יג <big><strong>גמ׳</strong></big> ותהא זרה זרה מי לא אכלה במעשר אמר רב נחמן אמר שמואל הא מני ר"מ היא דאמר מעשר ראשון אסור לזרים דתניא
13 is that the man induces the woman<span class="x" onmousemove="('comment',' Into the marriage. ');"><sup>37</sup></span> here it is she that induces him.<span class="x" onmousemove="('comment',' V. supra note 5. ');"><sup>46</sup></span> And according to R. Mathia b. Heresh who stated that even a woman whose husband, while going to arrange for her drinking [of the water of bitterness]<span class="x" onmousemove="('comment',' V. Num. V, 18f. ');"><sup>51</sup></span> cohabited with her on the way, is rendered a harlot, she,<span class="x" onmousemove="('comment',' The doubtful sotah. ');"><sup>52</sup></span> surely, would not at all induce him [to such a marriage]!<span class="x" onmousemove="('comment',' Which would render her a harlot and her children bastards. ');"><sup>53</sup></span> Rather, said Mar b. R. Ashi, the practical difference between them<span class="x" onmousemove="('comment',' Rabbi and R. Eleazar b. Simeon. ');"><sup>54</sup></span> is the case of a confirmed sotah.<span class="x" onmousemove="('comment',' Who is Pentateuchally forbidden to her husband though their offspring is not deemed to be a bastard. As she herself is in any case forbidden to marry a priest she has nothing to lose by cohabiting with her husband, and she would consequently persuade him to live with her again. Hence the ordinance that in such a case she loses the rights to her kethubah. ');"><sup>55</sup></span> <b><i>MISHNAH</i></b>. THE DAUGHTER OF AN ISRAELITE WHO WAS BETROTHED TO A PRIEST, WAS PREGNANT FROM A PRIEST, OR WAS AWAITING THE DECISION OF A LEVIR WHO WAS A PRIEST; AND, SIMILARLY, THE DAUGHTER OF A PRIEST [WHO STOOD IN SUCH RELATIONSHIP] TO AN ISRAELITE, MAY NOT EAT <i>TERUMAH</i>.<span class="x" onmousemove="('comment',' As explained supra 67b. ');"><sup>56</sup></span> THE DAUGHTER OF AN ISRAELITE WHO WAS BETROTHED TO A LEVITE, WAS PREGNANT FROM A LEVITE, OR WAS AWAITING THE DECISION OF A LEVIR WHO WAS A LEVITE; AND, SIMILARLY, THE DAUGHTER OF A LEVITE [WHO STOOD IN SUCH RELATIONSHIP] TO AN ISRAELITE MAY NOT EAT TITHE.<span class="x" onmousemove="('comment',' Which is the due of the Levites. V. Num. XVIII, 24. ');"><sup>57</sup></span> THE DAUGHTER OF A LEVITE WHO WAS BETROTHED TO A PRIEST, WAS PREGNANT FROM A PRIEST, OR WAS AWAITING THE DECISION OF A LEVIR WHO WAS A PRIEST; AND, SIMILARLY, THE DAUGHTER OF A PRIEST [WHO STOOD IN SUCH RELATIONSHIP TO A LEVITE, MAY EAT NEITHER <i>TERUMAH</i> NOR TITHE. GEMARA. And granted that she<span class="x" onmousemove="('comment',' The daughter of the Israelite or the Levite who was betrothed etc. to a Levite and an Israelite respectively. ');"><sup>58</sup></span> is [no more than] an ordinary woman,<span class="x" onmousemove="('comment',' [H] (masc. [H]), lit., 'a stranger', not of priestly, or levitical stock. ');"><sup>59</sup></span> is not any ordinary woman permitted to eat tithe?<span class="x" onmousemove="('comment',' Of course she is. Why, then, does our Mishnah forbid it? ');"><sup>60</sup></span> R. Nahman replied in the name of Samuel: This ruling represents the view of R. Meir<span class="x" onmousemove="('comment',' Lit., 'this, who is it? It is R. Meir'. ');"><sup>61</sup></span> who stated: The first tithe is forbidden to common people.<span class="x" onmousemove="('comment',' Supra 74a. Cf. supra note 1 and p. 579, n. 7. ');"><sup>62</sup></span> For it was taught: