Jerusalem Talmud Yevamot Chapter 8

הֶעָרֵל וְכָל הַטְּמֵאִים לֹא יֹאכְלוּ בַתְּרוּמָה נְשֶׁיהֶם וְעַבְדֵיהֶם יֹאכְלוּ. פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה הֵן וְעַבְדֵיהֶן יֹאכְלוּ וּנְשֵׁיהֶן לֹא יֹאכְלוּ. וְאִם לֹא יְדָעָהּ מִשֶּׁנַּעֲשָׁה פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה הֲרֵי אֵילּוּ יֹאכְלוּ. הֶעָרֵל וְכָל הַטְּמֵאִים כול׳. אִישׁ אִישׁ לְרַבּוֹת אֶת הֶעָרֵל. אוֹ אִישׁ אִישׁ לְרַבּוֹת אֶת הָאוֹנֵן. אָמַר רִבִּי יוֹסֵה בֶּן חֲנִינָה. כְּתִיב כָּל זָר לֹא יֹאכַל קוֹדֶשׁ. מִשּׁוּם זָרוּת אָסַרְתִי לָךְ וְלֹא אָסַרְתִי לָךְ מִשּׁוּם עָרְלָה. רִבִּי טִיוּפָא סִמּוּקָא בָּעֵי קֹמֵי רִבִּי יוֹסֵי. אוֹ נֹאמַר. זָרוּת אָסַרְתִי וְלֹא אָסַרְתִי מִשּׁוּם עָרְלָה וּמִשּׁוּם אֲנִינָה. אָמַר לֵיהּ. מֵאַחַר שֶׁכָּתוּב אֶחָד מַרְבֶּה וְאֶחָד מְמָעֵט. מַרְבֶּה אֲנִי אֶת הֶעָרֵל שֶּׁהוּא מְחוּסָּר מַעֲשֶׂה מִגּוּפוֹ. וּמוֹצִיא אֶת הָאוֹנֵן שֶׁאֵינוֹ מְחוּסָּר מַעֲשֶׂה מִגּוּפוֹ. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. נֶאֱמַר תּוֹשָׁב וְשָׂכִיר בְּפֶסַח וְנֶאֱמַר תּוֹשָׁב וְשָׂכִיר בִּתְרוּמָה. מַה תּוֹשַׁב וְשָׂכִיר הָאָמוּר בְּפֶסַח פָּסַל בּוֹ אֶת הֶעָרֵל. אַף תּוֹשָׁב וְשָׂכִיר הָאָמוּר בִּתְרוּמָה פָּסַל בּוֹ אֵֶת הֶעָרֵל. רִבִּי חַגַּיי בְּעָא. אִי מַה תּוֹשָׁב וְשָׂכִיר הָאָמוּר בְּפֶסַח פָּסַל בּוֹ אֶת הָאוֹנֵן. אַף תּוֹשָׁב וְשָׂכִיר הָאָמוּר בִּתְרוּמָה נִפְסוֹל בּוֹ אֶת הָאוֹנֵן. אָמַר רִבִּי הִילָא. לֹא לָמְדוּ תַּחַת תַּחַת אֶלָּא דְבָרִים הָאֲמוּרִין בַּפָּרָשָׁה. טוּמְטוּם וְאַנְדרוֹגִינֹס מִמָּקוֹם אַחֵר בָּאוּ. אוֹנֵן מִמַּעֲשֵׂר שֵׁינִי בָא. רִבִּי אָבוּן בָּעֵי. וּתְהֵא תְרוּמָה אֲסוּרָה לְאוֹנֵן מִקַּל וָחוֹמֶר. וּמַה אִם הַמַּעֲשֵׂר שֶׁהוּא מוּתָּר לְזָרִים הֲרֵי הוּא אָסוֹר לְאוֹנֵן. תְּרוּמָה שֶׁהִיא אֲסוּרָה לְזָרִים אֵינוֹ דִין שֶׁתְּהֵא אֲסוּרָה לְאוֹנֵן. לֹא. אִם אָמַרְתָּ בְמַעֲשֵׂר שֶׁהוּא טָעוּן מְחִיצָה. תֹּאמַר בִּתְרוּמָה שֶׁאֵינָהּ טְעוּנָה מְחִיצָה. הָא לְפִי שֶׁיֵּשׁ בַּזֶּה מַה שֶׁאֵין בַּזֶּה וּבַזֶּה מַה שֶׁאֵין בַּזֶּה לֹא צָרְכוּ לְלַמֵּד זֶה מִזֶּה. קֳדָשִׁים מַהוּ שֶׁיְּהוּ אֲסוּרִים בְּעָרֵל. לְלַמֵּד מִן הַפֶּסַח אֵין אַתְּ יָכוֹל שֶׁאֵין בּוֹ שְׁבִירַת הָעֶצֶם. וְלֹא מִן הַתְּרוּמָה שֶׁהוּא לֶמֶד מִן הַלֶּמֶד. הֲוֵי סוֹפָךְ לוֹמַר מִמֶּנּוּ וּמִמֶּנּוּ. מַה מִמֶּנּוּ שֶׁנֶּאֱמַר בַּפֶּסַח פּוֹסֶל בּוֹ אֵֶת הֶעָרֵל. אַף מִמֶּנּוּ שֶׁנֶּאֱמַר בַּקֳּדָשִׁים פּוֹסֶל בּוֹ אֶת הֶעָרֵל. קֳדָשִׁים מַהוּ שֶׁיְּהוּ אֲסוּרִין לְאוֹנֵן. מִמֶּנּוּ מִמֶּנּוּ. מַה מִמֶּנּוּ שֶׁנֶּאֱמַר בְּמַעֲשֵׂר פּוֹסֶל בּוֹ אֶת הָאוֹנֵן. אַף מִמֶּנּוּ שֶׁנֶּאֱמַר בַּפֶּסַח פּוֹסֶל בּוֹ אֶת הָאוֹנֵן. וּמוּפְנֶה הוּא. וַהֲלֹא דְרוּשָׁה הִיא. כְּהָדָא דְתַנֵּי. תּוֹשָׁב זֶה קָנוּי קִנְיַין עוֹלָם. שָׂכִיר זֶה קָנוּי קִנְיַין שָָׁנִים. יֹאמַר תּוֹשָׁב. מַה תַלְמוּד לוֹמַר שָׂכִיר. הַקָּנוּי קִנְיַין עוֹלָם אֵינוֹ אוֹכֵל. וְהַקָּנוּי קִינְיַין שָׁנִים אוֹכֵל. אִילּוּ כֵן הָיִיתִי אוֹמֵר. תּוֹשָׁב זֶה הַקָּנוּי קִנְיַין שָׁנִים. וּכְשֶׁהוּא אוֹמֵר שָׂכִיר בָּא הַשָּׂכִיר לְלַמֵּד עַל הַתּוֹשָׁב שֶׁהוּא קִנְיַין עוֹלָם. אָמַר רִבִּי מַתְּיָה. מִּכֵּיוָן דִּכְתִיב וְכָל עָרֵל לֹא יֹאכַל בּוֹ כְּמִי שֶׁהוּא מוּפְנֶה מִצַּד אֶחָד. עַל דַּעְתֵּיהּ דְּרִבִּי עֲקִיבָה לְאֵי זֶה דָבָר נֶאֱמַר תּוֹשָׁב וְשָׂכִיר בַּתְּרוּמָה. כְּהַהִיא דְאָמַר רִבִּי אִילָא בְשֵׁם רִבִּי יָסָא. הַלּוֹקֵחַ עֲבָדִים עֲרֵילִים מִן הַגּוֹי עַל מְנָת לְמוֹהֲלָן. רִבִּי יָסָא בְשֵּׁם רִבִּי יוֹחָנָן שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. הַלּוֹקֵחַ עֲבָדִים עֲרֵילִים מִן הַגּוֹי עַל מְנָת לְמוֹהֲלָן אֲפִילוּ מָלָן לֹא יֹאכְלוּ בַתְּרוּמָה. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָָן. הַלּוֹקֵחַ עֲבָדִים מִן הַגּוֹי עַל מְנָת לְמוֹהֲלָן וְחָזְרוּ בָהֶן מְגַלְגֵּל עִמָּהֶן שְׁנֵים עָשָׂר חוֹדֶשׁ. אִם קִיבְּלוּ עֲלֵיהֶן הֲרֵי יָפֶה וְאִם לָאו מוּתָּר לְמוֹכְרָן לְגוֹי. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מַעֲשֶׂה בְאֶחָד שֶׁלָּקַח עִיר אֶחָד שֶׁלָּעֲבָדִים עֲרֵלִים מִן הַגּוֹי עַל מְנָת לְמוֹהֲלָן וְחָזְרוּ בָהֶן. אָתָא שָׁאַל לְרַבָּנִין. אָמְרוּ לֵיהּ. גַּלְגֵּל עִמָּהֶן שְׁנֵים עָשָׂר חוֹדֶשׁ. אִם קִיבְּלוּ עֲלֵיהֶן הֲרֵי יָפֶה וְאִם לָאו הַכֹּל כְּמִנְהַג הַמְדִינָה. וְאָמַר רִבִּי יִצְחָק בַּר נַחְמָן. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הָיָה בְּלָדוֹקֵיָא. וַהֲוָה תַמָּן רִבִּי יוּדָן נְשִׂיָיא. בְּעָא מִיקְרוֹץ. אָמַר לֵיהּ. הַמְתֵּן וְאָנוּ מַטְבִּילִין אֶת הַגִּיּוֹרֶת הַזּוֹ לְמָחָר. רִבִּי זֵירָא שָׁאַל לְרִבִּי יִצְחָק בַּר נַחְמָן. לָמָּה. מִפְּנֵי כְבוֹד הַזָּקֵן אוֹ מִשּׁוּם שֶׁאֵין מַטְבִּילִין אֶת הַגִּיּוֹרֶת בַּלָּיְלָה. אָמַר לֵיהּ. מִשּׁוּם שֶׁאֵין מַטְבִּילִין אֶת הַגִּיּוֹרֶת בַּלָּיְלָה. אָתָא עוֹבְדָא קוֹמֵי דְרִבִּי יוֹסֵי. מַהוּ לְהַטְבִּיל אֶת הַגֵּרִים בַּלָּיְלָה. וְלֹא הוֹדוּ. עֶבֶד תּוֹשָּׁב לְעוֹלָם. גֵּר תּוֹשָׁב הֲרֵי הוּא כְגוֹי לְכָל דָּבָר. רִבִּי שְׁמוּאֵל בַּר חִיָיה בַּר יְהוּדָה בְשֵׁם רִבִּי חֲנִינָה. גֵּר (וְ)תּוֹשָׁב מְגַלְגְּלִין עִמָּהֶן שְׁנֵים עָשָׂר חוֹדֶשׁ. אִם חָזַר בּוֹ הֲרֵי יָפֶה וְאִם לָאו הֲרֵי הוּא כְגוֹי לְכָל דָּבָר. רִבִּי שְׁמוּאֵל בַּר חִיָיה בַּר יְהוּדָה רִבִּי חֲנִינָה בְשֵׁם רִבִּי. גֵּר תּוֹשָׁב צָרִיךְ לְקַבֵּל עָלָיו עַל מְנָת שֶׁיְּהֵא אוֹכֵל נְבֵילוֹת. אָמַר רִבִּי הִילָא יֹאמְרוּ הַדְּבָרִים כִּכְתָבָן. מַה יֹאמְרוּ הַדְּבָרִים כִּכְתָבָן. אָמַר רִבִּי יוֹסֵי בַּר חֲנִינָה. לֹא תֹאכְלוּ כָל נְבֵילָה לַגֵּר אֲשֶׁר בִּשְׁעָרֶיךָ תִּתְּנֶינָּה וַאֲכָלָהּ. אִית תַּנָּיֵי תַנֵּי. גֵּר תּוֹשָׁב אֵין מְקַבְּלִין אוֹתָן עַד שֶׁיְּקַבֵּל אֶת כֵּל הַמִּצְוֹת שֶׁכְּתוּבוֹת בַּתּוֹרָה. אִית תַּנָּיֵי תַנֵּי. גֵּר תּוֹשָׁב אֵין מְקַבְּלִין אוֹתוֹ עַד שֶׁיִּכְפּוֹר בָּעֲבוֹדָה זָרָה שֶׁלּוֹ. רִבִּי בָּא בְשֵׁם רִבִּי חִיָיה בַּר אַשִּׁי. גֵּר תּוֹשָׁב אֵין מְקַבְּלִין אוֹתוֹ עַד שֶׁיִּכְפּוֹר בָּעֲבוֹדָה זָרָה כְגוֹי. אָמַר רִבִּי זְעִירָא. מִדִּבְרֵי כוּלְּהוֹן עַד שֶׁיִּכְפּוֹר בָּעֲבוֹדָה זָרָה כְגוֹי. דִּלֹ כֵן מַה אֲנָן אָמְרִין. הוֹאִיל וְהוּא מְצֻוֶּה עַל עֲבוֹדָה זָרָה לֹא יְבַטֵּל. וְגוֹיִם אֵינָן מְצוּוִּין עַל עֲבוֹדָה זָרָה וּמְבַטְּלִין. אָמַר רִבִּי יוֹסֵה. שֶׁלֹּא תֹאמַר. וְהוּא שָׁוֶוה לְיִשְׂרָאֵל בִּשְׁלֹשָׁה דְבָרִים. בְּלֹא תַעֲשׁוֹק וְלֹא תוֹנֶה וְגוֹלֶה כְיִשְׂרָאֵל. הוּא לֹא יְבַטֵּל. לְפוּם כֵּן צָרִךְ מֵימַר. מְבַטֵּל עֲבוֹדָה זָרָה כְגוֹי. מָאן תַּנָּא בְּלֹא יַעֲשׁוֹק. רִבִּי יוֹסֵה בֵּירִבִּי יוּדָה. דְּתַנֵּי. גֵּר תּוֹשָׁב הֲרֵי בְלֹא תַעֲשֶׂה. דִּבְרֵי רִבִּי יוֹסֵה בֵּירִבִּי יוּדָה. רִבִּי יוּדָה אוֹמֶר. גֵּר תּוֹשָׁב בְּשַׁבָּת כְּיִשְׂרָאֵל בְּיוֹם טוֹב. מַה יִשְׂרָאֵל בְּיוֹם טוֹב אוֹפֶה וּמְבַשֵּׁל וְאָסוּר בְּכָל מְלָאכָה אַף גֵּר תּוֹשָׁב בְּשַׁבָּת כֵּן. רִבִּי יוֹסֵי אוֹמֵר. גֵּר תּוֹשָׁב בְּשַׁבָּת כְּיִשְׂרָאֵל בְּחוֹלוֹ שֶׁלְּמוֹעֵד. מַה יִשְׂרָאֵל בְּחוֹלוֹ שֶּׁל מוֹעֵד מְגַבֵּב מֵעַל פְּנֵי הַשָּׂדֶה וְאָסוּר בְּכָל מְלֶאכֶת הַשָּׂדֶה אַף גֵּר תּוֹשָׁב בְּשַׁבָּת כֵּן. רִבִּי שִׁמְעוֹן אוֹמֶר. גֵּר תּוֹשָׁב בְּשַׁבָּת כְּיִשְׂרָאֵל בִּשְׁאָר יְמוֹת הַשָּׁנָה. מַה יִשְׂרָאֵל בִּשְׁאָר יְמוֹת הַשָּׁנָה חוֹרֵשׁ וְזוֹרֵעַ וְקוֹצֵר אַף גֵּר תּוֹשָׁב בְּשַׁבָּת כֵּן. רַב אָדָא רַב הַמְנוּנָא רַב אָדָא בַּר אַחֲוָוא בְשֵׁם רַב. הֲלָכָה כְרִבִּי שִׁמְעוֹן. כְּתִיב וְכָל עֶבֶד אִישׁ מִקְנַת כֶּסֶף וגו׳. עֶבֶד אִישׁ אַתְּ מוֹהֲלוֹ בְּעַל כּוֹרְחוֹ. בֶּן אִישׁ אֵין אַתְּ מוֹהֲלוֹ בְּעַל כּוֹרְחוֹ. רִבִּי יוֹחָנָן בָּעֵי. הָא בֶּן קָטָן אַתְּ מוֹהֲלוֹ עַל כּוֹרְחוֹ. אֲפִילוּ כִבְנוֹ שֶׁלְּאוֹרְכִנֵיס. רִבִּי חִזְקִיָּה בְשֵׁם רַבָּא. הָא כֵינִי. מָצָא בְתוֹכָהּ תִּינּוֹק מוּשְׁלָךְ. הִטְבִּילוֹ לְשׁוּם עֶבֶד אַתְּ מוֹהֲלוֹ לְשׁוּם עֶבֶד. לְשׁוּם בֶּן חוֹרִין אַתְּ מוֹהֲלוֹ לְשׁוּם בֶּן חוֹרִין. רִבִּי יוֹחָנָן בָּעֵי. לְשׁוּם עֶבֶד הֲרֵי הוּא כְעֶבֶד. אֲפִילוּ כִבְנוֹ שֶׁלְּאוֹרְכִנֵיס. רִבִּי אַבָּהוּ וְרִבִּי אֶלְעָזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה לֹא אָמַר כֵּן אֶלָּא וְכָל עֶבֶד אִישׁ מִקְנַת כֶּסֶף. עַבְדָךְ אִישׁ אַתְּ מוֹהֲלוֹ עַל כּוֹרְחוֹ. בִּנְךָ אִישׁ אֵין אַתְּ מוֹהֲלוֹ עַל כֹּרְחוֹ. כְּהָהִיא דָמַר רִבִּי הִילָא בְשֵׁם רִבִּי יָסָא. הַלּוֹקֵחַ עֲבָדִים עֲרֵילִים מִן הַגּוֹיִם עַל מְנָת לִמְהוֹל. מַה נַפְשֵׁךְ. כְּעֶבֶד אִישׁ הוּא אַתְּ מוֹהֲלָן עַל כּוֹרְחָן עַל מְנָת שֶׁלֹּא לְמוֹהֲלָן. כְּבֶן אִישׁ הוּא אֵין אַתְּ מוֹהֲלוֹ עַל כּוֹרְחוֹ. הַמָּשׁוּךְ וְהַנּוֹלָד מָהוּל וְהַמָּל עַד שֶׁלֹּא נִתְגַּיֵיר לֹא יֹאכְלוּ בַתְּרוּמָה. רִבִּי זְרִיקָן רִבִּי יַנַּאי בֵּירִבִּי יִשְׁמָעֵאל בְּשֵׁם רִבִּי יוֹחָנָן. מִשּׁוּם קְנָס. רִבִּי יִרְמְיָה רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּשֵׁם רַב. גְּזֵירָה גָּזְרוּ. מַה נְפַק מִן בֵּינֵיהוֹן. מָשַׁךְ לוֹ אַחֵר עָרְלָה אוֹ שֶׁנִּמְשְׁכָה מֵאֵילֶיהָ. אִין תֵּימַר קְנָס. אֵין כָּאן קְנָס. אִין תֵּימַר גְּזֵירָה גָּזְרוּ. אֲפִילוּ כֵן גְּזֵירָה גָּזְרוּ. הִמּוֹל יִמּוֹל. גְּזֵירָה לִשְׁתֵּי מִילוֹת. אֶחָד לְמִילָה וְאֶחָד לִפְרִיעָה. אַחַת לִפְרִיעָה וְאַחַת לְצִיצִין. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה דוּ אָמַר. לְשׁוֹנוֹת רִיבּוּיִין הֵן. כְּרִבִּי יִשְׁמָעֵאל דּוּ אָמַר. לְשׁוֹנוֹת כְּפוּלִין הֵן. הַתּוֹרָה דִיבְּרָה כְדַרְכָּהּ. הָלוֹךְ הָלַכְתָּ. כִּי נִכְסֹף נִכְסַפְתָּ. גָּנֹב גּוּנַּבְתִי. מְנָלָן. אָמַר רִבִּי יוּדָה בַּר פָּזִי. אָז אָמְרָה חֲתַן דָּמִים לַמּוּלוֹת. מִיכָּן לִשְׁתֵּי מִילוֹת. אַחַת לְמִילָה וְאַחַת לִפְרִיעָה. אַחַת לְמִילָה וְאַחַת לְצִיצִין. רַב אָמַר. הִמּוֹל יִמּוֹל. מִיכָּן לְנוֹלָד כְּשֶׁהוּא מָהוּל שֶׁצָּרִיךְ לְהַטִּיף מִמֶּנּוּ דַם בְּרִית. הִמּוֹל יִמּוֹל. מִיכָּן לְיִשְׂרָאֵל עָרֵל שֶׁלֹּא יִמּוֹל עַד שֶׁיִּמּוֹל. וְאֵין צָרִיךְ לוֹמַר גּוֹי עָרֵל. אָמַר רִבִּי לֵוִי. כְּתִיב וְאַתָּה אֶת בְּרִיתִי תִשְׁמוֹר. אַתָּה וְכָל כְּיוֹצֵא בָךְ. תַּנֵּי. יִשְׂרָאֵל מָל אֶת הַכּוּתִי וְהַכּוּתִי אֵינוֹ מָל אֶת יִשְׂרָאֵל מִפְּנֵי שֶׁהוּא מָהוּל לְשׁוּם הַר גְּרִיזִים. דִּבְרֵי רִבִּי יוּדָה. אָמַר לוֹ רִבִּי יוֹסֵה. וְכִי אֵיכָן מָצִינוּ בַתּוֹרָה שֶׁהַמִּילָה צְרִיכָה כַוָונָה. אֶלָּא יְהֵא מָל וְהוֹלֵךְ לְשֵׁם הַר גְּרִיזִים עַד שֶׁתֵּצֵא נַפְשׁוֹ. הַמּוֹשֵׁךְ לֹא יִמּוֹל שֶׁלֹּא יָבוֹא לִידֵי סַכָּנָה. דִּבְרֵי רִבִּי יוּדָה. אָמַר לוֹ רִבִּי יוֹסֵי. הַרְבֶּה מְשׁוּכִין הָיוּ בִימֵי בֶּן כּוֹזִבָּא וְכוּלָּן מָלוּ וְחָיוּ וְהוֹלִידוּ בָנִים וּבָנוֹת. הַמּוֹשֵׁךְ וְהַנּוֹלָד מָהוּל וְהַמָּל עַד שֶׁלֹּא נִתְגַּיֵיר צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַם בְּרִית. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. לֹא נֶחְלְקוּ בֵית שַׁמַּי וּבֵית הִלֵּל עַל שֶׁנּוֹלָד מָהוּל שֶׁצָּרִיךְ לְהַטִּיף מִמֶּנּוּ דַם בְּרִית מִפְּנֵי שֶׁהִיא עָרְלָה כְבוּשָׁה. עַל מַה נֶחְלְקוּ. עַל גֵּר שֶׁנִּתְגַּיֵיר מָהוּל. שֶׁבֵּית שַׁמַּי אוֹמְרִים. צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַם בְּרִית. וּבֵית הִלֵּל אוֹמְרִים. אֵין צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַם בְּרִית. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי הוֹשַׁעְיָה. הֲלָכָה כְדִבְרֵי הַתַּלְמִיד. אָתָא עוֹבְדָא קוֹמֵי רַב וְאָמַר. מָן הָא דְתַנֵּי. מִפְּנֵי שֶׁהִיא עָרְלָה כְבוּשָׁה. הָדָא אָמְרָה. עָרֵל בָּרוּר הוּא וְדוֹחִין עָלָיו אֶת הַשַּׁבָּת. רִבִּי אַבָּהוּ אָמַר. אֵין דּוֹחִין עָלָיו אֶת הַשַּׁבָּת וְצָרִיךְ לְהַטִּיף מִמֶּנּוּ דַם בְּרִית. רַב אָדָא בַּר אַחֲוָוא אִתְיְלִיד לֵיהּ חַד בַּר נַשׁ כֵּן. מִימִסְמֵס בֵּהּ מִית. אָמַר רִבִּי אָבִין נַעֲשֶׂה כְּרוּת שָׁפְכָה וְנִתְעַנֵּה עָלָיו שֶׁיָּמוּת. רַבָּנִין דְקַיסָרִין אָמְרִין נַעֲשֶׂה פְצוּעַ דַּכָּא וְנִתְעַנֵּה עָלָיו שֶׁיָּמוּת. עָרְלָתוֹ וַודַּאי דוֹחָה אֶת הַשַּׁבָּת. וְאֵין הַסָּפֵק דּוֹחֶה אֶת הַשַּׁבָּת עָרְלָתוֹ. עָרְלָתוֹ וַדַּאי דוֹחָה אֶת הַשַּׁבָּת. אֵין אַנְדְּרוֹגִינֹס דּוֹחֶה אֶת הַשַּׁבָּת. שֶׁהָיָה רִבִּי יוּדָה אוֹמֵר. אַנְדְּרוֹגִינֹס דּוֹחִין עָלָיו אֶת הַשַּׁבָּת וְחַיָיבִין עָלָיו כָּרֵת. עָרְלָתוֹ. עָרְלָתוֹ וַדַּאי דוֹחָה אֶת הַשַּׁבָּת. וְאֵין בֵּין הַשְּׁמָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת. עָרְלָתוֹ. עָרְלָתוֹ וַדַּאי דוֹחָה אֶת הַשַּׁבָּת. אֵין שֶׁנּוֹלָד מָהוּל דּוֹחֶה אֶת הַשַּׁבָּת. שֶׁבֵּית שַׁמַּי אוֹמְרִים. צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַם בְּרִית. תַּמָּן תַּנִּינָן. הַכֹּל חַיָיבִין בִּרְאִיָיה חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן וְטוּמְטוּם וְאַנְדְּרוֹגִינֹס. מַה אָמַר בָּהּ רִבִּי יוּדָה. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי יוֹחָנָן בֶּן דַּהֲבַאי אָמַר מִשּׁוּם רִבִּי יוּדָה. אַף הַסּוּמֶא. לֵית בַּר נַשׁ אָמַר אַף אֶלָּא דוּ מוֹדֶה עַל קַדְמִיָיתָא. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִי יוּדָה. תַּמָּן אָמַר פְּרָט. וְהָכָא אָמַר לְרַבּוֹת. רִבִּי יוּדָה וְרַבָּנִין מִקְרָא אֶחָד הֵן דּוֹרְשִׁין. רַבָּנִן דּוֹרְשִׁין. עָרֵל. מַה תַלְמוּד לוֹמַר זָכָר. עַד שֶׁיְּהֵא כוּלּוֹ זָכָר. רִבִּי יוּדָה דָרַשּׁ. זָכָר. מַה תַלְמוּד לוֹמַר עָרֵל. וַאֲפִילוּ מִקְצָתוֹ עָרֵל. בְּרָם הָכָא כָּל זְכוּרְךָ. פְּרָט לָאַנְדְּרוֹגִינֹס. תַּמָּן תַּנִּינָן. קָטָן הַחוֹלֶה אֵין מוּלִין אוֹתוֹ עַד שֶׁיַּבְרִיא. שְׁמוּאֵל אָמַר. אֲפִילוּ אָחַזָתוֹ הַחַמָּה שָׁעָה אַחַת מַמְתִּינִין לוֹ עַד שְׁלֹשִׁים יוֹם. וְאוֹתָן שְׁלֹשִׁים יוֹם מַהוּ לְהַאֲכִילוֹ מֵחֲלָבָהּ שֶׁלַּתְּרוּמָה. מַהוּ לְסוֹכוֹ שֶׁמֶן שֶׁלַּתְּרוּמָה. נִישְׁמְעִינָהּ מִן הָדָא. הֶעָרֶל וְכָל הַטְּמֵאִים לֹא יֹאכְלוּ בַתְּרוּמָה וּנְשֵׁיהֶם וְעַבְדֵיהֶם יֹאכְלוּ. רִבִּי אָחָא בְשֵׁם רִבִּי תַנְחוּם בֵּירִבִּי חִיָיה. אֵין עָרְלָה אֶלָּא מִשְּׁמִינִי וְהָלְאָה. וְתַנֵּי כֵן. כָּל שְׁלֹשִׁים יוֹם אָסוּר לְהַאֲכִילֹה חֲלָבָהּ שֶׁלַּתְּרוּמָה וְאָסוּר לְסוֹכוֹ בַשֶּׁמֶן שֶׁלַּתְּרוּמָה. לֵילֵי שְׁמִינִי מַה אַתְּ עֲבַד לָהּ. מִן מַה דְתַנֵּי. לֵילֵי שְׁמִינִי הַנִּכְנַס לַדִּיר לְהִתְעַשֵּׂר. הָדָא אָמְרָה. לֵילֵי שְׁמִינִי כִשְׁמִינִי הוּא. וְתַנֵּי כֵן. כָּל שִׁבְעַת יָמִים מוּתָּר לְהַאֲכִילוֹ חֲלָבָהּ שֶׁלַּתְּרוּמָה וּמוּתָּר לְסוֹכוֹ בַשֶּׁמֶן שֶׁלַּתְּרוּמָה. תַּמָּן תִּנִּינָן. אֵילּוּ הֵן צִיצִין הַמְעַכְּבִין אֶת הַמִּילָה. רִבִּי אֲבִינָא בְשֵׁם רִבִּי יִרְמְיָה. בְּחוֹפֶה רוֹב גּוֹבְהָהּ שֶׁלָּעֲטָרָה. רִבִּי יוֹסֵי בֶן יוֹסֵי אָמַר. בְּחוֹפֶה רוֹב גַּגָּהּ שֶׁלָּעֲטָרָה. רִבִּי טֵבִי בְשֵׁם שְׁמוּאֵל. בּוֹדְקִין אוֹתוֹ בְּשָׁעָה שֶׁהוּא מַקְשֶׁה. מָל וְלֹא פָרַע אֶת הַמִּילָה כִּילּוּ לֹא מָל. תַּנֵּי וְעָנוּשׁ כָּרֵת. רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּהוּ. הָדָא דְתֵימַר בְּשֶׁאֵין בַּיּוֹם כְּדֵי לְמָרֵק. אֲבָל אִם יֵשׁ בַּיּוֹם כְּדֵי לְמָרֵק מְמָרֵק וְאֵינוֹ חוֹשֵׁשׁ. תַּנֵּי. כָּל שָׁעָה שֶׁהוּא עוֹסֵק בְּמִילָה חוֹזֵר. בֵּין עַל צִיצִין הַמְעַכְּבִין אֶת הַמִּילָה בֵּין עַל הַצִּיצִין שֶׁאֵין מְעַכְּבִין אֶת הַמִּילָה. פֵּירַשׁ אֵינוֹ חוֹזֵר אֶלָּא עַל צִיצִין הַמְעַכְּבִין אֶת הַמִּילָה. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוֹסֵי אֲפִילוּ פֵּירַשׁ חוֹזֵר אֲפִילוּ עַל צִיצִין שֶׁאֵין מְעַכְּבִין אֶת הַמִּילָה. הֵיידָן רִבִּי יוֹסֵי הַהִיא דְתַנִּינָן תַּמָּן. רִבִּי יוֹסֵי אוֹמֵר. יוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. שָׁכַח וְהוֹצִיא אֶת הַלּוּלָב בִּרְשׁוּת הָרַבִּים פָּטוּר. מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת. אַף בְּסַכִּין שֶׁלַּמִּילָה כֵן. אַף בְמַצָּה כֵן. מִן מַה דְאָמַר רִבִּי יוֹחָנָן דִּבְרֵי רִבִּי יוֹסֵה אֲפִילוּ פִּירַשׁ חוֹזֵר אֲפִילוּ עַל צִיצִין שֶׁאֵין מְעַכְּבִין אֶת הַמִּילָה. הָדָא אָמְרָה. אַף בְּסַכִּין שֶׁלַּמִּילָה כֵן אַף בְמַצָּה כֵן. אִם לֹא יְדָעָהּ מִשֶּׁנַּעֲשָׂה פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה הֲרֵי אֵילּוּ יֹאכְלוּ. אָמַר רִבִּי לָעְזָר. דְּרִבִּי לָעְזָר וּדְרִבִּי שִׁמְעוֹן הִיא. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי הַכֹּל הִיא. שַׁנְיָיא הִיא הָכָא שֶׁלֹּא הוֹסִיף בָּהּ קִינְיָין אֶחָד לִפְסוֹל. אַתְיָין אִילֵּין פְּלוּגְוָותָא כְּאִינּוּן פְּלוּגְוָותָא. דְּאִיתְפַּלְּגוֹן. שׁוֹמֶרֶת יָבָם כּוֹהֶנֶת שֶׁנָּפְלָה לִפְנֵי שְׁנֵי כֹהֲנִים יְבָמִים. עָשָׂה בָהּ אֶחָד מֵהֶן מַאֲמָר. לא הִסְפִּיק לְכוֹנְסָהּ לַחוּפָּה שֶׁלַּנִּישׂוּאִין עַד שֶׁנַּעֲשֶׂה פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מִכֵּיוָן שֶׁהִיא זְקוּקָה לְבִיאָה פְסוּלָה פּוֹסֶלֶת. רִבִּי יוֹחָנָן אָמַר. לִכְשֶׁיִּבְעוֹל. הָיָה אֶחָד מֵהֶן כָּשֵׁר וְאֶחָד פָּסוּל אַף רִבִּי יוֹחָנָן מוֹדֶה. רִבִּי חִיָיה בַּר אָדָא בְּעָא קוֹמֵי רִבִּי מָנָא. עָשָׂה בָהּ הַכָּשֵׁר מַאֲמָר. אָמָר לֵיהּ. מַחֲלוֹקֶת רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ.

MISHNAH: The uncircumcised and any impure persons may not eat heave; their wives and slaves may eat. Someone injured in his testicles or with cut-off penis and his slaves may eat, his wives may not eat; but if he did not know her carnally after he was injured in his testicles or his penis was cut off, they may eat. 12:48 ) nor any impure ( Lev. 22:3 ). If these persons belong to the priestly clan they are not excluded by their disability (assuming the the Cohen is legally uncircumcised, e. g., as a hemophiliac). But the rules of entitlement to heave follow only the rules of membership in the priestly clan. The person injured in his testicles is prevented from marrying inside the congregation; therefore, his intercourse disables his otherwise entitled sex partner from heave. The numerical inconsistency in the last sentence is in the Mishnah. . HALAKHAH: “The uncircumcised and any impure persons,” etc. “Every man 22:4 . The verse excludes impure persons from sanctified food. The inclusive “ every man” implies that every man of the descendents of Aaron is included among the prospective eaters of heave since every man is exluded when impure. Verse 7 notes that after immersion in water he may eat the sanctified food after sundown; this refers to heave which does not require a prior purification sacrifice. ”, to include the uncircumcised 4(18 ) in the name of R. Aqiba. He takes the emphatic expression “ every man” to mean that in addition to the persons excluded in the text there must be some category of excluded persons not mentioned in the text. . Or “every man” to include the mourner 26:14 ), which implies that even the Israel farmer may not eat his sanctified food (the Second Tithe) while in mourning. From there, it is inferred that the Cohen certainly is disabled during his mourning. ? Rebbi Yose ben Ḥanina said, it is written, “no outsider shall eat sanctified [food] 22:10 : “No outsider (a non-priestly Jew; cf. Num. 18:4 ) shall eat sanctified [food], a Cohen’s sojourner (foreign worker) and hireling shall not eat sanctified [food].” The verse clearly disqualifies persons because of their intrinsic status, not because of a temporary disability. Sifra Emor Pereq 4(16 ) also classifies the bastard as an outsider. ”. I forbade to you because of outside status, I did not forbid because of prepuce but also the next sentence in the text, and the parallel discussion in the Babli preclude such an approach. It is clear from the start that both the uncircumcised and the mourner are forbidden heave, and the entire discussion is one of hermeneutics. No temporary disabilities have any place in the interpretation of vv. 10–13. The question is only whether the rather arbitrary approach of R. Aqiba has any justification. . The reddish Rebbi Tiufa asked before Rebbi Yose: may we not say, I did not forbid because of prepuce and because of mourning? He said to him, since one verse includes and the other excludes a leper or sick with gonorrhea”, which decreases the size of the excluded set. The verse deals only with temporary disabilities. The verse 22:10 dealing with permanent disabilities has no exclusion. It is therefore acceptable to include a permanently disabled person in the excluded set and to exclude from that set an additional temporarily disabled person. , I am including the uncircumcised who is missing some procedure performed on his body and excluding the mourner who is not missing some procedure performed on his body. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated 4(18 ). In the Babli (70a ) and the Mekhilta deR. Ismael, Bo (ed. Horovitz-Rabin, p. 54), the argument is presented in the name of R. Eliezer, adding to the arguments of B. Z. Wacholder [ The date of the Mekhilta de-R. Ishmael , HUCA 39(1968) 117–144] about the dependence of that Mekhilta on the Babli. : It said “sojourner and hireling” with regard to Passover 12:45 . and “sojourner and hireling” with regard to heave 22:10 . . Since “sojourner and hireling” with regard to Passover implies disabling the uncircumcised, so “sojourner and hireling” with regard to heave must imply disabling the uncircumcised. Rebbi Ḥaggai questioned: If “sojourner and hireling” with regard to Passover is in a group of laws disabling the mourner, also “sojourner and hireling” with regard to heave should imply disabling the mourner8:8 , explained in Pesaḥim [Yerushalmi 8:8 (fol. 36b), Babli 92a ] states that the mourner is excluded by biblical decree only from services during daytime. This means that the mourner (as long as he is not impure) is admitted to the Passover meal. R. Haggai attempts to discredit R. Ismael’s approach. . Rebbi Hila answered: They inferred from “under, under” only items mentioned in the paragraph 12:9 , 10 ). The argument there is not applicable here. All R. Hila seems to say is that one does not derive laws not touched upon in Ex. 22:43–50 from there. . The sexless and the hermaphrodite came under another category. The mourner comes from second tithe 26:14 ), which implies that even the Israel farmer may not eat his sanctified food (the Second Tithe) while in mourning. From there, it is inferred that the Cohen certainly is disabled during his mourning. . Rebbi Abun asked: Should not heave be forbidden to the mourner by an inference de minore ad majus ? Since tithe). , which is permitted to outsiders, is forbidden to the mourner 26:14 ), which implies that even the Israel farmer may not eat his sanctified food (the Second Tithe) while in mourning. From there, it is inferred that the Cohen certainly is disabled during his mourning. , should not heave, which is forbidden to outsiders, be forbidden to the mourner? No. If you said it about tithe which needs an enclosure, what can you say about heave which does not need an enclosure? Therefore, since each of them has an aspect missing in the other, they cannot teach an inference from one to the other. Are sacrifices forbidden for the uncircumcised? One cannot deduce the answer from Passover since they are not subject to [the prohibition of] breaking a bone 12:46 . The bone marrow of other sacrificial animals is not forbidden. Therefore, no argument de minore ad majus is possible from Passover to other sacrifices. , neither from heave since that would be inference after inference Chapter 5 , which has no parallel in the Yerushalmi. Even though the authorities quoted there are all Babylonian, the reference here shows that the basis of the arguments is a Yerushalmi tradition. It is stated in Babli, Zebaḥim 50a , that rules 2 and 3 in the scheme of R. Ismael cannot be used one after the other. Since the exclusion of the uncircumcised from heave was an application of rule 2 ( Note 12 ), the result cannot be used as premiss for an argument of type 3. An attempt to formulate the rules in an extension of symbolic logic is in H. Guggenheimer, Über ein bemerkenswertes logisches System aus der Antike, Methodos 1951, 150–164. . At the end, you have to say “from it, from it.” Since “from it” 12:9 (once), 10 (twice). The Babli must reject this argument since it deduces laws of Passover from all three instances of the word. which was said in the laws of Passover implies that the uncircumcised is disqualified, so “from it” 7:14 . The verse is quoted in Mishnah Menaḥot 8:2 . which was said in the laws of sacrifices must imply that the uncircumcised is disqualified. Are sacrifices forbidden for the mourner? 10:6 since, after the death of Nadab and Abihu, Aaron and his sons were commanded not to mourn. “From it, from it.” Since “from it” which was said in the laws of tithe 26:14 . states that the mourner is disqualified, so “from it” which was said in the laws of Passover must imply that the mourner is disqualified. Is it free? Has it not been used for a derivation? As it was stated 4a , Zebaḥim 62a ; Sifra Emor Pereq 4(17 ). : “Sojourner”, that is the one who is permanently acquired, “hireling” the one temporarily acquired 22:10 : “A Cohen’s sojourner or hireling shall not eat from sanctified food.” Who are sojourner and hireling? They cannot be Gentiles; these were excluded in the first part of v. 10. They cannot be slaves; these are included (when circumcised) in v. 11 . They must be Hebrew “slaves”, i. e., indentured servants. The verse states that the money paid in acquiring a Hebrew slave is paid not to acquire his person but his working and earning power. Therefore, they are not able to partake of sanctified food. The Hebrew slave who is permanently acquired is the one who refuses to leave when his six years of indenture are passed; Ex. 21:5–6 , Deut. 15:16–17 . According to tradition, the institution of Hebrew slaves disappeared with the first commonwealth and could never be re-introduced. The argument here is purely one of biblical interpretation, not of actual law. . It should only say “sojourner”; why does the verse mention “hireling”? Should the one who is permanently acquired be forbidden to eat and the one temporarily acquired be permitted? But I would have said that “sojourner” means the one temporarily acquired; the mention of the “hireling” teaches that “sojourner” means the one permanently acquired. Rebbi Mathias said, since it is written “no uncircumcised person may eat from it, 12:48 . ” it is as if free from one side is used for clarification about the Hebrew slave, Ex. 12:46 cannot speak about him since no circumcised Jew is excluded from the Passover sacrifices. Therefore, the verse is not used for other deductions and the application of rule 2 might be justified. The Yerushalmi does not clarify the difference between a straight גזרה שוה in which neither part is used for other implications (cf. Note 12 ), and a conditional one in which only one of the conditions is fulfilled, which may be rejected on logical grounds. This is made explicit in the Babli, 70b . . In the opinion of Rebbi Aqiba, for which reason were “sojourner or hireling” written for heave? Like what Rebbi Hila said in the name of Rebbi Yasa, if somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them, they [still] cannot eat heave even if circumcised If the last step is missing, the conversion is void. A lawful conversion is necessary since upon manumission the slave becomes a full Jew. . Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought slaves from a Gentile with the understanding that he would circumcise them but they changed their minds, he keeps them for twelve months. If they accept, it is fine; otherwise, he may sell them to a Gentile. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: It happened that somebody bought a village full of uncircumcised slaves from a Gentile with the understanding that he would circumcise them but they changed their minds. He came and asked the rabbis. They said to him, keep them for twelve months. If they accept, it is fine; otherwise one follows the local customs. Rebbi Isaac bar Naḥman also said: Rebbi Joshua ben Levi was in Laodicea and met there Rebbi Jehudah the Patriarch. He wanted to leave early, when he said to him wait for us tomorrow to immerse this woman convert. Rebbi Zera asked Rebbi Isaac bar Naḥman: Was that to honor the old man or because one does not immerse a woman convert at night? He said to him, because one does not immerse a woman convert at night. A case came before Rebbi Yose whether one may immerse converts at night. They could not agree 15:16 ). . A slave may be a permanent sojourner 64b ). In the Babli, 48b , this is the position taken by R. Ismael; R. Aqiba (48b) and R. Eliezer (71a) prohibit keeping uncircumcised slaves. . A sojourner is like a Gentile in every respect 13:18 , that statues and other idolatrous objects are prohibited for any use by a Jew. Therefore, valuables of an idolatrous character may only be used by Jews (for example, melted down for their precious metal content) if they come into the hand of a Jew already profaned, i. e., if a non-Jew has treated them contemptuously, preferably damaging them. The Yerushalmi holds that the sojourner still has the power of a Gentile to render profane objects of idolatry even though he is a monotheist, and make them available for a Jew to use. The Babli, Avodah zarah 64b/65a , explains away all the reasons quoted in this paragraph and decides that only an idolator can effectively render idols profane. . Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat 64b , the opinion of “others” is that the sojourner has to accept all commandments in the Torah except those of kosher food. . Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it 14:21 : “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it, or sell it to a stranger.” This seems to imply that cadaver meat must be donated to the sojourner or sold to the Gentile. Whether it may be sold to the sojourner or donated to the Gentile is a matter of controversy in the Babli ( Pesaḥim 21b , Avodah zarah 20a ) and Sifry Deut # 104. R. Hila wants to decide following the majority that a sale to the sojourner is permitted. .” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah 64b , the opinion of “others” is that the sojourner has to accept all commandments in the Torah except those of kosher food. . Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry 64b , this is the opinion of R. Meïr. The operative majority opinion there, that he has to accept all seven Noahide commandments, is not mentioned in the Yerushalmi. . Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress 24:14 : “Do not oppress the poor hireling, or the deprived, from your brothers or the stranger in your land, in your gates.” The stranger who has the right of permanent residence in your gates is the approved sojourner. , do not cheat 23:17 : “With you he shall dwell in your midst, at the place which he will chose, where he feels well within one of your gates; do not cheat him.” , and he is exiled like an Israel 35:15 : “For the children of Israel and the sojourner in their midst should these six cities be a refuge.” , that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated 111b, Tosephta Baba meṣi‘a 10:4. In the latter source, it is explained that the prohibition of oppression includes the obligation to pay the day-laborer immediately. : The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah. Rebbi Jehudah says, the sojourner on a Sabbath is like a Jew on a holiday. Just as a Jew bakes and cooks but is forbidden to work, so is the sojourner on the Sabbath 9a , this is the opinion of R. Aqiba. . Rebbi Yose says, the sojourner on a Sabbath is like a Jew on the intermediate days of a holiday. Just as a Jew on the intermediate days of a holiday collects from the field but is forbidden agricultural work, so is the sojourner on the Sabbath. Rebbi Simeon says, the sojourner on a Sabbath is like a Jew on the remaining days of the year. Just as a Jew on the remaining days of the year ploughs, sows, and harvests, so does the sojourner on the Sabbath. Rav Ada, Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon from manuscript: Rav Idi bar Naḥman in the name of Rav Ada bar Ahava (cf. Berakhot , Chapter 1, Note 161 .) . It is written: “Any slave who is a man bought by money. 12:44 : “Any slave who is a man bought for money, when you have circumcised him, then he may eat from [the Passover sacrifice].” In the Babli ( Yebamot 48a ) the anonymous opinion here is the minority opinion of R. Simeon ben Eleazar. The Mekhilta dR. Simeon ben Ioḥai follows the Yerushalmi; the Mekhilta dR. Ismael follows the Babli ( Yebamot 71a ) in referring the sentence “then he may eat from [the Passover sacrifice]” to the owner who in that interpretation is barred from the sacrifice as long as not all his slaves are circumcised. (Cf. Note 41 , the position of R. Aqiba). .” You circumcise by force a slave who is a man, you do not circumcise by force a son who is a man. Rebbi Joḥanan asked, does this imply that you may circumcise a minor by force? Even like one of undescended testicles? Rebbi Ḥizqiah in the name of Rebbi Abba: It is so. “If he found there a foundling. If he immersed him as a slave, he circumcises him as a slave; [if he immersed him] as a free person, he circumcises him as a free person. 2:7 explains that in a city where Jews and Gentiles dwell together, a foundling has the status of the majority (according to R. Jehudah the majority of those who abandon their children; in Tosephta Makhshirin 1:8 he declares the foundling to be a Gentile or a slave if only one Gentile or female slave of childbearing age lives there.) ” Rebbi Joḥanan asked, as a slave, he circumcises him as a slave; even like one of undescended testicles? Rebbi Abbahu and Rebbi Eleazar in the name of Rebbi Hoshaia did not say so, but “any slave who is a man bought by money.” If your slave is a man, you circumcise him by force. If your son is a man, you do not circumcise him by force. This refers to what Rebbi Hila said in the name of Rebbi Yasa: If somebody buys uncircumcised slaves from Gentiles on condition that he will circumcise them, in any case if they are slaves who are men, you circumcise them by force. On condition that he will not circumcise them, he is like a son who is a man, you do not circumcise him by force. The one drawn [circumcised], the one born circumcised, and the circumcised before he converted may not eat heave. Rebbi Zeriqan, Rebbi Yannay ben Rebbi Ismael, in the name of Rebbi Joḥanan: As a fine. Rebbi Jeremiah, Rebbi Samuel ben Rav Isaac in the name of Rav: They instituted a fence. What is the difference between them? If another person drew it, or that it regrew by itself. If you want to say, it is a fine, there is no place for a fine. If you say they instituted a fence, nevertheless they instituted a fence. “Circumcising he shall circumcise.” A decision for two circumcisions, one for the circumcision, the other for the uncovering. One for the uncovering, the other for the fibers. So far following Rebbi Aqiba who said, these are expressions of additions 27b . . From where for Rebbi Ismael who said, these are double expressions in the style of the Torah, “going you went, desiring you desired, by stealing I was stolen. 31:30 , a speech of Laban; 40:15, Josef’s address to the cup-bearer. Both verses are without legal implications; this proves that the repetitions are a literary device to express emphasis. The same argument in Babli, Avodah zarah 27a . ”? Rebbi Judah bar Pazi said, “then she said, a blood bridegroom for circumcisions. 4:26 , the inference is from the plural form מולות. {Modern interpreters take the words of the Ismaelite Ṣippora to be Arabic, “poor circumcised one, may it be for opulence”.} ,” from here that there are two circumcisions, one for the circumcision, the other for the uncovering; one for the uncovering, the other for the fibers. Rav said, “circumcising he shall circumcise,” from here that one has to draw a drop of covenant blood from one born circumcised. “Circumcising he shall circumcise,” from here that an uncircumcised Jew cannot circumcise until he circumcises himself; not to speak of an uncircumcised Gentile. rabba 46(8 ), this is the argument of R. Joḥanan. . Rebbi Levi said, it is written: “But you have to keep my covenant.” You and yours. rabba 46(8 ), this is the argument of Rav Huna. In the Babli, Avodah zarah 27a , it is attributed to Rebbi. . It was stated 27a , Tosephta Avodah zarah 3:13 . : “A Jew may circumcise a Samaritan but a Samaritan may not circumcise a Jew since he is circumcised in the name of Mount Gerizim, the words of Rebbi Jehudah. Rebbi Yose said to him, where do we find in the Torah that circumcision needs intent? Let him continue to circumcise in the name of Mount Gerizim until he dies!” “The drawn should not circumcise [again] lest he get into danger, the words of Rebbi Jehudah. Rebbi Yose said to him, many drawn ones were in the days of Ben Koziba, they all circumcised, lived, and begat sons and daughters. One has to draw a drop of covenant blood from the drawn [circumcised], the one born circumcised, and the circumcised before he converted. Rebbi Simeon ben Eleazar stated: The House of Shammai and the House of Hillel did not disagree that one has to draw a drop of covenant blood from the one born circumcised since that is a compressed prepuce; what did they disagree about? About the convert who converted when already circumcised, for the House of Shammai said one has to draw a drop of covenant blood from him, but the House of Hillel say, one does not have to draw a drop of covenant blood from him.” 1(7); also Tosephta Shabbat 15:9 ; Babli Shabbat 135a ; Gen . rabba 46(9 ). Rebbi Issac bar Naḥman said in the name of Rebbi Hoshaia: Practice follows the words of the student in the Babli as stating that the Houses of Shammai and Hillel disagree about the child born without prepuce. . There came a case before Rav, who said: Who is he who said that it is a compressed prepuce 135a , he is quoted as deciding practice following R. Jehudah. ? That means, he certainly is uncircumcised and one pushes the Sabbath away for him. Rebbi Abbahu said, one does not push the Sabbath away for him but one has to draw a drop of covenant blood from him. A male child was born to Rav Ada bar Aḥawa in that condition 135a . There, R. Ada bar Ahava accused himself of being punished for not following the ruling of his teacher Rav. . He squeezed it, he died. Rebbi Abin said, his penis was damaged and he fasted for him that he should die. The rabbis of Caesarea said, his testicles became injured and he fasted for him that he should die. A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce. 12:3 : “On the eighth day, one circumcises the prepuce of his flesh.” “The flesh” is the penis as boneless member; cf. Ez . 23:20 . Since the commandment is unconditional, a baby boy born on the Sabbath has to be circumcised on the following Sabbath even though without the commandment it would be a desecration of the Sabbath and a capital crime. From here to the end of the Halakhah, most of the text is also found in Shabbat , Chapter 18. The text is from Sifra Tazria‘ Pereq 1(5), also quoted in Babli Shabbat 134b . The details are only applications of the general principle stated at the start. ”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath Chapter 1, Notes 20 ff. . “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him. There 1:1 . This refers to the duty of pilgrimage. Ex. 23:17 : “Three times a year all your male population should be seen before the Lord, the Eternal.” , we have stated: “Everybody is required to be seen except the deaf-and-dumb, the insane, the minor, the sexless, and the hermaphrodite.” What says Rebbi Jehudah in this respect? Let us hear from the following: Rebbi Joḥanan ben Dahavai said in the name of Rebbi Jehudah, “also the blind one.” 1:1 , Babli Ḥagigah 2a , 4b ; Sanhedrin 4b ; Arakhin 2b . Nobody says “also” unless he agrees with the preceding statement. The argument of Rebbi Jehudah seems to be inverted. There he says to exclude, but here he says to include. Rebbi Jehudah and the rabbis explain the same verse. 17:14 : “An uncircumcised male who refuses to circumcise the prepuce of his flesh …” . The rabbis explain “uncircumcised”, why does the verse add “male”? Only if he is totally male. Rebbi Jehudah explains “male”, why does the verse add “uncircumcised”? Even if he is partially male 136b/137a . . But here, “all your maleness”, that excludes the hermaphrodite. There 19:5 . , we have stated: “One does not circumcise a sick baby until he gets well.” Samuel said, even if he runs a fever for one hour one waits with him up to one month 137a , he gives a minimum of 7 times 24 hours. . May one feed him with milk-substitute from heave? May one rub him with heave oil? Let us hear from the following: “The uncircumcised and any impure persons may not eat heave; their wives and slaves may eat.” Rebbi Aḥa in the name of Rebbi Tanḥum: The prepuce is counted only from the eighth day onward. It was stated so: For the entire thirty days it is forbidden to feed him with milk-substitute from heave and forbidden to rub him with heave oil. How do you treat the night of the eighth day? Since it was stated: In the night of the eighth day it enters the corral to be tithed 12a . Therefore, the baby may not be fed heave products between nightfall of the eighth day and the time of circumcision on the next morning. , that means that the night of the eighth is treated like the eighth day. It was stated so: All seven days long one is permitted to feed him with milk-substitute from heave and permitted to rub him with heave oil. There 19:6 : These are the fibers which invalidate the circumcision: flesh that covers most of the corona. If he was fat, one has to fix it because of the bad appearance. If he circumcised and did not fold back, it is as if he did not circumcise. , we have stated: “These are the fibers which invalidate the circumcision.” Rebbi Avina in the name of Rebbi Jeremiah: If it covers most of the height of the corona 137b , this is a statement of Rebbi Avina in the name of (the Babylonian) RavJeremiah bar Abba. This is the correct version since R. Avina lived two generations before Rebbi Jeremiah (cf. Berakhot Chapter 6, Note 148 ). . Rebbi Yose ben Yose said, if it covers most of the top of the corona. Rebbi Tebi in the name of Samuel: One checks at the time of an erection 137b , this is a statement of Samuel, modifying a tannaitic statement of Rabban Simeon ben Gamliel ( Tosephta Shabbat 15:9 ). . “If he circumcised and did not fold back, it is as if he did not circumcise. 19:6 : These are the fibers which invalidate the circumcision: flesh that covers most of the corona. If he was fat, one has to fix it because of the bad appearance. If he circumcised and did not fold back, it is as if he did not circumcise. ” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left in the day to correct it. But if there is time left in the day to correct, he corrects without hesitation. It was stated also quoted in Babli Shabbat 133b and determined there to disagree with R. Yose (the Tanna). : As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there 3:14 . R. Yose holds that since the Torah requires one to take a palm branch on the first day of Tabernacles ( Lev . 23:40 ), even taking it out on the Sabbath cannot be punishable. The same then holds for the knife for a circumcision which must be performed on the Sabbath and the unleavened bread which must be eaten during the first night of Passover even if that happens to be on a Sabbath. (The remainder of Passover, leavened matter is forbidden but consumption of unleavened bread is not commanded.) : “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is free [from punishment] since he took it out with permission.” Is it the same for the knife of circumcision, for a maṣṣah ? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a maṣṣah . “If he did not know her carnally after he was injured in his testicles or his penis was cut off, they may eat.” Rebbi Eleazar said, this is Rebbi Eleazar’s and Rebbi Simeon’s. Rebbi Joḥanan said, it is everybody’s opinion; there is a difference since he did not add an acquisition to disable. It turns out that this disagreement parallels the other disagreement, since they disagreed: A priestly woman waiting for her levir who became eligible to two priestly levirs. If one of them “bespoke” her but did not have occasion to bring her to the marriage chamber before he became injured in his testicles or his penis was damaged, Rebbi Simeon ben Laqish said, since she is a candidate for disabling intercourse, she is disabled. Rebbi Joḥanan said, when he will copulate. If one of them was qualified but the other disqualified, even Rebbi Joḥanan agrees. Rebbi Ḥiyya bar Ada asked before Rebbi Mana, if the qualified one “bespoke” her? He said to him, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish.

אֵי זֶהוּ פְּצוּעַ דַכָּא. כָּל שֶׁנִּפְצְעוּ הַבֵּצִים שֶׁלּוֹ וַאֲפִילוּ אַחַת מֵהֶן. וּכְרוּת שָׁפְכָה כַּל שֶׁיִּכָּרֵת הַגִיד וְנִשְׁתַּיֵיר בָּעֲטָרָה אֲפִילוּ כְּחוּט כָּשֵׁר. פְּצוּעַ דַכָּא וּכְרוּת שָׁפְכָה מוּתָּרִין בַּגִּיּוֹרֶת וּבַמְשׁוּחְרֶרֶת וְאֵינָן אֲסוּרִין אֶלָּא מִלָּבוֹא בַקָּהָל שֶׁנֶּאֱמַר לֹא יָבוֹא פְּצוּעַ דַכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יי. אֵי זֶהוּ פְּצוּעַ דַכָּא כול׳. פְּצוּעַ. הָיִיתִי אוֹמֵר. עֵינוֹ. תַּלְמוּד לוֹמַר שָׁפְכָה. פָּצוּעַ שֶׁבְּצַד שָׁפְכָה. אִם פָּצוּעַ שֶׁבְּצַד שָׁפְכָה עֵינוֹ שֶׁבְּצַד חוֹטְמוֹ. תַּלְמוּד לוֹמַר דַּכָּא. שֶׁבָּא בֵּין עֲקֵיבָיו. אָמַר רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵי. אֵין לָךְ נָמוּךְ בָּאָדָם בְּשָּׁעָה שֶׁהוּא יוֹשֵׁב אֶלָּא בֵּיצָיו בִּלְבַד. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וְיֵאוּת. תֵּדַע לָךְ שֶׁהוּא כֵן. שֶׁבְּכוּלָּן כְּתִיב דּוֹרוֹת חוּץ מִזֶּה שֶׁאֵינוֹ מוֹלִיד. וְלֹא סוֹף דָּבָר נִפְצְעָה אֶלָּא אֲפִילוּ נִימוֹקָה אֲפִילוּ יְבֵשָׁה אֲפִילוּ חֲסֵרָה. תַּנֵּי. רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר. שָׁמַעְתִּי בְכֶרֶם בְּיַבְנֶה. כָּל שֶׁאֵין לוֹ אֶלָּא בֵיצָה אַחַת אֶינוֹ מוֹלִיד וְהוּא סָרִיס חַמָּה. אָמַר רִבִּי יוֹסֵי. שָׁמַעְתִּי הֲלָכָה כְרִבִּי יוֹחָנָן בֶּן בְּרוֹקָה. וְלֶית אֲנָא יְדַע מִן מַה שְׁמָעִית. אָמַר רִבִּי אִימִּי. לֹא הֲוָה רִבִּי יוֹסֵי שְׁמַע לָהּ מִן בַּר נַשׁ זָעִיר. שְׁמוּאֵל אָמַר. אִם יָבוֹא לְפָנַיי בַּעַל בֵּיצָה אַחַת אֲנִי מַכְשִּׁירוֹ. רִבִּי חוּנָה אָמַר. דּוּ סָבַר כְּרִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רִבִּי יוֹחָנָן. אָמַר רִבִּי יוּדָן בַּר חָנִין. וּבִלְבַד שֶׁל יָמִין. אָתָא עוֹבְדָא קוֹמֵי רִבִּי אִימִּי. אָמַר לָהּ. אִין בְּרַתִּי דְּאַתְּ שַׁרְיָיה לֵיהּ. אֶלָּא הֲוֵי יְדָעָה דְלָא מוֹלִיד. וַהֲוָה רִבִּי זְעִירָא מְקַלֵּס לָהּ דּוּ מֵשִׂים מִילְּתָא עַל בְּרָרָא. פְּצוּעַ. אִית תַּנָּיֵי תַנֵּי. בִּידֵי אָדָם פָּסוּל בִּידֵי שָׁמַיִם כָּשֵּׁר. אִית תַּנָּיֵי תַנֵּי. בֵּין בִּידֵי אָדָם בֵין בִּידֵי שָׁמַיִם פָּסוּל. מָּאן דְּאָמַר. בִּידֵי אָדָם פָּסוּל בִּידֵי שָׁמַיִם כָּשֵּׁר. יְלִיף לָהּ מִמַּמְזֵר. לֹא יָבֹא מַמְזֵר. לא יָבוֹא פְצוּעַ דַּכָּא. מַה מַמְזֵר בִּידֵי אָדָם אַף פְּצוּעַ דַכָּא בִידֵי אָדָם. מָּאן דְּאָמַר. בֵּין בִּידֵי אָדָם בֵין בִּידֵי שָׁמַיִם פָּסוּל. מְנָן לֵיהּ. אָמַר רִבִּי מָנָא. מֵהָכָא. לא יָבוֹא פְצוּעַ דַּכָּא לְעוֹלָם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. עוֹד הוּא יְלִיף לָהּ מִמַּמְזֵר. לֹא יָבֹא מַמְזֵר. לא יָבוֹא פְצוּעַ דַּכָּא. מַה מַמְזֵר בִידֵי שָׁמַיִם. אַף פְּצוּעַ דַכָּא בִידֵי שָׁמַיִם. וּמַמְזֵר בִידֵי שָׁמַיִם. יְצִירָתוֹ בִידֵי שָׁמַיִם. הֲווֹן בָּעֵיי מֵימַר. מָּאן דְּאָמַר. בִּידֵי אָדָם פָּסוּל בִּידֵי שָׁמַיִם כָּשֵׁר. רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁלְּרִבִּי יוֹחָנָן בֶּן בְּרוֹקָה. מָּאן דְּאָמַר. בֵּין בִּידֵי אָדָם בֵין בִּידֵי שָׁמַיִם פָּסוּל כְּרַבָּנִן. אָמַר רִבִּי אָחָא בַּר פַּפַּי קוֹמֵי רִבִּי זְעִירָה. כּוּלָּהּ דְּרַבָּנִן. הֲרֵי שֶׁעָלַת חַטָּטִין מְחָכֵּךְ בָּהּ אוֹ מַסַּיָית. וַהֲרֵי הוּא בִידֵי אָדָם כְּמִי שֶׁהוּא בִידֵי שָּׁמַיִם. וּכְרוּת שָׁפְכָה כַּל שֶׁנִּכְרַת הַגִיד וְנִשְׁתַּיֵיר בָּעֲטָרָה אֲפִילוּ כְּחוּט כָּשֵׁר. רִבִּי יוֹסֵי בְשֵׁם רִבִּי חֲנִינָה. בַּעֲטָרָה הָעֶלְיוֹנָה. רִבִּי חִיָיה בְשֵׁם רִבִּי חֲנִינָה. בַּעֲטָרָה הַתַּחְתּוֹנָה. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. בַּעֲטָרָה הַתַּחְתּוֹנָה. תַּמָּן אָמְרֵי. הֶעָשׂוּי כְמַרְזֵב כָּשֵׁר. רִבִּי הִילָא בְשֵׁם רִבִּי יוֹחָנָן. כְּקוֹלֲמוֹס הֲרֵי זֶה כָּשֵׁר. כְּקוֹלֲמוֹס הָפוּךְ הֲרֵי זֶה פָסוּל. נִיקֵּב בּוֹ נֶקֶב. מִבִּפְנִים פָּסוּל מִבַּחוּץ כָּשֵׁר. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. מִבִּפְנִים. מִן הָעֲטָרָה וְלִפְנִים. מִבַּחוּץ. מִן הָעֲטָרָה וְלַחוּץ. נִיקֵּב הֲרֵי זֶה פָסוּל. נִסְתַּם הֲרֵי זֶה כָּשֵׁר. נִיקֵּב הֲרֵי זֶה פָסוּל מִפְּנֵי שֶׁהוּא שׁוֹפֵךְ. נִסְתַּם הֲרֵי זֶה כָּשֵׁר מִפְּנֵי שֶׁהוּא מוֹלִיד. וְזֶהוּ פְסוּל הַחוֹזֵר לְהֶכְשֵׁירוֹ. תַּנֵּי אֵין בֵּין פְצוּעַ דַּכָּא לְבֵין כְּרוּת שָׁפְכָה אֶלָּא הִלְכוֹת רוֹפְאִין. שֶׁפַּצּוּעַ דַּכָּא חוֹזֵר. שֶׁבִּכְרוּת שָׁפְכָה אֵינוֹ חוֹזֵר. כֵּיצַד הוּא עוֹשֶׂה. רִבִּי יַעֲקֹב בַּר אַחָא בְשֵׁם רַב יְהוּדָה. מֵבִיא נֵימוֹלִין וּמֹשְׁכִין וְקוֹצֵץ. רִבִּי חִלְקִיָּה רִבִּי סִימוֹן בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לֹא שָׁנוּ אֶלָּא פְצוּעַ דַּכָּא יִשְׂרָאֵל אֲבָל פְּצוּעַ דַּכָּא כֹהֵן לֹא בְדָא. תַּמָּן תַּנִּינָן. כָּל הָאֲסוּרִין לָבוֹא בַקָּהָל פְּטוּרִין לָבוֹא זֶה בָזֶה. רִבִּי יוּדָה אוֹסֵר. רִבִּי יִרְמְיָה אָמַר. כְּלָלָא פְּצוּעַ דַּכָּא יִשְׂרָאֵל מוּתָּר לוֹ לִישָּׂא מַמְזֶרֶת. אָמַר רִבִּי יוֹסֵי. בִּלְבַד פְּסוּל מִשְׁפָּחָה. הָא פְּסוּל גּוּף לֹא בְדָא. 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 כְּמַא דְאַתְּ אָמַר תַּמָּן. אִם כֹּהֵן בָּרוּר הוּא פְּסוּל לוֹ לִישָּׂא גִיּוֹרֵת. אַף הָכָא יִשְׂרָאֵל בָּרוּר אָסוּר לִישָּׂא מַמְזֶרֶת. עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה מַמְזֵר לֹא יִשָּׂא מַמְזֶרֶת. נִישְׁמְעִינָהּ מִן הָדָא דָּמַר רִבִּי אִימִּי תַּנֵּי רִבִּי יַעֲקֹב גֶּבַּלָּיָא קוֹמֵי רִבִּי יוֹחָנָן רִבִּי יִצְחָק בַּר טֶבְלַיי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דִּבְרֵי רִבִּי יְהוּדָה מַמְזֵר לֹא יִשָּׂא מַמְזֶרֶת כְּדֵי שֶׁיִּתְכַּלּוּ מַמְזֵירִין מִן הָעוֹלָם. וְדִכְוָותָהּ עֲמּוֹנִי לֹא יִשָּׁא עֲמּוֹנִית. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. עַל דְּרַבָּנִין נִצְרְכָה. דְּאִין יִסְבּוֹר רִבִּי יוּדָה גֵּירִין פְּסוּלִין קְהַל יי אִינּוּן. לִישָּׂא עֲמּוֹנִית אֵינוֹ יָכוֹל שֶׁהוּא קְהַל יי אֶצְלָהּ. לִישָּׂא מִצְרִית אֵינוֹ יָכוֹל שֶׁהוּא קְהַל יי אֶצְלָהּ. אָמַר רִבִי מַתַּנְיָה. מְשַׁחְרְרִין לוֹ שִׁפְחָה. וְדִכְוָותָהּ מִצְרִי לֹא יִשָּׂא מִצְרִית. נִישְׁמְעִינָהּ מִן הָדָא. תַּנֵּי רִבִּי אַבָּהוּ קוֹמֵי רִבִּי יוֹחָנָן. אָמָר רִבִּי יוּדָה. בִּנְיָמִן גֵּר מִצְרִי הָיָה מִתַּלְמִידָיו שֶׁלְּרִבִּי עֲקִיבָה. אָמַר. אֲנִי גֵּר מִצְרִי נָשׂוּי לְגִיּוֹרֶת מִצְרִית. בְּנִי בֶן גֵּר מִצְרִי וַאֲנִי מַשִּׂיאוֹ לְגִיּוֹרֶת מִצְרִית. נִמְצָא בֶּן בְּנִי כָשֵׁר לָבוֹא בְקָהָל. אָמַר לוֹ רִבִּי עֲקִיבָה. 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. כְּתִיב לֹא יָבֹא מַמְזֵר בִּקְהַל יי. בְּקָהָל בָּרוּר אֵינוֹ בָא. בָּא הוּא בִקְהַל סָפֵק. תַּמָּן תַּנִּינָן סָפֵק בֶּן תֵּשַׁע לָרִאשׁוֹן בֶּן שִׁבְעָה לָאַחֲרוֹן. יוֹצִיא וְהַוְולָד כָּשֵׁר וְחַיָיבִין אָשָׁם תָּלוּי. תַּנֵּי. הָרִאשׁוֹן כָּשֵׁר לִהְיוֹת כֹּהֵן גָּדוֹל וְהַשֵּׁינִי מַמְזֵר בְּסָפֵק. רִבִּי אֱלִעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. אֵין מַמְזֵר בְּסָפֵק. מוֹדֶה רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב בִּסְפֵק כּוּתִים וּבִסְפֵק חַלָּלִים. כְּהַהִיא דְתַנִּינָן תַּמָּן. עשָׂרָה יוּחֲסִין עָלוּ מִבָּבֶל. עַל דַּעְתֵּיהּ דְּרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב שְׁמוֹנֶה. עַל דַּעְתִּין דְּרַבָּן גַּמְלִיאֵל וְרִבִּי לִיעֶזֶר תִּשְׁעָה. עַל דַּעְתִּין דְּרַבָּנִן עֲשָׂרָה. אָמַר רִבִּי חִינְנָא. מַתְנִיתָא דְלָא כְרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. אַרְבָּעָה קְהִילּוֹת אִינּוּן קָהָל. קְהַל כֹּהֲנִים. קְהַל לְוִיִים. קְהַל יִשְׂרָאֵל. קְהַל גֵּרִים. מֵתִיבִין דְּרִבִּי יוּדָה. וְהָכְתִיב לא יָבוֹא פְצוּעַ דַּכָּא פְּסוּל גּוּף אִינּוּן. וְהָכְתִיב בָּנִים אֲשֶׁר יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם. בַּעֲשֵׂה אִינּוּן. וְרַבָּנִין אָמְרִין. שְׁלֹשָׁה קְהִילּוֹת אִינּוּן. קְהַל כֹּהֲנִים. קְהַל לְוִיִים. קְהַל יִשְׂרָאֵל. לא יָבֹא. לא יָבֹא. לא יָבֹא. דִּלֹמָה. רִבִּי הוֹשַׁעְיָה רוֹבָה וְרִבִּי יוּדָן נְשִׂיָיא הֲווֹן יְתִיבִין. רָהַט רִבִּי יוֹחָנָן וְלָחַשׁ לֵיהּ בְּאוּדְנָא דְּרִבִּי הוֹשַׁעְיָה רוֹבָא. פְּצוּעַ דַּכָּא כֹהֵן מַהוּ שֶׁיִּשָּׂא בַת גֵּרִים. אָמַר לֵיהּ. מַה אָמַר לָךְ. אָמַר לֵיהּ. מִילָּה דְנַגָּר בַּר נַגָּרִין לֹא מְפָרֵיק לֵיהּ. לֹא אָמַר לִי גִּיּוֹרֶת שֶׁהִיא כְזוֹנָה אֶצְלוֹ. וְלֹא בַת יִשְׂרָאֵל שֶׁהִיא כְחַלָּלָה. לֹא אָמַר לִי אֶלָּא בַת גֵּרִים. וּבַת גֵּרִים לֹא כְיִשְׂרָאֵל הִיא. פָּתַר לָהּ כְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה אוֹמֵר. בַּת גֵּר זָכָר כְּבַת חָלָל זָכָר. כֹּהֵן שֶׁבָּא עַל גְּרוּשָׁה וְהוֹלִיד בַּת וּבַת בַּת מַהוּ. רִבִּי חֲנָניָה וְרִבִּי מָנָא. חַד אָמַר. כְּשֵׁירָה. וְחַד אָמַר. פְּסוּלָה. מָתִיב מָאן דְּאָמַר כְּשֵׁירָה לְמָאן דְּאָמַר פְּסוּלָה. בַּת חָלָל זָכָר אֵינָהּ חֲלָלָה מִכְּהוּנָּה. אֵינָהּ מִיִּשְׂרָאֵל. מָה אַתְּ פּוֹסְלָהּ. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מַעֲשֶׂה בְּמִשְׁפָּחָה אַחַת בְרוֹדוֹס שֶׁהָיוּ קוֹרִין עָלֶיהָ עִרְעֵר וְשָּׁלַח רִבִּי אֶת רִבִּי רוֹמָנוּס לְבוֹדְקָהּ. וּבָדַק וּמָצָא שֶׁנִּתְגַּיְירָה זְקֵינָתָהּ פָּחוֹת מִבַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. וְהִכְשִׁירָהּ לִכְהוּנָּה. רַב הוֹשַׁעְיָה אָמַר כְּרִבִּי שִׁמְעוֹן הִכְשִׁירָהּ. אָמַר רִבִּי זְעִירָה. דִּבְרֵי הַכֹּל הִיא הָכָא. דְּאָמַר רִבִּי זְעִירָה בְשֵׁם רַב אָדָא בַּר אַחֲוָוא רִבִּי יוּדָן מַטֵּי בָהּ בְּשֵׁם רַב. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. וְולַד בּוֹגֶרֶת כָּשֵׁר. שֶׁהִיא בְלֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֲשֵׂה. וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח וְלֹא בוֹגֶרֶת. כָּל לֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֲשֵׂה עֲשֵׂה הוּא. וְדִכְוָותָהּ כִּי אִם בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה וְלֹא גִיּוֹרֶת. כָּל לֹא תַעֲשֶׂה שֶׁהוּא בָּא מִכֹּחַ עֲשֵׂה עֲשֵׂה הוּא. הָתִיב רִבִּי הוֹשַׁעְיָה. הֲרֵי שֵׁינִי לְמִצְרִי שֶׁהוּא בְּלֹא תַעֲשֶׂה שֶׁהוּא בָּא מִכֹּחַ עֲשֵׂה עֲשֵׂה הוּא. חָזַר רִבִּי הוֹשַׁעְיָה וְאָמַר. לֹא דוֹמֶה עֲשֵׂה שֶׁבְּיִשְׂרָאֵל לַעֲשֵׂה שֶׁבַּכֹּהֲנִים. עֲשֵׂה שֶׁבְּיִשְׂרָאֵל אָסוּר בַּכֹּל. עֲשֵׂה שֶׁבַּכֹּהֲנִים אָסוּר בַּכֹּהֲנִים וּמוּתָּר בִּלְוִיִם וּבְיִשְׂרָאֵל.

MISHNAH: Who is injured in his lower parts? Everyone whose testicles are injured, even one of them. The one whose urethra is cut off, anyone whose penis is cut, but he is qualified if there is a thread’s [breath] left of the corona. The ones injured in their testicles or with cut-off urethra are permitted [to marry] a convert or a manumitted woman; they are only forbidden to marry into the congregation, as it was said 23:2 . : “No one with a damaged testicle or with cut-off penis may marry into the Eternal’s congregation.” HALAKHAH: “Who is injured in his lower parts,” etc. “Injured,” I would have said in his eye. The verse says “discharge pipe”, he is injured in the neighborhood of the discharge pipe. If he is injured in the neighborhood of the discharge pipe it might be his eye in the neighborhood of his nose! The verse says, “the lowly”. What comes between his heels. Rebbi Ḥaggai said before Rebbi Mana, a man’s lowest part when he sits down are his testicles. Rebbi Yose ben Rebbi Abun said, that is correct. You should know that this is so since in all other cases “generations” are written except in this case since he is infertile 23:3–9 , the prohibition includes descendants. Only in v. 2 there is no mention of descendants. This is the only argument accepted in the Babli, 75b . . And not only if [a testicle] is injured but also if it is gangrenous, or dried up, or missing. It was stated: Rebbi Ismael ben Rebbi Joḥanan ben Beroqa says: I heard in the vineyard at Jabne that nobody [born] with only one testicle can be fertile and he is a “sun eunuch” infertile is a ‘sun eunuch’”. The language in the Babli, 75a , seems to indicate that even a person who had one testicle removed with the second intact is not prohibited from marrying into the congregation. . Rebbi Yose said, I heard that practice follows Rebbi Joḥanan ben Beroqa but I do not remember from whom I heard it. Rebbi Immi said, certainly Rebbi Yose did not hear it from a minor personality. Samuel said, if a person with only one testicle will come before me, I shall declare him qualified. Rebbi Ḥuna said, because he thinks like Rebbi Ismael ben Rebbi Joḥanan. Rebbi Yudan ben Ḥanin said, but only the one of the right hand side 75a/b, s . v . שאין read וּבִלְבַד שְּׁלֵימִין “only if intact”. This is by far the better reading but it is not accepted in the halakhic tradition. . There came a case before Rebbi Immi. He said, yes, my daughter, you are permitted to him. But you should know that he is infertile. Rebbi Ze‘ira praised him for making the case clear. Some Tannaïm state: Through human action he is disqualified, through Heaven’s action he is qualified. Some Tannaïm state: He is disqualified both through human or Heaven’s action. He who said, through human action he is disqualified, through Heaven’s action he is qualified, infers it from a bastard. “A bastard may not marry,” “no one with a damaged testicle may marry.” Just as a bastard is created by human action, so the one injured in a testicle is created by human action. He who said, he is disqualified both through human or Heaven’s action, from where does he infer it? Rebbi Mana said, from here: “No one with a damaged testicle may marry,” ever. Rebbi Yose ben Rebbi Abun said, he still infers it from a bastard. “A bastard may not marry,” “no one with a damaged testicle may marry.” Just as a bastard is created by Heaven’s action, so the one injured in a testicle is created by Heaven’s action. Is the bastard created by Heaven’s action? His formation is by Heaven’s action. They wanted to say that he who said, through human action he is disqualified, through Heaven’s action he is qualified, follows Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa; he who said, he is disqualified both through human or Heaven’s action, [follows] the rabbis. Rebbi Aḥai bar Pappaios said before Rebbi Ze‘ira, all follows the rabbis. For instance, if scab developed and he rubbed or squeezed it off, that is human action induced by Heaven’s action. “The one whose urethra is cut off, anyone whose penis is cut, but he is qualified if there is a thread’s [breath] left of the corona,” etc. Rebbi Yose in the name of Rebbi Ḥanina: Of the upper side of the corona. Rebbi Ḥiyya in the name of Rebbi Ḥanina: Of the lower side of the corona. Rebbi Joshua ben Levi said, of the lower side of the corona. There) holds that the Babli opposes the Yerushalmi. A drainpipe is cut at a right angle to the pipe. , they said, if it has the shape of a drainpipe, he is qualified. Rebbi Hila in the name of Rebbi Joḥanan, if it has the shape of a writing reed, he is qualified, of an inverted writing reed, he is disqualified. If it is punctured, from the inside he is disqualified, from the outside he is qualified. Rebbi Abba in the name of Rav Jehudah, “inside” [means] from the corona towards the body; “outside” [means] from the corona away from the body. If it is punctured, he is disqualified; if it became blocked, he is qualified. If [the urethra] is punctured, he is disqualified, because it pours out; if it became blocked, he is qualified because he can be fertile. That is a disqualification which can revert to a qualification. The only difference between one injured in his lower parts and one whose testicles are injured are medical rules since an injured testicle may heal, an injured urethra does not heal. What can he do? Rebbi Jacob bar Aḥa in the name of Rav Jehudah: He brings ants, lets them bite, and cuts them off. 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 with an injured testicle. There, we have stated 4:3 . : “All those forbidden to marry into the congregation may marry one another; Rebbi Jehudah forbids.” 4:3 . Rebbi Jeremiah said, as a matter of principle, an Israel with an injured testicle may marry a female bastard. Rebbi Yose said, it 4:3 . applies only to family blemishes, 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 it is disabling if he married 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 4:3 (Note 135 ), R. Jehudah makes a sweeping statement that no two people disqualified from marrying into the congregation may marry one another. The rabbis also will agree that a Moabite or Ammonite cannot marry a Moabite or Ammonite woman, cf. Mishnah 3 . R. Jehudah may hold that converts form a congregation of their own and therefore bastards are prohibited from marrying them but are permitted to marry bastards, or he may hold, as is asserted later in the Halakhah, that bastards should not marry any Jew and are prohibited from marrying other bastards. ? 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 3:13 , R. Tarphon counsels the male bastard to live with a slave girl whose children will be slaves not legally connected with him. If he converts (and therefore frees) his biological children at birth they will be converts, free from the taint of bastardy. The female bastard may marry a convert; since this marriage is legal and untainted, the child will be a convert, not a bastard ( Mishnah Qiddushin 3:12 ). . Similarly, is an Ammonite man forbidden to marry an Ammonite woman? Was that needed for the rabbis? For if Rebbi Jehudah would think that disqualified converts form one 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 for 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 3:12 states that in all marriages that are perfectly lawful the status of the child is determined by that of the father alone. . 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 every side. 76b , 78a ; Soṭah 9a . A full text is in Tosephta Qiddushin 5:4 . There, the text is up-to-date, following Mishnah Yadaim 4:5 : “Rebbi Aqiba told him: Benjamin, you erred in the practice. Since Sanherib came and mixed all peoples {by mass deportations}, neither Ammonites and Moabites {permanently barred} nor Egyptians and Edomites {barred for two generations} are in their places … but everybody may marry one of any family on earth.” But in Tosephta Yadaim 4:18 it is stated that from all peoples only the restrictions on Egyptians are valid since Ezechiel (29:13 ) certified that the Egyptians returned to their land. In any case, it is clear that R. Aqiba asserts that an Egyptian woman may marry an Egyptian man. ” Rav Jehudah in the name of Rav: Practice follows Rebbi Eliezer 4:3 he states that people who certainly are barred from marrying into the congregation may marry one another but that those of unclear status, foundlings and Samaritans, cannot marry. This and the next paragraphs are from Qiddushin 4:3 . . The words of the Sages? Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac, it is written: “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 73a . . There, we have stated: “If it is doubtful whether [the child is] a nine-month’s child of the first [brother] or a seven-month’s 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. Rebbi Ḥinena said, the Mishnah 4:1 . The paragraph is from there, Halakhah 4:1 . 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 cogregation of converts. They objected to Rebbi Jehudah 23:2–9 , the expression “the Eternal’s congregation” appears 6 times. Should there not be 6 congregations? , but is it not written, “one injured in his testicles should not come”? That refers to bodily blemishes 23:2 . This is a personal exclusion, not a generic one. This verse is not counted. Cf. Note 135 . . But is it not written, “children that will be born to them, the third generation shall come from them”? That is a positive commandment. 23:9 . The prohibition of Egyptians and Edomites is only by inference. Since it is a positive commandment to let Egyptian converts of the third generation marry into the congregation, it follows that the first two may not. But as a positive commandment, an infraction of the rule is not prosecutable. R. Jehudah counts only mentionings of “the Eternal’s congregation” connected to explicit prohibitions of groups. . 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.” Example. The elder Rebbi Hoshaia and Rebbi Judah Neśia were sitting together. Rebbi Joḥanan ran und whispered into Rebbi Hoshaia the elder’s ear: May a Cohen who is injured in his testicles marry the daughter of converts? 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, for she will be desecrated. He asked only about the daughter of converts! Is the daughter of converts not an Israel 4:6 . If she was conceived after conversion, she is an Israel for everybody except R. Jehudah who excludes descendants of converts from the priesthood on basis of Ez. 44:22 . Cf. Bikkurim, Chapter 1, Notes 96, 104. ? You have to explain it following Rebbi Jehudah, since Rebbi Jehudah says, the daughter of a male convert has the status of a desecrated male. If a Cohen had intercourse with a divorcee and had a daughter, and the daughter a daughter, what is her status? Rebbi Ḥanania and Rebbi Mana, one said she is qualified, the other said she is disqualified. The one who said she is qualified objected to the one who said she is disqualified: The daughter of a desecrated male is desecrated for the priesthood. Is this one 4:6 . An extended discussion of this case is in Halakhah Qiddushin 4:6 . not from an Israel? Why do you declare her disqualified? 1:6 , explained there in Notes 101–106 , and Qiddushin 4:7 . Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that a family in Rhodes was in bad reputation. Rebbi sent Rebbi 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 Zeїra said, here it is everybody’s opinion since Rebbi Zeїra 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,” which is a prohibition deduced from a positive commandment. Similarly, ( Lev. 21:14 ) “only a virgin from among his people he shall take as wife,” not a proselyte. Any prohibition deduced from a positive commandment is a positive commandment. Rebbi Hoshaia objected: But the second generation of an Egyptian is under a prohibition deduced from a positive commandment! Rebbi Hoshaia turned around and said, a positive commandment for an Israel cannot be compared to a positive commandment for Cohanim. A positive commandment for an Israel implies a prohibition for everybody. A positive commandment for Cohanim implies a prohibition for Cohanim but a permission for Levites and Israel.

עַמּוֹנִי וּמוֹאָבִי אֲסוּרִין וְאִיסּוּרָן אִיסּוּר עוֹלָם אֲבָל נְקֵיבוֹתֵיהֶן מוּתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹּשָׁה דוֹרוֹת אֶחָד זְכָרִים וְאֶחָד נְקֵיבוֹת. אָמַר רִבִּי שִׁמְעוֹן קַל וְחוֹמֶר הַדְּבָרִים וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִיסּוּר עוֹלָם הִתִּיר אֶת הַנְּקֵיבוֹת מִיָּד. מָקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵיבוֹת מִיָּד. אָמְרוּ לוֹ אִם הֲלָכָה נְקַבֵּל וְאִם לַדִּין יֵשּׁ תְּשׁוּבָה. אָמַר לָהֶם לֹא כִי הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵירִין וּנְתִינִין אֲסוּרִים וְאִיסּוּרָן אִיסּוּר עוֹלָם אֶחָד זְכָרִים וְאֶחָד נְקֵיבוֹת. עַמּוֹנִי וּמוֹאָבִי אֲסוּרִין כול׳. עַמּוֹנִי וְלֹא עַמּוֹנִית. מוֹאָבִי וְלֹא מוֹאָבִית. וְדִכְוָותָהּ אֲדוֹמִי וְלֹא אֲדוֹמִית. מִצְרִי וְלֹא מִצְרִית. כְּתִיב עַל דְּבַר אֲשֶׁר לֹא קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם. הָיָה לָהֶם לַנָּשִׁים לְקַדֵּם. כְּתִיב אֲשֶׁר שָׂכַר עָלֶיךָ וַאֲשֶׁר יָעַץ. מִי דַרְכּוֹ לִשְׂכוֹר. הָאִישׁ וְלֹא הָאִשָּׁה. מִי דַרְכּוֹ לְיָעֵץ. הָאִישׁ וְלֹא הָאִשָּׁה. כְּתִיב וְשַׁחֲרַיִם הוֹלִיד בִּשְׂדֵי מוֹאָב מִן שִׁלְחֹ אוֹתָם חוּשִׁים וְאֶת בַּעֲרָה נָשָׁיו. שַׁחֲרַיִם זֶה בּוֹעַז שֶׁהָיָה מְשׁוּחְרָר מִן הָעֲוֹנוֹת. הוֹלִיד בִּשְׂדֵה מוֹאָב שֶׁנָּשָׂא אֶת רוּת הַמּוֹאָבִיָּה. מִן שִׁלְחֹ אוֹתָם שֶׁהָיָה מִשִּׁבְטוֹ שֶׁלִּיהוּדָה. דִּכְתִיב בֵּיהּ וְאֶת יְהוּדָה שָׁלַח לְפָנָיו וגו׳. חוּשִׁים וְאֶת בַּעֲרָה נָשָׁיו. וְכִי יֵשׁ לָךְ אָדָם שָׁהוּא מוֹלִיד אֶת נָשָׁיו. אֶלָּא שֶׁחָשׁ כְּנָמֵר וּבִיאֵר אֶת הָהֲלָכָה. וַיּוֹלֶד מִן חוֹדֶשּׁ אִשְׁתּוֹ. לֹא צוֹרְכָה דִלֹא וַיּוֹלֶד מִן בַּעֲרָה נָשָׁיו. אֶלָּא עַל יָדֶיהָ נִתְחַדְּשָׁה הֲלָכָה. עַמּוֹנִי וְלֹא עַמּוֹנִית. מוֹאָבִי וְלֹא מוֹאָבִית. כָּתוּב אֶחָד אוֹמֵר. וּשְׁמוֹ יִתְרָא הַיִּשְׂרְאֵלִי. וְכָתוּב אַחֵר אוֹמֵר. יֶתֶר הַיִּשְׁמְעֵאלִי. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אוֹמֵר. יִשְׁמְעֵאלִי הָיָה. וְאַתְּ אוֹמֵר יִשְׂרְאֵלִי. אֶלָּא שֶׁנִּכְנַס לְבֵית דִּינוֹ שֶׁלִּישַׁעְיָה וּמְצָאוֹ יוֹשֵׁב וְדוֹרֵשׁ פְּנוּ אֵלַי וְהִוָּשְׁעוּ כָּל אַפְסֵי אָרֶץ. וְנִתְגַּיֵיר. וְנָתַן לוֹ אֶת בִּתּוֹ. וְרַבָּנִין אָמְרִין. יִשְׂרְאֵלִי הָיָה. וְאַתְּ אוֹמֵר יִשְׁמְעֵאלִי. אֶלָּא שֶׁחָגַר מָתְנָיו כְּיִשְׁמְעֵאלִי וְנָעַץ אֶת הַחֶרֶב בְּבֵית דִּין. אוֹ נַהֲרוֹג אוֹ נֶהֱרַג אוֹ נְקַיֵים דִּבְרֵי רִבִּי. כָּל מִי שֶׁהוּא עוֹבֵר עַל הֲלָכָה זוֹ בְּחֶרֶב זוֹ אֲנִי הוֹרְגוֹ. עַמּוֹנִי וְלֹא עַמּוֹנִית. מוֹאָבִי וְלֹא מוֹאָבִית. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. אֲנִי אֵין לִי אֶלָּא מִשְׁנָה. וַתָּשָׁב נָעֳמִי וְרוּת הַמּוֹאָבִיָּה כַלָּתָהּ עִמָּהּ הַשָּׁבָה מִשְּׂדֵה מוֹאָב. זוֹ הִיא שֶׁשָּׁבָה מִשְּׂדֵה מוֹאָב תְּחִילָּה. אֲחוֹרֵי אָמַר לָהּ. וַתַּעַזְבִי אָבִיךְ וְאִמֵּךְ. אָמַר לָהּ. אִילּוּ בָאָת אֶצְלֵינוּ מֵאֶתְמוֹל שִׁלְשׁוֹם לֹא הַיִינוּ מְקַבְּלִין אוֹתָךְ. תַּנָּה רִבִּי זַכַּיי קוֹמֵי רִבִּי יוֹחָנָן. בַּת גֵּר עַמּוֹנִי כְשֵׁירָה. בַּת גִּיּוֹרֶת עֲמּוֹנִית פְּסוּלָה. אָמַר לֵיהּ רִבִּי יוֹחָנָן. בַּבְלַיָיא. עָבַרְתָּ בְיָדְךָ תְּלָתָא נְהָרִין וְאִתְבַּדְתָּ. אֶלָּא הִיא בַּת גֵּר עַמּוֹנִי הִיא בַּת גִּיּוֹרֶת עֲמּוֹנִית כְּשֵׁירָה. רִבִּי יוֹסָה בְשֵׁם רִבִּי יוֹחָנָן. לֹא כֵן צְרִיכָה בְּשֶׁהָיְתָה אִמָּהּ מִיִּשְׂרָאֵל. שֶׁלֹּא תֹאמַר. כְּשֵׁם שֶׁנִּתְחַלְלָה אִמָּהּ כָּךְ נִתְחַלְלָה בִתָּהּ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. כְּשֵׁירָה אֲפִילוּ לְכֹהֵן גָּדוֹל. מַה טַעֲמָא. בְּעַמָּיו. עַם שֶׁהֵן עֲשׂוּיִין שְׁנֵי עַמְמִין. זְכָרִים אֲסוּרִין וּנקֵיבוֹת מוּתָּרוֹת. רִבִּי חַגַּיי בְשֵׁם רִבִּי פְדָת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לֹא אָמַר כֵּן אֶלָּא בַּת גֵּר עַמּוֹנִי פְסוּלָה שֶׁהִיא בָאָה מִטִּיפָּה פְסוּלָה. אָמַר רִבִּי יוֹחָנָן. וְתַנֵּי כֵן. עַמְמִין זֶה בַזֶּה עַד שֶׁלֹּא נִתְגַּיְירוּ זְכָרִים אֲסוּרִין אִיסּוּר עוֹלָם וּנקֵיבוֹתֵיהֶן מוּתָּרוֹת מִיָּד. נִתְגַּיְירוּ זְכָרִים אֲסוּרִין אִיסּוּר עוֹלָם וּנקֵיבוֹתֵיהֶן מוּתָּרוֹת לְאַחַר שְׁלֹשָׁה דוֹרוֹת. רִבִּי חִזְקִיָּה בְשֵׁם אָחָא. מַתְנִיתָא אָמְרָה כֵן. מְנַיַין אַתָּה אוֹמֵר. אֶחָד מִכָּל מִשְׁפְּחוֹת הָאֲרָצוֹת שֶׁבָּא עַל אַחַת מִן הַכְּנַעֲנִים וְיָלְדָה מִמֶּנּוּ בֵּן מוּתָּר לִקְנוֹתוֹ עֶבֶד. תַּלְמוּד לוֹמַר אֲשֶׁר הוֹלִידוּ בְאַרְצְכֶם. וְלֹא מִן הַגָּרִים אֲשֶּׁר בָּאָרֶץ. שְּׁמוּאֵל בַּר אַבָּא בָּעֵי. עֲבָדִים מַהוּ שֶׁיַּעֲלֶה לָהֶם דּוֹרוֹת. הֵיךְ עֲבִידָה. גֵּר עֶבֶד עַמּוֹנִי שֶׁנָּשָׂא לְגִיּוֹרֶת שִׁפְחָה מִצְרִית לְאַחַר שְׁלֹשָׁה דוֹרוֹת נִתְגַיְירוּ. אִין תֵּימַר. עֲבָדִים עָלוּ לָהֶם דּוֹרוֹת זְכָרִים אֲסוּרִין אִיסּוּר עוֹלָם וּנקֵיבוֹת מוּתָּרוֹת לְאַחַר שְׁלֹשָׁה דוֹרוֹת. אָמְרוּ לוֹ אִם הֲלָכָה נְקַבֵּל. אִם לַדִּין יֵשׁ תְּשׁוּבָה. מַה הָיָה לָהֶם לְהָשִׁיב. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. הֲרֵי בֶן בְּנוֹ וּבֶן בִּתּוֹ הֲרֵי הֵן אֲסוּרִין עַד שְׁלֹשָׁה דוֹרוֹת אֶחָד זְכָרִים וְאֶחָד נְקֵיבוֹת. רִבִּי אַבָּהוּ אָמַר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בָּעֵי. מְשִׁיבִין דָּבָר שֶׁהוּא מַמְזֵר עַל דָּבָר שֶׁאֵינוֹ מַמְזֵר. רִבִּי חַגַּיי אָמַר. רִבִּי אַבָּהוּ בָּעֵי. מְשִׁיבִין דָּבָר שֶׁהוּא כָרֵת עַל דָּבָר שֶׁאֵינוֹ כָרֵת. אָמַר לְהוֹן לֹא כִי. הֲלָכָה אֲנִי אוֹמֵר וּמִקְרָא מְסַיְיעֵינִי. בָּנִים. לֹא בָנוֹת. רִבִּי יַעֲקֹב בַּר אָחָא בְשֶׁם רִבִּי יֹאשַׁיָּה. דּוֹר אַחַד עָשָׂר שֶׁבְּמַמְזֵר כְּרִבִּי שִׁמְעוֹן כָּשֵׁר. וְלֹא דָרַשׁ עֲשִׂירִי. תַּנֵּי. רִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. דּוֹר אַחַד עָשָׂר שֶׁבְּמַמְזֵר זְכָרִים אֲסוּרִין נְקֵיבוֹת מוּתָּרוֹת. אַף הָכָא זְכָרִים אֲסוּרִין נְקֵיבוֹת מוּתָּרוֹת. רִבִּי שְׁמוּאֵל בְּרֵיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. אַתְיָא דְּרִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן כְּרִבִּי מֵאִיר. כְּמַה דְרִבִּי מֵאִיר אָמַר. גְּזֵירָה שָׁוָה בְּמָקוֹם שֶׁכָּתוּב. כֵּן רִבִּי [ ] בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. גְּזֵירָה שָׁוָה בְּמָקוֹם שֶׁכָּתוּב. מַה לְהַלָּן זְכָרִים אֲסוּרִין וּנְקֵיבוֹת מוּתָּרוֹת. אַף הָכָא זְכָרִים אֲסוּרִין וּנְקֵיבוֹת מוּתָּרוֹת. מֵעַתָּה אֲפִילוּ מִיָּד. בִּלְבַד מֵעֲשִׂירִי וּלְמַעֲלָן. שָּׁאֲלוּ אֶת רִבִּי אֱלִיעֶזֶר. דּוֹר אַחַד עָשָׂר שֶׁבְּמַמְזֵר מַהוּ. אָמַר לָהֶן. הָבִיאוּ לִי דוֹר שְׁלִישִׁי וַאֲנִי מְטָהֲרוֹ. וּמַה טַעֲמָא דְּרִבִּי אֱלִיעֶזֶר. דְּלָא הֲוָה אַתְיָיא דְרִבִּי לִיעֶזֶר כְּרִבִּי חֲנִינָה. דְּאָמַר רִבִּי חֲנִינָה. אַחַת לְשִׁשִּׁים וּלְשִׁבְעִים שָׁנָה הַקָּדוֹשּׁ בָּרוּךְ הוּא מֵבִיא דֶבֶר בָּעוֹלָם וּמְכַלֵּה מַמְזֵירֵיהֶן וְנוֹטֵל אֶת הַכְּשֵׁירִין עִמָּהֶן שֶׁלֹּא לְפַרְסֵם אֶת חַטָּאֵיהֶן. וְאַיְיתִינָהּ כַּיי דָמַר רִבִּי לֵוִי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בִּמְקוֹם אֲשֶׁר תִּשָּׁחֵט הָעוֹלָה תִּשָּׁחֵט הַחַטָּאת לִפְנֵי יי. שֶׁלֹּא לְפַרְסֵם אֶת הַחַטָּאִים. וּמַה טַעַם. וְגַם הוּא חָכָם וַיָּבֵא רָע. לֹא מִסְתַּבְּרָא דְּלֹא אֶלָּא זֶהוּ וַיָּבֵא טוֹב. אֶלָּא לְלַמְּדָךְ שֶׁאֲפִילוּ רָעָה שֶׁמֵּבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם בְּחָכְמָה הוּא מֵבִיאָהּ. וְאֶת דְּבָרָו לֹא הֵסִיר. כָּל כָּךְ לָמָּה. וְקָם עַל בֵּית מְרֵיעִים וְעַל עֶזְרַת פּוֹעֲלֵי אָוֶן. וְאַתְיָיא כְּהַהִיא דָמַר רִבִּי לֵוִי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בִּמְקוֹם אֲשֶׁר תִּשָּׁחֵט הָעוֹלָה תִּשָּׁחֵט הַחַטָּאת לִפְנֵי יי. שֶׁלֹּא לְפַרְסֵם אֶת הַחַטָּאִים. רַב הוּנָא אָמַר. אֵין מַמְזֵר חַי יוֹתֵר מִשְּׁלֹשִׁים יוֹם. רִבִּי זְעִירָא כַד סְלַק לְהָכָא שְׁמַע קָלִין קַרְיָין. מַמְזֵירָא וּמַמְזֵרְתָה. אָמַר לוֹן. מַהוּ כֵן. הָא אֲזִילָא הַהִיא דְּרַב הוּנָא. דְּרַב הוּנָא אָמַר. אֵין מַמְזֵר חַי יוֹתֵר מִשְּׁלֹשִׁים יוֹם. אָמַר לֵיהּ רִבִּי יַעֲקֹב בַּר אָחָא. עִמָּךְ הָיִיתִי כַד אָמַר רִבִּי בָּא רַב הוּנָא בְשֵׁם רַב. אֵין מַמְזֵר חַי יוֹתֵר מִשְּׁלֹשִׁים יוֹם. אֵימָתַי. בִּזְמַן שֶׁאֵינוֹ מְפוּרְסָם. הָא אִם הָיָה מְפוּרְסָם חַי הוּא. רִּבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. אַף לְעָתִיד לָבוֹא אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְקַק אֶלָּא לְשִׁבְטוֹ שֶׁלְּלֵוִי. מֵאי טַעֲמָא. וְיָשַׁב מְצָרֵף וּמְטַהֵר כֶּסֶף וְטִהַר אֶת בְּנֵי לֵוִי וְזִקַּק אוֹתָם כול׳. אָמַר רִבִּי זְעוּרָה. כְּאָדָם שֶׁהוּא שׁוֹתֶה בְּכוֹס נָקִי. אָמַר רַב הוֹשַׁעְיָה. בְּגִין דַּאֲנָן לְוִיִים נַפְסִיד. אָמַר רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי אַבָּהוּ. אַף לְעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עִמָּהֶן צְדָקָה. וּמַה טַעֲֲמָא. 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 בֵּית צְרִיפָה הָיְתָה בְּעֶבֶר הַיַּרְדֵן וְרִיחֲקָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. וְעוֹד אֲחֶרֶת הָיְתָה שָׁם וְקָרְבָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. אַף עַל פִּי כֵן לֹא בִיקְּשׁוּ חֲכָמִים לְפַרְסְמָן. אֲבָל חֲכָמִים מוֹסְרִין אוֹתָן לִבְנֵיהֶן וּלְתַלְמִידֵיהֶן פַּעֲמַיִים בַּשָּׁבוּעַ. אָמַר רִבִּי יוֹחָנָן. הָעֲבוֹדָה שֶׁאיני מַכִּירָן וְנִשְׁתַּקְּעוּ בָהֶן גְּדוֹלֵי הַדּוֹר. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חֲמֵשֶׁת אֲלָפִים עֲבָדִים הָיוּ לוֹ לְפַשְׁחוּר בֶּן אִמֵּר הַכֹּהֵן וְכוּלָּן נִשְׁתַּקְּעוּ בִכְהוּנָּה גְדוֹלָה. הֵן הֵן עַזֵּי פָנִים שֶׁבַּכְּהוּנָּה. אָמַר רִבִּי לָעְזָר. עִיקַּר טִירוֹנִיָיא שֶׁבָּהֶן וְעַמְּךָ כִּמְרִיבֵי כֹהֵן. אָמַר רִבִּי אַבָּהוּ שְׁלֹשׁ עֶשְׂרֵה עַיָירוֹת נִשְׁתַּקְּעוּ בַּכּוּתִיים בִּימֵי הַשְּׁמָד. אָמְרִין הָדָא עִירוֹ דְמוֹשְׁהָן מִינֵּיהוֹן.

MISHNAH: Ammonites and Moabites are eternally forbidden but their females are immediately permitted. Egyptians and Edomites are forbidden only for three generations, both males and females. Rebbi Simeon said, is it not an argument de minore ad majus ? If He permitted the females immediately in a case where the males are eternally forbidden, should we not permit the females in a case where He forbade the males only for three generations? They said to him: If it is practice, we shall accept this; if it is a logical argument, there is a counter-argument. He said to them, in fact, I am declaring practice. Bastards and Gibeonites are eternally forbidden, both males and females. HALAKHAH: “Ammonites and Moabites are forbidden,” etc. “Ammonite23:4 . ,” but not female Ammonite. “Moabite23:4 . ,” but not female Moabite. Similarly, “Edomite 23:8 . ” but not female Edomite, “Egyptian 23:8 . ” but not female Egyptian? It is written: “Because they did not receive you with bread and water 23:5 , the reason for the exclusion of Ammonites and Moabites, even if converted. ,” should the women have received? “Who hired against you 6:5 , speaking of Bileam being hired to curse the Israelites. The argument is slightly extended in Sifry Deut. #249, 250. ,” “who took counsel,” who usually hires? Males but not females. Who usually sits in counsel? Males but not females. It is written: “Shaḥaraim fathered children in the fields of Moab, after he had sent them, Ḥushim and Ba‘arah his wives 8:8 , speaking of the tribe of Benjamin. The verse probably means that he fathered children from a new Moabitic wife after he had divorced his two Benjaminite wives. The same text also in Ruth rabba 4:1. .” “Shaḥaraim,” that is Boaz who was freed from sins. “He fathered children in the fields of Moab” because he married Ruth the Moabite. “After he had sent them,” he was from the tribe of Judah, of whom it is written, “he sent Jehudah before him 46:28 . ”. “Ḥushim and Ba‘arah his wives,” can anybody father his wives? But it means that he was quick as a panther and explained the practice. “He fathered from New Moon his wife 8:9 . It might also mean: He fathered from his new wife. ,” should it not have been: he fathered from Baarah, one of his wives 8:11 ; no children of Ba‘arah are mentioned. ? But through her, practice was newly defined: “Ammonite,” and but female Ammonite. “Moabite,” but not female Moabite. One verse 17:25 . says, “his name was Yitra the Israelite;” another verse says, “Yeter the Ismaelite 2:17 . Both names refer to the same person, father of Amasa, nephew of David. .” Rebbi Samuel bar Naḥman said, he was an Ismaelite. And you say, he was an Israelite? But he entered the court of Isaiah and found him sitting and explaining: “turn to me and be saved, all ends of the earth 45:22 . ,” and converted. Then he gave him his daughter. But the rabbis say, he was an Israelite, and you say, an Ismaelite? But he girded his loins like an Ismaelite and stuck his sword in the earth in court, to kill or be killed, to support the word of my teacher: I shall kill with this sword anybody who transgresses this practice: “Ammonite,” and not female Ammonite; “Moabite,” and not female Moabite. Rebbi Samuel bar Naḥman said, I have only what I did learn: “Naomi returned with Ruth the Moabite, her daughter-in-law, who returned from the fields of Moab 1:22 . .” She is the one who first returned from the fields of Moab. Afterwards, he 2:11 , a speech of Boaz. The implication is that Boaz was instrumental in declaring Moabite women eligible for marriage before he became involved with Ruth since otherwise he would have had to recuse himself from decision making. In the parallel in the Babli, 77a , the decision is directly attributed to the prophet Samuel. told her: “You abandoned your father and your mother.” He said to her: If you had come to us yesterday or the day before, we would not have accepted you. Rebbi Zakkai stated before Rebbi Joḥanan: The daughter of an Ammonite convert is enabled, the daughter of an Ammonite woman convert is disabled. Rebbi Joḥanan told him: Babylonian, you crossed three rivers on your way and got lost! But both the daughter of an Ammonite convert and the daughter of an Ammonite woman convert are enabled. Rebbi Yosa in the name of Rebbi Joḥanan: The statement is needed only if her mother was from Israel. That you should not say, since her mother was desecrated, so the daughter is desecrated. Rebbi Abbahu in the name of Rebbi Joḥanan, she is enabled even for the High Priest. What is the reason? “In his peoples 21:14 , speaking of the High Priest, “only a virgin from among his people he may take as a wife.” In the Babli, 77b , R. Zakkai is the source of this argument but he wrongly requires the (converted) parents to be from the same people. ”. A people divided into two peoples, the males are forbidden but their females permitted. Rebbi Ḥaggai in the name of Rebbi Pedat: Rebbi Simeon ben Laqish did not say so, but the daughter of an Ammonite convert is disabled since she comes from a disabled drop. Rebbi Joḥanan said, we have stated thus: Of Gentiles married unconverted, the males are permanently forbidden but their females are immediately permitted. If they converted, the males are permanently forbidden but their females are permitted after three generations. Rebbi Ḥizqiah in the name of [Rebbi] Aḥa: A baraita states this: From where can you say that if one of any of the families of the earth cohabited with a Canaanite woman and she gave birth to a son, that you may buy him as a slave? The verse says, “whom they will father in your land, 25:45 . In v. 44 it is stated that slaves may be bought (only) from the surrounding peoples, since Canaanites are not to be tolerated in the Land. It is then stated that a child fathered in the Land can be tolerated if his father was not a Canaanite; the argument is parallel to that of the baraita quoted earlier. The same statement is in the Babli, 78a . ” not from those who dwell in your land. Samuel bar Abba asked: Are generations counted for slaves? How is that? A converted Ammonite slave who married a converted Egyptian slave. After three generations they converted. If you say that generations are counted for slaves, the males are permanently forbidden but the females are permitted after three generations. “They said to him: If it is practice, we shall accept this; if it is a logical argument, there is a counter-argument.” What could they have argued? Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: Are not his grandchildren forbidden for three generations, both male and female. 18:17 , incest with direct descendents is forbidden for three generations, equally for males and females. The Babli, 77b , has the same argument. There, the two questions of R. Abbahu are answered in the negative; incest prohibitions which concern capital crimes cannot be used as counter arguments in an argument de minore ad majus involving simple prohibitions (regarding Ammonites and Moabites) or prohibitions derived from a positive commandment (regarding Edomites and Egyptians) but they may be used in applications of rules 3 and 4 of R. Ismael (under conditions not recognized by the Yerushalmi.) ? Rebbi Abbahu said that Rebbi Simeon ben Laqish questioned, does one argue a matter concerning bastardy in a matter not concerning bastardy? Rebbi Ḥaggai said that Rebbi Abbahu questioned, does one argue a matter concerning extirpation in a matter not concerning extirpation? He said to them, in fact, I am declaring practice and a verse supports me. “Sons,” not daughters. 23:9 : “Sons that will be born to them in the third generation shall come (masc.) for them into the Eternal’s congregation.” The entire sentence is in the masculine. . 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 . 23:3 forbids the bastard even up to the tenth generation . Verse 4 forbids Ammonites and Moabites even up to the tenth generation, forever . The rule of gezerah šawah is invoked in Sifry Deut . #248, 249 to imply that the prohibition of the bastard also is forever . . It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden and the females permitted. Here also the males are forbidden and the females permitted, with the automatic consequence that it can be applied only to males since in the case of Ammonites it applies only to males. Female bastards are forbidden only to the tenth generation as stated explicitly in the verse. . Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meїr. As Rebbi Meїr 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 and the females permitted. In that case, even immediately? Only from the tenth and further. 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. What is Rebbi Eliezer’s reason since he does not seem to follow 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 finish off 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,. 6:18 ; the purification sacrifice atones for inadvertent sins. In the Babli, Soṭah 32b , the statement is by R. Joḥanan in the name of R. Simeon bar Ioḥai. ” in order not to publicize the sinners. What is the reason? “. 31:2 . Also He is wise and brings evil;” should it not rather be “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,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That 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. 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 3:13 , the argument is by Rebbi Uqba bar Aḥa. In the Babli, 78b , the entire argument is R. Ze‘ira’s, based on a statement of his teacher Rav Jehudah. . Rebbi Yasa in the name of Rebbi Joḥanan: In the future, the Holy One, praise to Him, will only deal with the tribe of Levi3:13 ) and holds that in the days of the Messiah only from the tribe of Levy will they be eliminated by divine action. In the Babli, Qiddushin 70b , the same verse is used to declare that the tribe of Levi is cleansed of bastards first of all the tribes. . 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. Rav Hoshaia said, because we are 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 in Bet Ṣerifa in Transjordan who was forcibly distanced by Ben Ṣion. Another [family] was there who was forcibly integrated by Ben Ṣion. 8:7 . It is not known who this Ben Ṣion was. The text states that one family was deemed unworthy of marrying into priesthood against the will of the rabbis and one was declared worthy also against the will of the rabbis. Cf. Babli Qiddushin 70a . ” 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. Another formulation of the same statement in the Babli, Qiddushin 70a . and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer the priest had 5000 slaves 70a . Cf. Jer . 20:1 . , and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training “recruit”, cf. Ma‘aser Šeni p. 214. The verse, Hos . 4:4 , proves that priest were quarrelsome long before Jeremiah’s time and strong-armed behavior is ingrained in Cohanim even without any admixture of slaves. The same argument by R. Eleazar in the Bablim Qiddushin 69b . : “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of persecution. They said, the village of Moshhan is one of them.

אָמַר רִבִּי יְהוֹשֻׁעַ שָּׁמַעְתִּי שָׁהַסָּרִיס חוֹלֵץ וְחוֹלְצִין אֶת אִשְׁתּוֹ וְהַסָּרִיס לֹא חוֹלֵץ וְלֹא חוֹלְצִין אֵת אִשְׁתּוֹ וְאֵין לִי לְפָרֵשּׁ. אָמַר רִבִּי עֲקִיבָה אֲנִי אֲפָרֵשׁ סְרִיס אָדָם חוֹלֵץ וְחוֹלְצִין אֶת אִשְׁתּוֹ מִפְּנֵי שֶׁהָיְתָה לוֹ שְׁעַת הַכּוֹשֶׁר. סְרִיס חַמָּה לֹא חוֹלֵץ וְלֹא חוֹלְצִין אֶת אִשְׁתּוֹ מִפְּנֵי שֶׁלֹּא הָיְתָה לוֹ שְׁעַת הַכּוֹשֶׁר. רִבִּי אֱלִיעֶזֶר אוֹמֵר לֹא כִי אֶלָּא סְרִיס חַמָּה חוֹלֵץ וְחוֹלְצִין אֶת אִשְׁתּוֹ מִפְּנֵי שֶׁיֵּשׁ לוֹ רְפוּאָה. סְרִיס אָדָם לֹא חוֹלֵץ וְלֹא חוֹלְצִין אֶת אִשְׁתּוֹ מִפְּנֵי שֶׁאֵין לוֹ רְפוּאָה. הֵעִיד רִבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָה עַל בֶּן מְגִיסָה שֶׁהָיָה בִירוּשָׁלַם סְרִיס אָדָם וְיִיבְּמוּ אֶת אִשְׁתּוֹ לְקַיֵים דִּבְרֵי רִבִּי עֲקִיבָה.

MISHNAH: Rebbi Joshua said, I heard that the castrate performs ḥalîṣah and one performs ḥalîṣah for his wife, and that the castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife, and I cannot explain. Rebbi Aqiba said, I shall explain it. A castrate by human action performs ḥalîṣah and one performs ḥalîṣah for his wife since he had been qualified; a congenital castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he never had been qualified. Rebbi Eliezer said, it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife since he might be healed, a castrate by human action does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he cannot be healed. Rebbi Joshua ben Bathyra testified about Ben Megisa in Jerusalem that he was a castrate by human action and they instructed that levirate be performed for his wife, to endorse the words of Rebbi Aqiba.

הַסָּרִיס לֹא חוֹלֵץ וְלֹא מְיַיבֵּם וְכֵן אַיילוֹנִית לֹא חוֹלֶצֶת וְלֹא מִתְיָיבֶּמֶת. הַסָּרִיס שֶׁחָלַץ לִיבִמְתּוֹ לֹא פְסָלָהּ בְּעָלָהּ פְּסָלָהּ מִפְּנֵי שֶׁהִיא בְּעִילַת זְנוּת. וְכֵן אַיְילוֹנִית שֶׁחָלְצוּ לָהּ אַחִין לֹא פְסָלוּהָ. בְּעָלוּהָ פְּסָלוּהָ מִפְּנֵי שֶׁבְּעִילָתָהּ בְּעִילַת זְנוּת. אָמַר רִבִּי יְהוֹשֻׁעַ שָׁמַעְתִּי כול׳. הַסָּרִיס לֹא חוֹלֵץ כול׳. וְכֵן אַיְילוֹנִית שֶׁחָלְצוּ כול׳. אֵי זֶהוּ סְרִיס חָמָּה. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. כָּל שֶׁלֹּא רָאָתוֹ הַחַמָּה בְכוֹשֶׁר אֲפִילוּ שָׁעָה אַחַת. הוֹשִׁיט יָדוֹ וְסִירְסוֹ מִבִּפְנִים. דִּבְרֵי הַכֹּל אָסוּר לָבוֹא בַקָּהָל וְאֵינוֹ לֹא חוֹלֵץ וְלֹא מְיַיבֵּם. נוֹתְנִין עָלָיו חוּמְרֵי סְרִיס אָדָם וְחוּמְרֵי סְרִיס חַמָּה בַּמַחֲלוֹקֶת. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי אֱלִיעֶזֶר. תַּמָּן הוּא אוֹמֵר. לֹא כִי אֶלָּא סְרִיס חַמָּה חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ. וְאַתְּ אָמַר הָכֵין. אָמַר רִבִּי אִינִיָּא. לֹא אָמַר רִבִּי אֱלִיעֶזֶר אֶלָּא לְעוֹנְשִׁין. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. זוֹ דִבְרֵי רִבִּי לִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ וְרִבִּי עֲקִיבָה. אֲבָל דִּבְרֵי חֲכָמִים אֶחָד סְרִיס אָדָם וְאֶחָד סְרִיס חַמָּה אֵינוֹ לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ. לֹא מְיַיבֵּם וְלֹא מְיַיבְּמִין אֶת אִשְׁתּוֹ. דּוּ מַתְנִיתָא. הַסָּרִיס שֶׁחָלַץ לִיבִמְתּוֹ לֹא פְסָלָהּ. בְּעָלָהּ פְּסָלָהּ מִפְּנֵי שֶׁהִיא בְּעִילַת זְנוּת. אַנְדְּרוֹגִינֹס שֶׁחָלַץ לִיבִמְתּוֹ לֹא פְסָלָהּ. בְּעָלָהּ פְּסָלָהּ מִפְּנֵי שֶׁהִיא בְּעִילַת זְנוּת. וְכֵן אַיְילוֹנִית שֶׁחָלְצוּ לָהּ אַחִים לֹא פְסָלוּהָ. בְּעָלוּהָ פְּסָלוּהָ מִפְּנֵי שֶׁהִיא בְּעִילַת זְנוּת.

MISHNAH: The castrate does not perform either ḥalîṣah or levirate; similarly, the she-ram does not perform either ḥalîṣah or levirate. The castrate who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her he disabled her because it is incestuous. 25:6 ). Therefore, if one of the partners is certified sterile, the sister-in-law is under the incest prohibition of Lev . 18:16 . . Similarly, if the brothers performed ḥalîṣah for a she-ram, they did not disable her; if they copulated with her they disabled her because it is incestuous. HALAKHAH: “Rebbi Joshua said, I heard,” etc. “That the castrate does not perform ḥalîṣah ” etc. “Similarly, if the brothers performed ḥalîṣah for a she-ram,” etc. What is a sun-castrate? Rebbi Ḥiyya in the name of Rebbi Joḥanan, anybody whom the sun did not see qualified even for one hour. If somebody stretched out his hand and castrated [the not yet born baby] in the womb, everybody agrees that [when born] he is prohibited from marrying into the congregation and he cannot perform either ḥalîṣah or levirate. One imposes upon him the restrictions of both castrate by human action and sun-castrate in this disagreement. The argument of Rebbi Eliezer is inverted. There, he says “it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife,” and you say so? Rebbi Iniah said, Rebbi Eliezer referred only to criminal responsibility. In the Mishnah there, the House of Hillel say that 20 year olds of both sexes who have not developed pubic hair should prove their age and then are declared as congenital castrate or she-ram and unable to perform either ḥalîṣah or levirate. The House of Shammai puts the age limit at 18 and R. Eliezer at 18 for the female and 20 for the male. From his silence about levirate one concludes that he agrees that the congenital castrate cannot perform either ḥalîṣah or levirate, in contradiction to his statement here in Mishnah 4 . The answer, given in the Babli 80a by the Amora R. Eleazar, is that R. Eliezer only refers to the declaration of adulthood for the sun-castrate and the she-ram; for all other persons adulthood starts with the development of pubic hair. . Rebbi Ḥiyya in the name of Rebbi Joḥanan: These are the words of Rebbi Eliezer, Rebbi Aqiba, and Rebbi Joshua. But the words of the Sages are that neither the castrate by human action nor the congenital castrate is able to perform ḥalîṣah nor does one perform ḥalîṣah for his wife. He cannot perform levirate, nor does one marry his wife in levirate. That is the Mishnah: “The castrate who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous.” The hermaphrodite who performed ḥalîṣah for his sister-in-law did not disable her; if he copulated with her, he disabled her because it is incestuous. “Similarly, if the brothers performed ḥalîṣah for a she-ram, they did not disable her; if they copulated with her, they disabled her because it is incestuous.”

סְרִיס חַמָּה כֹּהֵן שֶׁנָּשָׂא בַת יִשְׂרָאֵל מַאֲכִילָהּ בַּתְּרוּמָה. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן אוֹמְרִים אַנְדְּרוֹגִינוֹס כֹּהֵן שֶׁנָּשָׂא בַת יִשְׂרָאֵל מַאֲכִילָהּ בַּתְּרוּמָה. רִבִּי יְהוּדָה אוֹמֵר טוּמְטוּם שֶׁנִּקְרַע וְנִמְצָא זָכָר לֹא יַחֲלוֹץ מִפְּנֵי שֶׁהוּא כְסָרִיס. אַנְדְּרוֹגִינוֹס נוֹשֵׂא אֲבָל לֹא נִישָּׂא. רִבִּי לָעְזָר אוֹמֵר אַנְדְּרוֹגִינוֹס חַיָיבִין עָלָיו סְקִילָה כַּזָּכָר. סְרִיס חַמָּה כֹּהֵן כול׳. תַּנֵּי. מַאֲכִילָהּ בְּחָזֶה וְשׁוֹק. רִבִּי יוֹחָנָן אוֹמֵר. אוֹכֶלֶת בִּתְּרוּמָה וְאֵינָהּ אוֹכֶלֶת בְּחָזֶה וְשׁוֹק. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כַּמָּה קוּלֵּי חוֹמְרִין בַּדָּבָר. רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה בְּעָא קוֹמֵי רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מַהוּ כַּמָּה קוּלֵּי חוֹמְרִין בַּדָּבָר. אָמַר לֵיהּ. פְּתַח חִיכְּךָ וְקַבֵּל. אָמַר רִבִּי מָנָא. מְגָחֵךְ הֲוָה עִימֵּיהּ. אָמַר רִבִּי אָבוּן. מִילָּה אָמַר לֵיהּ. מַה אִם תְּרוּמָה שֶׁאֵינָהּ רְאוּיָה לְיִשְׂרָאֵל בְּכָל מָקוֹם הֲרֵי הִיא אוֹכֶלֶת. חָזֶה וְשׁוֹק שֶׁהֵן רְאוּיִן לְיִשְׂרָאֵל בְּכָל מָקוֹם אֵינוֹ דִין שֶׁתֹּאכַל. רְאוּיִין הָיוּ לְיִשְׂרָאֵל וּכְשֶׁנִּתְחַיְיבוּ נִיטְּלוּ מֵהֶן וְנִיתְּנוּ לַכֹּהֲנִים. יָכוֹל כְּשֵׁם שֶׁנִּתְחַיְיבוּ וְנִיטְּלוּ מֵהֶן וְנִיתְּנוּ לַכֹּהֲנִים כָּךְ אִם יִזְכּוּ יַחֲזִירוּ לָהֶן. תַּלְמוּד לוֹמַר וַאֶתֵּן אוֹתָם לְאַהֲרֹן וּלְבָנָיו לְחֹק עוֹלָם. מַה מַתָּנָה אֵינָהּ חוֹזֶרֶת אַף אֵילּוּ אֵינָן חוֹזְרִין. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר שְׁמַעְתְּתָא עַל בַּת יִשְׂרָאֵל שֶׁנִּישֵּׂאת לְכֹהֵן. רִבִּי יוֹחָנָן אָמַר. אוֹכֶלֶת בִּתְּרוּמָה וְאֵינָהּ אוֹכֶלֶת בְּחָזֶה וְשׁוֹק. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כַּמָּה קוּלֵּי חוֹמְרִין בַּדָּבָר. רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה בְּעָא קוֹמֵי רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מַהוּ כַּמָּה קוּלֵּי חוֹמְרִין בַּדָּבָר. אָמַר לֵיהּ. פְּתַח חִיכְּךָ וְקַבֵּל. אָמַר רִבִּי מָנָא. מְגָחֵיךְ הֲוָה עִימֵּיהּ. אָמַר רִבִּי אָבִין. מִילָּה הֲוָה אָמַר לֵיהּ. מַה אִם תְּרוּמָה שֶׁאֵינָהּ רְאוּיָה לְיִשְׂרָאֵל בְּכָל מָקוֹם הֲרֵי הִיא אוֹכֶלֶת. חָזֶה וְשׁוֹק שֶּׁהֵן רְאוּיִין לְיִשְׂרָאֵל בְּכָל מָקוֹם אֵינוֹ דִין שֶׁתֹּאכַל. רְאוּיִין הָיוּ לְיִשְׂרָאֵל. וּכְשֶׁנִּתְחַיְיבוּ נִיטְּלוּ מֵהֶן וְנִיתְּנוּ לַכֹּהֲנִים. יָכוֹל כְּשֵׁם שֶׁנִּתְחַיְיבוּ וְנִיטְּלוּ מֵהֶן וְנִיתְּנוּ לַכֹּהֲנִים כָּךְ אִם יִזְכּוּ יַחְזְרוּ לָהֶם. תַּלמוּד לוֹמַר וַאֶתֵּן אוֹתָם לְאַהֲרֹן הַכֹּהֵן וּלְבָנָיו לְחֹק עוֹלָם. מַה מַתָּנָה אֵינָהּ חוֹזֶרֶת אַף אֵילּוּ אֵינָן חוֹזְרִין. וְאֵין חֲלוּקִין עַל דִּבְרֵי רִבִּי יוּדָה. מִן דְּאָמַר רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא. מְיַיבְּמִין אֶת אִשְׁתּוֹ. הָדָא אָמְרָה אֵין חֲלוּקִין עַל דִּבְרֵי רִבִּי יוּדָה. קִידֵּשׁ אֵינָן חוֹשְׁשִׁין לְקִידּוּשָׁיו. נִתְקַדֵּשּׁ חוֹשְׁשִׁין לְקִידּוּשָׁיו. נִבְעַל נִפְסַל מִן הַתְּרוּמָה כַנָּשִׁים. וְקַשְׁיָא. רִבִּי נִיחָא בַּר רִבִּי סָבָא רִבִּי יוֹנָה בְשֵׁם רַב הַמְנוּנָא. אֲפִילוּ מִין בְּמִינוֹ כָּל שֶׁהוּא. וְקַשְׁיָא. אִם זָכָר הוּא. אֵין זָכָר פּוֹסֵל זָכָר. אִם נְקֵיבָה הִיא. אֵין נְקֵיבָה פוֹסֶלֶת נְקֵיבָה. צַד זַכְרוּתוֹ שֶׁלָּזֶה פוֹסֶלֶת צָד נְקֵיבָתוֹ שֶׁלָּזֶה. מַאֲכִיל אֶת נָשָׁיו וְאֵינוֹ מַאֲכִיל אֶת עֲבָדָיו. מַאֲכִיל אֶת נָשָׁיו מִכֹּחַ זַכְרוּתוֹ. וְאֵינוֹ מַאֲכִיל אֶת עֲבָדָיו מִכֹּחַ זֶה וָזֶה. נִתְחַלֵּל צָד נְקֵיבָה שֶׁבּוֹ. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. וּבִלְבַד מִמְּקוֹם זַכְרוּת. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אֲפִילוּ מִמְּקוֹם נְקֵיבָה. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ. חָזַר בָּהּ רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִן הָדֵין קִרְיָיא וְאֶת זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה. אֶת שֶׁיֵּשׁ לוֹ שְׁנֵי מִשְׁכָּבוֹת כְּאִשָּׁה. וְאֵי זֶה זֶה. זֶה אַנדְּרוֹגִינֹס. אָמַר רִבִּי. בִּיקַּשְׁתִּי וְלֹא מָצָאתִי דִבְרֵי בֶּן שַׁמּוּעַ בְּאַנְדְּרוֹגִינֹס. וְחָבְרָה עָלָיו חֲבוּרָה. וְלָמָּה. מִשּׁוּם שֶׁלֹּא לִגְלוֹעַ בּוֹ אוֹ מִשּׁוּם שֶׁאֵינוֹ כְדַיי. מַה נְפַק מִן בֵּינֵיהוֹן. הָיָה דַרְכּוֹ לְגַלֵּעַ. אִין תֵּימַר מִשּׁוּם שֶׁלֹּא לְגַלֵּעַ בּוֹ. הֲרֵי גִילּוּעוֹ בְיָדוֹ. הֲוֵי לֵית טַעֲמָא דְּלֹא מִשּׁוּם שֶׁאֵינוֹ כְדַיי. מַה הָיָה לוֹ לְגַלֵּעַ בּוֹ. יוֹרֵשׁ. מֵעִיד. מִנְחָתוֹ קְרֵיבָה בְכָלִל. מְזַמְּנִין עָלָיו כְּזָכָר.

MISHNAH: A congenital castrate priest who married an Israel daughter enables her to eat heave. Rebbi Yose and Rebbi Simeon say, an hermaphrodite priest who married an Israel daughter enables her to eat heave. Rebbi Jehudah says, a seemingly sexless who was cut open and found to be a male does not perform ḥalîṣah since he is like a castrate. The hermaphrodite marries but is not married. Rebbi Eleazar says [a male] is guilty to be stoned for [homosexual intercourse] with an hermaphrodite as with a male. HALAKHAH: “A congenital castrate priest,” etc. It was stated: He enables her to eat breast and thigh 7:34 . In the interpretation of the Babli, 81a , “breast and thigh” stands for all gifts to the Cohen which are biblical; “heave” is today’s heave which is only a rabbinical obligation. The following discussion in the Yerushalmi shows that this cannot be the Yerushalmi’s interpretation. . Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. 17(5 ). R. Simeon ben Laqish intimates that there may be more (amoraic) arguments in the vein of the tannaitic statement to be quoted. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel gives two possible explanations. (1) Before the sin of the Golden Calf, first-borns exercised the priestly functions. (2) In the obligatory sacrifices of Passover and animal tithes, the Cohen gets nothing. (In profane slaughter he should get some other parts, Deut. 18:3 . During the stay in the desert, profane slaughter was forbidden, Lev. 17:3–4 ). Since this shows that there is nothing intrinsic in the nature of a sacrifice which requires a part to be given to the Cohen, the Cohen’s parts are in some sense robbed from the Israel and given to the Cohen. ? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse7:34 . says, ‘I gave them to Aaron and his sons for an eternal law;’ since a gift is not returned, so these are not returned.” Rebbi Jacob bar Aḥa said the argument is about the daughter of an Israel married to a Cohen: Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron the priest and his sons for an eternal law;’ since a gift is not returned, so these are not returned.” Is there nobody who disagrees with Rebbi Jehudah? Since Rebbi Yose said in the name of Rebbi Hila, one marries his wife in levirate, that means that nobody disagrees with Rebbi Jehudah. If he betrothed, his betrothal is not problematic. If he was betrothed, his betrothal is problematic. If he was copulated with, he becomes disabled from heave like a woman. That is difficult. Rebbi Niḥa bar Rebbi Sava, Rebbi Jonah in the name of Rav Hamnuna: Even with his own kind in any case. That is difficult, if he is a male, no male disables a male 21:7 , 14 that the intercourse of a Cohen with a woman forbidden to him in marriage desecrates the woman and her children but not the man [ Sifra Emor Pereq (7 )]. . If she is a female, no female disables a female 8:10 , fol. 49c) a lesbian relationship disables from heave for the House of Shammai but not for the House of Hillel. In the opinion of the Babli, Yebamot 76a , lesbianism is undesirable but not sanctionable. [Rabbinic practice follows an obscure baraita ( Sifra Emor Parasha 9(8 )), the House of Shammai in the Yerushalmi, and Paul in Romans 1:26.] . The male aspect of one disables the female aspect of the other. He enables his wives to eat but does not enable his slaves. He enables his wives to eat by his male aspect. But he does not enable his slaves because of his double aspect; his female aspect was desecrated. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse 18:22 . As the Babli explains, on the face of it, the verse seems to support the first opinion of R. Joshua ben Levi, but a second look shows that the prohibition is to lie with a male, i. e., the male aspect of the hermaphrodite. : “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely 6:16 ); the grain offering of the daughter of a Cohen is treated like the offering of an Israel and most of it is eaten by the Cohanim in the Temple precinct. , one says grace with him as with a male.