Kiddushin 151

ופוטרים את הנשואות מאי דרשי (דברים כה, ה) לא תהיה אשת המת החוצה לאיש זר הך דיתבה חוצה היא לא תהיה לאיש זר אבל הך דלא יתבה חוצה תהיה לאיש זר

but exempted married women.<span class="x" onmousemove="('comment',' Altogether, even from halizah.');">¹</span> What was their interpretation?<span class="x" onmousemove="('comment',' That led them to this ruling.');">²</span> - The wife of the dead shall not marry without [ha-huzah] unto a stranger:<span class="x" onmousemove="('comment',' Deut. XXV, 5. On this translation, hahuzah is a locative adverb governed by 'marry'.');">³</span>

ורבי עקיבא לטעמיה דאמר יש ממזר מחייבי לאוין

she who sat 'without' shall not marry a stranger; but she who did not sit 'without' may marry a stranger.<span class="x" onmousemove="('comment',' Taking ha-huzah as an adjective qualifying wife: the dead man's wife who is without, shall not marry a stranger. A 'wife who is without' is an arusah, who may not live with her husband until nissu'in. [V. Samaritan version of the Bible, a.l. and Montgomery, The Samaritans, p. 185.]');">⁴</span> And R'Akiba follows his view, for he maintained, There is mamzer from those who are subject [only] to negative injunctions.<span class="x" onmousemove="('comment',' For actually we reject that interpretation, translating as the E.V., and so even a nesu'ah is interdicted by a negative injunction, and the issue is mamzer. Hence though R. Akiba holds that the Cutheans are true proselytes, yet they contain mamzerim, which precludes intermarriage with them. Hence the interdiction of marriage with them, as explained anon.');">⁵</span> [iii] Some state, because they are not thoroughly versed in the [minute] details of precepts.

ויש אומרים לפי שאין בקיאין בדקדוקי מצות מאן יש אומרים אמר רב אידי בר אבין רבי אליעזר היא דתניא מצת כותי מותרת ואדם יוצא בה ידי חובתו בפסח ורבי אליעזר אוסר לפי שאין בקיאים בדקדוקי מצות רבן שמעון בן גמליאל אומר כל מצוה שהחזיקו בה כותים הרבה מדקדקים בה יותר מישראל

Who is meant by 'some state? ' - Said R'Idi B'Abin: It is R'Eliezer. For it was taught: The unleavened bread of a Cuthean is permitted,<span class="x" onmousemove="('comment',' To be eaten on Passover.');">⁶</span> and one fulfils his obligation therewith on Passover;<span class="x" onmousemove="('comment',' One had to eat at least the size of an olive of unleavened bread of flour specially guarded and prepared for the fulfilment of the precept, 'on the fourteenth day of the month at even, ye shall eat unleavened bread' (Ex. XII, 18) . This Tanna holds that Cutheans know and are particular about this.');">⁷</span>

ואלא הכי מאי אין בקיאין לפי שאין בקיאין בתורת קידושין וגירושין

but R'Eliezer forbids it,<span class="x" onmousemove="('comment',' I.e., one does not fulfil his obligation therewith.');">⁸</span> because they are not thoroughly versed in the [minute] details of precepts. R'Simeon B'Gamaliel said: Every precept which Cutheans have adopted, they observe it with minute care, [even] more than the Israelites.

אמר רב נחמן אמר רבה בר אבוה ממזר מאחותו וממזר מאשת אח נתערבו בהן מאי קא משמע לן יש ממזר מחייבי כריתות ניתני חדא מעשה שהיה כך היה

But here [in respect to marriage], wherein are they not well-versed? - Because they are not well-versed in the law of betrothal and divorce.<span class="x" onmousemove="('comment',' Thus, a woman may have been validly betrothed, yet they thought it invalid and permitted her to marry another, the issue by whom is mamzer. Another Cuthean, however, may be quite legitimate; therefore R. Eleazar forbids Cutheans to marry each other.');">⁹</span> R'Nahman said in Rabbah B'Abbuha's name: A mamzer by a sister and a mamzer by a brother's wife became mixed up among them [the Cutheans].<span class="x" onmousemove="('comment',' Therefore one Cuthean may not marry another.');">¹⁰</span> What does he inform us? - That there is mamzer from those who are liable to kareth.<span class="x" onmousemove="('comment',' By specifying a mamzer from an incestuous union with a sister, his intention is to teach that the issue of such, though forbidden only on pain of kareth, is mamzer, in opposition to the view (Yeb. 49a) that only when the union involves death by the court is the issue mamzer (v. Rashi) .');">¹¹</span>

ורבא אמר עבד ושפחה נתערבו בהן איסורא משום מאי משום שפחה ניתני חדא מעשה שהיה כך היה

Then let one [only] be taught?<span class="x" onmousemove="('comment',' E.g., that a mamzer by a sister was mixed up among them.');">¹²</span> - The actual event happened thus. Raba said: A [heathen] slave and a bondmaid were mixed up in them.

<big><strong>מתני׳</strong></big> הנושא אשה כהנת צריך לבדוק אחריה ארבע אמהות שהן שמנה אמה ואם אמה ואם אבי אמה ואמה ואם אביה ואמה ואם אבי אביה ואמה לויה וישראלית מוסיפין עליהן עוד אחת

Now, on whose account is the interdict? On account of the bondmaid!<span class="x" onmousemove="('comment',' For, as shewn on 75b, R. Eleazar holds that the issue of a slave and a Jewess is legitimate; hence he must have declared the prohibition because of the bondmaid, whose issue has the status of a slave (supra 66b) , and is forbidden to a Jew or Jewess.');">¹³</span> Then let one [only] be taught! - The actual event happened thus.

אין בודקין לא מן המזבח ולמעלה ולא מן הדוכן ולמעלה ולא מן הסנהדרין ולמעלה וכל שהוחזקו אבותיו משוטרי הרבים וגבאי צדקה משיאין לכהונה ואין צריך לבדוק אחריהן

<big><b>MISHNAH: </b></big>HE WHO MARRIES A PRIEST'S DAUGHTER<span class="x" onmousemove="('comment',' Lit., 'a priestly woman'.');">¹⁴</span> MUST INVESTIGATE HER DESCENT<span class="x" onmousemove="('comment',' Lit., 'after her.'');">¹⁵</span> UP TO FOUR MOTHERS, WHICH ARE EIGHT.

רבי יוסי אומר אף מי שהיה חתום עד בערכי הישנה של ציפורי רבי חנינא בן אנטיגנוס אומר אף מי שהיה מוכתב באסטרטיא של מלך

[VIZ. ,] HER MOTHER AND HER MOTHER'S MOTHER, HER MOTHER'S PATERNAL GRANDMOTHER<span class="x" onmousemove="('comment',' Lit., 'and her father's mother'.');">¹⁶</span> AND HER MOTHER, HER FATHER'S MOTHER AND THIS ONE'S MOTHER, HER FATHER'S PATERNAL GRANDMOTHER AND HER MOTHER.<span class="x" onmousemove="('comment',' Thus the four are: her mother, her mother's paternal grandmother, her father's mother, and her father's paternal grandmother. Further, the mother of each of these is added, which gives eight. All these are examined, to see that none are unfit for a pure marriage.');">¹⁷</span> [IN THE CASE OF] THE DAUGHTER OF A LEVITE OR AN ISRAELITE, ONE MORE IS ADDED.<span class="x" onmousemove="('comment',' I.e., one generation further removed on the maternal side in both lines: to her mother and her mother's mother we add her mother's maternal grandmother, and to her father's grandmother, we add one mother more.');">¹⁸</span>

<big><strong>גמ׳</strong></big> מאי שנא בנשי בדקינן ומאי שנא בגברי לא בדקו נשי דכי מינצו בהדי הדדי בעריות הוא דמינצו ואם איתא דאיכא מילתא לא אית ליה קלא גברי דכי מינצו בהדי הדדי ביוחסין הוא דמינצי אם איתא דאיכא מילתא אית ליה קלא

WE MAKE NO INVESTIGATION FROM THE ALTAR AND UPWARDS, FROM THE DUKAN [DAIS] AND UPWARDS, NOR FROM THE SANHEDRIN AND UPWARDS.<span class="x" onmousemove="('comment',' If a priest, one of her forbears, was known to have served at the altar, or a Levite to have sung on the dais in the Temple, which was part of the Temple service, or if one was a member of the Sanhedrin, it is unnecessary to trace her descent any further.');">¹⁹</span> AND ALL WHOSE PARENTS WERE ESTABLISHED TO HAVE BEEN AMONG THE PUBLIC OFFICERS<span class="x" onmousemove="('comment',' I.e., judges in ordinary courts, apart from the Sanhedrin (v. Gemara) . vbahv hfrg');">²⁰</span> OR CHARITY OVERSEERS ARE PERMITTED TO MARRY INTO THE PRIESTHOOD, AND THEIR DESCENT IS NOT INVESTIGATED.

ואיהי נמי תבדוק בי' בדידיה מסייע לי' לרב דאמר רב יהודה אמר רב לא הוזהרו כשרות לינשא לפסולים

R'JOSE SAID: ALSO WHOEVER WAS SIGNED AS A WITNESS IN THE OLD COURT<span class="x" onmousemove="('comment',' , v. next note.');">²¹</span> OF SEPPHORIS.<span class="x" onmousemove="('comment',' Rashi's text appears to omit 'witness' in which case it means whoever stood on the list of judges. On both versions, the reason is that they vbahv hfrg were particular that these should be only men of proved purity of descent. [The meaning of the phrase is doubtful. Schurer II. 1. p. 138 (Eng. ed.) renders it 'the ancient government', **, the reference being to the old government in Sepphoris, the members of which were all Israelites, in contradistinction to the later government set up by the Romans, in his view, in the days of Hadrian, which was of a mixed or heathen composition (Buchler JQR, XVI, p. 160 dates the change in the composition of the government to the days of Agrippa II) . Render accordingly 'whoever was recognised as a member of the old government'. Another possible meaning is 'old archives' or 'old family registers'. v. Buchler Priester &amp; Cultus, pp. 198ff.]');">²²</span> R'HANINA B. ANTIGONUS SAID: ALSO ONE WHO WAS RECORDED IN THE KING'S LIST OF OFFICERS.<span class="x" onmousemove="('comment',' Heb. isteratya; the Gemara discusses this.');">²³</span>

רב אדא בר אהבה תני ד' אמהות שהם שתים עשרה במתניתא תנא ד' אמהות שהם שש עשרה בשלמא לרב אדא בר אהבה

<big><b>GEMARA: </b></big>Why are the women investigated but not the men? - When women quarrel among themselves, they quarrel [only] about immorality,<span class="x" onmousemove="('comment',' One accuses the other of immorality, but not of a blemished descent.');">²⁴</span> so that if there is anything,<span class="x" onmousemove="('comment',' Objectionable in their pedigree.');">²⁵</span> it is not generally known.<span class="x" onmousemove="('comment',' Lit., 'it has no voice.'');">²⁶</span> But when men quarrel among themselves, they quarrel over birth;<span class="x" onmousemove="('comment',' Each throwing up the other's blemished descent.');">²⁷</span> if there is anything, it is generally known. Now, let her too investigate his [forbears]? - This supports Rab. For Rab Judah said in Rab's name: Fit women were not admonished not to marry the unfit.<span class="x" onmousemove="('comment',' V. supra p. 373, n. 1. - Hence it is unnecessary for her to investigate his ancestors.');">²⁸</span> R'Adda B'Ahabah recited: Four mothers, which are twelve.<span class="x" onmousemove="('comment',' Adding one mother to each. V. p. 388, nn. 9 and 10.');">²⁹</span> In a Baraitha it was taught:' Four mothers, which are sixteen.<span class="x" onmousemove="('comment',' Adding one more mother and the grandmother to each.');">³⁰</span> Now, as for R'Adda B'Ahabah, it is well;