Kiddushin 70
לֹא תֹאכֵל״.
she may not eat.
״גֵּירֵי וַחֲרוֹרֵי״. מְנָלַן? אָמַר רַב חִסְדָּא, דְּאָמַר קְרָא: ״וְכׇל הַנִּבְדָּל מִטֻּמְאַת גּוֹיֵי הָאָרֶץ אֲלֵהֶם״.
§ The mishna teaches that converts and emancipated slaves ascended from Babylonia. The Gemara asks: From where do we derive this? Rav Ḥisda says: As the verse states with regard to the eating of the Paschal offering upon the return to Eretz Yisrael: “And the children of Israel who had come back from the exile ate, and all such as had separated themselves to them from the impurity of the nations of the land to seek the Lord, the God of Israel, did eat” (Ezra 6:21), indicating that converts and emancipated slaves who had abandoned “the impurity of the nations of the land,” i.e., idolatry, joined Ezra.
מַמְזֵרֵי. מְנָלַן? דִּכְתִיב ״וַיִּשְׁמַע סַנְבַלַּט הַחֹרֹנִי וְטֹבִיָּה הָעֶבֶד הָעַמּוֹנִי״, וּכְתִיב: ״כִּי רַבִּים בִּיהוּדָה בַּעֲלֵי שְׁבוּעָה לוֹ כִּי חָתָן הוּא לִשְׁכַנְיָה בֶן אָרַח וִיהוֹחָנָן בְּנוֹ לָקַח אֶת בַּת מְשֻׁלָּם בֶּן בֶּרֶכְיָה״, קָסָבַר נׇכְרִי וְעֶבֶד הַבָּא עַל בַּת יִשְׂרָאֵל – הַוָּלָד מַמְזֵר.
The mishna taught that mamzerim were among those who ascended from Babylonia. The Gemara asks: From where do we derive this? The Gemara answers: As it is written: “And Sanballat the Horonite and Tobiah the servant, the Ammonite, heard” (Nehemiah 2:19), and elsewhere it is written with regard to Tobiah the Ammonite: “For there were many in Judah sworn to him because he was the son-in-law of Shecaniah the son of Arah; and his son Jehohanan had taken the daughter of Meshullam the son of Berechiah” (Nehemiah 6:18). The Gemara proceeds to explain: This tanna holds that in the case of a gentile or a slave who engaged in sexual intercourse with a Jewish woman, the offspring is a mamzer. Since Tobiah the Ammonite, a gentile, married a Jewish woman, as did his son, there were clearly mamzerim among those who ascended.
הָנִיחָא לְמַאן דְּאָמַר: הַוָּלָד מַמְזֵר, אֶלָּא לְמַאן דְּאָמַר: הַוָּלָד כָּשֵׁר, מַאי אִיכָּא לְמֵימַר? וְתוּ: מִמַּאי דַּהֲווֹ לֵיהּ בְּנֵי? דִּילְמָא לָא הֲווֹ לֵיהּ בְּנֵי! וְתוּ: מִמַּאי דְּהָכָא הֲווֹ לְהוּ וּסְלִיקוּ? דִּילְמָא הָתָם הֲווֹ!
The Gemara asks: This works out well according to the one who says that in that case the offspring is a mamzer. But according to the one who says that the lineage of the offspring is unflawed and has the status of the mother, what can be said? And furthermore, from where is it clear that Jehohanan had offspring from this wife? Perhaps he did not have offspring, and it is possible that there were no mamzerim. And furthermore, even if they did have offspring, from where is it clear that they had offspring here, in Babylonia, who then ascended to Eretz Yisrael? Perhaps they were there, in Eretz Yisrael, all the time, as they may have been one of the families that was not exiled to Babylonia, and therefore they cannot be used as the proof that mamzerim ascended from Babylonia.
אֶלָּא מֵהָכָא: ״וְאֵלֶּה הָעוֹלִים מִתֵּל מֶלַח תֵּל חַרְשָׁא כְּרוּב אַדּוֹן וְאִמֵּר, וְלֹא יָכְלוּ לְהַגִּיד בֵּית אֲבֹתָם וְזַרְעָם אִם מִיִּשְׂרָאֵל הֵם״, ״תֵּל מֶלַח״ – אֵלּוּ בְּנֵי אָדָם שֶׁדּוֹמִים מַעֲשֵׂיהֶם לְמַעֲשֵׂה סְדוֹם שֶׁנֶּהֶפְכָה לְתֵל מֶלַח. ״תֵּל חַרְשָׁא״ – זֶה שֶׁקּוֹרֵא ״אַבָּא״ וְאִמּוֹ מְשַׁתַּקְתּוֹ.
Rather, the proof that mamzerim were among those who ascended from Babylonia is from here: “And these were they that ascended from Tel Melah, Tel Harsha, Cherub, Addon, and Immer; but they could not tell their fathers’ houses, nor their offspring, whether they were of Israel” (Nehemiah 7:61). The Gemara explains that these names are to be interpreted as follows: “Tel Melah”; these are people whose licentious actions were similar to the act of Sodom, which was turned into a mound of salt [tel melaḥ]. “Tel Harsha”; this is referring to one who calls a man father, and his mother silences him, as the word ḥarsha is similar to maḥarishto, meaning: Silences him. In any event, the statement that there were those who acted licentiously, as did the people of Sodom, means that there were mamzerim among them.
״וְלֹא יָכְלוּ לְהַגִּיד בֵּית אֲבֹתָם וְזַרְעָם אִם מִיִּשְׂרָאֵל הֵם״ – זֶה הוּא אֲסוּפִי שֶׁנֶּאֱסַף מִן הַשּׁוּק. ״כְּרוּב אַדּוֹן וְאִמֵּר״ – אָמַר רַבִּי אֲבָהוּ: אָמַר אָדוֹן: אֲנִי אָמַרְתִּי יִהְיוּ יִשְׂרָאֵל לְפָנַי חֲשׁוּבִים כִּכְרוּב וְהֵם שָׂמוּ עַצְמָם כְּנָמֵר. אִיכָּא דְּאָמְרִי אָמַר רַבִּי אֲבָהוּ: אָמַר אָדוֹן: אַף עַל פִּי שֶׁשָּׂמוּ עַצְמָם כְּנָמֵר – הֵן חֲשׁוּבִים לְפָנַי כִּכְרוּב.
The Gemara continues with its explication of the verse: “But they could not tell their fathers’ houses, nor their offspring, whether they were of Israel”; this is referring to a foundling who is gathered from the marketplace. Such a person does not even know if he is Jewish, as he has no knowledge of his parents. With regard to the names “Cherub, Addon, and Immer,” Rabbi Abbahu says that these terms should be expounded as follows: The Master [Adon], God, said: I said that the Jewish people shall be as important before Me as a cherub, but they made themselves impudent as a leopard [namer]. There are those who say a different version: Rabbi Abbahu said: The Master [Adon] said that although they made themselves as a leopard [namer], they are as important before Me as a cherub.
אָמַר רַבָּה בַּר בַּר חָנָה: כׇּל הַנּוֹשֵׂא אִשָּׁה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ חֲרָשׁוֹ לְכׇל הָעוֹלָם כּוּלּוֹ וּזְרָעוֹ מֶלַח, שֶׁנֶּאֱמַר: ״וְאֵלֶּה הָעוֹלִים מִתֵּל מֶלַח תֵּל חַרְשָׁא״.
§ Explicating the same verse, Rabba bar bar Ḥana says: In the case of anyone who marries a woman who is not suited for him to marry due to her lineage, the verse ascribes him blame as though he plowed [ḥarash] all of the entire world and sowed it with salt [melaḥ], as it is stated with regard to those of flawed lineage who ascended from Babylonia: “And these were they that ascended from Tel Melah, Tel Harsha.”
אָמַר רַבָּה בַּר רַב אַדָּא אָמַר רַב: כׇּל הַנּוֹשֵׂא אִשָּׁה לְשׁוּם מָמוֹן – הָוַיִין לוֹ בָּנִים שֶׁאֵינָן מְהוּגָּנִים, שֶׁנֶּאֱמַר: ״בַּה׳ בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ״.
Rabba bar Rav Adda says that Rav says: In the case of anyone who marries a woman of flawed lineage only for the sake of money, he will have offspring who will act inappropriately, as it is stated: “They have dealt treacherously against the Lord, for they have begotten strange children; now shall the new moon devour them with their portions” (Hosea 5:7).
וְשֶׁמָּא תֹּאמַר מָמוֹן פָּלֵט, תַּלְמוּד לוֹמַר: ״עַתָּה יֹאכְלֵם חֹדֶשׁ אֶת חֶלְקֵיהֶם״. וְשֶׁמָּא תֹּאמַר: ״חֶלְקוֹ״ – וְלֹא חֶלְקָהּ, תַּלְמוּד לוֹמַר: ״חֶלְקֵיהֶם״. וְשֶׁמָּא תֹּאמַר לִזְמַן מְרוּבֶּה – תַּלְמוּד לוֹמַר: ״חֹדֶשׁ״. מַאי מַשְׁמַע? אָמַר רַב נַחְמָן בַּר יִצְחָק: חֹדֶשׁ נִכְנַס וְחֹדֶשׁ יָצָא וּמָמוֹנָם אָבַד.
Rabba bar Rav Adda explains the verse: And lest you say that at least the money that they received as dowry was spared, although they suffer from the acts of their offspring, the verse states: “Now shall the new moon devour them with their portions,” meaning their property shall be consumed in a single month. And lest you say his portion will be lost but not the portion of his wife, the verse states “their portions” in the plural. And lest you say this will occur after a long time, but in the interim he will benefit from the money, the verse states: “The new moon.” The Gemara asks: From where may it be inferred that their money will be lost immediately? Rav Naḥman bar Yitzḥak said: A month comes and a month goes, and their money is already lost. In any event, the fact that the punishment they receive is the loss of their portions indicates that the sin in this case was marrying for the sake of money.
וְאָמַר רַבָּה בַּר רַב אַדָּא וְאָמְרִי לַהּ אָמַר רַבִּי סַלָּא אָמַר רַב הַמְנוּנָא: כׇּל הַנּוֹשֵׂא אִשָּׁה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ אֵלִיָּהוּ כּוֹפְתוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצְעוֹ. וְתָנָא: עַל כּוּלָּם אֵלִיָּהוּ כּוֹתֵב וְהַקָּדוֹשׁ בָּרוּךְ הוּא חוֹתֵם: אוֹי לוֹ לַפּוֹסֵל אֶת זַרְעוֹ, וְלַפּוֹגֵם אֶת מִשְׁפַּחְתּוֹ, וְלַנּוֹשֵׂא אִשָּׁה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ, אֵלִיָּהוּ כּוֹפְתוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצְעוֹ.
And Rabba bar Rav Adda says, and some say Rabbi Salla says that Rav Hamnuna says: In the case of anyone who marries a woman who is not suited for him to marry due to her lineage, Elijah binds him in the manner that those liable to receive lashes are bound, and the Holy One, Blessed be He, straps him. And a Sage taught: Concerning all of them, Elijah writes and the Holy One, Blessed be He, signs the following: Woe to he who disqualifies his offspring, and who brings a flaw to his family lineage, and who marries a woman who is not halakhically suited for him to marry. Elijah binds him and the Holy One, Blessed be He, straps him.
וְכׇל הַפּוֹסֵל – פָּסוּל. וְאֵינוֹ מְדַבֵּר בִּשְׁבָחָא לְעוֹלָם, וְאָמַר שְׁמוּאֵל: בְּמוּמוֹ פּוֹסֵל.
He further said: And anyone who disqualifies others by stating that their lineage is flawed, that is a sign that he himself is of flawed lineage. Another indication that one’s lineage is flawed is that he never speaks in praise of others. And Shmuel says: If one habitually claims that others are flawed, he disqualifies himself with his own flaw. The flaw he accuses them of having is in fact the one that he has.
הָהוּא גַּבְרָא דְּמִנְּהַרְדְּעָא דְּעָל לְבֵי מַטְבְּחַיָּא בְּפוּמְבְּדִיתָא. אֲמַר לְהוּ: הַבוּ לִי בִּישְׂרָא. אֲמַרוּ לֵיהּ: נְטַר עַד דְּשָׁקֵיל (לְ)שַׁמָּעֵיהּ דְּרַב יְהוּדָה בַּר יְחֶזְקֵאל וְנִיתֵּיב לָךְ. אֲמַר: מַאן יְהוּדָה בַּר שְׁוִיסְקֵאל דְּקָדֵים לִי, דְּשָׁקֵל מִן קַמַּאי?! אֲזַלוּ אֲמַרוּ לֵיהּ לְרַב יְהוּדָה. שַׁמְּתֵיהּ. אֲמַרוּ: רְגִיל דְּקָרֵי אִינָשֵׁי ״עַבְדֵי״. אַכְרֵיז עֲלֵיהּ דְּעַבְדָּא הוּא.
§ The Gemara recounts a related incident: There was a certain man from Neharde’a who entered a butcher shop in Pumbedita. He said to them: Give me meat. They said to him: Wait until the servant of Rav Yehuda bar Yeḥezkel has taken his meat, and then we will give it to you. The man said to them in anger: Who is this Yehuda bar Sheviske’el, a derogatory name for a glutton for meat, that he should precede me, that he should take before me? They went and told Rav Yehuda what the man had said. Rav Yehuda excommunicated him, in accordance with the halakha of one who disparages a Torah scholar. They also said to him that the same man was in the habit of calling people slaves. Rav Yehuda proclaimed about him that he is a slave and may not marry a Jew.
אֲזַל הָהוּא אַזְמְנֵיהּ לְדִינָא לְקַמֵּיהּ דְּרַב נַחְמָן. אַיְיתִי פִּיתְקָא דְהַזְמָנָא. אֲזַל רַב יְהוּדָה לְקַמֵּיהּ דְּרַב הוּנָא. אֲמַר לֵיהּ: אֵיזִיל אוֹ לָא אֵיזִיל? אֲמַר לֵיהּ: מֵיזָל לָא מִיבְּעֵי לָךְ לְמֵיזַל, מִשּׁוּם דְּגַבְרָא רַבָּה אַתְּ, אֶלָּא מִשּׁוּם יְקָרָא דְּבֵי נְשִׂיאָה קוּם זִיל.
The Gemara continues the story: That man went and summoned Rav Yehuda to judgment before Rav Naḥman, who was a judge in Neharde’a. When the summons arrived in Pumbedita, Rav Yehuda went before Rav Huna to seek his council. Rav Yehuda said to him: Should I go or should I not go? Rav Huna said to him: As for the obligation to go, you are not required to go, since you are a great man and therefore are not under the jurisdiction of Rav Naḥman’s court. But due to the honor of the Exilarch’s house, as Rav Naḥman was the son-in-law of the Exilarch, get up and go.
אֲתָא אַשְׁכְּחֵיהּ דְּקָעָבֵיד מַעֲקֶה. אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּאָמַר רַב הוּנָא בַּר אִידִי אָמַר שְׁמוּאֵל: כֵּיוָן שֶׁנִּתְמַנָּה אָדָם פַּרְנָס עַל הַצִּבּוּר אָסוּר בַּעֲשִׂיַּית מְלָאכָה בִּפְנֵי שְׁלֹשָׁה? אֲמַר לֵיהּ: פּוּרְתָּא דְגוּנְדְּרִיתָא הוּא דְּקָא עָבֵידְנָא. אֲמַר לֵיהּ: מִי סְנֵיא ״מַעֲקֶה״ דִּכְתִיב בְּאוֹרָיְיתָא, אוֹ ״מְחִיצָה״ דַּאֲמוּר רַבָּנַן?
Rav Yehuda arrived in Neharde’a and found Rav Naḥman constructing a parapet. Rav Yehuda said to Rav Naḥman: Does the Master not hold in accordance with that halakha that Rav Huna bar Idi says that Shmuel says: Once a person has been appointed a leader of the community, he is prohibited from performing labor before three people, so that he not belittle the honor of his position? Rav Naḥman said to him: It is merely a little fence [gundarita] that I am constructing. Rav Yehuda said to him: Is the term ma’akeh, which is written in the Torah, or the corresponding term meḥitza, which the Sages said, distasteful to you? Why do you use a term that is used by neither the Torah nor the Sages?
אֲמַר לֵיהּ: יֵתִיב מָר אַקַּרְפִּיטָא. אֲמַר לֵיהּ: וּמִי סְנֵי ״סַפְסָל״ דַּאֲמוּר רַבָּנַן, אוֹ ״אִיצְטְבָא״ דְּאָמְרִי אִינָשֵׁי? אֲמַר לֵיהּ: לֵיכוֹל מָר אֶתְרוּנְגָּא. אֲמַר לֵיהּ, הָכִי אָמַר שְׁמוּאֵל: כׇּל הָאוֹמֵר ״אֶתְרוּנְגָּא״ תִּילְתָּא בְּרָמוּת רוּחָא – אוֹ ״אֶתְרוֹג״ כִּדְקַרְיוּהּ רַבָּנַן, אוֹ ״אֶתְרוֹגָא״ דְּאָמְרִי אִינָשֵׁי. אֲמַר לֵיהּ: לִישְׁתֵּי מָר אַנְבָּגָא. אֲמַר לֵיהּ: מִי סְנֵי ״אִיסְפָּרָגוֹס״ דְּקַרְיוּהּ רַבָּנַן אוֹ ״אַנְפַּק״ דְּאָמְרִי אִינָשֵׁי?
During their meeting, Rav Naḥman said to him: Let the Master sit on the bench [karfita]. Rav Yehuda said to him: Is the term safsal, which the Sages said, or the word itzteva, which common people say, distasteful to you? Why are you using uncommon terms? Rav Naḥman then said to him: Let the Master eat a citron [etronga]. Rav Yehuda said to him: This is what Shmuel said: Anyone who says etronga demonstrates one-third of a haughtiness of spirit. Why? He should either say etrog, as the Sages called it, or etroga, as common people say in Aramaic. Saying etronga is a sign of snobbery, as it was employed by the aristocratic class. He subsequently said to him: Let the Master drink a cup [anbaga] of wine. Rav Yehuda said to him: Is the term ispargus, as the Sages called it, or anpak, as common people say, distasteful to you?
אֲמַר לֵיהּ: תֵּיתֵי דּוֹנַג תַּשְׁקֵינַן. אֲמַר לֵיהּ: הָכִי אָמַר שְׁמוּאֵל: אֵין מִשְׁתַּמְּשִׁים בְּאִשָּׁה. קְטַנָּה הִיא. בְּפֵירוּשׁ אָמַר שְׁמוּאֵל: אֵין מִשְׁתַּמְּשִׁים בְּאִשָּׁה כְּלָל, בֵּין גְּדוֹלָה בֵּין קְטַנָּה.
Later on, Rav Naḥman said to him: Let my daughter Donag come and pour us drinks. Rav Yehuda said to him: This is what Shmuel says: One may not make use of a woman for a service such as this. Rav Naḥman replied: She is a minor. Rav Yehuda retorted: Shmuel explicitly says: One may not make use of a woman at all, whether she is an adult or a minor.
נְשַׁדַּר לֵיהּ מָר שְׁלָמָא לְיַלְתָּא. אֲמַר לֵיהּ: הָכִי אָמַר שְׁמוּאֵל: קוֹל בָּאִשָּׁה עֶרְוָה. אֶפְשָׁר עַל יְדֵי שָׁלִיחַ. אֲמַר לֵיהּ: הָכִי אָמַר שְׁמוּאֵל:
Later on, Rav Naḥman suggested: Let the Master send greetings of peace to my wife Yalta. Rav Yehuda said to him: This is what Shmuel says: A woman’s voice is considered nakedness, and one may not speak with her. Rav Naḥman responded: It is possible to send your regards with a messenger. Rav Yehuda said to him: This is what Shmuel says:
אֵין שׁוֹאֲלִין בִּשְׁלוֹם אִשָּׁה. עַל יְדֵי בַּעְלָהּ! אֲמַר לֵיהּ: הָכִי אָמַר שְׁמוּאֵל: אֵין שׁוֹאֲלִין בִּשְׁלוֹם אִשָּׁה כְּלָל. שְׁלַחָה לֵיהּ דְּבֵיתְהוּ: שְׁרִי לֵיהּ תִּגְרֵיהּ דְּלָא נִישַׁוְּויָךְ כִּשְׁאָר עַם הָאָרֶץ.
One may not send greetings to a woman even with a messenger, as this may cause the messenger and the woman to relate to each other inappropriately. Rav Naḥman countered by suggesting that he send his greetings with her husband, which would remove all concerns. Rav Yehuda said to him: This is what Shmuel says: One may not send greetings to a woman at all. Yalta, his wife, who overheard that Rav Yehuda was getting the better of the exchange, sent a message to him: Release him and conclude your business with him, so that he not equate you with another ignoramus.
אֲמַר לֵיהּ: מַאי שְׁיָאטֵיהּ דְּמָר הָכָא? אֲמַר לֵיהּ: טַסְקָא דְהַזְמָנוּתָא שַׁדַּר מָר אַבָּתְרַאי. אֲמַר לֵיהּ: הַשְׁתָּא שׁוּתָא דְמָר לָא גְּמִירְנָא, טַסְקָא דְהַזְמָנוּתָא מְשַׁדַּרְנָא לְמָר?! אַפֵּיק דִּיסְקָא דְהַזְמָנוּתָא מִבֵּי חָדֵיהּ וְאַחְזִי לֵיהּ, אֲמַר לֵיהּ: הָא גַּבְרָא וְהָא דִּסְקָא. אֲמַר לֵיהּ: הוֹאִיל וַאֲתָא מָר לְהָכָא לִישְׁתַּעֵי מִילֵּיהּ כִּי הֵיכִי דְּלָא לֵימְרוּ מְחַנְּפִי רַבָּנַן אַהֲדָדֵי.
Desiring to release Rav Yehuda, Rav Naḥman said to him: What is the reason that the Master is here? Rav Yehuda said to him: The Master sent me a summons. Rav Naḥman said to him: Now that I have not even learned the Master’s form of speech, as you have demonstrated your superiority to me by reproving me even over such matters, could I have sent a summons to the Master? Rav Yehuda removed the summons from his bosom and showed it to him. While doing so, Rav Yehuda said to him: Here is the man and here is the document. Rav Naḥman said to him: Since the Master has come here, let him present his statement, in order that people should not say: The Sages flatter one another and do not judge each other according to the letter of the law.
אֲמַר לֵיהּ: מַאי טַעְמָא שַׁמְּתֵיהּ מָר לְהָהוּא גַּבְרָא? – צַיעַר שְׁלִיחָא דְרַבָּנַן. וְנַגְּדֵיהּ מָר, דְּרַב מְנַגֵּיד עַל מַאן דִּמְצַעַר שְׁלוּחָא דְרַבָּנַן. דַּעֲדִיף מִינֵּיהּ עֲבַדִי לֵיהּ.
Rav Naḥman commenced the deliberation, and said to him: What is the reason that the Master excommunicated that man? Rav Yehuda replied: He caused discomfort to an agent of one of the Sages, and therefore he deserved the punishment of one who causes discomfort to a Torah scholar. Rav Naḥman challenged this answer: If so, let the Master flog him, as Rav would flog one who causes discomfort to an agent of the Sages. Rav Yehuda responded: I punished him more severely than that. Rabbi Yehuda held that excommunication is a more severe punishment than flogging.
מַאי טַעְמָא אַכְרֵיז מָר עֲלֵיהּ דְּעַבְדָּא הוּא? אֲמַר לֵיהּ: דִּרְגִיל דְּקָרֵי אִינָשֵׁי ״עַבְדֵי״, וְתָנֵי: כׇּל הַפּוֹסֵל – פָּסוּל, וְאֵינוֹ מְדַבֵּר בִּשְׁבָחָא לְעוֹלָם. וְאָמַר שְׁמוּאֵל: בְּמוּמוֹ פּוֹסֵל. אֵימַר דְּאָמַר שְׁמוּאֵל לְמֵיחַשׁ לֵיהּ, לְאַכְרוֹזֵי עֲלֵיהּ מִי אָמַר?
Rav Naḥman further inquired: What is the reason that the Master proclaimed about him that he is a slave? Rav Yehuda said to him: Because he is in the habit of calling people slaves, and it is taught: Anyone who disqualifies others by stating that their lineage is flawed, that is a sign that he himself is of flawed lineage. Another indication of his lineage being flawed is that he never speaks in praise of others. And Shmuel said: He disqualifies with his own flaw. Rav Naḥman retorted: You can say that Shmuel said this halakha only to the degree that one should suspect him of being of flawed lineage. But did he actually say this to the extent that one could proclaim about him that he is of flawed lineage?
אַדְּהָכִי וְהָכִי (אֲתָא הַהוּא בַּר דִּינֵיהּ מִנְּהַרְדָּעֵי). אֲמַר לֵיהּ הָהוּא בַּר דִּינֵיהּ לְרַב יְהוּדָה: לְדִידִי קָרֵית לִי ״עַבְדָּא״, דְּאָתֵינָא מִבֵּית חַשְׁמוֹנַאי מַלְכָּא?! אֲמַר לֵיהּ: הָכִי אָמַר שְׁמוּאֵל: כֹּל דְּאָמַר מִדְּבֵית חַשְׁמוֹנַאי קָאָתֵינָא – עַבְדָּא הוּא.
The Gemara continues the story: Meanwhile, that litigant arrived from Neharde’a. That litigant said to Rav Yehuda: You call me a slave? I, who come from the house of the Hasmonean kings? Rav Yehuda said to him: This is what Shmuel says: Anyone who says: I come from the house of the Hasmonean kings, is a slave. As will be explained, only slaves remained of their descendants.
אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּאָמַר רַבִּי אַבָּא אָמַר רַב הוּנָא אָמַר רַב: כׇּל תַּלְמִיד חָכָם שֶׁמּוֹרֶה הֲלָכָה וּבָא, אִם קוֹדֶם מַעֲשֶׂה אֲמָרָהּ – שׁוֹמְעִין לוֹ, וְאִם לָאו – אֵין שׁוֹמְעִין לוֹ? אֲמַר לֵיהּ: הָא אִיכָּא רַב מַתְנָה דְּקָאֵי כְּווֹתִי.
Rav Naḥman, who heard this exchange, said to Rav Yehuda: Does the Master not hold in accordance with this halakha that Rabbi Abba says that Rav Huna says that Rav says: With regard to any Torah scholar who proceeds to teach a ruling of halakha with regard to a particular issue, if he said it before an action that concerns himself occurred, they should listen to him, and his ruling is accepted. But if not, if he quoted the halakha only after he was involved in an incident related to the halakha he is quoting, they do not listen to him, due to his personal involvement? Your testimony with regard to what Shmuel ruled should be ignored, as you stated it only after the incident. Rav Yehuda said to Rav Naḥman: There is Rav Mattana, who stands by my report, since he has also heard this ruling of Shmuel.
רַב מַתְנָה לָא חַזְיַיהּ לִנְהַרְדְּעָא תְּלֵיסַר שְׁנֵי. הָהוּא יוֹמָא אֲתָא. אֲמַר לֵיהּ: דְּכִיר מָר מַאי אֲמַר שְׁמוּאֵל כִּי קָאֵי חֲדָא כַּרְעָא אַגּוּדָּא וַחֲדָא כַּרְעָא בְּמַבָּרָא? אֲמַר לֵיהּ: הָכִי אָמַר שְׁמוּאֵל: כֹּל דְּאָמַר מִדְּבֵית חַשְׁמוֹנַאי מַלְכָּא קָאָתֵינָא – עַבְדָּא הוּא, דְּלָא אִישְׁתְּיוּר מִינַּיְיהוּ אֶלָּא הַהִיא רְבִיתָא דְּסָלְקָא לְאִיגָּרָא וְרָמְיָא קָלָא וְאָמְרָה: כֹּל דְּאָמַר מִבֵּית חַשְׁמוֹנַאי אֲנָא – עַבְדָּא הוּא.
The Gemara continues: Rav Mattana had not seen the city of Neharde’a for thirteen years. That very day he arrived. Rav Yehuda said to him: Does the Master remember what Shmuel said when he was standing with one foot on the bank and one foot on the ferry? Rav Mattana said to him: This is what Shmuel said at that time: Anyone who says: I come from the house of the Hasmonean kings, is a slave, as none remained of them except for that young girl who ascended to the roof and raised her voice and said: From now on, anyone who says: I come from the house of the Hasmonean kings, is a slave. Other than this girl, the only members of the family who remained were descendants of Herod, and he was an Edomite slave.
נְפַלָה מֵאִיגָּרָא וּמִיתָה. אַכְרוּז עֲלֵיהּ דְּעַבְדָּא הוּא.
The girl then fell from the roof and died, leaving only slaves from the Hasmoneans. With the confirmation of the report of the statement of Shmuel, they also publicized in Neharde’a about him, i.e., that man who claimed to come from the Hasmonean kings, that he was a slave.
הָהוּא יוֹמָא אִקַּרְעָן כַּמָּה כְּתוּבָּתָא בִּנְהַרְדְּעָא. כִּי קָא נָפֵיק, נָפְקִי אַבָּתְרֵיהּ לְמִירְגְּמֵיהּ. אֲמַר לְהוּ: אִי (שְׁתִיקוּ) [שָׁתְקִיתוּ] – שְׁתִיקוּ, וְאִי לָא מְגַלֵּינָא עֲלַיְיכוּ הָא דְּאָמַר שְׁמוּאֵל תַּרְתֵּי זַרְעֲיָיתָא אִיכָּא בִּנְהַרְדְּעָא: חֲדָא מִיקַּרְיָא דְּבֵי יוֹנָה, וַחֲדָא מִיקַּרְיָא דְּבֵי עוֹרַבְתִּי. וְסִימָנָיךְ: טָמֵא – טָמֵא, טָהוֹר – טָהוֹר. שַׁדְיוּהּ לְהָהוּא רִיגְמָא מִידַיְיהוּ וְקָם אַטְמָא בִּנְהַר מַלְכָּא.
The Gemara relates: On that day, several marriage contracts were torn up in Neharde’a, as many had their marriages annulled after having discovered that they had married slaves. When Rav Yehuda was leaving Neharde’a, they pursued him, seeking to stone him, as because of him it was publicized that their lineage was flawed. Rav Yehuda said to them: If you are silent, remain silent. And if you will not remain silent, I will reveal about you this statement that Shmuel said: There are two lines of offspring in Neharde’a. One is called the dove’s house, and one is called the raven’s house. And your mnemonic with regard to lineage is: The impure bird, the raven, is impure, meaning flawed, and the pure one, the dove, is pure, meaning unflawed. Upon hearing this, they threw all those stones that they were intending to stone him with from their hands, as they did not want him to reveal who had a flawed lineage. And as a result of all of the stones thrown into the river, a dam arose in the Malka River.
מַכְרִיז רַב יְהוּדָה בְּפוּמְבְּדִיתָא: אַדָּא וְיוֹנָתָן – עַבְדֵי. יְהוּדָה בַּר פָּפָּא – מַמְזֵירָא, בָּטִי בַּר טוֹבִיָּה בְּרָמוּת רוּחָא לָא שָׁקֵיל גִּיטָּא דְחֵירוּתָא. מַכְרֵיז רָבָא בְּמָחוֹזָא: בַּלָּאֵי, דַּנָּאֵי, טַלָּאֵי, מַלָּאֵי, זַגָּאֵי – כּוּלָּם לִפְסוּל. אָמַר רַב יְהוּדָה: גּוֹבָאֵי – גִּבְעוֹנָאֵי, דּוּרְנוּנִיתָא – דָּרָאֵי נְתִינָאֵי. אָמַר רַב יוֹסֵף: הַאי בֵּי כוּבֵּי דְפוּמְבְּדִיתָא – כּוּלָּם דְּעַבְדֵי.
§ The Gemara continues the discussion of those with a flawed lineage: Rav Yehuda proclaimed in Pumbedita: Adda and Yonatan, known residents of that town, are slaves; Yehuda bar Pappa is a mamzer; Bati bar Tuviyya, in his arrogance, did not accept a bill of manumission and is still a slave. Rava proclaimed in his city of Meḥoza: Balla’ai, Danna’ai, Talla’ai, Malla’ai, Zagga’ai: All these families are of flawed lineage. Rav Yehuda likewise says: Gova’ai, the inhabitants of a place called Gova, are in fact Gibeonites, and their name has been corrupted. Similarly, those people known as Dorenunita are from the village of Gibeonites, and they may not marry Jews with unflawed lineage. Rav Yosef says: With regard to this place called Bei Kuvei of Pumbedita, its residents are all descendants of slaves.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: אַרְבַּע מֵאוֹת עֲבָדִים, וְאָמְרִי לַהּ אַרְבַּעַת אֲלָפִים עֲבָדִים הָיוּ לוֹ לְפַשְׁחוּר בֶּן אִימֵּר, וְכוּלָּם נִטְמְעוּ בַּכְּהוּנָּה. וְכׇל כֹּהֵן שֶׁיֵּשׁ בּוֹ עַזּוּת פָּנִים אֵינוֹ אֶלָּא מֵהֶם. אָמַר אַבָּיֵי: כּוּלְּהוּ יָתְבָן בְּשׁוּרָא דְבִנְהַרְדְּעָא. וּפְלִיגָא דְּרַבִּי אֶלְעָזָר, דְּאָמַר רַבִּי אֶלְעָזָר: אִם רָאִיתָ כֹּהֵן בְּעַזּוּת מֵצַח – אַל תְּהַרְהֵר אַחֲרָיו, שֶׁנֶּאֱמַר: ״וְעַמְּךָ כִּמְרִיבֵי כֹהֵן״.
Rav Yehuda says that Shmuel says: Four hundred slaves, and some say four thousand slaves, were owned by Pashḥur ben Immer, a priest in the time of Jeremiah, and due to their greatness they were assimilated into the priesthood and became known as priests. And any priest who has the trait of insolence is only from them. Abaye said: They all sit in the rows of honor that are in the city of Neharde’a. The Gemara comments: And this statement disagrees with the statement of Rabbi Elazar, as Rabbi Elazar says: If you see an insolent priest, do not speculate about him that he may be of flawed lineage, since it is stated: “For your people are as those who strive with a priest” (Hosea 4:4), which indicates that priests had a reputation for being cantankerous.
אָמַר רַבִּי אָבִין בַּר רַב אַדָּא אָמַר רַב: כׇּל הַנּוֹשֵׂא אִשָּׁה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ, כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ מֵעִיד עַל כׇּל הַשְּׁבָטִים וְאֵין מֵעִיד עָלָיו, שֶׁנֶּאֱמַר: ״שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל״, אֵימָתַי הָוֵי עֵדוּת לְיִשְׂרָאֵל – בִּזְמַן שֶׁהַשְּׁבָטִים שִׁבְטֵי יָהּ.
§ The Gemara discusses an idea raised earlier. Rabbi Avin bar Rav Adda says that Rav says: Concerning anyone who marries a woman who is not suited for him to marry, when the Holy One, Blessed be He, rests His Divine Presence upon the Jewish people, He testifies with regard to all the tribes that they are His people, but He does not testify with regard to he who married improperly, as it is stated: “The tribes of the Lord, as a testimony to Israel” (Psalms 122:4). When is it a testimony to Israel? When the tribes are the tribes of the Lord, but not when their lineage is flawed.
אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ – אֵין מַשְׁרֶה אֶלָּא עַל מִשְׁפָּחוֹת מְיוּחָסוֹת שֶׁבְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״בָּעֵת הַהִיא נְאֻם ה׳ אֶהְיֶה לֵאלֹהִים לְכֹל מִשְׁפְּחוֹת יִשְׂרָאֵל״, ״לְכׇל יִשְׂרָאֵל״ לֹא נֶאֱמַר, אֶלָּא ״לְכֹל מִשְׁפְּחוֹת״.
Rabbi Ḥama, son of Rabbi Ḥanina, says: When the Holy One, Blessed be He, rests His Divine Presence, He rests it only upon families of unflawed lineage among Israel, as it is stated: “At that time, says the Lord, will I be the God of all the families of Israel” (Jeremiah 30:25). Of all Israel, is not stated, but “of all the families,” which includes only those of unflawed lineage, the renowned families of Israel.
״[וְהֵמָּה] יִהְיוּ לִי לְעָם״, אָמַר רַבָּה בַּר רַב הוּנָא: זוֹ מַעֲלָה יְתֵירָה יֵשׁ בֵּין יִשְׂרָאֵל לְגֵרִים. דְּאִילּוּ בְּיִשְׂרָאֵל כְּתִיב בְּהוּ: ״וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ לִי לְעָם״, וְאִילּוּ בְּגֵרִים כְּתִיב: ״מִי הוּא זֶה עָרַב אֶת לִבּוֹ לָגֶשֶׁת אֵלַי נְאֻם ה׳. וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים״.
The verse from Jeremiah ends with the words “And they shall be my people.” Rabba bar Rav Huna says: This is a higher standard that differentiates between those born as Jews and converts, as with regard to those born as Jews it is written about them: “And I will be their God, and they shall be My people” (Ezekiel 37:27), whereas with regard to converts it is written: “For who is he that has pledged his heart to approach unto Me? says the Lord. And you shall be My people, and I will be your God” (Jeremiah 30:21–22). This teaches that converts are not drawn close to God, as indicated by the words “And I will be your God,” until they first draw themselves near to God, as indicated by the subsequent phrase “And you shall be my people.”
אָמַר רַבִּי חֶלְבּוֹ: קָשִׁים גֵּרִים לְיִשְׂרָאֵל כְּסַפַּחַת, שֶׁנֶּאֱמַר: ״וְנִלְוָה הַגֵּר עֲלֵיהֶם וְנִסְפְּחוּ עַל בֵּית יַעֲקֹב״ – כְּתִיב הָכָא ״וְנִסְפְּחוּ״, וּכְתִיב הָתָם ״לַשְּׂאֵת וְלַסַּפַּחַת״.
Rabbi Ḥelbo says: Converts are as difficult for the Jewish people as a scab. The proof is that it is stated: “And the convert shall join himself with them, and they shall cleave [venispeḥu] to the house of Jacob” (Isaiah 14:1). It is written here “venispeḥu,” and it is written there, among the types of leprosy: “And for a sore and for a scab [sappaḥat]” (Leviticus 14:56). The use of a term with a similar root indicates that converts are like a scab for the Jewish people.
אָמַר רַבִּי חָמָא בַּר חֲנִינָא: כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא
Rabbi Ḥama bar Ḥanina says: When the Holy One, Blessed be He,
