Sotah 46

ואפי' רבנן לא פליגי עליה דר' אלעזר בר' שמעון אלא במנחת חוטא של כהנים דבת הקרבה היא אבל בהא אפי' רבנן מודו

And even the Rabbis only differ from R. Eleazar b. Simeon in the matter of the meal-offering brought by a sinner from among the priests which is something to be offered [in its entirety],<span class="x" onmousemove="('comment',' According to the Rabbis, this sin-offering is to be dealt with in the same manner as the ordinary meal-offering of the priest and burnt in its entirety without the handful being first removed and offered. ');">¹</span> but even here<span class="x" onmousemove="('comment',' With the meal-offering of a priest's wife which is not something to be wholly offered, since this is treated like a non-priest. ');">²</span>

בת ישראל הנשואה וכו' מ"ט דאמר קרא (ויקרא ו, טז) וכל מנחת כהן כליל תהיה לא תאכל כהן ולא כהנת

the Rabbis admit.<span class="x" onmousemove="('comment',' That the remainder is not to be offered, but should be scattered. ');">³</span> [THE MEAL-OFFERING] OF THE DAUGHTER OF AN ISRAELITE WHO IS MARRIED etc. What is the reason? — Because Scripture declared: And every meal-offering of the priest shall be wholly burnt; it shall not be eaten<span class="x" onmousemove="('comment',' Lev. VI, 16. ');">⁴</span>

כהנת מתחללת כהן אין מתחלל מנלן דאמר קרא (ויקרא כא, טו) ולא יחלל זרעו בעמיו זרעו מתחלל והוא אינו מתחלל

— 'of the priest' but not of a priest's daughter.<span class="x" onmousemove="('comment',' Consequently if the woman is a priest's wife but not a priest's daughter her offering is destroyed. ');">⁵</span> A PRIEST'S DAUGHTER MAY BECOME DECLASSED, BUT A PRIEST DOES NOT BECOME DECLASSED. Whence have we this? — Because Scripture declared: He shall not profane his seed among his people<span class="x" onmousemove="('comment',' Lev. XXI, 15. ');">⁶</span>

כהנת מטמאה כו' מ"ט אמר קרא (ויקרא כא, א) אמור אל הכהנים בני אהרן בני אהרן ולא בנות אהרן

— his seed may become profaned,<span class="x" onmousemove="('comment',' As the result of an illegal marriage. ');">⁷</span> but he himself cannot become profaned.

כהן אוכל בקדשי קדשים דכתיב (ויקרא ו, יא) כל זכר בבני אהרן יאכלנה

A PRIEST'S DAUGHTER MAY RENDER HERSELF UNCLEAN etc. What is the reason? — Scripture declared: Speak unto the priests the sons of Aaron<span class="x" onmousemove="('comment',' Ibid. 1. ');">⁸</span> — 'the sons of Aaron' but not the daughters of Aaron.

ומה בין איש כו' ת"ר איש אין לי אלא איש אשה מנין כשהוא אומר (ויקרא יג, מה) והצרוע אשר בו הרי כאן שנים

A PRIEST EATS OF THE MOST HOLY — for it is written: Every male among the children of Aaron shall eat of it.<span class="x" onmousemove="('comment',' Ibid. VI, 11. ');">⁹</span> WHAT [DIFFERENCES ARE THERE IN LAW] BETWEEN A MAN etc. Our Rabbis taught: [He is a leprous] man.<span class="x" onmousemove="('comment',' Ibid. XIII, 44. ');">¹⁰</span>

א"כ מה ת"ל איש לענין שלמטה איש פורע וכו'

I have here only mention of a man; whence is it [that the law applies to] a woman? When it states: And the leper in whom [the plague is],<span class="x" onmousemove="('comment',' Ibid. 45. ');">¹¹</span> behold here are two.<span class="x" onmousemove="('comment',' Since these words are otherwise redundant after the preceding verse. ');">¹²</span>

האיש מדיר את בנו בנזיר ואין האשה מדרת בנה בנזיר אמר ר' יוחנן הלכה היא בנזיר האיש מגלח על נזירות אביו ואין האשה מגלחת על נזירות אביה אמר ר' יוחנן הלכה היא בנזיר

If so, what does the word 'man' indicate? [It is to be applied] to the subject-matter of what follows, viz., it is a man who rends his clothes etc, [but not a woman]. A MAN MAY VOW THAT HIS SON WILL BECOME A NAZIRITE, BUT A WOMAN CANNOT VOW THAT HER SON WILL BECOME A NAZIRITE. R. Johanan said: This is a legal decision [traditionally handed down] in connection with a Nazirite.<span class="x" onmousemove="('comment',' V. Nazir 28b. ');">¹³</span>

האיש מקדש את בתו ואין האשה מקדשת את בתה דכתיב (דברים כב, טז) את בתי נתתי לאיש הזה האיש מוכר את בתו ואין האשה מוכרת את בתה דכתיב (שמות כא, ז) כי ימכור איש את בתו

A MAN MAY BE SHAVED ON ACCOUNT OF THE NAZIRITESHIP OF HIS FATHER, BUT A WOMAN CANNOT BE SHAVED ON ACCOUNT OF THE NAZIRITESHIP OF HER FATHER. R. Johanan said: This is a legal decision [traditionally handed down] in connection with a Nazirite.<span class="x" onmousemove="('comment',' V. Nazir 30a. ');">¹⁴</span> A MAN MAY GIVE HIS DAUGHTER IN BETROTHAL, BUT A WOMAN CANNOT GIVE HER DAUGHTER IN BETROTHAL. Because it is written: I gave my daughter unto this man.<span class="x" onmousemove="('comment',' Deut. XXII, 16. The subject is 'the damsel's father'. ');">¹⁵</span>

האיש נסקל ערום כו' מ"ט (ויקרא כד, יד) ורגמו אותו מאי אותו אילימא אותו ולא אותה והכתיב (דברים יז, ה) והוצאת את האיש ההוא או את האשה ההיא אלא אותו בלא כסותו ולא אותה בלא כסותה

A MAN MAY SELL HIS DAUGHTER, BUT A WOMAN MAY NOT SELL HER DAUGHTER. Because it is written: And if a man sell his daughter.<span class="x" onmousemove="('comment',' Ex. XXI, 7. ');">¹⁶</span> A MAN IS STONED NAKED etc. What is the reason? — And stone him<span class="x" onmousemove="('comment',' Lev. XXIV, 14. ');">¹⁷</span>

האיש נתלה ואין כו' מ"ט אמר קרא (דברים כא, כב) ותלית אותו על עץ אותו ולא אותה

— what means 'him'? If I say that it means him and not her, behold it is written: Then shalt thou bring forth that man or that woman!<span class="x" onmousemove="('comment',' Deut. XVII, 5. ');">¹⁸</span> But [the meaning is] 'him' without his clothing but not her without her clothing.

האיש נמכר בגניבתו ואין האשה נמכרת בגניבתה מ"ט אמר קרא (שמות כב, ב) ונמכר בגניבתו בגניבתו ולא בגניבתה

A MAN IS HANGED etc. What is the reason? — Scripture declared: And thou hang him on a tree<span class="x" onmousemove="('comment',' Ibid. XXI, 22. ');">¹⁹</span> — 'him' but not her.

<br><br><big><strong>הדרן עלך היה נוטל</strong></big><br><br>

A MAN IS SOLD FOR HIS THEFT, BUT A WOMAN IS NOT SOLD FOR HER THEFT. What is the reason? — Scripture declared: Then he shall be sold for his theft<span class="x" onmousemove="('comment',' Ex. XXII, 2. E.V. 3. ');">²⁰</span> — 'for his theft' but not for her theft.

מתני׳ <big><strong>ארוסה</strong></big> ושומרת יבם לא שותות ולא נוטלות כתובה שנאמר (במדבר ה, כט) אשר תשטה אשה תחת אישה פרט לארוסה ושומרת יבם

<b><i>MISHNAH</i></b>. A BETROTHED MAIDEN AND A CHILDLESS WIDOW WAITING FOR HER BROTHER-IN-LAW [TO DECIDE WHETHER HE WILL MARRY HER] DO NOT DRINK [THE WATER OF BITTERNESS]<span class="x" onmousemove="('comment',' In the event of seclusion with another man after receiving due warning. ');">²¹</span> AND DO NOT RECEIVE WHAT IS DUE UNDER THE MARRIAGE-SETTLEMENT; AS IT IS SAID, WHEN A WIFE, BEING UNDER HER HUSBAND, GOETH ASIDE,<span class="x" onmousemove="('comment',' Num. V. 29. ');">²²</span>

אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט ממזרת

THUS EXCLUDING A BETROTHED MAIDEN AND A CHILDLESS WIDOW WAITING FOR HER BROTHER-IN-LAW. A WIDOW WHO HAD MARRIED A HIGH PRIEST,<span class="x" onmousemove="('comment',' All the marriages enumerated here are illegal. ');">²³</span> A DIVORCED WOMAN OR A <i>HALUZAH</i><span class="x" onmousemove="('comment',' V. Glos. ');">²⁴</span> WHO HAD MARRIED AN ORDINARY PRIEST, AN ILLEGITIMATE