Kiddushin 147

וניחזי זוזי ממאן נקט לא צריכא דנקט מתרוייהו ואמר חד מדעתאי וחד בעל כורחי ולא ידיע הי מדעתו והי לא מדעתו

Then let us see whose money he holds? - This arises only when he holds [money] from both, and states: 'one [paid me] with my consent, and the other against my will,' and it is not known<span class="x" onmousemove="('comment',' [Var. lec. 'he does not know', i.e., the seller does not recollect the matter; v. Tosaf.]');">¹</span> which was with his consent and which against his will. A judge is believed when he says: 'I have ruled in favour of this one; I have ruled against that one.'

נאמן דיין לומר לזה זכיתי ולזה חייבתי במה דברים אמורים שבעלי דינים עומדים לפניו אבל אין בעלי דינים עומדים לפניו אינו נאמן וניחזי זכותא מאן נקיט

When is that? Only if the litigants are [yet] standing before him; but if they are no longer standing before him, he not believed. Then let us see who holds the judgment writ in favour?<span class="x" onmousemove="('comment',' The court issued a written verdict to each litigant.');">²</span>

לא צריכא דקריע זכותייהו וניהדר ונידיינינהו בשודא דדייני

- This arises only if their judgment writ was torn. Then let us rejudge them? - [It is a case of] the judges' discretion.<span class="x" onmousemove="('comment',' Where the verdict cannot be determined by reference to any law, the judge must use his own discretion, v. Keth. 85b. In such a case we cannot be certain that a re-trial will give the same verdict.');">³</span> R'Nahman said: Three are believed with respect to a first-born.

אמר רב נחמן שלשה נאמנין על הבכור אלו הן חיה אביו ואמו חיה לאלתר אמו כל שבעה אביו לעולם כדתניא (דברים כא, יז) יכיר יכירנו לאחרים

These are they: The midwife, the father and the mother. The midwife, [only] immediately. The mother, the first seven days;<span class="x" onmousemove="('comment',' On the eighth day the child is circumcised, and from then the right of recognition rests with the father.');">⁴</span>

מכאן א"ר יהודה נאמן אדם לומר זה בני בכור וכשם שנאמן לומר זה בני בכור כך נאמן לומר זה בן גרושה וזה בן חלוצה וחכמים אומרים אינו נאמן

the father, for all time As it was taught: He shall acknowledge [the firstborn]:<span class="x" onmousemove="('comment',' Deut. XXI, 57.');">⁵</span> [i.e.,] he shall acknowledge him before others. Hence R'Judah said: A man is believed when he says: 'This son is my first - born.

אבא שאול היה קורא לשתוקי בדוקי מאי בדוקי אילימא שבודקין את אמו ואומרת לכשר נבעלתי נאמנת כמאן כרבן גמליאל תנינא חדא זימנא דתנן היתה מעוברת ואמרו לה מה טיבו של עובר זה אמרה להם מאיש פלוני וכהן הוא רבן גמליאל ור' אליעזר אומרים נאמנת ורבי יהושע אומר לא מפיה אנו חיין ואמר רב יהודה אמר שמואל הלכה כרבן גמליאל

And just as he is believed when he says: 'This son is my firstborn,' so is he believed when he says: 'This is the son of a divorced woman', 'this is the son of a haluzah'.<span class="x" onmousemove="('comment',' Where the father is a priest, and thus declares the son a halal.');">⁶</span> But the Sages say: He is not believed.<span class="x" onmousemove="('comment',' This refers only to the son of a divorced woman etc. (Rashi) [V. however B.B. (Sonc. ed.) p. 530. n. 8.]');">⁷</span> ABBA SAUL USED TO CALL THE SHETHUKI 'BEDUKI'.

חדא להכשיר בה וחדא להכשיר בבתה הניחא למאן דאמר לדברי המכשיר בה פוסל בבתה

What is [implied by] BEDUKI?<span class="x" onmousemove="('comment',' Lit., 'examined.'');">⁸</span> Shall we say that we examine his mother, and if she maintains, 'I cohabited with a fit person,' she is believed? Then with whom [does this agree]?

אלא למ"ד לדברי המכשיר בה מכשיר בבתה אבא שאול מאי אתא לאשמועינן

with R'Gamaliel! But we learnt it once. For we learnt: If she [an unmarried woman] is pregnant and is asked: 'What is the nature of this child? ' and she replies, 'He is from So-and-so, who is a priest': R'Gamaliel and R'Eliezer said: She is believed; R'Joshua said: We do not live by her words.<span class="x" onmousemove="('comment',' I.e., she is disbelieved.');">⁹</span> Now, Rab Judah said in Samuel's name: The halachah agrees with R'Gamaliel!<span class="x" onmousemove="('comment',' Then why repeat it?');">¹⁰</span>

דאבא שאול עדיפא מדרבן גמליאל דאי מהתם ה"א התם דרוב כשרין אצלה אבל היכא דרוב פסולין אצלה אימא לא צריכא אמר רבא הלכה כאבא שאול

- One is to declare her [the mother] fit; the other is to declare her daughter fit.<span class="x" onmousemove="('comment',' R. Gamaliel refers to the woman herself, who has a presumptive status of fitness. Yet if she bare a daughter, a doubt is entertained, and the daughter may not marry a priest since there is no such presumption in her favour. But Abba Saul rules that the daughter too is fit.');">¹¹</span> Now, that is well on the view that he who declares her [the mother] fit, declares the daughter unfit.<span class="x" onmousemove="('comment',' V. Keth. 13b. Hence Abba Saul goes beyond R. Gamaliel.');">¹²</span> But on the view that he who declares her fit declares her daughter fit [too], what does Abba Saul come to teach us? - Abba Saul's [ruling] is more remarkable than R'Gamaliel's.

<big><strong>מתני׳</strong></big> כל האסורין לבא בקהל מותרים לבא זה בזה רבי יהודה אוסר

For if from there,<span class="x" onmousemove="('comment',' Sc. the Mishnah of R. Gamaliel.');">¹³</span> I might argue, [It is only] there, where most [men] are fit for her;<span class="x" onmousemove="('comment',' E.g., if she is unbetrothed.');">¹⁴</span> but here, that most [men] are unfit for her,<span class="x" onmousemove="('comment',' E.g., if she is an arusah, so that all except the arus are unfit, in that a child by them is mamzer.');">¹⁵</span>

רבי אליעזר אומר ודאן בודאן מותר ודאן בספיקן וספיקן בודאן וספיקן בספיקן אסור ואלו הן הספיקות שתוקי אסופי וכותי

I might say, [she is] not [believed].<span class="x" onmousemove="('comment',' When she asserts that the child is by the arus.');">¹⁶</span> Hence it is necessary. Said Raba: The halachah agrees with Abba Saul.

<big><strong>גמ׳</strong></big> מאי כל האסורין לבא בקהל אילימא ממזירי ונתיני שתוקי ואסופי הא תנא ליה רישא ממזירי ונתיני שתוקי ואסופי מותרים לבא זה בזה

<big><b>MISHNAH: </b></big>ALL WHO ARE FORBIDDEN TO ENTER INTO THE ASSEMBLY<span class="x" onmousemove="('comment',' I.e., to marry a legitimately born Jew: the language is Biblical, Deut. XXIII, 2-4.');">¹⁷</span> MAY INTERMARRY WITH EACH OTHER; R'JUDAH FORBIDS IT. R'ELEAZAR SAID: CERTAIN [UNFITS] ARE PERMITTED [TO INTERMARRY] WITH CERTAIN [UNFITS].<span class="x" onmousemove="('comment',' E.g., a mamzer with a Nathin.');">¹⁸</span>

ותו ר' יהודה אוסר אהייא אילימא אודאן בספיקן הא מדקתני סיפא ר"א אומר ודאן בודאן מותר ודאן בספיקן וספיקן בספיקן אסור מכלל דר' יהודה לא סבירא ליה

CERTAIN [UNFITS] WITH DOUBTFUL [UNFITS], DOUBTFUL WITH CERTAIN, OR DOUBTFUL WITH DOUBTFUL, ARE FORBIDDEN. NOW, THESE ARE THE DOUBTFUL: SHETHUKI, FOUNDLINGS AND CUTHEANS.<span class="x" onmousemove="('comment',' V. Glos. In Talmudic times their status fluctuated and the Rabbis seem to have been undecided how to regard them. As this Mishnah shews, they were still regarded as Jews, though falling within the category of 'doubtful' in respect of genealogy. In later times they were declared non-Jews absolutely.');">¹⁹</span> <big><b>GEMARA: </b></big>What is meant by 'ALL WHO ARE FORBIDDEN TO ENTER INTO THE ASSEMBLY'?

וכי תימא ר"י אוסר אגר בממזרת מידי גר בממזרת קתני כל האסורין לבא בקהל קתני

Shall we say: Mamzerim and Nethinim, Shethuki and Foundlings? Surely that is taught in the first clause:<span class="x" onmousemove="('comment',' The Mishnah on 69a.');">²⁰</span> Mamzerim and Nethinim, Shethuki and Foundlings, are permitted to intermarry! Again, [when it states] R'JUDAH FORBIDS IT', to what does this refer?

אמר רב יהודה

Shall we say, to certain with doubtful - but since the last clause states: R'ELEAZAR SAID: CERTAIN [UNFITS] ARE PERMITTED [TO INTERMARRY] WITH CERTAIN [UNFITS]; DOUBTFUL WITH CERTAIN, OR DOUBTFUL WITH DOUBTFUL, ARE FORBIDDEN, this proves that R'Judah does not hold thus. And should you answer: R'JUDAH FORBIDS IT refers to [the marriage of] a proselyte and a mamzereth, is it then taught, a proselyte with a mamzereth: ALL ARE FORBIDDEN TO ENTER INTO THE ASSEMBLY is taught!<span class="x" onmousemove="('comment',' V. supra 72a. And this does not include a proselyte.');">²¹</span> - Said Rab Judah,