Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

May 20, 2016 | 讬状讘 讘讗讬讬专 转砖注状讜

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Kiddushin 70

Proofs are brought that all 10 categories of people were brought from Babylonia to Israel in Ezra’s time. 聽One who calls someone pasul is himself pasul. 聽Shmuel understands that he is projecting. 聽Rav Yehuda took Shmuel literally and in a long and entertaining story, he declares someone a slave because he called others a slave. 聽He is summoned to Rav Nachman’s court and forced to explain his poisition. 聽But all throughout, Rav Yehuda maintains the upper position and in doing so causes many others to be declared as having flawed lineage in the town of Rav Nachman. 聽Other statements are brought in the gemara stressing the importance of marrying appropriate people.

诇讗 转讗讻诇

she may not eat.

讙讬专讬 讜讞专讜专讬 诪谞诇谉 讗诪专 专讘 讞住讚讗 讚讗诪专 拽专讗 讜讻诇 讛谞讘讚诇 诪讟诪讗转 讙讜讬讬 讛讗专抓 讗诇讛诐

搂 The mishna teaches that converts and emancipated slaves ascended from Babylonia. The Gemara asks: From where do we derive this? Rav 岣sda says: As the verse states with regard to the eating of the Paschal offering upon the return to Eretz Yisrael: 鈥淎nd 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鈥 (Ezra 6:21), indicating that converts and emancipated slaves who had abandoned 鈥渢he impurity of the nations of the land,鈥 i.e., idolatry, joined Ezra.

诪诪讝专讬 诪谞诇谉 讚讻转讬讘 讜讬砖诪注 住谞讘诇讟 讛讞专谞讬 讜讟讘讬讛 讛注讘讚 讛注诪讜谞讬 讜讻转讬讘 讻讬 专讘讬诐 讘讬讛讜讚讛 讘注诇讬 砖讘讜注讛 诇讜 讻讬 讞转谉 讛讜讗 诇砖讻谞讬讛 讘谉 讗专讞 讜讬讛讜讞谞谉 讘谞讜 诇拽讞 讗转 讘转 诪砖诇诐 讘谉 讘专讻讬讛 拽住讘专 谞讻专讬 讜注讘讚 讛讘讗 注诇 讘转 讬砖专讗诇 讛讜诇讚 诪诪讝专

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: 鈥淎nd Sanballat the Horonite and Tobiah the servant, the Ammonite, heard鈥 (Nehemiah 2:19), and elsewhere it is written with regard to Tobiah the Ammonite: 鈥淔or 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鈥 (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.

讛谞讬讞讗 诇诪讗谉 讚讗诪专 讛讜诇讚 诪诪讝专 讗诇讗 诇诪讗谉 讚讗诪专 讛讜诇讚 讻砖专 诪讗讬 讗讬讻讗 诇诪讬诪专 讜转讜 诪诪讗讬 讚讛讜讜 诇讬讛 讘谞讬 讚讬诇诪讗 诇讗 讛讜讜 诇讬讛 讘谞讬 讜转讜 诪诪讗讬 讚讛讻讗 讛讜讜 诇讛讜 讜住诇讬拽讜 讚讬诇诪讗 讛转诐 讛讜讜

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.

讗诇讗 诪讛讻讗 讜讗诇讛 讛注讜诇讬诐 诪转诇 诪诇讞 转诇 讞专砖讗 讻专讜讘 讗讚讜谉 讜讗诪专 讜诇讗 讬讻诇讜 诇讛讙讬讚 讘讬转 讗讘转诐 讜讝专注诐 讗诐 诪讬砖专讗诇 讛诐 转诇 诪诇讞 讗诇讜 讘谞讬 讗讚诐 砖讚讜诪讬诐 诪注砖讬讛诐 诇诪注砖讛 住讚讜诐 砖谞讛驻讻讛 诇转诇 诪诇讞 转诇 讞专砖讗 讝讛 砖拽讜专讗 讗讘讗 讜讗诪讜 诪砖转拽转讜

Rather, the proof that mamzerim were among those who ascended from Babylonia is from here: 鈥淎nd these were they that ascended from Tel Melah, Tel Harsha, Cherub, Addon, and Immer; but they could not tell their fathers鈥 houses, nor their offspring, whether they were of Israel鈥 (Nehemiah 7:61). The Gemara explains that these names are to be interpreted as follows: 鈥淭el Melah鈥; these are people whose licentious actions were similar to the act of Sodom, which was turned into a mound of salt [tel mela岣]. 鈥淭el Harsha鈥; this is referring to one who calls a man father, and his mother silences him, as the word 岣rsha is similar to ma岣rishto, 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.

讜诇讗 讬讻诇讜 诇讛讙讬讚 讘讬转 讗讘转诐 讜讝专注诐 讗诐 诪讬砖专讗诇 讛诐 讝讛 讛讜讗 讗住讜驻讬 砖谞讗住祝 诪谉 讛砖讜拽 讻专讜讘 讗讚讜谉 讜讗诪专 讗诪专 专讘讬 讗讘讛讜 讗诪专 讗讚讜谉 讗谞讬 讗诪专转讬 讬讛讬讜 讬砖专讗诇 诇驻谞讬 讞砖讜讘讬诐 讻讻专讜讘 讜讛诐 砖诪讜 注爪诪诐 讻谞诪专 讗讬讻讗 讚讗诪专讬 讗诪专 专讘讬 讗讘讛讜 讗诪专 讗讚讜谉 讗祝 注诇 驻讬 砖砖诪讜 注爪诪诐 讻谞诪专 讛谉 讞砖讜讘讬诐 诇驻谞讬 讻讻专讜讘

The Gemara continues with its explication of the verse: 鈥淏ut they could not tell their fathers鈥 houses, nor their offspring, whether they were of Israel鈥; 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 鈥淐herub, Addon, and Immer,鈥 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.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讻诇 讛谞讜砖讗 讗砖讛 砖讗讬谞讛 讛讜讙谞转 诇讜 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 讞专砖讜 诇讻诇 讛注讜诇诐 讻讜诇讜 讜讝专注讜 诪诇讞 砖谞讗诪专 讜讗诇讛 讛注讜诇讬诐 诪转诇 诪诇讞 转诇 讞专砖讗

搂 Explicating the same verse, Rabba bar bar 岣na 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 [岣rash] all of the entire world and sowed it with salt [mela岣], as it is stated with regard to those of flawed lineage who ascended from Babylonia: 鈥淎nd these were they that ascended from Tel Melah, Tel Harsha.鈥

讗诪专 专讘讛 讘专 专讘 讗讚讗 讗诪专 专讘 讻诇 讛谞讜砖讗 讗砖讛 诇砖讜诐 诪诪讜谉 讛讜讬讬谉 诇讜 讘谞讬诐 砖讗讬谞谉 诪讛讜讙谞讬诐 砖谞讗诪专 讘讛壮 讘讙讚讜 讻讬 讘谞讬诐 讝专讬诐 讬诇讚讜

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: 鈥淭hey have dealt treacherously against the Lord, for they have begotten strange children; now shall the new moon devour them with their portions鈥 (Hosea 5:7).

讜砖诪讗 转讗诪专 诪诪讜谉 驻诇讟 转诇诪讜讚 诇讜诪专 注转讛 讬讗讻诇诐 讞讚砖 讗转 讞诇拽讬讛诐 讜砖诪讗 转讗诪专 讞诇拽讜 讜诇讗 讞诇拽讛 转诇诪讜讚 诇讜诪专 讞诇拽讬讛诐 讜砖诪讗 转讗诪专 诇讝诪谉 诪专讜讘讛 转诇诪讜讚 诇讜诪专 讞讚砖 诪讗讬 诪砖诪注 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讞讚砖 谞讻谞住 讜讞讚砖 讬爪讗 讜诪诪讜谞诐 讗讘讚

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: 鈥淣ow shall the new moon devour them with their portions,鈥 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 鈥渢heir portions鈥 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: 鈥淭he new moon.鈥 The Gemara asks: From where may it be inferred that their money will be lost immediately? Rav Na岣an bar Yitz岣k 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.

讜讗诪专 专讘讛 讘专 专讘 讗讚讗 讜讗诪专讬 诇讛 讗诪专 专讘讬 住诇讗 讗诪专 专讘 讛诪谞讜谞讗 讻诇 讛谞讜砖讗 讗砖讛 砖讗讬谞讛 讛讜讙谞转 诇讜 讗诇讬讛讜 讻讜驻转讜 讜讛拽讚讜砖 讘专讜讱 讛讜讗 专讜爪注讜 讜转谞讗 注诇 讻讜诇诐 讗诇讬讛讜 讻讜转讘 讜讛拽讚讜砖 讘专讜讱 讛讜讗 讞讜转诐 讗讜讬 诇讜 诇驻讜住诇 讗转 讝专注讜 讜诇驻讜讙诐 讗转 诪砖驻讞转讜 讜诇谞讜砖讗 讗砖讛 砖讗讬谞讛 讛讜讙谞转 诇讜 讗诇讬讛讜 讻讜驻转讜 讜讛拽讚讜砖 讘专讜讱 讛讜讗 专讜爪注讜

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.

讜讻诇 讛驻讜住诇 驻住讜诇 讜讗讬谞讜 诪讚讘专 讘砖讘讞讗 诇注讜诇诐 讜讗诪专 砖诪讜讗诇 讘诪讜诪讜 驻讜住诇

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鈥檚 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.

讛讛讜讗 讙讘专讗 讚诪谞讛专讚注讗 讚注诇 诇讘讬 诪讟讘讞讬讗 讘驻讜诪讘讚讬转讗 讗诪专 诇讛讜 讛讘讜 诇讬 讘讬砖专讗 讗诪专讜 诇讬讛 谞讟专 注讚 讚砖拽讬诇 诇砖诪注讬讛 讚专讘 讬讛讜讚讛 讘专 讬讞讝拽讗诇 讜谞讬转讬讘 诇讱 讗诪专 诪讗谉 讬讛讜讚讛 讘专 砖讜讬住拽讗诇 讚拽讚讬诐 诇讬 讚砖拽诇 诪谉 拽诪讗讬 讗讝诇讜 讗诪专讜 诇讬讛 诇专讘 讬讛讜讚讛 砖诪转讬讛 讗诪专讜 专讙讬诇 讚拽专讬 讗讬谞砖讬 注讘讚讬 讗讻专讬讝 注诇讬讛 讚注讘讚讗 讛讜讗

搂 The Gemara recounts a related incident: There was a certain man from Neharde鈥檃 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 Ye岣zkel 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鈥檈l, 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.

讗讝诇 讛讛讜讗 讗讝诪谞讬讛 诇讚讬谞讗 诇拽诪讬讛 讚专讘 谞讞诪谉 讗讬讬转讬 驻讬转拽讗 讚讛讝诪谞讗 讗讝诇 专讘 讬讛讜讚讛 诇拽诪讬讛 讚专讘 讛讜谞讗 讗诪专 诇讬讛 讗讬讝讬诇 讗讜 诇讗 讗讬讝讬诇 讗诪专 诇讬讛 诪讬讝诇 诇讗 诪讬讘注讬 诇讱 诇诪讬讝诇 诪砖讜诐 讚讙讘专讗 专讘讛 讗转 讗诇讗 诪砖讜诐 讬拽专讗 讚讘讬 谞砖讬讗讛 拽讜诐 讝讬诇

The Gemara continues the story: That man went and summoned Rav Yehuda to judgment before Rav Na岣an, who was a judge in Neharde鈥檃. 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 Na岣an鈥檚 court. But due to the honor of the Exilarch鈥檚 house, as Rav Na岣an was the son-in-law of the Exilarch, get up and go.

讗转讗 讗砖讻讞讬讛 讚拽注讘讬讚 诪注拽讛 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 诇讛讗 讚讗诪专 专讘 讛讜谞讗 讘专 讗讬讚讬 讗诪专 砖诪讜讗诇 讻讬讜谉 砖谞转诪谞讛 讗讚诐 驻专谞住 注诇 讛爪讘讜专 讗住讜专 讘注砖讬讬转 诪诇讗讻讛 讘驻谞讬 砖诇砖讛 讗诪专 诇讬讛 驻讜专转讗 讚讙讜谞讚专讬转讗 讛讜讗 讚拽讗 注讘讬讚谞讗 讗诪专 诇讬讛 诪讬 住谞讬讗 诪注拽讛 讚讻转讬讘 讘讗讜专讬讬转讗 讗讜 诪讞讬爪讛 讚讗诪讜专 专讘谞谉

Rav Yehuda arrived in Neharde鈥檃 and found Rav Na岣an constructing a parapet. Rav Yehuda said to Rav Na岣an: 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 Na岣an said to him: It is merely a little fence [gundarita] that I am constructing. Rav Yehuda said to him: Is the term ma鈥檃keh, which is written in the Torah, or the corresponding term me岣tza, which the Sages said, distasteful to you? Why do you use a term that is used by neither the Torah nor the Sages?

讗诪专 诇讬讛 讬转讬讘 诪专 讗拽专驻讬讟讗 讗诪专 诇讬讛 讜诪讬 住谞讬 住驻住诇 讚讗诪讜专 专讘谞谉 讗讜 讗讬爪讟讘讗 讚讗诪专讬 讗讬谞砖讬 讗诪专 诇讬讛 诇讬讻讜诇 诪专 讗转专讜谞讙讗 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 讻诇 讛讗讜诪专 讗转专讜谞讙讗 转讬诇转讗 讘专诪讜转 专讜讞讗 讗讜 讗转专讜讙 讻讚拽专讬讜讛 专讘谞谉 讗讜 讗转专讜讙讗 讚讗诪专讬 讗讬谞砖讬 讗诪专 诇讬讛 诇讬砖转讬 诪专 讗谞讘讙讗 讗诪专 诇讬讛 诪讬 住谞讬 讗讬住驻专讙讜住 讚拽专讬讜讛 专讘谞谉 讗讜 讗谞驻拽 讚讗诪专讬 讗讬谞砖讬

During their meeting, Rav Na岣an 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 Na岣an 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?

讗诪专 诇讬讛 转讬转讬 讚讜谞讙 转砖拽讬谞谉 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 讗讬谉 诪砖转诪砖讬诐 讘讗砖讛 拽讟谞讛 讛讬讗 讘驻讬专讜砖 讗诪专 砖诪讜讗诇 讗讬谉 诪砖转诪砖讬诐 讘讗砖讛 讻诇诇 讘讬谉 讙讚讜诇讛 讘讬谉 拽讟谞讛

Later on, Rav Na岣an 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 Na岣an 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.

谞砖讚专 诇讬讛 诪专 砖诇诪讗 诇讬诇转讗 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 拽讜诇 讘讗砖讛 注专讜讛 讗驻砖专 注诇 讬讚讬 砖诇讬讞 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇

Later on, Rav Na岣an suggested: Let the Master send greetings of peace to my wife Yalta. Rav Yehuda said to him: This is what Shmuel says: A woman鈥檚 voice is considered nakedness, and one may not speak with her. Rav Na岣an responded: It is possible to send your regards with a messenger. Rav Yehuda said to him: This is what Shmuel says:

讗讬谉 砖讜讗诇讬谉 讘砖诇讜诐 讗砖讛 注诇 讬讚讬 讘注诇讛 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 讗讬谉 砖讜讗诇讬谉 讘砖诇讜诐 讗砖讛 讻诇诇 砖诇讞讛 诇讬讛 讚讘讬转讛讜 砖专讬 诇讬讛 转讙专讬讛 讚诇讗 谞讬砖讜讜讬讱 讻砖讗专 注诐 讛讗专抓

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 Na岣an 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.

讗诪专 诇讬讛 诪讗讬 砖讬讗讟讬讛 讚诪专 讛讻讗 讗诪专 诇讬讛 讟住拽讗 讚讛讝诪谞讜转讗 砖讚专 诪专 讗讘转专讗讬 讗诪专 诇讬讛 讛砖转讗 砖讜转讗 讚诪专 诇讗 讙诪讬专谞讗 讟住拽讗 讚讛讝诪谞讜转讗 诪砖讚专谞讗 诇诪专 讗驻讬拽 讚讬住拽讗 讚讛讝诪谞讜转讗 诪讘讬 讞讚讬讛 讜讗讞讝讬 诇讬讛 讗诪专 诇讬讛 讛讗 讙讘专讗 讜讛讗 讚住拽讗 讗诪专 诇讬讛 讛讜讗讬诇 讜讗转讗 诪专 诇讛讻讗 诇讬砖转注讬 诪讬诇讬讛 讻讬 讛讬讻讬 讚诇讗 诇讬诪专讜 诪讞谞驻讬 专讘谞谉 讗讛讚讚讬

Desiring to release Rav Yehuda, Rav Na岣an said to him: What is the reason that the Master is here? Rav Yehuda said to him: The Master sent me a summons. Rav Na岣an said to him: Now that I have not even learned the Master鈥檚 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 Na岣an 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.

讗诪专 诇讬讛 诪讗讬 讟注诪讗 砖诪转讬讛 诪专 诇讛讛讜讗 讙讘专讗 爪讬注专 砖诇讬讞讗 讚专讘谞谉 讜谞讙讚讬讛 诪专 讚专讘 诪谞讙讬讚 注诇 诪讗谉 讚诪爪注专 砖诇讜讞讗 讚专讘谞谉 讚注讚讬祝 诪讬谞讬讛 注讘讚讬 诇讬讛

Rav Na岣an 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 Na岣an 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.

诪讗讬 讟注诪讗 讗讻专讬讝 诪专 注诇讬讛 讚注讘讚讗 讛讜讗 讗诪专 诇讬讛 讚专讙讬诇 讚拽专讬 讗讬谞砖讬 注讘讚讬 讜转谞讬 讻诇 讛驻讜住诇 驻住讜诇 讜讗讬谞讜 诪讚讘专 讘砖讘讞讗 诇注讜诇诐 讜讗诪专 砖诪讜讗诇 讘诪讜诪讜 驻讜住诇 讗讬诪专 讚讗诪专 砖诪讜讗诇 诇诪讬讞砖 诇讬讛 诇讗讻专讜讝讬 注诇讬讛 诪讬 讗诪专

Rav Na岣an 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 Na岣an 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?

讗讚讛讻讬 讜讛讻讬 (讗转讗 讛讛讜讗 讘专 讚讬谞讬讛 诪谞讛专讚注讬) 讗诪专 诇讬讛 讛讛讜讗 讘专 讚讬谞讬讛 诇专讘 讬讛讜讚讛 诇讚讬讚讬 拽专讬转 诇讬 注讘讚讗 讚讗转讬谞讗 诪讘讬转 讞砖诪讜谞讗讬 诪诇讻讗 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 讻诇 讚讗诪专 诪讚讘讬转 讞砖诪讜谞讗讬 拽讗转讬谞讗 注讘讚讗 讛讜讗

The Gemara continues the story: Meanwhile, that litigant arrived from Neharde鈥檃. 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.

讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 诇讛讗 讚讗诪专 专讘讬 讗讘讗 讗诪专 专讘 讛讜谞讗 讗诪专 专讘 讻诇 转诇诪讬讚 讞讻诐 砖诪讜专讛 讛诇讻讛 讜讘讗 讗诐 拽讜讚诐 诪注砖讛 讗诪专讛 砖讜诪注讬谉 诇讜 讜讗诐 诇讗讜 讗讬谉 砖讜诪注讬谉 诇讜 讗诪专 诇讬讛 讛讗 讗讬讻讗 专讘 诪转谞讛 讚拽讗讬 讻讜讜转讬

Rav Na岣an, 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 Na岣an: There is Rav Mattana, who stands by my report, since he has also heard this ruling of Shmuel.

专讘 诪转谞讛 诇讗 讞讝讬讬讛 诇谞讛专讚注讗 转诇讬住专 砖谞讬 讛讛讜讗 讬讜诪讗 讗转讗 讗诪专 诇讬讛 讚讻讬专 诪专 诪讗讬 讗诪专 砖诪讜讗诇 讻讬 拽讗讬 讞讚讗 讻专注讗 讗讙讜讚讗 讜讞讚讗 讻专注讗 讘诪讘专讗 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 讻诇 讚讗诪专 诪讚讘讬转 讞砖诪讜谞讗讬 诪诇讻讗 拽讗转讬谞讗 注讘讚讗 讛讜讗 讚诇讗 讗讬砖转讬讜专 诪讬谞讬讬讛讜 讗诇讗 讛讛讬讗 专讘讬转讗 讚住诇拽讗 诇讗讬讙专讗 讜专诪讬讗 拽诇讗 讜讗诪专讛 讻诇 讚讗诪专 诪讘讬转 讞砖诪讜谞讗讬 讗谞讗 注讘讚讗 讛讜讗

The Gemara continues: Rav Mattana had not seen the city of Neharde鈥檃 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.

谞驻诇讛 诪讗讬讙专讗 讜诪讬转讛 讗讻专讜讝 注诇讬讛 讚注讘讚讗 讛讜讗

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鈥檃 about him, i.e., that man who claimed to come from the Hasmonean kings, that he was a slave.

讛讛讜讗 讬讜诪讗 讗拽专注谉 讻诪讛 讻转讜讘转讗 讘谞讛专讚注讗 讻讬 拽讗 谞驻讬拽 谞驻拽讬 讗讘转专讬讛 诇诪讬专讙诪讬讛 讗诪专 诇讛讜 讗讬 砖转讬拽讜 砖转讬拽讜 讜讗讬 诇讗 诪讙诇讬谞讗 注诇讬讬讻讜 讛讗 讚讗诪专 砖诪讜讗诇 转专转讬 讝专注讬讬转讗 讗讬讻讗 讘谞讛专讚注讗 讞讚讗 诪讬拽专讬讗 讚讘讬 讬讜谞讛 讜讞讚讗 诪讬拽专讬讗 讚讘讬 注讜专讘转讬 讜住讬诪谞讬讱 讟诪讗 讟诪讗 讟讛讜专 讟讛讜专 砖讚讬讜讛 诇讛讛讜讗 专讬讙诪讗 诪讬讚讬讬讛讜 讜拽诐 讗讟诪讗 讘谞讛专 诪诇讻讗

The Gemara relates: On that day, several marriage contracts were torn up in Neharde鈥檃, as many had their marriages annulled after having discovered that they had married slaves. When Rav Yehuda was leaving Neharde鈥檃, 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鈥檃. One is called the dove鈥檚 house, and one is called the raven鈥檚 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.

诪讻专讬讝 专讘 讬讛讜讚讛 讘驻讜诪讘讚讬转讗 讗讚讗 讜讬讜谞转谉 注讘讚讬 讬讛讜讚讛 讘专 驻驻讗 诪诪讝讬专讗 讘讟讬 讘专 讟讜讘讬讛 讘专诪讜转 专讜讞讗 诇讗 砖拽讬诇 讙讬讟讗 讚讞讬专讜转讗 诪讻专讬讝 专讘讗 讘诪讞讜讝讗 讘诇讗讬 讚谞讗讬 讟诇讗讬 诪诇讗讬 讝讙讗讬 讻讜诇诐 诇驻住讜诇 讗诪专 专讘 讬讛讜讚讛 讙讜讘讗讬 讙讘注讜谞讗讬 讚讜专谞讜谞讬转讗 讚专讗讬 谞转讬谞讗讬 讗诪专 专讘 讬讜住祝 讛讗讬 讘讬 讻讜讘讬 讚驻讜诪讘讚讬转讗 讻讜诇诐 讚注讘讚讬

搂 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 Me岣za: Balla鈥檃i, Danna鈥檃i, Talla鈥檃i, Malla鈥檃i, Zagga鈥檃i: All these families are of flawed lineage. Rav Yehuda likewise says: Gova鈥檃i, 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.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讗专讘注 诪讗讜转 注讘讚讬诐 讜讗诪专讬 诇讛 讗专讘注转 讗诇驻讬诐 注讘讚讬诐 讛讬讜 诇讜 诇驻砖讞讜专 讘谉 讗讬诪专 讜讻讜诇诐 谞讟诪注讜 讘讻讛讜谞讛 讜讻诇 讻讛谉 砖讬砖 讘讜 注讝讜转 驻谞讬诐 讗讬谞讜 讗诇讗 诪讛诐 讗诪专 讗讘讬讬 讻讜诇讛讜 讬转讘谉 讘砖讜专讗 讚讘谞讛专讚注讗 讜驻诇讬讙讗 讚专讘讬 讗诇注讝专 讚讗诪专 专讘讬 讗诇注讝专 讗诐 专讗讬转 讻讛谉 讘注讝讜转 诪爪讞 讗诇 转讛专讛专 讗讞专讬讜 砖谞讗诪专 讜注诪讱 讻诪专讬讘讬 讻讛谉

Rav Yehuda says that Shmuel says: Four hundred slaves, and some say four thousand slaves, were owned by Pash岣r 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鈥檃. 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: 鈥淔or your people are as those who strive with a priest鈥 (Hosea 4:4), which indicates that priests had a reputation for being cantankerous.

讗诪专 专讘讬 讗讘讬谉 讘专 专讘 讗讚讗 讗诪专 专讘 讻诇 讛谞讜砖讗 讗砖讛 砖讗讬谞讛 讛讜讙谞转 诇讜 讻砖讛拽讚讜砖 讘专讜讱 讛讜讗 诪砖专讛 砖讻讬谞转讜 诪注讬讚 注诇 讻诇 讛砖讘讟讬诐 讜讗讬谉 诪注讬讚 注诇讬讜 砖谞讗诪专 砖讘讟讬 讬讛 注讚讜转 诇讬砖专讗诇 讗讬诪转讬 讛讜讬 注讚讜转 诇讬砖专讗诇 讘讝诪谉 砖讛砖讘讟讬诐 砖讘讟讬 讬讛

搂 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: 鈥淭he tribes of the Lord, as a testimony to Israel鈥 (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.

讗诪专 专讘讬 讞诪讗 讘专讘讬 讞谞讬谞讗 讻砖讛拽讚讜砖 讘专讜讱 讛讜讗 诪砖专讛 砖讻讬谞转讜 讗讬谉 诪砖专讛 讗诇讗 注诇 诪砖驻讞讜转 诪讬讜讞住讜转 砖讘讬砖专讗诇 砖谞讗诪专 讘注转 讛讛讬讗 谞讗诐 讛壮 讗讛讬讛 诇讗诇讛讬诐 诇讻诇 诪砖驻讞讜转 讬砖专讗诇 诇讻诇 讬砖专讗诇 诇讗 谞讗诪专 讗诇讗 诇讻诇 诪砖驻讞讜转

Rabbi 岣ma, son of Rabbi 岣nina, 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: 鈥淎t that time, says the Lord, will I be the God of all the families of Israel鈥 (Jeremiah 30:25). Of all Israel, is not stated, but 鈥渙f all the families,鈥 which includes only those of unflawed lineage, the renowned families of Israel.

[讜讛诪讛] 讬讛讬讜 诇讬 诇注诐 讗诪专 专讘讛 讘专 专讘 讛讜谞讗 讝讜 诪注诇讛 讬转讬专讛 讬砖 讘讬谉 讬砖专讗诇 诇讙专讬诐 讚讗讬诇讜 讘讬砖专讗诇 讻转讬讘 讘讛讜 讜讛讬讬转讬 诇讛诐 诇讗诇讛讬诐 讜讛诪讛 讬讛讬讜 诇讬 诇注诐 讜讗讬诇讜 讘讙专讬诐 讻转讬讘 诪讬 讛讜讗 讝讛 注专讘 讗转 诇讘讜 诇讙砖转 讗诇讬 谞讗诐 讛壮 讜讛讬讬转诐 诇讬 诇注诐 讜讗谞讻讬 讗讛讬讛 诇讻诐 诇讗诇讛讬诐

The verse from Jeremiah ends with the words 鈥淎nd they shall be my people.鈥 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: 鈥淎nd I will be their God, and they shall be My people鈥 (Ezekiel 37:27), whereas with regard to converts it is written: 鈥淔or 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鈥 (Jeremiah 30:21鈥22). This teaches that converts are not drawn close to God, as indicated by the words 鈥淎nd I will be your God,鈥 until they first draw themselves near to God, as indicated by the subsequent phrase 鈥淎nd you shall be my people.鈥

讗诪专 专讘讬 讞诇讘讜 拽砖讬诐 讙专讬诐 诇讬砖专讗诇 讻住驻讞转 砖谞讗诪专 讜谞诇讜讛 讛讙专 注诇讬讛诐 讜谞住驻讞讜 注诇 讘讬转 讬注拽讘 讻转讬讘 讛讻讗 讜谞住驻讞讜 讜讻转讬讘 讛转诐 诇砖砖讗转 讜诇住驻讞转

Rabbi 岣lbo says: Converts are as difficult for the Jewish people as a scab. The proof is that it is stated: 鈥淎nd the convert shall join himself with them, and they shall cleave [venispe岣] to the house of Jacob鈥 (Isaiah 14:1). It is written here 鈥venispe岣,鈥 and it is written there, among the types of leprosy: 鈥淎nd for a sore and for a scab [sappa岣t]鈥 (Leviticus 14:56). The use of a term with a similar root indicates that converts are like a scab for the Jewish people.

讗诪专 专讘讬 讞诪讗 讘专 讞谞讬谞讗 讻砖讛拽讚讜砖 讘专讜讱 讛讜讗

Rabbi 岣ma bar 岣nina says: When the Holy One, Blessed be He,

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

Sorry, there aren't any posts in this category yet. We're adding more soon!

Kiddushin 70

The William Davidson Talmud | Powered by Sefaria

Kiddushin 70

诇讗 转讗讻诇

she may not eat.

讙讬专讬 讜讞专讜专讬 诪谞诇谉 讗诪专 专讘 讞住讚讗 讚讗诪专 拽专讗 讜讻诇 讛谞讘讚诇 诪讟诪讗转 讙讜讬讬 讛讗专抓 讗诇讛诐

搂 The mishna teaches that converts and emancipated slaves ascended from Babylonia. The Gemara asks: From where do we derive this? Rav 岣sda says: As the verse states with regard to the eating of the Paschal offering upon the return to Eretz Yisrael: 鈥淎nd 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鈥 (Ezra 6:21), indicating that converts and emancipated slaves who had abandoned 鈥渢he impurity of the nations of the land,鈥 i.e., idolatry, joined Ezra.

诪诪讝专讬 诪谞诇谉 讚讻转讬讘 讜讬砖诪注 住谞讘诇讟 讛讞专谞讬 讜讟讘讬讛 讛注讘讚 讛注诪讜谞讬 讜讻转讬讘 讻讬 专讘讬诐 讘讬讛讜讚讛 讘注诇讬 砖讘讜注讛 诇讜 讻讬 讞转谉 讛讜讗 诇砖讻谞讬讛 讘谉 讗专讞 讜讬讛讜讞谞谉 讘谞讜 诇拽讞 讗转 讘转 诪砖诇诐 讘谉 讘专讻讬讛 拽住讘专 谞讻专讬 讜注讘讚 讛讘讗 注诇 讘转 讬砖专讗诇 讛讜诇讚 诪诪讝专

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: 鈥淎nd Sanballat the Horonite and Tobiah the servant, the Ammonite, heard鈥 (Nehemiah 2:19), and elsewhere it is written with regard to Tobiah the Ammonite: 鈥淔or 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鈥 (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.

讛谞讬讞讗 诇诪讗谉 讚讗诪专 讛讜诇讚 诪诪讝专 讗诇讗 诇诪讗谉 讚讗诪专 讛讜诇讚 讻砖专 诪讗讬 讗讬讻讗 诇诪讬诪专 讜转讜 诪诪讗讬 讚讛讜讜 诇讬讛 讘谞讬 讚讬诇诪讗 诇讗 讛讜讜 诇讬讛 讘谞讬 讜转讜 诪诪讗讬 讚讛讻讗 讛讜讜 诇讛讜 讜住诇讬拽讜 讚讬诇诪讗 讛转诐 讛讜讜

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.

讗诇讗 诪讛讻讗 讜讗诇讛 讛注讜诇讬诐 诪转诇 诪诇讞 转诇 讞专砖讗 讻专讜讘 讗讚讜谉 讜讗诪专 讜诇讗 讬讻诇讜 诇讛讙讬讚 讘讬转 讗讘转诐 讜讝专注诐 讗诐 诪讬砖专讗诇 讛诐 转诇 诪诇讞 讗诇讜 讘谞讬 讗讚诐 砖讚讜诪讬诐 诪注砖讬讛诐 诇诪注砖讛 住讚讜诐 砖谞讛驻讻讛 诇转诇 诪诇讞 转诇 讞专砖讗 讝讛 砖拽讜专讗 讗讘讗 讜讗诪讜 诪砖转拽转讜

Rather, the proof that mamzerim were among those who ascended from Babylonia is from here: 鈥淎nd these were they that ascended from Tel Melah, Tel Harsha, Cherub, Addon, and Immer; but they could not tell their fathers鈥 houses, nor their offspring, whether they were of Israel鈥 (Nehemiah 7:61). The Gemara explains that these names are to be interpreted as follows: 鈥淭el Melah鈥; these are people whose licentious actions were similar to the act of Sodom, which was turned into a mound of salt [tel mela岣]. 鈥淭el Harsha鈥; this is referring to one who calls a man father, and his mother silences him, as the word 岣rsha is similar to ma岣rishto, 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.

讜诇讗 讬讻诇讜 诇讛讙讬讚 讘讬转 讗讘转诐 讜讝专注诐 讗诐 诪讬砖专讗诇 讛诐 讝讛 讛讜讗 讗住讜驻讬 砖谞讗住祝 诪谉 讛砖讜拽 讻专讜讘 讗讚讜谉 讜讗诪专 讗诪专 专讘讬 讗讘讛讜 讗诪专 讗讚讜谉 讗谞讬 讗诪专转讬 讬讛讬讜 讬砖专讗诇 诇驻谞讬 讞砖讜讘讬诐 讻讻专讜讘 讜讛诐 砖诪讜 注爪诪诐 讻谞诪专 讗讬讻讗 讚讗诪专讬 讗诪专 专讘讬 讗讘讛讜 讗诪专 讗讚讜谉 讗祝 注诇 驻讬 砖砖诪讜 注爪诪诐 讻谞诪专 讛谉 讞砖讜讘讬诐 诇驻谞讬 讻讻专讜讘

The Gemara continues with its explication of the verse: 鈥淏ut they could not tell their fathers鈥 houses, nor their offspring, whether they were of Israel鈥; 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 鈥淐herub, Addon, and Immer,鈥 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.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讻诇 讛谞讜砖讗 讗砖讛 砖讗讬谞讛 讛讜讙谞转 诇讜 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 讞专砖讜 诇讻诇 讛注讜诇诐 讻讜诇讜 讜讝专注讜 诪诇讞 砖谞讗诪专 讜讗诇讛 讛注讜诇讬诐 诪转诇 诪诇讞 转诇 讞专砖讗

搂 Explicating the same verse, Rabba bar bar 岣na 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 [岣rash] all of the entire world and sowed it with salt [mela岣], as it is stated with regard to those of flawed lineage who ascended from Babylonia: 鈥淎nd these were they that ascended from Tel Melah, Tel Harsha.鈥

讗诪专 专讘讛 讘专 专讘 讗讚讗 讗诪专 专讘 讻诇 讛谞讜砖讗 讗砖讛 诇砖讜诐 诪诪讜谉 讛讜讬讬谉 诇讜 讘谞讬诐 砖讗讬谞谉 诪讛讜讙谞讬诐 砖谞讗诪专 讘讛壮 讘讙讚讜 讻讬 讘谞讬诐 讝专讬诐 讬诇讚讜

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: 鈥淭hey have dealt treacherously against the Lord, for they have begotten strange children; now shall the new moon devour them with their portions鈥 (Hosea 5:7).

讜砖诪讗 转讗诪专 诪诪讜谉 驻诇讟 转诇诪讜讚 诇讜诪专 注转讛 讬讗讻诇诐 讞讚砖 讗转 讞诇拽讬讛诐 讜砖诪讗 转讗诪专 讞诇拽讜 讜诇讗 讞诇拽讛 转诇诪讜讚 诇讜诪专 讞诇拽讬讛诐 讜砖诪讗 转讗诪专 诇讝诪谉 诪专讜讘讛 转诇诪讜讚 诇讜诪专 讞讚砖 诪讗讬 诪砖诪注 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讞讚砖 谞讻谞住 讜讞讚砖 讬爪讗 讜诪诪讜谞诐 讗讘讚

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: 鈥淣ow shall the new moon devour them with their portions,鈥 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 鈥渢heir portions鈥 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: 鈥淭he new moon.鈥 The Gemara asks: From where may it be inferred that their money will be lost immediately? Rav Na岣an bar Yitz岣k 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.

讜讗诪专 专讘讛 讘专 专讘 讗讚讗 讜讗诪专讬 诇讛 讗诪专 专讘讬 住诇讗 讗诪专 专讘 讛诪谞讜谞讗 讻诇 讛谞讜砖讗 讗砖讛 砖讗讬谞讛 讛讜讙谞转 诇讜 讗诇讬讛讜 讻讜驻转讜 讜讛拽讚讜砖 讘专讜讱 讛讜讗 专讜爪注讜 讜转谞讗 注诇 讻讜诇诐 讗诇讬讛讜 讻讜转讘 讜讛拽讚讜砖 讘专讜讱 讛讜讗 讞讜转诐 讗讜讬 诇讜 诇驻讜住诇 讗转 讝专注讜 讜诇驻讜讙诐 讗转 诪砖驻讞转讜 讜诇谞讜砖讗 讗砖讛 砖讗讬谞讛 讛讜讙谞转 诇讜 讗诇讬讛讜 讻讜驻转讜 讜讛拽讚讜砖 讘专讜讱 讛讜讗 专讜爪注讜

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.

讜讻诇 讛驻讜住诇 驻住讜诇 讜讗讬谞讜 诪讚讘专 讘砖讘讞讗 诇注讜诇诐 讜讗诪专 砖诪讜讗诇 讘诪讜诪讜 驻讜住诇

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鈥檚 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.

讛讛讜讗 讙讘专讗 讚诪谞讛专讚注讗 讚注诇 诇讘讬 诪讟讘讞讬讗 讘驻讜诪讘讚讬转讗 讗诪专 诇讛讜 讛讘讜 诇讬 讘讬砖专讗 讗诪专讜 诇讬讛 谞讟专 注讚 讚砖拽讬诇 诇砖诪注讬讛 讚专讘 讬讛讜讚讛 讘专 讬讞讝拽讗诇 讜谞讬转讬讘 诇讱 讗诪专 诪讗谉 讬讛讜讚讛 讘专 砖讜讬住拽讗诇 讚拽讚讬诐 诇讬 讚砖拽诇 诪谉 拽诪讗讬 讗讝诇讜 讗诪专讜 诇讬讛 诇专讘 讬讛讜讚讛 砖诪转讬讛 讗诪专讜 专讙讬诇 讚拽专讬 讗讬谞砖讬 注讘讚讬 讗讻专讬讝 注诇讬讛 讚注讘讚讗 讛讜讗

搂 The Gemara recounts a related incident: There was a certain man from Neharde鈥檃 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 Ye岣zkel 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鈥檈l, 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.

讗讝诇 讛讛讜讗 讗讝诪谞讬讛 诇讚讬谞讗 诇拽诪讬讛 讚专讘 谞讞诪谉 讗讬讬转讬 驻讬转拽讗 讚讛讝诪谞讗 讗讝诇 专讘 讬讛讜讚讛 诇拽诪讬讛 讚专讘 讛讜谞讗 讗诪专 诇讬讛 讗讬讝讬诇 讗讜 诇讗 讗讬讝讬诇 讗诪专 诇讬讛 诪讬讝诇 诇讗 诪讬讘注讬 诇讱 诇诪讬讝诇 诪砖讜诐 讚讙讘专讗 专讘讛 讗转 讗诇讗 诪砖讜诐 讬拽专讗 讚讘讬 谞砖讬讗讛 拽讜诐 讝讬诇

The Gemara continues the story: That man went and summoned Rav Yehuda to judgment before Rav Na岣an, who was a judge in Neharde鈥檃. 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 Na岣an鈥檚 court. But due to the honor of the Exilarch鈥檚 house, as Rav Na岣an was the son-in-law of the Exilarch, get up and go.

讗转讗 讗砖讻讞讬讛 讚拽注讘讬讚 诪注拽讛 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 诇讛讗 讚讗诪专 专讘 讛讜谞讗 讘专 讗讬讚讬 讗诪专 砖诪讜讗诇 讻讬讜谉 砖谞转诪谞讛 讗讚诐 驻专谞住 注诇 讛爪讘讜专 讗住讜专 讘注砖讬讬转 诪诇讗讻讛 讘驻谞讬 砖诇砖讛 讗诪专 诇讬讛 驻讜专转讗 讚讙讜谞讚专讬转讗 讛讜讗 讚拽讗 注讘讬讚谞讗 讗诪专 诇讬讛 诪讬 住谞讬讗 诪注拽讛 讚讻转讬讘 讘讗讜专讬讬转讗 讗讜 诪讞讬爪讛 讚讗诪讜专 专讘谞谉

Rav Yehuda arrived in Neharde鈥檃 and found Rav Na岣an constructing a parapet. Rav Yehuda said to Rav Na岣an: 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 Na岣an said to him: It is merely a little fence [gundarita] that I am constructing. Rav Yehuda said to him: Is the term ma鈥檃keh, which is written in the Torah, or the corresponding term me岣tza, which the Sages said, distasteful to you? Why do you use a term that is used by neither the Torah nor the Sages?

讗诪专 诇讬讛 讬转讬讘 诪专 讗拽专驻讬讟讗 讗诪专 诇讬讛 讜诪讬 住谞讬 住驻住诇 讚讗诪讜专 专讘谞谉 讗讜 讗讬爪讟讘讗 讚讗诪专讬 讗讬谞砖讬 讗诪专 诇讬讛 诇讬讻讜诇 诪专 讗转专讜谞讙讗 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 讻诇 讛讗讜诪专 讗转专讜谞讙讗 转讬诇转讗 讘专诪讜转 专讜讞讗 讗讜 讗转专讜讙 讻讚拽专讬讜讛 专讘谞谉 讗讜 讗转专讜讙讗 讚讗诪专讬 讗讬谞砖讬 讗诪专 诇讬讛 诇讬砖转讬 诪专 讗谞讘讙讗 讗诪专 诇讬讛 诪讬 住谞讬 讗讬住驻专讙讜住 讚拽专讬讜讛 专讘谞谉 讗讜 讗谞驻拽 讚讗诪专讬 讗讬谞砖讬

During their meeting, Rav Na岣an 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 Na岣an 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?

讗诪专 诇讬讛 转讬转讬 讚讜谞讙 转砖拽讬谞谉 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 讗讬谉 诪砖转诪砖讬诐 讘讗砖讛 拽讟谞讛 讛讬讗 讘驻讬专讜砖 讗诪专 砖诪讜讗诇 讗讬谉 诪砖转诪砖讬诐 讘讗砖讛 讻诇诇 讘讬谉 讙讚讜诇讛 讘讬谉 拽讟谞讛

Later on, Rav Na岣an 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 Na岣an 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.

谞砖讚专 诇讬讛 诪专 砖诇诪讗 诇讬诇转讗 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 拽讜诇 讘讗砖讛 注专讜讛 讗驻砖专 注诇 讬讚讬 砖诇讬讞 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇

Later on, Rav Na岣an suggested: Let the Master send greetings of peace to my wife Yalta. Rav Yehuda said to him: This is what Shmuel says: A woman鈥檚 voice is considered nakedness, and one may not speak with her. Rav Na岣an responded: It is possible to send your regards with a messenger. Rav Yehuda said to him: This is what Shmuel says:

讗讬谉 砖讜讗诇讬谉 讘砖诇讜诐 讗砖讛 注诇 讬讚讬 讘注诇讛 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 讗讬谉 砖讜讗诇讬谉 讘砖诇讜诐 讗砖讛 讻诇诇 砖诇讞讛 诇讬讛 讚讘讬转讛讜 砖专讬 诇讬讛 转讙专讬讛 讚诇讗 谞讬砖讜讜讬讱 讻砖讗专 注诐 讛讗专抓

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 Na岣an 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.

讗诪专 诇讬讛 诪讗讬 砖讬讗讟讬讛 讚诪专 讛讻讗 讗诪专 诇讬讛 讟住拽讗 讚讛讝诪谞讜转讗 砖讚专 诪专 讗讘转专讗讬 讗诪专 诇讬讛 讛砖转讗 砖讜转讗 讚诪专 诇讗 讙诪讬专谞讗 讟住拽讗 讚讛讝诪谞讜转讗 诪砖讚专谞讗 诇诪专 讗驻讬拽 讚讬住拽讗 讚讛讝诪谞讜转讗 诪讘讬 讞讚讬讛 讜讗讞讝讬 诇讬讛 讗诪专 诇讬讛 讛讗 讙讘专讗 讜讛讗 讚住拽讗 讗诪专 诇讬讛 讛讜讗讬诇 讜讗转讗 诪专 诇讛讻讗 诇讬砖转注讬 诪讬诇讬讛 讻讬 讛讬讻讬 讚诇讗 诇讬诪专讜 诪讞谞驻讬 专讘谞谉 讗讛讚讚讬

Desiring to release Rav Yehuda, Rav Na岣an said to him: What is the reason that the Master is here? Rav Yehuda said to him: The Master sent me a summons. Rav Na岣an said to him: Now that I have not even learned the Master鈥檚 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 Na岣an 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.

讗诪专 诇讬讛 诪讗讬 讟注诪讗 砖诪转讬讛 诪专 诇讛讛讜讗 讙讘专讗 爪讬注专 砖诇讬讞讗 讚专讘谞谉 讜谞讙讚讬讛 诪专 讚专讘 诪谞讙讬讚 注诇 诪讗谉 讚诪爪注专 砖诇讜讞讗 讚专讘谞谉 讚注讚讬祝 诪讬谞讬讛 注讘讚讬 诇讬讛

Rav Na岣an 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 Na岣an 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.

诪讗讬 讟注诪讗 讗讻专讬讝 诪专 注诇讬讛 讚注讘讚讗 讛讜讗 讗诪专 诇讬讛 讚专讙讬诇 讚拽专讬 讗讬谞砖讬 注讘讚讬 讜转谞讬 讻诇 讛驻讜住诇 驻住讜诇 讜讗讬谞讜 诪讚讘专 讘砖讘讞讗 诇注讜诇诐 讜讗诪专 砖诪讜讗诇 讘诪讜诪讜 驻讜住诇 讗讬诪专 讚讗诪专 砖诪讜讗诇 诇诪讬讞砖 诇讬讛 诇讗讻专讜讝讬 注诇讬讛 诪讬 讗诪专

Rav Na岣an 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 Na岣an 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?

讗讚讛讻讬 讜讛讻讬 (讗转讗 讛讛讜讗 讘专 讚讬谞讬讛 诪谞讛专讚注讬) 讗诪专 诇讬讛 讛讛讜讗 讘专 讚讬谞讬讛 诇专讘 讬讛讜讚讛 诇讚讬讚讬 拽专讬转 诇讬 注讘讚讗 讚讗转讬谞讗 诪讘讬转 讞砖诪讜谞讗讬 诪诇讻讗 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 讻诇 讚讗诪专 诪讚讘讬转 讞砖诪讜谞讗讬 拽讗转讬谞讗 注讘讚讗 讛讜讗

The Gemara continues the story: Meanwhile, that litigant arrived from Neharde鈥檃. 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.

讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 诇讛讗 讚讗诪专 专讘讬 讗讘讗 讗诪专 专讘 讛讜谞讗 讗诪专 专讘 讻诇 转诇诪讬讚 讞讻诐 砖诪讜专讛 讛诇讻讛 讜讘讗 讗诐 拽讜讚诐 诪注砖讛 讗诪专讛 砖讜诪注讬谉 诇讜 讜讗诐 诇讗讜 讗讬谉 砖讜诪注讬谉 诇讜 讗诪专 诇讬讛 讛讗 讗讬讻讗 专讘 诪转谞讛 讚拽讗讬 讻讜讜转讬

Rav Na岣an, 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 Na岣an: There is Rav Mattana, who stands by my report, since he has also heard this ruling of Shmuel.

专讘 诪转谞讛 诇讗 讞讝讬讬讛 诇谞讛专讚注讗 转诇讬住专 砖谞讬 讛讛讜讗 讬讜诪讗 讗转讗 讗诪专 诇讬讛 讚讻讬专 诪专 诪讗讬 讗诪专 砖诪讜讗诇 讻讬 拽讗讬 讞讚讗 讻专注讗 讗讙讜讚讗 讜讞讚讗 讻专注讗 讘诪讘专讗 讗诪专 诇讬讛 讛讻讬 讗诪专 砖诪讜讗诇 讻诇 讚讗诪专 诪讚讘讬转 讞砖诪讜谞讗讬 诪诇讻讗 拽讗转讬谞讗 注讘讚讗 讛讜讗 讚诇讗 讗讬砖转讬讜专 诪讬谞讬讬讛讜 讗诇讗 讛讛讬讗 专讘讬转讗 讚住诇拽讗 诇讗讬讙专讗 讜专诪讬讗 拽诇讗 讜讗诪专讛 讻诇 讚讗诪专 诪讘讬转 讞砖诪讜谞讗讬 讗谞讗 注讘讚讗 讛讜讗

The Gemara continues: Rav Mattana had not seen the city of Neharde鈥檃 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.

谞驻诇讛 诪讗讬讙专讗 讜诪讬转讛 讗讻专讜讝 注诇讬讛 讚注讘讚讗 讛讜讗

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鈥檃 about him, i.e., that man who claimed to come from the Hasmonean kings, that he was a slave.

讛讛讜讗 讬讜诪讗 讗拽专注谉 讻诪讛 讻转讜讘转讗 讘谞讛专讚注讗 讻讬 拽讗 谞驻讬拽 谞驻拽讬 讗讘转专讬讛 诇诪讬专讙诪讬讛 讗诪专 诇讛讜 讗讬 砖转讬拽讜 砖转讬拽讜 讜讗讬 诇讗 诪讙诇讬谞讗 注诇讬讬讻讜 讛讗 讚讗诪专 砖诪讜讗诇 转专转讬 讝专注讬讬转讗 讗讬讻讗 讘谞讛专讚注讗 讞讚讗 诪讬拽专讬讗 讚讘讬 讬讜谞讛 讜讞讚讗 诪讬拽专讬讗 讚讘讬 注讜专讘转讬 讜住讬诪谞讬讱 讟诪讗 讟诪讗 讟讛讜专 讟讛讜专 砖讚讬讜讛 诇讛讛讜讗 专讬讙诪讗 诪讬讚讬讬讛讜 讜拽诐 讗讟诪讗 讘谞讛专 诪诇讻讗

The Gemara relates: On that day, several marriage contracts were torn up in Neharde鈥檃, as many had their marriages annulled after having discovered that they had married slaves. When Rav Yehuda was leaving Neharde鈥檃, 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鈥檃. One is called the dove鈥檚 house, and one is called the raven鈥檚 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.

诪讻专讬讝 专讘 讬讛讜讚讛 讘驻讜诪讘讚讬转讗 讗讚讗 讜讬讜谞转谉 注讘讚讬 讬讛讜讚讛 讘专 驻驻讗 诪诪讝讬专讗 讘讟讬 讘专 讟讜讘讬讛 讘专诪讜转 专讜讞讗 诇讗 砖拽讬诇 讙讬讟讗 讚讞讬专讜转讗 诪讻专讬讝 专讘讗 讘诪讞讜讝讗 讘诇讗讬 讚谞讗讬 讟诇讗讬 诪诇讗讬 讝讙讗讬 讻讜诇诐 诇驻住讜诇 讗诪专 专讘 讬讛讜讚讛 讙讜讘讗讬 讙讘注讜谞讗讬 讚讜专谞讜谞讬转讗 讚专讗讬 谞转讬谞讗讬 讗诪专 专讘 讬讜住祝 讛讗讬 讘讬 讻讜讘讬 讚驻讜诪讘讚讬转讗 讻讜诇诐 讚注讘讚讬

搂 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 Me岣za: Balla鈥檃i, Danna鈥檃i, Talla鈥檃i, Malla鈥檃i, Zagga鈥檃i: All these families are of flawed lineage. Rav Yehuda likewise says: Gova鈥檃i, 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.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讗专讘注 诪讗讜转 注讘讚讬诐 讜讗诪专讬 诇讛 讗专讘注转 讗诇驻讬诐 注讘讚讬诐 讛讬讜 诇讜 诇驻砖讞讜专 讘谉 讗讬诪专 讜讻讜诇诐 谞讟诪注讜 讘讻讛讜谞讛 讜讻诇 讻讛谉 砖讬砖 讘讜 注讝讜转 驻谞讬诐 讗讬谞讜 讗诇讗 诪讛诐 讗诪专 讗讘讬讬 讻讜诇讛讜 讬转讘谉 讘砖讜专讗 讚讘谞讛专讚注讗 讜驻诇讬讙讗 讚专讘讬 讗诇注讝专 讚讗诪专 专讘讬 讗诇注讝专 讗诐 专讗讬转 讻讛谉 讘注讝讜转 诪爪讞 讗诇 转讛专讛专 讗讞专讬讜 砖谞讗诪专 讜注诪讱 讻诪专讬讘讬 讻讛谉

Rav Yehuda says that Shmuel says: Four hundred slaves, and some say four thousand slaves, were owned by Pash岣r 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鈥檃. 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: 鈥淔or your people are as those who strive with a priest鈥 (Hosea 4:4), which indicates that priests had a reputation for being cantankerous.

讗诪专 专讘讬 讗讘讬谉 讘专 专讘 讗讚讗 讗诪专 专讘 讻诇 讛谞讜砖讗 讗砖讛 砖讗讬谞讛 讛讜讙谞转 诇讜 讻砖讛拽讚讜砖 讘专讜讱 讛讜讗 诪砖专讛 砖讻讬谞转讜 诪注讬讚 注诇 讻诇 讛砖讘讟讬诐 讜讗讬谉 诪注讬讚 注诇讬讜 砖谞讗诪专 砖讘讟讬 讬讛 注讚讜转 诇讬砖专讗诇 讗讬诪转讬 讛讜讬 注讚讜转 诇讬砖专讗诇 讘讝诪谉 砖讛砖讘讟讬诐 砖讘讟讬 讬讛

搂 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: 鈥淭he tribes of the Lord, as a testimony to Israel鈥 (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.

讗诪专 专讘讬 讞诪讗 讘专讘讬 讞谞讬谞讗 讻砖讛拽讚讜砖 讘专讜讱 讛讜讗 诪砖专讛 砖讻讬谞转讜 讗讬谉 诪砖专讛 讗诇讗 注诇 诪砖驻讞讜转 诪讬讜讞住讜转 砖讘讬砖专讗诇 砖谞讗诪专 讘注转 讛讛讬讗 谞讗诐 讛壮 讗讛讬讛 诇讗诇讛讬诐 诇讻诇 诪砖驻讞讜转 讬砖专讗诇 诇讻诇 讬砖专讗诇 诇讗 谞讗诪专 讗诇讗 诇讻诇 诪砖驻讞讜转

Rabbi 岣ma, son of Rabbi 岣nina, 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: 鈥淎t that time, says the Lord, will I be the God of all the families of Israel鈥 (Jeremiah 30:25). Of all Israel, is not stated, but 鈥渙f all the families,鈥 which includes only those of unflawed lineage, the renowned families of Israel.

[讜讛诪讛] 讬讛讬讜 诇讬 诇注诐 讗诪专 专讘讛 讘专 专讘 讛讜谞讗 讝讜 诪注诇讛 讬转讬专讛 讬砖 讘讬谉 讬砖专讗诇 诇讙专讬诐 讚讗讬诇讜 讘讬砖专讗诇 讻转讬讘 讘讛讜 讜讛讬讬转讬 诇讛诐 诇讗诇讛讬诐 讜讛诪讛 讬讛讬讜 诇讬 诇注诐 讜讗讬诇讜 讘讙专讬诐 讻转讬讘 诪讬 讛讜讗 讝讛 注专讘 讗转 诇讘讜 诇讙砖转 讗诇讬 谞讗诐 讛壮 讜讛讬讬转诐 诇讬 诇注诐 讜讗谞讻讬 讗讛讬讛 诇讻诐 诇讗诇讛讬诐

The verse from Jeremiah ends with the words 鈥淎nd they shall be my people.鈥 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: 鈥淎nd I will be their God, and they shall be My people鈥 (Ezekiel 37:27), whereas with regard to converts it is written: 鈥淔or 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鈥 (Jeremiah 30:21鈥22). This teaches that converts are not drawn close to God, as indicated by the words 鈥淎nd I will be your God,鈥 until they first draw themselves near to God, as indicated by the subsequent phrase 鈥淎nd you shall be my people.鈥

讗诪专 专讘讬 讞诇讘讜 拽砖讬诐 讙专讬诐 诇讬砖专讗诇 讻住驻讞转 砖谞讗诪专 讜谞诇讜讛 讛讙专 注诇讬讛诐 讜谞住驻讞讜 注诇 讘讬转 讬注拽讘 讻转讬讘 讛讻讗 讜谞住驻讞讜 讜讻转讬讘 讛转诐 诇砖砖讗转 讜诇住驻讞转

Rabbi 岣lbo says: Converts are as difficult for the Jewish people as a scab. The proof is that it is stated: 鈥淎nd the convert shall join himself with them, and they shall cleave [venispe岣] to the house of Jacob鈥 (Isaiah 14:1). It is written here 鈥venispe岣,鈥 and it is written there, among the types of leprosy: 鈥淎nd for a sore and for a scab [sappa岣t]鈥 (Leviticus 14:56). The use of a term with a similar root indicates that converts are like a scab for the Jewish people.

讗诪专 专讘讬 讞诪讗 讘专 讞谞讬谞讗 讻砖讛拽讚讜砖 讘专讜讱 讛讜讗

Rabbi 岣ma bar 岣nina says: When the Holy One, Blessed be He,

Scroll To Top