Talmud Bavli
Talmud Bavli

Commentary for Kiddushin 98:11

<big><strong>מתני׳</strong></big> ע"מ שאני כהן ונמצא לוי לוי ונמצא כהן נתין ונמצא ממזר ממזר ונמצא נתין בן עיר ונמצא בן כרך בן כרך ונמצא בן עיר על מנת שביתי קרוב למרחץ ונמצא רחוק רחוק ונמצא קרוב

as it is written, we have a litt sister, and she hath no breasts,<span class="x" onmousemove="('comment',' Cant. VIII, 8.');"><sup>15</sup></span> whereon R'Johanan said: This refers to Elam, which was privileged to study but not to teach.<span class="x" onmousemove="('comment',' V. Sanh. (Sonc. ed.) p. 238. n. 5. Which proves that their conceit prevented them from attaining sufficient knowledge to teach.');"><sup>16</sup></span> Ten kabs of strength descended to the world: nine were taken by the Persians, etc. Ten kabs of vermin descended to the world: nine were taken by Media, etc. Ten kabs of witchcraft descended to the world: nine were taken by Egypt,<span class="x" onmousemove="('comment',' Cf. Sanh. (Sonc. ed.) p. 460. n. 6.');"><sup>17</sup></span>

Daf Shevui to Kiddushin

In the context of the mishnah, we have to understand that marrying a priest is not necessarily advantage. Even though the priest receives terumah which would have been a substantial economic benefit, the woman may potentially prefer to be married to a Levite who receives tithes.
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Daf Shevui to Kiddushin

As we learned previously, the word I have translated as “braids hair” might also be translated as “grown up.” While this would change the meaning of the mishnah, in either case we have to interpret that it is not a clear advantage to either have or not have a daughter or maidservant that braids hair or is grown up. Whether it is a benefit would depend if the woman prefers having some extra help over her privacy.
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