֵּשׁ לוֹ אִשָּׁה וּבָנִים וְאֵינָן עִמּוֹ בְאוֹתוֹ מָקוֹם לֹא יְלַמֵּד סוֹפְרִים. רִבִּי יוּדָן בֵּירִבִּי יִשְׁמָעֵאל עֲבַד חַד מַתְנַיָין הָכֵן. פִּיסְקָא. רִבִּי יְהוּדָה אוֹמֵר לֹא יִרְעֶה רַוָוק אֶת הַבְּהֵמָה וְלֹא יִשְׁנוּ שְׁנֵי רַוָוקִין בְּטַלִּית אֶחָד וַחֲכָמִים מַתִּירִין. יְאוּת אָמַר רִבִּי יוּדָה. מַה טַעֲמָא דְרַבָּנִין. חַס וְשָׁלוֹם לֹא נֶחְשְׁדוּ יִשְׂרָאֵל לֹא עַל הַזָּכוֹר וְלֹא עַל הַבְּהֵמָה. וְהָתַנִּינָן. לֹא יְלַמֵּד רַוָוק סוֹפְרִים. מִשֻּׁם שֶׁאִמּוֹ בָּאָה עִמּוֹ אֲחוֹתוֹ בָאָה עִמּוֹ. פִּיסְקָא. לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אוּמָּנוּת בֵּין הַנָּשִׁים כול׳. תַּנֵּי. לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ חַמָּר וְגַמָּל וְסַפָּן קַדָּר קָרָר רוֹעֶה חֶנְוָונִי מִפְּנֵי שֶׁאוּמְנוּתָן אוּמָנוּת לִיסְטִין. פִּיסְקָא. אַבָּא אוֹרְיַָין אִישׁ צַיידָן אוֹמֵר מִשּׁוּם אַבָּא שָָׁאוּל כול׳. רוֹב חַמָּרִים רְשָׁעִים. רוֹב גַּמָּלִין כְּשֵׁירִין. רוֹב סַפָּנִין חֲסִידִים. רוֹב מַמְזֵירִין פִּקְחִין. רוֹב עֲבָדִים נָאִים. רוֹב בְּנֵי אָבוֹת בּוֹיְישָׁנִים. רוֹב בָּנִים דוֹמִין לַאֲחֵי הָאֵם. כָּשֵׁר שֶׁבָּרוֹפְאִים לְגֵיהִנָּם. הַכָּשֵׁר שֶׁבַּטַּבָּחִין שׁוּתָף עֲמָלֵק. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הַכָּשֵׁר שֶׁבַּגּוֹיִם הֲרוֹג. הַטּוֹב שֶׁבַּנְּחָשִׁים רְצַץ אֶת מוֹחוֹ. הַכְּשֵׁירָה שֶׁבַּנָּשִׁים בַּעֲלַת כְּשָׁפִים. אַשְׁרֵי מִי שֶׁעוֹשֶׂה רְצוֹן הַמָּקוֹם. רִבִּי מֵאִיר אוֹמֵר. מִכָּל מָקוֹם אָדָם מִתְפַּרְנֵס. אַשְׁרֵי מִי שֶׁרוֹאֶה אֶת הוֹרָיו בְּאוּמָנוּת מְעוּלָּה. אוֹי לוֹ לְמִי שֶׁרוֹאֶה אֶת הוֹרָיו בְּאוּמָנוּת פְּגוּמָה. פִּיסְקָא. רִבִּי מֵאִיר אוֹמֵר לְעוֹלָם יִשְׁתַּדֵּל אָדָם לְלַמֵּד אֶת בְּנוֹ אוּמָּנוּת נְקִיָיה כול׳. מַה יַעֲשֶׂה אָדָם. יִשְׁתַּדֵּל וִילַמֵּד אֶת בְּנוֹ אוּמָנוּת קְטַנָּה וְיִתְפַּלֵּל וִיבַקֵּשׁ רַחֲמִים מִמִּי שֶׁהָעוֹשֶׁר שֶׁלּוֹ. שֶׁאֵין לָךְ אוּמָּנוּת שֶׁאֵין בָּהּ עֲנִיִים וַעֲשִׁירִים. אֶלָּא הַכֹּל לְפִי זְכוּת הָאָדָם. רִבִּי שִמְעוֹן בֶּן אֶלְעָזָר מִשּׁוּם רִבִּי מֵאִיר. רָאִיתָ מִיָּמֶיךָ אֲרִי סַבָּל. אֲרִי קַיָיץ. שׁוּעַל חֶנְוָונִי. זְאֵב מוֹכֵר קְדֵירוֹת. וְהֵן מִתְפַּרְנְסִין בְּלֹא צַעַר. וְלָמָּה נִבְרְאוּ. לְשַׁמְּשֵׁינִי. וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי. וַהֲרֵי הַדְּבָרִים קַל וַחוֹמֶר. וּמָה אִם אֵילּוּ שֶׁנִּבְרְאוּ לְשַׁמְּשֵׁינִי כָּךְ הֵן מִתְפַּרְנְסִין בְּלֹא צַעַר. אֲנִי שֶׁנִּבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי אֵינוֹ דִין שֶׁאֱהֵא מִתְפַּרְנֵס בְּלֹא צַעַר. וּמִי גָרַם לִי לִהְיוֹת מִתְפַּרְנֵס בְּצַעַר. הֲוֵי אוֹמֵר. חַטָּאַיי. עַל שֶׁהֵירַעְתִּי מַעֲשַׂיי קִיפַּחְתִּי פַּרְנָסָתִי.

MISHNAH: One man should not be alone with two women but one woman may be alone with two men. Rebbi Simeon says, he may be alone with two women as long as his wife is with him; he can sleep with them in a hostelry because his wife will watch over him. A man can be alone with his mother or his daughter and sleep with them with their skins touching; once they grew up each one sleeps in his garment. And a bachelor shall not be a school teacher; a woman shall not be a school teacher. Rebbi Eliezer says, also a man without a wife shall not be a school teacher. Rebbi Jehudah says, a bachelor shall not be a shepherd and two bachelors shall not sleep under one cover, but the Sages permit. Anybody whose occupation is with women should never be alone with women. And a man should not teach his son a craft for women. Rebbi Meïr says that a man should try to teach his son a clean and easy trade and pray to Him to Whom riches and properties belong since there is no trade in which poverty and riches are not found, for neither poverty nor riches come from the trade. Rebbi Simeon ben Eleazar says, did you ever see a wild animal or a bird which had a trade? And they sustain themselves without pain. But they were created only to serve me and sustain themselves without pain, and I was created to serve my Maker, it should be logical that I should be able to sustain myself without pain; only I worsened my deeds and destroyed my sustenance. Abba Gorion from Sidon says in the name of Abba Shaul: A man should not teach his son to be a donkey driver, a camel driver, a hairdresser, a sailor, a potter, a shepherd, or a grocer, since their occupations are those of robbers. Rebbi Jehudah says in the latter’s name: Most donkey drivers are wicked, most camel drivers are in order, most sailors are pious; the best of physicians goes to hell, the qualified among the butchers is an associate of Amaleq. HALAKHAH: “One man should not be alone with two women,” etc. Rebbi Abun said, when has this been said? With decent men. But with profligates she should not be alone even with a hundred men. It was stated: A one day old child who died is for his father, his mother, and all his relatives like one fully grown. Not only if he died when one day old but even if he was alive when his head and most of his body were born 7:6 ). . He is carried out at the bosom and buried by one woman and two men; Abba Shaul says even one man and two women. It is obvious that Rebbi Simeon will agree with Abba Shaul but Abba Shaul does not need to agree with Rebbi Simeon since there is no sexual desire in the cemetery. v . כי ) identifies as that of The Widow of Ephesus. . Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai 1:1, Note 38 . In the Babli 80b , R. Joḥanan in the name of R. Ismael, in Sanhedrin 21b , Avodah zarah 36b , in the name of R. Simeon ben Yoṣadaq. The latter attribution probably is the correct one; in these two quotes also the verse correctly is called “a hint”, not a proof. : “If your brother, your mother’s son, or your son, or your daughter incites you. 13:7 . As usual, the reference is to the part of the verse not quoted; in this case that the inciting happens “in secret”. ”. “Your mother in secret,” “your daughter in secret.” A man can be alone with his mother and live with her, with his daughter and live with her, with his sister and does not live with her, and sleep with them with their skins touching. Rebbi Ḥalaphta ben Shaul stated: The daughter with her father up to the age of three years and one day; the son with his mother up to the age of nine years and one day 10:6 ). . If they get older, each one sleeps in his own clothing. It was stated 24a . : If two people sleep in the same bed, each one covers himself with his own garment and recites {the Šema‘ }; if his son or daughter were small it is permitted. There, they say: A man with his wife is permitted 24a ). . Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: A man with his wife is problematic while lying close to her only if she would not represent a sexual attraction to him. This is not a desirable situation. . New paragraph. “And a bachelor shall not be a school teacher; a woman shall not be a school teacher, etc.” It was stated: Rebbi Eliezer says, also a man with a wife and children shall not be a school teacher if they are not with him at that place. Rebbi Yudan ben Rebbi Ismael acted accordingly in the case of a Mishnah teacher. New paragraph. “Rebbi Jehudah says, a bachelor shall not be a shepherd and two bachelors shall not sleep under one cover, but the Sages permit.” Does not Rebbi Jehudah say it correctly? What is the rabbi’s reason? Perish the thought! Jews are not suspected either with males or with animals. But did we not state: “A bachelor shall not be a school teacher”? Because his mother or his sister will come with him. New paragraph. “A man should not teach his son a craft for women,” etc. It was stated: A man should not teach his son to be a donkey driver, a camel driver, a sailor, a potter, a teamster, a shepherd, or a grocer, since their occupations are those of robbers. New paragraph. Abba Orion from Sidon says in the name of Abba Shaul: Most donkey drivers are wicked, most camel drivers are in order, most sailors are pious, most bastards are intelligent, most slaves are beautiful, most children of reputed parents are bashful, most sons look like their mother’s brothers. The qualified physicians go to hell, the qualified among the butchers is an associate of Amaleq. Rebbi Simeon ben Ioḥai stated: Kill the best of Gentiles. Ismael , Bešallaḥ 1; Mekhilta dR . Simeon bar Ioḥai p. 51; Tanḥuma Bešallaḥ 8, his proof is from Ex . 14:7 , where Pharao mobilized 600 chariots and it is argued that the horses to draw the chariots must have belonged to “those who feared the word of the Eternal” ( Ex . 9:20 ); but that verse refers only to domestic animals which at that time did not include horses used only by the military. , smash the head of the best of snakes; the best qualified among women is a sorceress. Blessed is he who does the will of the Omnipresent. Rebbi Meïr says: A person can earn his livelihood from anywhere. Blessed is he who sees his parents in an esteemed trade; woe to him who sees his parents in a degrading trade. New paragraph. “Rebbi Meïr says that a man should try to teach his son a clean trade,” etc. What should a man do? A person should try and teach his son an unassuming trade and pray for mercy to Him to Whom riches belong since there is no trade in which poor and rich people are not found, for everything depends on a person’s merit. Rebbi Simeon ben Eleazar in the name of Rebbi Meïr: Did you ever see a lion porter, a (lion) [deer] maker of fig cakes, a fox grocer, a wolf selling pots? And they sustain themselves without pain. Why were they created? Only to serve me, and I was created to serve my Maker. Is it not an argument de minore ad maius ? Since they were created to serve me and sustain themselves so without pain, should it not be logical that I, who was created to serve my Maker, should be able to sustain myself without pain? What caused me to have to sustain myself with pain? One has to say, my sins. Because I worsened my deeds and destroyed my sustenance.

רִבִּי נְהוֹרַאי אוֹמֵר. מַנִּיחַ אֲנִי כָּל אוּמָנִיּוֹת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה. שֶׁאָדָם אוֹכֵל מִשְּׂכָרָהּ בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶימֶת לָעוֹלָם הַבָּא וּשְׁאָר אוּמָנִיּוֹת אֵינָן כֵּן. שֶׁאִם נִכְנַס אָדָם לִידֵי חוֹלִי אוֹ לִידֵי זִקְנָה אוֹ לִידֵי מִידָּה שֶׁל יִסּוּרִין וְאֵינוֹ יָכוֹל לַעֲסוֹק בִּמְלַאכְתּוֹ הֲרֵי הוּא מֵת וּמוּטַּל בָּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן אֶלָּא מְשַׁמְּרַתּוּ מִכָּל רַע בְּנַעֲרוּתוֹ וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְּזִקְנוּתוֹ. בְּנַעֲרוּתוֹ מַה הוּא אוֹמֵר. וְקוֹיֵי יי יַחֲלִיפוּ כֹחַ יַעֲלוּ אֵבֶר כַּנְשָׁרִים יָרוּצוּ וְלֹא יִיגָּעוּ יֵלְכוּ וְלֹא יִיעָפוּ. בְּזִקְנוּתוֹ מַה הוּא אוֹמֵר. עוֹד יְנוּבוּן בְּשֵׂיבָה דְּשֵׁנִים וְרַעֲנַנִים יִהְיוּ. וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיי בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כֻּלָּהּ עַד שֶׁלֹּא נִיתְּנָה שֶׁנֶּאֱמַר עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקוֹלִי וַיִּשְׁמוֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרוֹתָי. רִבִּי נְהוֹרַיי אוֹמֵר. מַנִּיחַ אֲנִי כָּל אוּמָנִיּוֹת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה. שֶׁכָּל אוּמָנוּת אֵינוֹ עוֹמֶדֶת לוֹ לְאָדָם אֶלָּא בִּימֵי נַעֲרוּת בִּזְמַן שֶׁכּוֹחוֹ עָלָיו. אֲבָל אִם בָּא לִידֵי חוֹלִי אוֹ נִכְנַס לִידֵי זִקְנָה אוֹ לְמִידָּה שֶׁלִיִיסּוּרִין וְאֵינוֹ יָכוֹל לַעֲשׂוֹת מְלָאכָה הֲרֵי הוּא מֵת בְּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן אֶלָּא מְכַבְּדַתּוּ וּמְשַׁמְּרַתּוּ מִכָּל רַע בְּנַעֲרוּתוֹ. וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְּזִקְנוּתוֹ. בְּנַעֲרוּתוֹ מַהוּ אוֹמֵר. וְקוֹיֵי יי יַחֲלִיפוּ כֹחַ יַעֲלוּ אֵבֶר כַּנְּשָׁרִים יָרוּצוּ וְלֹא יִיעָפוּ יֵלְכוּ וְלֹא יִיגָּעוּ. וּבְזִקְנוּתוֹ מַה הוּא אוֹמֵר. עוֹד יְנוּבוּן בְּשֵׂיבָה דְּשֵׁינִים וְרַעֲנַנִים יִהְיוּ. וְכֵן אַתָּה מוֹצֵא בְּאָבִינוּ אַבְרָהָם שֶׁשִּׁימֵּר אֶת הַתּוֹרָה עַד שֶׁלֹּא בָאָת לָעוֹלָם. שֶׁנֶּאֱמַר עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקוֹלִי וַיִּשְׁמוֹר מִשְׁמַרְתִּי מִצְוֹתַיי חֻקּוֹתַיי וְתוֹרוֹתָיי. אַף גִּידְּלוֹ וּבֵירְכוֹ בְּנַעֲרוּתוֹ וְנָתַן לוֹ אַחֲרִית וְתִקְוָה בְּזִקְנוּתוֹ. בְּנַעֲרוּתוֹ מַהוּ אוֹמֵר. וְאַבְרָהָם כָּבֵד מְאוֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב. וּבְזִקְנוּתוֹ מַהוּ אוֹמֵר. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיי בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. רִבִּי חִזְקִיָּה רִבִּי כֹהֵן בְּשֵׁם רַב. אָסוּר לָדוּר בְּעִיר שֶׁאֵין בָּהּ לֹא רוֹפֵא וְלֹא מֶרְחָץ וְלֹא בֵית דִּין מַכִּין וְחוֹבְשִׁין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַף אָסוּר לָדוּר בְּעִיר שֶׁאֵין בָּהּ גִּינּוֹנִיתָא שֶׁל יָרָק. רִבִּי חִזְקִיָּה רִבִּי כֹהֵן בְּשֵׁם רַב. עָתִיד אָדָם לִיתֵּן דִּין וְחֶשְׁבּוֹן עַל כָּל מַה שֶׁרָאָת עֵינוֹ וְלֹא אָכַל. רִבִּי לָעְזָר חֲשַׁשׁ לְהָדָא שְׁמוּעָתָא וּמַצְמִית לֵיהּ פְּרִיטִין וַאֲכִיל בְּהוֹן מִכָּל מִילָּה חָדָא בְשַׁתָּא.

MISHNAH: Rebbi Nehorai says: I am leaving aside all trades in the world and teach my son only Torah 2:2 , 4:5 . , for a man eats from its rewards in this world and the capital remains for the future world. But with other trades it is not so, for if a person is afflicted with sickness, or old age, or a measure of suffering, and cannot continue in his trade, he dies, abandoned, from hunger. But the Torah is different, it guards him from all evil in his youth and gives him a future and hope in his old age. What does it say about his youth? “Those who trust in the Eternal will renew strength, they rise on wings like an eagle, they run without effort, they walk without tiring.. 40:31 . ” What does it say about his old age? “They still bear fruit in old age, fat and invigorated they will be.. 92:15 . ” So it says about our father Abraham, peace on him: “Abraham was old, came into days, and the Eternal blessed Abraham with everything.. 24:1 . ” We find that our father Abraham kept the entire Torah before it was given, as it is said: “As a reward because Abraham listened to My voice and kept My watch, My commandments, My laws, and My teachings.. 26:5 . ” HALAKHAH: 17:1. “Rebbi Nehorai says: I am leaving aside all trades in the world and teach my son only Torah.” For all trades support a person only in his youth as long as he is in possession of his powers. But if a person is afflicted with sickness or a measure of suffering, and cannot continue working, he dies from hunger. But the Torah is different, it honors him and guards him from all evil in his youth and gives him a future and hope in his old age. What does it say about his youth? “Those who trust in the Eternal will renew strength, they rise on wings like an eagle, they run without effort, they walk without tiring.. 40:31 . ” What does it say about his old age? “They still bear fruit in old age, fat and invigorated they will be.. 92:15 . ” So you find about the patriarch Abraham who kept the Torah before it came into the world world”, not excluding the doctrine of pre-existence of the Torah in the abstract prior to Creation. , as it is said: “As a reward because Abraham listened to My voice and kept My watch, My commandments, My laws, and My teachings.. 26:5 . ” Also it made him great and blessed him in his youth and gave him a future and hope in his old age. What does it say about his youth? “Abraham was very wealthy with livestock, silver, and gold.” And about his old age, what does it say? “Abraham was old, came into days, and the Eternal blessed Abraham with everything.. 24:1 . ” Rebbi Ḥizqiah, Rebbi Cohen in the name of Rav. It is forbidden to dwell in a city which has neither a medical man, nor a public bath, nor a court lashing and jailing 17b . . Rebbi Yose ben Rebbi Abun said, also it is forbidden to dwell in a city which has no vegetable garden. Rebbi Ḥizqiah, Rebbi Cohen in the name of Rav: Every person will have to justify himself for everything his eye saw and which he did not eat 1:1, Note 95 . . Rebbi Eleazar took note of this statement and saved coins from which he ate every kind once a year.