Kiddushin 145

חד לכהנים וחד ללוים וחד לישראלים וחד למישרי ממזר בשתוקי וחד למישרי שתוקי בישראל קהל גרים לא איקרי קהל ורבי יהודה כהנים ולוים מחד קהל נפקי אייתר ליה לקהל גרים

one refers to priests, one to Levites, one to Israelites; one to permit a mamzer [to intermarry] with a shethuki;<span class="x" onmousemove="('comment',' Though the former is certainly unfit, while the latter is doubtful.');">¹</span> and one to permit a shethuki to [intermarry] with an Israelite.<span class="x" onmousemove="('comment',' Though the former is of doubtful fitness while the latter is certainly fit. The last two are deduced by translating as in the text infra.');">²</span>

ואיבעית אימא ה"נ תרי קהלי נינהו ממזר בשתוקי ושתוקי בישראל מחד קהל נפקא (דברים כג, ג) לא יבא ממזר בקהל ה'

As for the assembly of proselytes it is not designated 'assembly'.<span class="x" onmousemove="('comment',' Since there is no verse left to teach their inclusion, and hence the relevant prohibitions do not apply to them.');">³</span> But R'Judah argues: Priests and Levites are deduced from one 'assembly';<span class="x" onmousemove="('comment',' Since both are of the tribe of Levi.');">⁴</span>

ממזר ודאי הוא דלא יבא הא ממזר ספק יבא בקהל ודאי הוא דלא יבא הא בקהל ספק יבא

hence [one] is left in respect of an assembly of proselytes.<span class="x" onmousemove="('comment',' That these too are included.');">⁵</span> Alternatively, it indeed is so that they [sc. Pries and Levites] are two 'assemblies'; [but that] a mamzer [may intermarry] with a shethuki, and a shethuki with an Israelite, is deduced from one 'assembly': A mamzer shall not enter into the assembly of the Lord:<span class="x" onmousemove="('comment',' Ibid. 3.');">⁶</span>

ואיבעית אימא הני נמי תרי קהלי נינהו וטעמיה דרבי יהודה מהכא (במדבר טו, טו) הקהל חוקה אחת לכם ולגר הגר ולרבי יוסי חוקה אחת הפסיק הענין

only a certain mamzer may not enter, but a doubtful mamzer may enter; [and again,] only into a certain assembly he may not enter, but he may enter into a doubtful assembly.<span class="x" onmousemove="('comment',' V. n. 3.');">⁷</span> Another alternative: These too are two 'assemblies';<span class="x" onmousemove="('comment',' As R. Jose says: 'assembly' has to be stated twice for the marriage of a mamzer with a shethuki, and of a shethuki with an Israelite.');">⁸</span>

אחד גר ואחד עבד משוחרר וחלל מותרין בכהנת מסייעא ליה לרב דאמר רב יהודה אמר רב לא הוזהרו כשירות להנשא לפסולים

but R'Judah's opinion is [derived] from this: For the assembly, there shall be one statute for you, and for the ger [proselyte] that sojourneth with you.<span class="x" onmousemove="('comment',' Num. XV, 15. Now, 'for the assembly' is superfluous: hence it teaches that ger (proselyte) is included in the term wherever it is found.');">⁹</span> But in R'Jose's view, 'one statute' breaks across the subject.<span class="x" onmousemove="('comment',' Shewing that 'ger' is not included in 'assembly'.');">¹⁰</span>

דרש ר' זירא במחוזא גר מותר בממזרת רגמוהו כולי עלמא באתרוגייהו אמר רבא מי איכא דדריש מילתא כי האי בדוכתא דשכיחי גיורי דרש רבא במחוזא גר מותר בכהנת טענוהו בשיראי הדר דרש להו גר מותר בממזרת אמרו ליה אפסידתא לקמייתא אמר להו דטבא לכו עבדי לכו אי בעי מהכא נסיב ואי בעי מהכא נסיב

'A proselyte, a freed slave and a halal are permitted to [marry] a priest's daughter.' This supports Rab.

והילכתא גר מותר בכהנת ומותר בממזרת מותר בכהנת לא הוזהרו כשירות להנשא לפסולים ומותר בממזרת כרבי יוסי

Fo Rab Judah said in Rab's name: Fit women [sc. daughters of priests] were not admonished against being married to the unfit.<span class="x" onmousemove="('comment',' I.e., to those who may not marry into the priesthood. Thus, whereas a priest may not marry the daughter of a halal, freedman or proselyte, the daughter of a priest may marry one of these. - This does not refer to the ordinary unfit, such as mamzerim or Nethinim.');">¹¹</span> R'Zera lectured in Mahuza: A proselyte may marry a mamzereth.

אלו הן שתוקי כל שמכיר אמר רבא דבר תורה שתוקי כשר מאי טעמא רוב כשרים אצלה ומיעוט פסולין אצלה

Thereupon everyone pelted him with stones.<span class="x" onmousemove="('comment',' Mahuza contained many proselytes, whom this offended.');">¹²</span> Said Raba: Is there anyone who lectures thus in a place where proselytes abound! [Now] Raba lectured in Mahuza: A proselyte may marry a priest's daughter, [whereupon] they loaded him with silks.

ואי אזלי אינהו לגבה כל דפריש מרובא פריש מאי אמרת דילמא אזלה איהי לגבייהו הוה ליה קבוע וכל קבוע כמחצה על מחצה דמי

Then he lectured to them again: A proselyte is permitted [to intermarry] with a mamzereth. Said they to him: You have destroyed your first [teaching].

והתורה אמרה (דברים כג, ג) לא יבא ממזר ממזר ודאי הוא דלא יבא הא ממזר ספק יבא בקהל ודאי הוא דלא יבא הא בקהל ספק יבא

He replied: I have done what is best for you: if one [a proselyte] wishes, he can marry here [sc. a mamzereth]; if he wishes, he can marry there [sc. a priest's daughter]. Now, the law is: A proselyte is permitted to a priest's daughter and he is permitted to a mamzereth.

ומה טעם אמרו שתוקי פסול גזירה שמא ישא אחותו מאביו אלא מעתה שתוקי שתוקית לא ישא שמא ישא אחותו מאביו

He is permitted to a priest's daughter: fit women were not admonished against being married to the unfit.<span class="x" onmousemove="('comment',' V. n. 1.');">¹³</span> And he is permitted to a mamzereth, in accordance with R'Jose.

כל כי הני מזנו ואזלי בת שתוקית לא ישא שמא ישא אחותו מאביו אלא לא שכיחא ה"נ לא שכיחא

NOW, THESE ARE THEY: SHETHUKI: HE WHO KNOWS [etc.] Raba said: By Biblical law a shethukiis considered fit. What is the reason?

אלא מעלה עשו ביוחסין

The majority are fit for her [sc. the mother],<span class="x" onmousemove="('comment',' I.e., who might be the child's father.');">¹⁴</span> while only a minority are unfit for her.<span class="x" onmousemove="('comment',' Since we know that the mother was unmarried, the only men whose issue is mamzer are mamzerim and consanguineous relations; for a heathen or slave does not produce mamzer. Thus only a minority are unfit in this respect.');">¹⁵</span>

ואמר רבא דבר תורה אסופי כשר מאי טעמא אשת איש בבעלה תולה מאי איכא מיעוט ארוסות ומיעוט שהלך בעליהם למדינת הים

Now, if they went to her, then he who separates himself [from a mass] separates himself from out of the majority. What will you say: that she went to them?

כיון דאיכא פנויה ואיכא נמי דמחמת רעבון הוה פלגא ופלגא והתורה אמרה לא יבא ממזר בקהל ה' ממזר ודאי הוא דלא יבא הא ממזר ספק יבא בקהל ודאי הוא דלא יבא הא בקהל ספק יבא

Then it is kabua',<span class="x" onmousemove="('comment',' V. Glos.');">¹⁶</span> and every case of kabua' is as half and half, whilst the Torah said: 'A mamzer shall not enter': only a certain mamzer may not enter, but a doubtful mamzer may enter; only into a certain assembly may he not enter, but he may enter into a doubtful assembly.<span class="x" onmousemove="('comment',' The following example illustrates the principles of 'separation' and kabua' (fixed) . If there are ten butcher shops in a street, nine of which supply kasher meat (ritually fit) , and one supplies trefa meat (not fit) , and a piece of meat is found in that street, it is assumed to be kosher, following the majority. If, however, meat is bought in one of the shops, but it is not known of which, it is accounted as though there were an equal number of each, and on the usual principle in such cases, unfit. For in the first instance the meat was 'separated' from its appointed place, sc. the shop, whereas in the second it remained fixed (kabua') until purchased, when the doubt arose. Here too, all men are jointly looked upon as a mass stationed in one place. If one goes to the mother of this child, he 'separated himself from the majority, hence was probably eligible. But even if she goes to him, so that the minority count as much as the majority, it is still a matter of equal doubt, which in the case of mamzer is not forbidden.');">¹⁷</span>

ומה טעם אמרו אסופי פסול שמא ישא אחותו מאביו אלא מעתה אסופי אסופית לא ישא שמא ישא אחותו בין מאביו בין מאמו כל הני שדי ואזלי בת אסופי לא ישא שמא ישא אחותו אלא לא שכיח ה"נ לא שכיח

Then what is the reason that they [the Rabbis] ruled that a shethuki is unfit? - For fear lest he marry his paternal sister. If so, a shethuki should not marry a shethukith,<span class="x" onmousemove="('comment',' Fem. of shethuki.');">¹⁸</span>

אלא מעלה עשו ביוחסים

for fear lest he marry his paternal sister? - Do all such go [eternally] a-whoring?<span class="x" onmousemove="('comment',' Are we to assume that every child of unknown parentage has the same father-surely not!');">¹⁹</span> Then let him not marry the daughter of a shethukith, lest he marry his paternal sister?

אמר רבא בר רב הונא מצאו מהול

But [you must answer that] it is rare: then here too,<span class="x" onmousemove="('comment',' With respect to a shethuki marrying an ordinary person.');">²⁰</span> it is rare!<span class="x" onmousemove="('comment',' Though the former is certainly unfit, while the latter is doubtful.');">¹</span> - But [the reason is:] a higher standard was set up in respect to genealogy. Raba also said: By Biblical law, a foundling is fit. What is the reason? A married woman ascribes [an illegitimate child] to her husband.<span class="x" onmousemove="('comment',' And would not cast him away.');">²²</span> What [fear] is there?<span class="x" onmousemove="('comment',' That the foundling may be mamzer?');">²³</span> [Because of] a minority of arusoth<span class="x" onmousemove="('comment',' Pl. of arusah.');">²⁴</span> and a minority whose husbands have gone overseas?<span class="x" onmousemove="('comment',' And the foundling may be theirs.');">²⁵</span> But since there are unmarried [women], and also [children thrown away] on account of poverty,<span class="x" onmousemove="('comment',' Lit., 'hunger,' - the child may be legitimately born. - The child of an unmarried woman is not mamzer.');">²⁶</span> it is half and half, and the Torah said: 'A mamzer shall not enter into the assembly of the Lord': only a certain mamzer may not enter, but a doubtful mamzer may; only into a certain assembly may he not enter, but he may enter into a doubtful one. Why then did they [the Rabbis] rule that a foundling is unfit? Lest he marry his paternal sister.<span class="x" onmousemove="('comment',' But there is no fear of his maternal sister, for since we know his intended mother-in-law as a virtuous woman, we do not suspect her of adultery and that this may be her son (Rashi) . Of course, the same might be urged of his intended father-in-law, but that it is easier for a man to conceal an illegitimate liaison than for a woman (Maharsha) .');">²⁷</span> If so, one foundling should not marry another, lest he marry his sister by his father or and his mother? - Do all these go throwing [their children away]!<span class="x" onmousemove="('comment',' Are we to assume all foundlings the children of the same mother or father!');">²⁸</span> Let him not marry the daughter of a foundling, lest he marry his sister? But [you must answer that] it is rare: then here too<span class="x" onmousemove="('comment',' With respect to a foundling marrying an ordinary person.');">²⁹</span> it is rare!<span class="x" onmousemove="('comment',' V. p. 374, n. 4.');">³⁰</span> - But [the reason is:] a higher standard was set up in respect to genealogy. Rabbah son of R'Huna said: If he [the foundling] is found circumcised,