Ketubot 26

במסיח לפי תומו כי הא דאמר רב יהודה אמר שמואל מעשה באדם אחד שהיה מסיח לפי תומו ואמר זכורני כשאני תינוק ומורכב על כתיפו של אבא והוציאוני מבית הספר והפשיטוני את כותנתי והטבילוני לאכול בתרומה לערב

The Gemara answers: Rabbi Ḥiyya is speaking of a case where the brother speaks offhandedly in the context of a conversation about a different topic. It was understood from this that his brother is a Levite. This is similar to that which Rav Yehuda said that Shmuel said: There was an incident involving a person who was speaking offhandedly and said: I remember when I was a child and still young enough to be carried on my father’s shoulder, and they took me out of school, and removed my cloak, and immersed me to purify me from any possible ritual impurity, so that I would be able to partake of teruma that evening.

ורבי חייא מסיים בה וחבירי בדילין ממני והיו קורין אותי יוחנן אוכל חלות והעלהו רבי לכהונה על פיו

And Rabbi Ḥiyya, who related that incident, concluded the story and related that the man said: And my friends distanced themselves from me, and would call me: Yoḥanan who partakes of ḥallot, as it was prohibited for his friends, who were non-priests, to eat ḥalla and teruma. And Rabbi Yehuda HaNasi elevated him to priesthood based on his statement. Just as one’s offhanded statement is reliable, so too, is the offhanded statement of one’s brother.

תניא רבי שמעון בן אלעזר אומר כשם שתרומה חזקה לכהונה כך מעשר ראשון חזקה לכהונה והחולק בבית דין אינה חזקה

§ It is taught in a baraita that Rabbi Shimon ben Elazar says: Just as teruma establishes the presumptive status for priesthood, so too the first tithe establishes the presumptive status for priesthood. And one who receives a share of teruma in court does not establish the presumptive status of priesthood.

מעשר ראשון דלוי הוא כרבי אלעזר בן עזריה דתניא תרומה לכהן מעשר ראשון ללוי דברי רבי עקיבא רבי אלעזר בן עזריה אומר מעשר ראשון אף לכהן אימור דאמר רבי אלעזר בן עזריה אף לכהן לכהן ולא ללוי מי אמר

The Gemara asks: First tithe is given to a Levite. How does it establish the presumptive status of priesthood? The Gemara answers: This is in accordance with the opinion of Rabbi Elazar ben Azarya, as it is taught in a baraita: Teruma is given to a priest, first tithe is given to a Levite; this is the statement of Rabbi Akiva. Rabbi Elazar ben Azarya says: First tithe is given to a priest as well. The Gemara asks: Say that Rabbi Elazar ben Azarya said: To a priest as well. Did actually he say to a priest and not to a Levite? Since it is given to both a Levite and a priest, first tithe cannot establish the presumptive status of priesthood.

אין בתר דקנסינהו עזרא ודלמא איקרו ויהבו ליה אמר רב חסדא הכא במאי עסקינן כגון דמוחזק לן באבוה דהאי דכהן הוא ונפק עליה קלא דבן גרושה ובן חלוצה הוא וחלקו ליה לדידיה מעשר בבית הגרנות

The Gemara answers: Yes, first tithe can establish the presumptive status of priesthood. After Ezra penalized the Levites for failure to return to Eretz Yisrael from Babylonia, he decreed that the people should not give them first tithe. Although by Torah law first tithe may be given to both Levites and priests, after that decree, it was given only to priests. The Gemara asks: How can the presumptive status of priesthood be established? But perhaps in this case he was actually a Levite, and by happenstance they gave him first tithe. Rav Ḥisda said: With what are we dealing here? It is a case where the father of that man established the presumptive status of priesthood before us, and a rumor emerged about the son that he is the son of a divorced woman or the son of a ḥalutza. As a ḥalal, who is disqualified from the priesthood, his legal status is that of an Israelite. And it was seen that the son himself received a share of first tithe at the threshing floor.

לוי דלאו לוי הוא מאי איכא למימר בן גרושה או בן חלוצה הוא לא מיבעיא למאן דאמר מעשר ראשון אסור לזרים דלא הוו יהבי ליה אלא אפילו למאן דאמר מעשר ראשון מותר לזרים הני מילי למיספק להו אבל בתורת חלוקה לא יהבי ליה

Therefore, with regard to Levite status, it is clear that he is not a Levite, as his father is a priest. The Gemara asks: What then is there to say? Is it that he is the son of a divorced woman or the son of a ḥalutza? It is not necessary to say that according to the one who says that first tithe is forbidden to non-priests, they would not have given first tithe to the son of the divorcée, as his legal status is that of a non-priest. However, even according to the one who says that first tithe is permitted for non-priests, and therefore the fact that he received first tithe proves nothing, that halakha applies only to the fact that it is permitted for one to whom first tithe produce was distributed to provide it to non-priests. However, in the form of a share of first tithe at the threshing floor, one does not give it to a non-priest. Therefore, according to Rabbi Elazar ben Azarya, the fact that one receives a share at the threshing floor proves that he is a priest of unflawed lineage.

והחולק בבית דין אינה חזקה אי בבית דין לא הויא חזקה היכא הויא חזקה אמר רב ששת הכי קאמר החולק תרומה בנכסי אביו עם אחיו בבית דין אינה חזקה

It is taught in the same baraita: And one who receives a share of teruma in court does not establish the presumptive status of priesthood. The Gemara asks: If in court it does not establish the presumptive status, where does it establish the presumptive status? Isn’t court the place where matters are optimally clarified? Rav Sheshet said that this is what the tanna is saying: One who receives a share of teruma from his father’s property with his brothers in court as his portion of the inheritance, in doing so does not establish presumptive status of priesthood. Even if he is a ḥalal and therefore a non-priest, it could be that he owns the teruma as part of his inheritance.

פשיטא מהו דתימא מדהנך לאכילה האי נמי לאכילה קא משמע לן הנך לאכילה האי לזבוני

The Gemara asks: It is obvious that receiving teruma in court does not establish the presumptive status. The Gemara answers: Lest you say that from the fact that these brothers receive the teruma to partake of it, it can be deduced that that brother also receives the teruma to partake of it, the tanna therefore teaches us that these brothers receive the teruma to partake of it and that brother receives it to sell it. The fact that he may not eat the teruma does not prevent him from selling it.

רבי יהודה אומר אין מעלין לכהונה על פי עד אחד וכו׳ רבן שמעון בן גמליאל היינו רבי אליעזר וכי תימא ערער חד איכא בינייהו דרבי אליעזר סבר ערער חד ורבן שמעון בן גמליאל סבר ערער תרי האמר רבי יוחנן דברי הכל אין ערער פחות משנים

§ We learned in the mishna that Rabbi Yehuda says: One does not elevate a man to priesthood on the basis of one witness. Rabbi Elazar says: In a case where there are no challengers, one elevates a man to priesthood on the basis of one witness. Rabban Shimon ben Gamliel says: One elevates a man to priesthood on the basis of one witness. The Gemara asks: The opinion of Rabban Shimon ben Gamliel is identical to the opinion of Rabbi Eliezer, as they agree that one elevates a man to priesthood on the basis of one witness when there are no challengers. And if you would say that there is a difference between them in a case where there is a challenge posed by one witness, as Rabbi Eliezer holds: A challenge posed by one witness is sufficient to undermine one’s presumptive status of priesthood and two witnesses are required to overcome that challenge, and Rabban Shimon ben Gamliel holds: An effective challenge requires two witnesses, didn’t Rabbi Yoḥanan say: Everyone agrees that there is no effective challenge with fewer than two witnesses?

אלא הכא במאי עסקינן דמוחזק לן באבוה דהאי דכהן הוא ונפק עליה קלא דבן גרושה או בן חלוצה הוא ואחתיניה ואתא עד אחד ואמר ידענא ביה דכהן הוא

Rather, with what case are we dealing here? It is in a case where the father of that man established his presumptive status of priesthood before us, and a rumor emerged about the son that he is the son of a divorced woman or the son of a ḥalutza, and therefore we downgraded him from the presumptive status of priesthood. And one witness came and said: I know that he is a priest of unflawed lineage,

ואסקיניה ואתו בי תרי ואמרי בן גרושה ובן חלוצה הוא ואחתיניה ואתא עד אחד ואמר ידענא ביה דכהן הוא ודכולי עלמא מצטרפין לעדות

and therefore we elevated him back to the priesthood, as one witness is sufficient to negate the rumor. And then two witnesses came and said: He is the son of a divorced woman or the son of a ḥalutza, and then we downgraded him from the priesthood, as two witnesses negated the testimony of one witness. Then one witness came and said: I know that he is a priest of unflawed lineage. And everyone agrees that the two single witnesses join together and constitute two witnesses for the purpose of testimony that he is a priest of unflawed lineage, and fundamentally his presumptive status of priesthood should be restored.

והכא במיחש לזילותא דבי דינא קמיפלגי תנא קמא סבר כיון דאחתיניה לא מסקינן ליה חיישינן לזילותא דבי דינא ורבן שמעון בן גמליאל סבר אנן אחתינן ליה ואנן מסקינן ליה ולזילותא דבי דינא לא חיישינן

And here it is with regard to concern that it will lead to contempt for the court that they disagree. The first tanna, Rabbi Eliezer, holds: Once we downgraded him from the priesthood, we do not then elevate him. We are concerned that it will lead to contempt for the court, as the reversal in the court decisions create the impression that the court does not know what it is doing. And Rabban Shimon ben Gamliel holds: We downgrade him from the priesthood and we then elevate him, and as for the possibility that it will lead to contempt for the court, we are not concerned about it. The primary concern is that the matter be determined based on the relevant testimonies.

מתקיף לה רב אשי אי הכי אפילו תרי ותרי נמי

Rav Ashi strongly objects: If so, if they disagree with regard to contempt for the court, why is it necessary to establish the dispute in a case where the witnesses who testified that he is a priest of unflawed lineage came individually? If so, then even if two witnesses testify together that he is unfit for the priesthood, and the court downgraded him, and two witnesses testify together that he is fit for the priesthood, and the court elevated him, the tanna’im would also disagree, as the same concern for contempt of court applies.

אלא אמר רב אשי במצטרפין לעדות קמיפלגי ובפלוגתא דהני תנאי דתניא אין עדותן מצטרפת עד שיראו שניהם כאחד רבי יהושע בן קרחה אמר אפילו בזה אחר זה ואין עדותן מתקיימת בבית דין עד שיעידו שניהם כאחד

Rather, Rav Ashi said: It is with regard to whether two single witnesses join together and constitute two witnesses for the purpose of testimony that they disagree, and it is in the dispute between these tanna’im that they disagree, as it is taught in a baraita: The testimony of individual witnesses merges into the testimony of two witnesses only if the two of them saw the incident transpire together, as one. Rabbi Yehoshua ben Korḥa says: Their testimony merges even in a case where this witness saw the incident after that witness; however, the testimony of witnesses is validated in court only if the two of them testify together as one.

רבי נתן אומר שומעין דבריו של זה היום וכשיבא חבירו למחר שומעין דבריו

Rabbi Natan says: They need not even testify together, but even if the court hears the statement of this witness today, and when his fellow witness comes tomorrow the court hears his statement, their testimonies merge. Rabbi Eliezer holds in accordance with the opinion of Rabbi Yehoshua ben Korḥa, and therefore the testimony of the second witness cannot be merged with the testimony of the first witness and the person remains a ḥalal. Rabban Shimon ben Gamliel holds that the testimony of the two witnesses that he is a priest of unflawed lineage is merged, and his presumptive status of priesthood is restored, as it was already established that his father is a priest.

מתני׳ האשה שנחבשה בידי גוים על ידי ממון מותרת לבעלה על ידי נפשות אסורה לבעלה

MISHNA: In the case of a woman who was imprisoned by gentiles due to a monetary offense committed by her husband, once she is released after he pays his debt, she is permitted to her husband, even if he is a priest. There is no concern that they violated her because their objective is to coerce the husband to pay his debt in exchange for her release. Were they to abuse her, it is possible that he would be unwilling to pay. However, if a woman was imprisoned due to a capital offense and sentenced to death, once she is released she is forbidden to her husband even if he is not a priest due to the concern that perhaps her captors violated her, and she acquiesced to one of them.

גמ׳ אמר רב שמואל בר רב יצחק אמר רב לא שנו אלא שיד ישראל תקיפה על אומות העולם אבל יד אומות העולם תקיפה על עצמן אפילו על ידי ממון אסורה לבעלה

GEMARA: Rav Shmuel bar Rav Yitzḥak said that Rav said: They taught this mishna only in a case where the authority of the Jewish people is dominant over the nations of the world, and the gentiles are law-abiding citizens. However, when the authority of the nations of the world is dominant over themselves, a euphemism for dominance over the Jewish people, even a woman who was imprisoned due to a monetary offense is forbidden to her husband, as there is nothing preventing her jailers from violating her.

מתיב רבא העיד רבי יוסי הכהן ורבי זכריה בן הקצב על בת ישראל שהורהנה באשקלון וריחקוה בני משפחתה ועדיה מעידים אותה שלא נסתרה ושלא נטמאה ואמרו להם חכמים אם אתם מאמינים שהורהנה האמינו שלא נסתרה ושלא נטמאה ואם אי אתם מאמינים שלא נסתרה ושלא נטמאה אל תאמינו שהורהנה

Rava raised an objection from a mishna (Eduyyot 8:2): Rabbi Yosei the priest and Rabbi Zekharya ben HaKatzav testified about a Jewish woman about whom witnesses testified that she was taken as collateral for a debt in Ashkelon. And the members of her family, who suspected that she engaged in intercourse there, distanced themselves from her, but her witnesses testified about her that she neither entered into seclusion nor was violated. And the Sages said to the members of the family: If you deem the witnesses credible to testify that she was taken as collateral, deem the witnesses credible to testify that she neither entered into seclusion nor was violated. And if you do not deem the witnesses credible to testify that she neither entered into seclusion nor was violated, do not deem the witnesses credible to testify that she was taken as collateral at all. In either case, she is permitted to her husband.

והא אשקלון דיד אומות העולם תקיפה על עצמן וקתני

Rava asks: But this took place in Ashkelon, which is a place where the authority of the nations of the world is dominant over themselves, as it was a city of gentiles, and it is taught: