Kiddushin 153

<big><strong>מתני׳</strong></big> בת חלל זכר פסולה מן הכהונה לעולם ישראל שנשא חללה בתו כשירה לכהונה חלל שנשא בת ישראל בתו פסולה לכהונה רבי יהודה אומר בת גר זכר כבת חלל זכר

<big><b>MISHNAH: </b></big>THE DAUGHTER OF A MALE HALAL IS UNFIT FOR THE PRIESTHOOD FOR ALL TIME.<span class="x" onmousemove="('comment',' I.e., the daughter of a halal, or of the son or grandson of a halal, and of his male descendants for all generations, cannot marry a priest.');">¹</span> IF AN ISRAELITE MARRIES A HALALAH, HIS DAUGHTER IS FIT FOR THE PRIESTHOOD. IF A HALAL MARRIES THE DAUGHTER OF AN ISRAELITE, HIS DAUGHTER IS UNFIT FOR THE PRIESTHOOD.<span class="x" onmousemove="('comment',' This is implicit in the first statement.');">²</span>

רבי אליעזר בן יעקב אומר ישראל שנשא גיורת בתו כשירה לכהונה וגר שנשא בת ישראל בתו כשירה לכהונה אבל גר שנשא גיורת בתו פסולה לכהונה אחד גר ואחד עבדים משוחררים אפי' עד י' דורות עד שתהא אמו מישראל ר' יוסי אומר אף גר שנשא גיורת בתו כשירה לכהונה

R'JUDAH SAID: THE DAUGHTER OF A MALE PROSELYTE IS AS THE DAUGHTER OF A MALE HALAL. R'ELIEZER B. JACOB SAID: IF AN ISRAELITE MARRIES A FEMALE PROSELYTE, HIS DAUGHTER IS FIT FOR THE PRIESTHOOD, AND IF A [MALE] PROSELYTE MARRIES THE DAUGHTER OF AN ISRAELITE, HIS DAUGHTER IS FIT FOR THE PRIESTHOOD. BUT IF A MALE PROSELYTE MARRIES A FEMALE PROSELYTE, HIS DAUGHTER IS UNFIT FOR THE PRIESTHOOD.

<big><strong>גמ׳</strong></big> מאי לעולם מהו דתימא מידי דהוה אמצרי ואדומי מה להלן לאחר שלשה דורות אף כאן נמי לאחר שלשה דורות קא משמע לן

[THE SAME LAW APPLIES TO] A PROSELYTE AS TO FREED SLAVES, EVEN UNTO TEN GENERATIONS, [HIS DAUGHTER IS UNFIT] UNLESS HIS MOTHER IS OF ISRAELITE STOCK.<span class="x" onmousemove="('comment',' Lit., 'from Israel.'');">³</span> R'JOSE SAID: ALSO IF A MALE PROSELYTE MARRIES A FEMALE PROSELYTE, HIS DAUGHTER IS FIT FOR THE PRIESTHOOD. <big><b>GEMARA: </b></big>Why [state], FOR ALL TIME? - I might think, It is analogous to an Egyptian and an Edomite: just as there, after three generations [the interdict is lifted], so here too after three generations [the daugh is fit for the priesthood].

ישראל שנשא חללה מנא הני מילי אמר ר' יוחנן משום ר' שמעון נאמר כאן (ויקרא כא, טו) ולא יחלל זרעו בעמיו ונאמר להלן (ויקרא כא, ד) לא יטמא בעל בעמיו מה להלן זכרים ולא נקבות אף כאן זכרים ולא נקבות

Therefore we are informed [otherwise]. IF AN ISRAELITE MARRIES A HALAL. How do we know it? - Said R'Johanan on the authority of R'Ishmael:<span class="x" onmousemove="('comment',' So the text as amended; cur. ed. Simeon.');">⁴</span>

אלא מעתה בתו של כ"ג תישתרי מי כתיב בנו זרעו כתיב לא יחלל זרעו בעמיו

Here it is stated, and he shall not profane his seed among his people;<span class="x" onmousemove="('comment',' Lev. XXI, 15.');">⁵</span> and there it is stated, he shall not defile himself, being a chief man among his people:<span class="x" onmousemove="('comment',' Ibid. 4.');">⁶</span> just as there, males but not females,<span class="x" onmousemove="('comment',' Only males are forbidden to defile themselves through the dead.');">⁷</span>

בת בנו תישתרי כתיב לא יחלל זרעו מקיש זרעו לו מה הוא בתו פסולה אף בנו בתו פסולה בת בתו תיתסר אם כן גזירה שוה מאי אהני ליה

so here too, males but not females.<span class="x" onmousemove="('comment',' I.e., only the males are disqualified by a forbidden priestly marriage, but not the females; hence the daughters of the former are unfit for the priesthood, but not of the latter.');">⁸</span> If so, let a High Priest's daughter [from a widow] be permitted [to marry a priest]? - Is it then written: '[and he shall not profane] his son'? 'His seed' is written, viz. , he shall not profane his seed among his people.<span class="x" onmousemove="('comment',' Hence the gezerah shawah merely shews that the female offsprings of his female descendants are permitted, but not his own daughters.');">⁹</span> Then let the daughter of his son be permitted? - It is written, he shall not profane his seed: [hence] his seed is assimilated to himself: just as his own daughter is unfit, so is his son's daughter unfit - Then let his daughter's daughter [too] be interdicted?<span class="x" onmousemove="('comment',' By the same reasoning.');">¹⁰</span>

חלל שנשא בת ישראל בתו פסולה הא תנא ליה רישא בת חלל זכר פסולה מן הכהונה לעולם איידי דתנא רישא ישראל שנשא חללה תנא נמי סיפא חלל שנשא בת ישראל

- If so, what is effected by the gezerah shawah? IF A HALAL MARRIES THE DAUGHTER OF AN ISRAELITE, HIS DAUGHTER IS UNFIT. But that is stated in the first clause: THE DAUGHTER OF A MALE HALAL IS UNFIT FOR THE PRIESTHOOD FOR ALL TIME? - Because the former clause teaches: IF AN ISRAELITE MARRIES A HALALAH, the latter clause also states: IF A HALAL MARRIES THE DAUGHTER OF AN ISRAELITE.<span class="x" onmousemove="('comment',' For the sake of parallelism.');">¹¹</span>

מתניתין דלא כרבי דוסתאי בן יהודה דתניא רבי דוסתאי בן יהודה אומר כשם שבני ישראל מקוה טהרה לחללות כך בנות ישראל מקוה טהרה לחללים מאי טעמיה דר' דוסתאי בר' יהודה אמר קרא לא יחלל זרעו בעמיו בעם אחד הוא דמיחל בשני עממים אינו מיחל

Our Mishnah does not agree with R'Dosethai B'Judah. For it was taught: R'Dosethai B'Judah said: Just as the sons of Israel are a mikweh of purification for [female] halaloth, so are the daughters of Israel a mikweh of purification for [male] halalim.<span class="x" onmousemove="('comment',' That their issue is eligible for the priesthood, v. supra p. 321. n. 3.');">¹²</span> What is R'Dosethai B'R'Judah's reason? - Scripture saith, 'he shall not profane his seed among his people': he profanes [his seed] among one people, but not among two peoples.<span class="x" onmousemove="('comment',' I.e., only when he and his wife are of 'one people,' i.e., both halalim (profaned) is his seed halel too: but if his wife is of a different people, i.e not a halalah, his seed is not halal either.');">¹³</span>

תנו רבנן לא יחלל זרעו אין לי אלא זרעו היא עצמה מנין אמרת קל וחומר מה זרעו שלא עבר עבירה מתחלל היא שעברה עבירה אינו דין שמתחללת

Our Rabbis taught 'He shall not profane his seed:' I know [it] only [of] his seed; how do I know it of herself?<span class="x" onmousemove="('comment',' That she is forbidden to a priest, after his death.');">¹⁴</span> - Say, a minori: if his seed, that committed no sin, is profaned, she, who commits sin, how much the more so that she is profaned! Let him himself refute it: he commits sin, yet he is not profaned!<span class="x" onmousemove="('comment',' [A priest who marries a woman forbidden to him is not disqualified from the priesthood, v. Bek. ');">¹⁵</span> As for himself, that is because he is not profaned in all other cases;<span class="x" onmousemove="('comment',' Even if he cohabits with a bondmaid or a harlot, he is not degraded from the priesthood.');">¹⁶</span>

הוא עצמו יוכיח שעבר עבירה ואין מתחלל מה להוא שכן אין מתחלל בכל מקום תאמר בהיא שמתחללת בכ"מ

will you say [the same] of her, seeing that she is profaned in all other cases?<span class="x" onmousemove="('comment',' If a woman cohabits with a Cuthean, halal, etc., she is disqualified from the priesthood; supra 74b.');">¹⁷</span> And should you desire to object, [then one can answer,] Scripture saith, 'he shall not profane his seed,' [which means,] This one shall not become profaned, who was [originally] fit and is [now] profaned.<span class="x" onmousemove="('comment',' Rashi: 'he shall not profane' is primarily applicable to the profaning of a person who was hitherto fit, viz., his wife. But, his seed is born profaned; hence, though the seed is mentioned in the verse too, the verb nevertheless relates to his wife.');">¹⁸</span> What is meant by, 'and should you desire to object? ' - [This:] and should you say, one can refute [it thus]: as for his seed, that is because he is conceived<span class="x" onmousemove="('comment',' Lit., 'formed'.');">¹⁹</span>

ואם נפשך לומר אמר קרא לא יחלל זרעו לא יחולל זה שהיה כשר ונתחלל

in sin; [therefore] Scripture saith, 'h shall not profane his seed:' this one shall not become profaned, who was [originally] fit and is [now] profaned. Our Rabbis taught: What is a halalah? One who was born of unfit persons.

מאי אם נפשך לומר וכי תימא איכא למיפרך מה לזרעו שכן יצירתו בעבירה אמר קרא לא יחלל לא יחולל זה שהיה כשר ונתחלל

What is meant by unfit persons? Shall we say, unfit for him?<span class="x" onmousemove="('comment',' I.e., even if an Israelite marries a woman interdicted to him particularly (excluding a mamzereth, who is forbidden to all) , the issue is halal.');">²⁰</span> But what of him who takes back his divorced wife,<span class="x" onmousemove="('comment',' After she married another.');">²¹</span>

תנו רבנן איזו היא חללה כל שנולדה מן הפסולים מאי פסולים אילימא פסולים לו הרי מחזיר גרושתו דפסולה לו ובניה כשרים דכתי' (דברים כד, ד) תועבה היא היא תועבה ואין בניה תועבים

though she is unfit for him, yet her children are fit, as it is written, she is an abomination:<span class="x" onmousemove="('comment',' Deut. XXIV, 4.');">²²</span> 'she is an abomination but her children are no abomination! - Said Rab Judah This is its meaning: What is a halalah? - One who was born of a priestly disqualification.<span class="x" onmousemove="('comment',' I.e., of a person disqualified to marry a priest.');">²³</span> Only one who was born [of such a forbidden union], but not one who was not born [thus]?

אמר רב יהודה הכי קאמר איזו היא חללה כל שנולדה מן פסול כהונה נולדה אין לא נולדה לא הרי אלמנה וגרושה זונה דלא נולדה וקא הויא חללה

But what of a widow, a divorced woman or a zonah,<span class="x" onmousemove="('comment',' V. Glos.');">²⁴</span> who were not born [thus], and yet [each] is a halalah.<span class="x" onmousemove="('comment',' When she marries a priest, or in the case of a widow, when she marries a High Priest.');">²⁵</span> - Said Rabbah, This is its meaning: Who is the halalah mentioned, that never enjoyed a period of eligibility?

אמר רבה ה"ק איזו חללה מוזכרת שלא היה לה שעת הכושר כלל כל שנולדה מן פסול כהונה מאי מוזכרת אמר רב יצחק בר אבין ה"ק איזו היא חללה שעיקרה מדברי תורה ואין צריכין לפרש מדברי סופרים כל שנולדה מן פסולי כהונה

She who was born of a priestly disqualification. What is the meaning of 'mentioned? ' - Said R'Isaac B'Abin: This is its meaning: Who is the halalah primarily [disqualified] by the words of the Torah, and who needs no Rabbinical definition?<span class="x" onmousemove="('comment',' Lit., 'by the words of the soferim': v. p. 79, n. 7. - I.e., when Scripture says: They shall not take a woman that is profaned (halalah) . (Lev. XXI, 7) , it presupposes a recognised definition of halalah, even before the Rabbis extended its scope by their exegesis.');">²⁶</span> One who was born of a priestly disqualification.

ת"ר אלמנה אלמנה אלמנה אינו חייב אלא אחת גרושה גרושה גרושה אינו חייב אלא אחת

Our Rabbis taught [If a High Priest has intercourse with] a widow, a widow, a widow,<span class="x" onmousemove="('comment',' To be explained anon.');">²⁷</span> he incurs only one penalty.<span class="x" onmousemove="('comment',' Viz., flagellation, the penalty for transgressing a negative injunction.');">²⁸</span> [If a priest has intercourse with] a divorced woman, a divorced woman, a divorced woman, he incurs only one penalty.

(ויקרא כא, יד) אלמנה וגרושה וחללה זונה בזמן שהם כסדר חייב על כל אחת ואחת זינתה ונתחללה ונתגרשה ונתארמלה אינו חייב אלא אחת

[If he has intercourse with] a widow, a divorced and profane woman, and a harlot [zonah],<span class="x" onmousemove="('comment',' The verse is quoted direct from Lev. XXI, 14, and the translation is accordingly that of the E.V.');">²⁹</span> if they [these disqualifications] are in this order,<span class="x" onmousemove="('comment',' Thus: a widow remarried and was divorced; then she married a priest, whereby she was profaned; after this, e.g., she committed incest, thus becoming a zonah.');">³⁰</span> he [the High Priest] is liable [for each intercourse].

אמר מר אלמנה אלמנה אלמנה אינו חייב אלא אחת האי אלמנה היכי דמי אילימא שבא על אלמנת ראובן ועל אלמנת שמעון ועל אלמנת לוי אמאי אינו חייב אלא אחת

But if she [first] committed harlotry,<span class="x" onmousemove="('comment',' Becoming a zonah.');">³¹</span> was then profaned,<span class="x" onmousemove="('comment',' By marrying a priest.');">³²</span> subsequently divorced, and finally widowed, he incurs only one penalty. The Master said: '[If a High Priest has intercourse with] a widow, a widow, a widow, he incurs only one penalty.' How is this widow meant? Shall we say that he has intercourse with Reuben's widow, with Simeon's widow, and with Levi's widow, why does he incur only one penalty?