Kiddushin 149

כל שאתה נושא בתו אתה נושא אלמנתו וכל שאי אתה נושא בתו אי אתה נושא אלמנתו

One whose daughter you [i.e., a priest] may marry, you may marry his widow; but one whose daughter you may not marry, you may not marry his widow. Wherein do the first Tanna and R'Jose differ? - Said R'Johanan: They differ in respect to a [converted] Egyptian of the second [generation],<span class="x" onmousemove="('comment',' V. Deut. XXIII, 8f. The first Tanna holds that he disqualifies her; but R. Jose holds that he does not, since his issue, being of the third generation, is not unfit.');">¹</span> and both learn it from none but a High Priest with a widow.

מאי איכא בין תנא קמא ובין ר' יוסי א"ר יוחנן מצרי שני איכא בינייהו ושניהם לא למדוה אלא מכהן גדול באלמנה

The first Tanna holds, it is like a High Priest with a widow: just as a High Priest with a widow, since his intercourse is sinful, he disqualifies her;<span class="x" onmousemove="('comment',' As in n. 1.');">²</span> so all whose intercourse is sinful disqualify. While R'Jose holds, It is like a High Priest with a widow: just as a High Priest with a widow, his issue is unfit,<span class="x" onmousemove="('comment',' I.e, halal.');">³</span>

דתנא קמא סבר כי כהן גדול באלמנה מה כהן גדול באלמנה שביאתו בעבירה ופוסל בה אף כל שביאתו בעבירה פוסל

[and] he disqualifies [the widow]; so all whose issue is unfit disqualify, thus excluding an Egyptian of the second generation, whose issue is not unfit, for the Writ saith, The children of the third generation that are born unto them shall enter into the assembly of the Lord.<span class="x" onmousemove="('comment',' Ibid.');">⁴</span> R'Simeon B'Gamaliel said: He whose daughter you, [i.e., a priest] may marry, you may marry his widow; but he whose daughter you may not marry, you may not marry his widow.' Wherein do R'Jose and R'Simeon B'Gamaliel differ? - Said 'Ulla: They differ in respect to an Ammonite and a Moabite proselyte;<span class="x" onmousemove="('comment',' A male proselyte of these peoples may never intermarry with a Jew; a female, however, is permitted. R. Jose holds that his intercourse renders the woman unfit; R. Simeon b. Gamaliel, that it does not.');">⁵</span>

ורבי יוסי סבר כי כ"ג באלמנה מה כ"ג באלמנה שזרעו פסול ופוסל אף כל שזרעו פסול פוסל לאפוקי מצרי שני שאין זרעו פסול דאמר קרא (דברים כג, ט) בנים אשר יולדו להם דור שלישי יבא להם בקהל ה'

and both learn it from none but a High Priest with a widow. For R'Jose maintains, It is like a High Priest with a widow: just as a High Priest with a widow, his issue is disqualified, and he disqualifies [the widow]; so all whose issue is disqualified, disqualify. While R'Simeon B'Gamaliel maintains, It is like a High Priest with a widow; just as a High Priest with a widow, all his issue is disqualified,<span class="x" onmousemove="('comment',' Including females.');">⁶</span>

רשב"ג אומר כל שאתה נושא בתו אתה נושא אלמנתו וכל שאי אתה נושא את בתו אי אתה נושא אלמנתו מאי איכא בין ר' יוסי לרשב"ג אמר עולא גר עמוני ומואבי איכא בינייהו ושניהם לא למדוה אלא מכהן גדול באלמנה

so everyone, all whose, issue, even the females, are disqualified [disqualifies his wife], thus excluding Ammonite and Moabite proselytes, whose females are eligible to enter into the assembly; for a Master said: An Ammonite [. shall not enter, etc.], but not an Ammonitess; a Moabite [shall not enter, etc.],<span class="x" onmousemove="('comment',' Deut. XXIII, 4. vxhg');">⁷</span> but not a Moabitess.

דר' יוסי סבר כי כ"ג באלמנה מה כהן גדול באלמנה שזרעו פסול ופוסל אף כל שזרעו פסול פוסל

R'Hisda said: All agree that the widow of a member of a suspected family<span class="x" onmousemove="('comment',' , 'mixed dough'. I.e., a family in which a forbidden element is suspected to have entered; v. 'Ed. (Sonc. ed.) p. 48, n. 2 and Keth. ');">⁸</span> is unfit for the priesthood. [For] who is the most lenient of these Tannaim?

ורשב"ג ככהן גדול באלמנה מה כ"ג באלמנה שכל זרעו פסול אף כל שכל זרעו פסול אפילו נקבות לאפוקי גר עמוני ומואבי דנקבות הוו כשרות לבא בקהל דאמר מר עמוני ולא עמונית מואבי ולא מואבית

R'Simeon B'Gamaliel. Yet he says: He whose daughter you may marry, you may marry his widow; but he whose daughter you may not marry, you may not marry his widow. What does this exclude?

אמר רב חסדא הכל מודים באלמנת עיסה שפסולה לכהונה מאן מיקל בהני תנאי רבן שמעון בן גמליאל וקאמר כל שאתה נושא בתו אתה נושא אלמנתו וכל שאי אתה נושא בתו אי אתה נושא אלמנתו למעוטי מאי למעוטי אלמנת עיסה שפסולה לכהונה

It excludes the widow of a suspected family, [teaching] that she is unfit for the priesthood.<span class="x" onmousemove="('comment',' For her husband might be a halal, in which case his daughter must not marry a priest; hence his widow too is forbidden.');">⁹</span> This conflicts with the following Tannaim: For we learnt: R'Joshua and R'Judah B'Bathyra testified<span class="x" onmousemove="('comment',' V. 'Ed. VIII, 3.');">¹⁰</span> concerning the widow of a member of a suspected family, that she is fit for the priesthood.

לאפוקי מדהני תנאי דתנן העיד רבי יהושע ור' יהודה בן בתירא על אלמנת עיסה שכשירה לכהונה מאי טעמא הוי ספק ספיקא וספק ספיקא לקולא

What is the reason? Because it is a double doubt,<span class="x" onmousemove="('comment',' Lit., 'the doubt of a doubt.' Thus, the unfitness even of her husband is only doubtful; and since her unfitness is through him, we regard it as a still weaker doubt, i.e., a double doubt.');">¹¹</span> and a double doubt [inclines] to a lenient ruling.<span class="x" onmousemove="('comment',' We always give a lenient ruling in such a case.');">¹²</span>

ודאן בודאן מותר אמר רב יהודה אמר רב הלכה כרבי אליעזר כי אמריתה קמיה דשמואל אמר לי הלל שונה עשרה יוחסים עלו מבבל וכולם מותרים לבא זה בזה ואת אמרת הלכה כרבי אליעזר

CERTAIN [UNFITS] ARE PERMITTED [TO INTERMARRY] WITH CERTAIN [UNFITS]. Rab Judah said in Rab's name: The halachah is as R'Eleazar. When I stated it before Samuel, he observed to me, Hillel taught: Ten genealogical classes went up from Babylon and all are permitted to intermarry;<span class="x" onmousemove="('comment',' Rashi: 'all' means the forbidden classes; Tosaf. explains: each category is permitted to marry within itself; on both views 'doubtful' may intermarry with 'doubtful,' thus disagreeing with R. Eleazar. - On 'Hillel taught' both Rashi and Tosaf. Ri observe: in the Baraitha based on this Mishnah of 'TEN GENEALOGICAL CLASSES'. Weiss. Dor. I, p. 175 (1924 ed.) conjectures that this might have been taught when Herod destroyed the ancient Book of genealogical records, of which this may be an extract. (The verb shanah employed here generally refers to a Mishnah, not a Baraitha.)');">¹³</span>

ורמי דרב אדרב ורמי דשמואל אדשמואל דאיתמר ארוסה שעיברה רב אמר הולד ממזר ושמואל אמר הולד שתוקי

yet you say that the halachah is as R'Eleazar! Now, both Rab and Samuel are self-contradictory. For it was stated: If an arusah becomes pregnant:<span class="x" onmousemove="('comment',' And it is unknown whether by her arus or a stranger.');">¹⁴</span> Rab maintained: The child is mamzer;<span class="x" onmousemove="('comment',' Since the majority of men are forbidden to her, we regard it as certain that the child was born in adultery, and so it is a certain mamzer. Thus Rab treats a doubt as a certainty, which agrees with the first Tanna on 74a, that doubt and certainty may intermarry, and not with R. Eleazar.');">¹⁵</span>

רב אמר הולד ממזר ומותר בממזרת ושמואל אמר הולד שתוקי ואסור בממזרת איפוך רב אמר הולד שתוקי ושמואל אמר הולד ממזר

while Samuel ruled: The child is shethuki and forbidden to a mamzereth! - Reverse it: Rab maintained: The child is shethuki; and Samuel ruled: The child is mamzer. What is the need of two?<span class="x" onmousemove="('comment',' Why teach this conflict of Rab and Samuel twice?');">¹⁶</span> - It is necessary.

תרתי למה לי צריכא דאי איתמר בהא בהא קאמר רב משום דרוב כשרים אצלה אבל התם דרוב פסולים אצלה אימא מודי לשמואל

For if it were stated in this case [of our Mishnah, would say, only] here does Rab rule thus, because the majority are eligible to her;<span class="x" onmousemove="('comment',' The Mishnah treats of a shethuki born of an unmarried woman; since most men are fit for her, it is unlikely that the issue is mamzer, and therefore must not intermarry with mamzer.');">¹⁷</span> but there, that the majority are unfit for her,<span class="x" onmousemove="('comment',' Since she is an arusah.');">¹⁸</span> I might argue that he agrees with Samuel.

ואי איתמר בהך בהא קאמר רב משום דאיכא למיתלה בארוס אבל בהא אימא מודי לשמואל צריכא

Again, If it were stated in the latter case, [only] there does Rab rule thus, because he [the issue] may be imputed to the arus; but in this [the former], I would say that he agrees with Samuel. Hence both are necessary. Alternatively, you need not reverse it after all, and what does Rab mean by mamzer?

ואי בעית אימא לעולם לא תיפוך ומאי ממזר דקאמר רב לאו מותר בממזרת אלא דאסור בבת ישראל ושמואל אמר הולד שתוקי דאסור בבת ישראל אי הכי היינו דרב אלא מאי שתוקי שמשתקין אותו מדין כהונה

Not that he may marry a mamzereth, but that he is forbidden to a daughter of Israel.<span class="x" onmousemove="('comment',' I.e., any Jewess. Thus this corresponds to Rab's ruling that the halachah is as R. Eleazar.');">¹⁹</span> Now, when Samuel rules: The child is shethuki [it means] that he is forbidden to a daughter of Israel? If so, that is Rab's view! - But what is meant by shethuki?

פשיטא השתא מדין ישראל משתקינן ליה מדין כהונה מיבעי אלא מאי שתוקי שמשתקין אותו מנכסי אביו פשיטא מי ידעינן אבוה מנו לא צריכא דתפס

That he is 'silenced' from the rights of priesthood.<span class="x" onmousemove="('comment',' If the arus is a priest, this child does not enjoy the privileges of priesthood, e.g., of eating terumah.');">²⁰</span> Surely that is obvious? If he is 'silenced' from the rights of an Israelite,<span class="x" onmousemove="('comment',' He cannot marry a daughter of an Israelite.');">²¹</span>

ואי בעית אימא מאי שתוקי בדוקי שבודקים את אמו ואומרת לכשר נבעלתי נאמנת כמאן כר"ג האמר שמואל חדא זימנא דתנן היתה מעוברת ואמרו לה מה טיבו של עובר זה מאיש פלוני וכהן הוא ר"ג ורבי אליעזר אומרים נאמנת רבי יהושע אומר אינה נאמנת ואמר רב יהודה אמר שמואל הלכה כרבן גמליאל

need it [be said] from the rights of priesthood! - But what is meant by shethuki? He is 'silenced' from his father's estate.<span class="x" onmousemove="('comment',' He does not inherit the estate of the arus.');">²²</span> Surely that is obvious; do we then know who his father is? - This arises only where he has taken possession.<span class="x" onmousemove="('comment',' Claiming that the arus was his father. We might think that he retains it unless the contrary is proved. Hence Samuel teaches otherwise.');">²³</span>

צריכא דאי מהתם הוה אמינא התם רוב כשירים אצלה אבל הכא דרוב פסולים אצלה אימא לא צריכא

Alternatively, what is meant by shethuki? Beduki [examined]. That is [to say] we examine his mother, and if she maintains, 'I cohabited with a fit person,' she is believed.<span class="x" onmousemove="('comment',' Cf. supra 74a.');">²⁴</span>

תניא וכן רבי אלעזר אומר כותי לא ישא כותית מאי טעמא אמר רב יוסף עשאוהו כגר לאחר עשרה דורות דתניא גר עד עשרה דורות מותר בממזרת מכאן ואילך אסור בממזרת

With whom does this agree? - With R'Gamaliel? But Samuel has already stated it once! For we learnt: If she [an unmarried woman] was pregnant, and was asked: 'What is the nature of this child? ' And she replied: 'He is by 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.');">²⁵</span> And Rab Judah said in Samuel's name: The halachah agrees with R'Gamaliel? - It is necessary.

ויש אומרים עד שישתקע שם עבודת כוכבים ממנו

For if [I were to deduce] from there, I would argue, 'There, most men are fit for her;<span class="x" onmousemove="('comment',' Since she is unmarried.');">²⁶</span> but here, most men are unfit for her,<span class="x" onmousemove="('comment',' Since she is betrothed.');">²⁷</span> I would say [she is] not [believed].

א"ל אביי מי דמי התם גר ישן וממזרת חדשה אמרי בר ישראל הוא דקא נסיב ממזרת הכא אידי ואידי כי הדדי נינהו אלא כי אתא רב דימי אמר רבי אלעזר סבר לה כרבי ישמעאל

Hence both are necessary. It was taught: And thus did R'Eleazar say: A Cuthean may not marry a Cuthean. What is the reason? - Said R'Joseph: He was treated as a proselyte after ten generations. For it was taught: A proselyte, until ten generations, may marry a mamzereth; thereafter he is forbidden [to marry] a mamzereth. Others state: [He is permitted] until the name of heathenism has completely fallen away from him. Said Abaye to him: How compare! There it is a proselyte of ancient [stock] and a recent mamzereth, so it will be said: He is an Israelite marrying a mamzereth,' whereas here they are both alike? - But when R'Dimi came,<span class="x" onmousemove="('comment',' V. p. 46, n. 6.');">²⁸</span> he said: R'Eleazar agrees with R'Ishmael,