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Today's Daf Yomi

May 22, 2016 | 讬状讚 讘讗讬讬专 转砖注状讜

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Kiddushin 72

Since Babylonia was considered pure in terms of the lineage of its residents, the exact borders are delineated and discussed as well as exceptions in both directions. 聽 Rebbi on his death bed proceeds to prophesize about various things including various cities with residents of flawed聽lineage and also the birth of Rav Yehuda who will ultimately step into his shoes. 聽 There is a debate about whether the opinion brought that all other lands (other than Babylonia) have people with flawed聽lineage is just Rabbi Meir’s opinion and the rabbis disagree and think all people are by default unflawed or do the rabbis agree? 聽There is 聽a debate also brought about whether mamzerim will be purified in the future or not.


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讜讛讗讬讚谞讗 讛讜讗 讚诇讬讜讛 驻专住讗讬 讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 诇讛讗 讙讬住讗 讚驻专转 注讚 讛讬讻讗 讗诪专 诇讬讛 诪讗讬 讚注转讬讱 诪砖讜诐 讘讬专诐 诪讬讬讞住讬 讚驻讜诪讘讚讬转讗 诪讘讬专诐 谞住讘讬

And it is only now that the Persians moved the bridge further up northward. Abaye said to Rav Yosef: Until where does the border extend on this western side of the Euphrates? Rav Yosef said to him: What are you thinking? Why do you ask? Is it due to the town of Biram? Even those of pure lineage who live in Pumbedita marry women from Biram, which demonstrates that the residents of Biram are presumed to have unflawed lineage.

讗诪专 专讘 驻驻讗 讻诪讞诇讜拽转 诇讬讜讞住讬谉 讻讱 诪讞诇讜拽转 诇注谞讬谉 讙讬讟讬谉 讜专讘 讬讜住祝 讗诪专 诪讞诇讜拽转 诇讬讜讞住讬谉 讗讘诇 诇讙讬讟讬谉 讚讘专讬 讛讻诇 注讚 讗专讘讗 转谞讬讬谞讗 讚讙讬砖专讗

Rav Pappa says: Just as there is a dispute between Rav and Shmuel as to the northern border of Babylonia with regard to lineage, so is there a dispute with regard to bills of divorce. An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. And Rav Yosef says: This dispute is with regard to lineage, but with regard to bills of divorce, everyone agrees that it is considered Babylonia up to the second lake of the bridge that Shmuel mentioned.

讗诪专 专诪讬 讘专 讗讘讗 讞讘讬诇 讬诪讗 转讻讬诇转讗 讚讘讘诇 砖讜谞讬讗 讜讙讜讘讬讗 转讻讬诇转讗 讚讞讘讬诇 讬诪讗 专讘讬谞讗 讗诪专 讗祝 爪讬爪讜专讗 转谞讬讗 谞诪讬 讛讻讬 讞谞谉 讘谉 驻谞讞住 讗讜诪专 讞讘讬诇 讬诪讗 转讻讬诇转讗 讚讘讘诇 砖讜谞讬讗 讜讙讜讘讬讗 讜爪讬爪讜专讗 转讻讬诇转讗 讚讞讘讬诇 讬诪讗 讗诪专 专讘 驻驻讗 讜讛讗讬讚谞讗 讗讬注专讘讬 讘讛讜 讻讜转讗讬 讜诇讗 讛讬讗 讗讬转转讗 讛讜讗 讚讘注讗 诪讬谞讬讬讛讜 讜诇讗 讬讛讘讜 诇讬讛 诪讗讬 讞讘讬诇 讬诪讗 讗诪专 专讘 驻驻讗 讝讜 驻专转 讚讘讜专住讬

Rami bar Abba said: The province of 岣veil Yamma is the glory of Babylonia with regard to lineage; Shunya and Guvya are the glory of 岣veil Yamma. Ravina said: The town of Tzitzora is also like Shunya and Guvya. This is also taught in a baraita: 岣nan ben Pine岣s says: 岣veil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzora are the glory of 岣veil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them, and their lineage is problematic. The Gemara comments: And that is not so. Rather, one Samaritan requested to marry a woman from them and they would not give her to him, which led to the rumor that Samaritans had assimilated with them. The Gemara asks: What is this region called 岣veil Yamma? Rav Pappa said: This is the area near the Euphrates adjacent to Bursi.

讛讛讜讗 讙讘专讗 讚讗诪专 诇讛讜 讗谞讗 诪谉 砖讜讟 诪讬砖讜讟 注诪讚 专讘讬 讬爪讞拽 谞驻讞讗 注诇 专讙诇讬讜 讜讗诪专 砖讜讟 诪讬砖讜讟 讘讬谉 讛谞讛专讜转 注讜诪讚转 讜讻讬 讘讬谉 讛谞讛专讜转 注讜诪讚转 诪讗讬 讛讜讬 讗诪专 讗讘讬讬 讗诪专 专讘讬 讞诪讗 讘专 注讜拽讘讗 讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讘讬谉 讛谞讛专讜转 讛专讬 讛讬讗 讻讙讜诇讛 诇讬讜讞住讬谉 讜讛讬讻讗 拽讬讬诪讗 讗诪专 专讘讬 讬讜讞谞谉 诪讗讬讛讬 讚拽讬专讗 讜诇注讬诇 讜讛讗 讗诪专 专讘讬 讬讜讞谞谉 注讚 诪注讘专转讗 讚讙讬讝诪讗 讗诪专 讗讘讬讬 专爪讜注讛 谞驻拽讗

The Gemara relates: There was a certain man who said to the Sages: I am from a place called Shot Mishot. Rabbi Yitz岣k Nappa岣 stood on his feet and said: Shot Mishot is located between the Tigris and Euphrates Rivers. The Gemara asks: And if it is located between the rivers, what of it? What halakha is this relevant for? Abaye said that Rabbi 岣ma bar Ukva says that Rabbi Yosei, son of Rabbi 岣nina, says: The area between the rivers is like the exile, meaning Pumbedita, with regard to lineage. The Gemara inquires: And where is the area between the rivers located for the purpose of this halakha? Rabbi Yo岣nan said: From Ihi Dekira and upward, i.e., northward. The Gemara asks: But doesn鈥檛 Rabbi Yo岣nan say: Until the crossing at Gizma but no further? Abaye said: A strip extends from that region past Ihi Dekira.

讗诪专 专讘 讗讬拽讗 讘专 讗讘讬谉 讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讞诇讝讜谉 谞讬讛讜讜谞讚 讛专讬 讛讬讗 讻讙讜诇讛 诇讬讜讞住讬谉 讗诪专 诇讛讜 讗讘讬讬 诇讗 转爪讬转讜 诇讬讛 讬讘诪讛 讛讬讗 讚谞驻诇讛 诇讬讛 讛转诐 讗诪专 诇讬讛 讗讟讜 讚讬讚讬 讛讬讗 讚专讘 讞谞谞讗诇 讛讬讗 讗讝讬诇 砖讬讬诇讜讛 诇专讘 讞谞谞讗诇 讗诪专 诇讛讜 讛讻讬 讗诪专 专讘 讞诇讝讜谉 谞讬讛讜讜谞讚 讛专讬 讛讬讗 讻讙讜诇讛 诇讬讜讞住讬谉

Rav Ika bar Avin says that Rav 岣nanel says that Rav says: 岣llazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen to Rav Ika bar Avin about this, as it was a yevama who fell before him from there to perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin said to him: Is that to say that this halakha is mine? It is Rav 岣nanel鈥檚, and it is not reasonable to say that I was influenced by my own interests in stating it. They went and asked Rav 岣nanel. He said to them: Rav said as follows: 岣llazon Nihavnad is like the exile with regard to lineage.

讜驻诇讬讙讗 讚专讘讬 讗讘讗 讘专 讻讛谞讗 讚讗诪专 专讘讬 讗讘讗 讘专 讻讛谞讗 诪讗讬 讚讻转讬讘 讜讬谞讞诐 讘讞诇讞 讜讘讞讘讜专 谞讛专 讙讜讝谉 讜注专讬 诪讚讬 讞诇讞 讝讜 讞诇讝讜谉 讞讘讜专 讝讜 讛讚讬讬讘 谞讛专 讙讜讝谉 讝讜 讙讬谞讝拽 注专讬 诪讚讬 讝讜 讞诪讚谉 讜讞讘专讜转讬讛 讜讗诪专讬 诇讛 讝讜 谞讛讜讜谞讚 讜讞讘专讜转讬讛

The Gemara comments: And this disagrees with the statement of Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: What is the meaning of that which is written with regard to the exile of the ten tribes of the kingdom of Israel: 鈥淎nd he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes鈥 (II聽Kings 18:11)? Halah is 岣llazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are 岣madan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns. Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.

诪讗讬 讞讘专讜转讬讛 讗诪专 砖诪讜讗诇 讻专讱 诪讜砖讻讬 讞讜住拽讬 讜专讜诪拽讬 讗诪专 专讘讬 讬讜讞谞谉 讜讻讜诇诐 诇驻住讜诇 拽住诇拽讗 讚注转讗 诪讜砖讻讬 讛讬讬谞讜 诪讜砖讻谞讬 讜讛讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讬谉 讗诪专 砖诪讜讗诇 诪讜砖讻谞讬 讛专讬 讛讬讗 讻讙讜诇讛 诇讬讜讞住讬谉 讗诇讗 诪讜砖讻讬 诇讞讜讚 讜诪讜砖讻谞讬 诇讞讜讚

The Gemara asks: What are the neighboring towns of Nihavnad? Shmuel said: The city of Mushekhei, 岣sekei, and Rumekei. Rabbi Yo岣nan says: And all of these are the same with regard to flawed lineage. It was assumed that Mushekhei is the same as Mushekanei. The Gemara therefore asks: But doesn鈥檛 Rabbi 岣yya bar Avin say that Shmuel says: Mushekanei is like the exile with regard to lineage? Rather, it must be that Mushekhei is discrete, and Mushekanei is discrete.

讜转诇转 注诇注讬谉 讘驻诪讛 讘讬谉 砖谞讛 讗诪专 专讘讬 讬讜讞谞谉 讝讜 讞诇讝讜谉 讛讚讬讬讘 讜谞爪讬讘讬谉 砖驻注诪讬诐 讘讜诇注转谉 讜驻注诪讬诐 驻讜诇讟转谉

In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: 鈥淎nd it had three ribs in its mouth between its teeth鈥 (Daniel 7:5). Rabbi Yo岣nan says: This is 岣llazon, Hadyav, and Netzivin, which the Persian government sometimes swallows and sometimes discharges. In other words, control over these places passed from the Persians to the Romans and back again several times.

讜讗专讜 讞讬讜讛 讗讞专讬 转谞讬谞讛 讚诪讬讛 诇讚讘 转谞讬 专讘 讬讜住祝 讗诇讜 驻专住讬讬诐 砖讗讜讻诇讬谉 讜砖讜转讬谉 讻讚讜讘 讜诪住讜专讘诇讬谉 讻讚讜讘 讜诪讙讚诇讬谉 砖注专 讻讚讜讘 讜讗讬谉 诇讛诐 诪谞讜讞讛 讻讚讜讘 专讘讬 讗诪讬 讻讬 讛讜讛 讞讝讬 驻专住讗 讚专讻讬讘 讗诪专 讛讬讬谞讜 讚讜讘讗 谞讬讬讚讗

The first part of that verse stated: 鈥淎nd behold a second beast, similar to a bear鈥 (Daniel 7:5). Rav Yosef taught: These are Persians, who eat and drink copious amounts like a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear, which is constantly on the move from one place to another. When Rabbi Ami saw a Persian riding, he would say: This is a bear on the move.

讗诪专 诇讬讛 专讘讬 诇诇讜讬 讛专讗谞讬 驻专住讬讬诐 讗诪专 诇讬讛 讚讜诪讬诐 诇讞讬讬诇讜转 砖诇 讘讬转 讚讜讚 讛专讗谞讬 讞讘专讬谉 讚讜诪讬谉 诇诪诇讗讻讬 讞讘诇讛 讛专讗谞讬 讬砖诪注讗诇讬诐 讚讜诪讬谉 诇砖注讬专讬诐 砖诇 讘讬转 讛讻住讗 讛专讗谞讬 转诇诪讬讚讬 讞讻诪讬诐 砖讘讘讘诇 讚讜诪讬诐 诇诪诇讗讻讬 讛砖专转

Rabbi Yehuda HaNasi said to Levi: Show me Persians, i.e., describe a typical Persian to me. Levi said to him: They are similar to the legions of the house of David. Rabbi Yehuda HaNasi said: Show me 岣bbarin, Persian priests. Levi said to him: They are similar to angels of destruction. Rabbi Yehuda HaNasi said: Show me Ishmaelites. Levi said to him: They are similar to demons of an outhouse. Rabbi Yehuda HaNasi said: Show me Torah scholars of Babylonia. Levi said to him: They are similar to ministering angels.

讻讬 讛讜讛 谞讬讞讗 谞驻砖讬讛 讚专讘讬 讗诪专 讛讜诪谞讬讗 讗讬讻讗 讘讘讘诇 讻讜诇讛 注诪讜谞讗讬 讛讬讗 诪住讙专讬讗 讗讬讻讗 讘讘讘诇 讻讜诇讛 讚诪诪讝讬专讗 讛讬讗 讘讬专拽讗 讗讬讻讗 讘讘讘诇 砖谞讬 讗讞讬诐 讬砖 砖诪讞诇讬驻讬诐 谞砖讜转讬讛诐 讝讛 诇讝讛 讘讬专转讗 讚住讟讬讗 讗讬讻讗 讘讘讘诇 讛讬讜诐 住专讜 诪讗讞专讬 讛诪拽讜诐 讚讗拽驻讬 驻讬专讗 讘讻讜讜专讬 讘砖讘转讗 讜讗讝讬诇 讜爪讚讜 讘讛讜 讘砖讘转讗 讜砖诪转讬谞讛讜 专讘讬 讗讞讬 讘专讘讬 讬讗砖讬讛 讜讗讬砖转诪讜讚 讗拽专讗 讚讗讙诪讗 讗讬讻讗 讘讘讘诇 讗讚讗 讘专 讗讛讘讛 讬砖 讘讛

When Rabbi Yehuda HaNasi was dying, he said prophetically: There is a place called Homanya in Babylonia, and all its people are the sons of Ammon. There is a place called Masgariya in Babylonia, and all its people are mamzerim. There is a place called Bireka in Babylonia, and there are two brothers there who exchange wives with each other, and their children are therefore mamzerim. There is a place called Bireta DeSatya in Babylonia. Today they turned away from the Omnipresent. What did they do? A ditch with fish overflowed, and they went and trapped the fish on Shabbat. Rabbi A岣i, son of Rabbi Yoshiya, excommunicated them, and they all became apostates. There is a place called Akra DeAgma in Babylonia. There is a man named Adda bar Ahava there.

讛讬讜诐 讬讜砖讘 讘讞讬拽讜 砖诇 讗讘专讛诐 讛讬讜诐 谞讜诇讚 专讘 讬讛讜讚讛 讘讘讘诇

Today he is sitting in the lap of Abraham our forefather, since he has just been circumcised. He added: Today Rav Yehuda was born in Babylonia.

讚讗诪专 诪专 讻砖诪转 专讘讬 注拽讬讘讗 谞讜诇讚 专讘讬 讻砖诪转 专讘讬 谞讜诇讚 专讘 讬讛讜讚讛 讻砖诪转 专讘 讬讛讜讚讛 谞讜诇讚 专讘讗 讻砖诪转 专讘讗 谞讜诇讚 专讘 讗砖讬 诇诇诪讚讱 砖讗讬谉 爪讚讬拽 谞驻讟专 诪谉 讛注讜诇诐 注讚 砖谞讘专讗 爪讚讬拽 讻诪讜转讜 砖谞讗诪专 讜讝专讞 讛砖诪砖 讜讘讗 讛砖诪砖 注讚 砖诇讗 讻讘转讛 砖诪砖讜 砖诇 注诇讬 讝专讞讛 砖诪砖讜 砖诇 砖诪讜讗诇 讛专诪转讬 砖谞讗诪专 讜谞专 讗诇讛讬诐 讟专诐 讬讻讘讛 讜砖诪讜讗诇 砖讜讻讘 讜讙讜壮

The Gemara comments: As the Master said: While Rabbi Akiva was dying, Rabbi Yehuda HaNasi was born; while Rabbi Yehuda HaNasi was dying, Rav Yehuda was born; while Rav Yehuda was dying, Rava was born; while Rava was dying, Rav Ashi was born. This teaches you that a righteous person does not leave the world before an equally righteous person is created, as it is stated: 鈥淭he sun also rises and the sun also sets鈥 (Ecclesiastes 1:5). The same applies to earlier generations: Before Eli鈥檚 sun had gone out, Samuel the Ramathite鈥檚 sun was already rising, as it is stated: 鈥淎nd the lamp of God was not yet gone out, and Samuel was lying in the Temple of the Lord鈥 (I聽Samuel 3:3), which teaches that Samuel was already prophesying in the days of Eli.

爪讜讛 讛壮 诇讬注拽讘 住讘讬讘讬讜 爪专讬讜 专讘 讬讛讜讚讛 讗诪专 讻讙讜谉 讛讜诪谞讬讗 诇驻讜诐 谞讛专讗

The Gemara stated above that Homanya is an Ammonite city. The verse states: 鈥淭he Lord has commanded concerning Jacob, that they that are round about him should be his adversaries鈥 (Lamentations 1:17), indicating that the Jewish people are surrounded by enemies even in its exile. Rav Yehuda says: Homanya is close to Pum Nahara, which had Jewish residents.

讜讬讛讬 讻讛谞讘讗讬 讜驻诇讟讬讛讜 讘谉 讘谞讬讛 诪转 讜讗驻诇 注诇 驻谞讬 讜讗讝注拽 拽讜诇 讙讚讜诇 讜讗诪专 讗讛讛 讗讚谞讬 讛壮 专讘 讜砖诪讜讗诇 讞讚 讗诪专 诇讟讜讘讛 讜讞讚 讗诪专 诇专注讛 诪讗谉 讚讗诪专 诇讟讜讘讛 讻讬 讛讗 讚讗讬住转谞讚专讗 讚诪讬砖谉 讞转谞讬讛 讚谞讘讜讻讚谞爪专 讛讜讛 砖诇讞 诇讬讛 诪讻讜诇讬 讛讗讬 砖讘讬讬讛 讚讗讬讬转讬转 诇讱 诇讗 砖讚专转 诇谉 讚拽讗讬 诇拽诪谉

The verse states: 鈥淎nd it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said: Ah Lord God!鈥 (Ezekiel 11:13). Rav and Shmuel disagreed with regard to the meaning of this verse. One said it should be interpreted for good, and one said it should be interpreted for evil. How so? The one who says that it should be interpreted for good claims it is like that story involving the governor [de鈥檌standera] of the province of Meishan, who was the son-in-law of Nebuchadnezzar. He sent a message to his father-in-law: From all those captives you have brought for yourself from your wars you have not sent us anyone to stand before us.

讘注讬 诇砖讚讜专讬 诇讬讛 诪讬砖专讗诇 讗诪专 诇讬讛 驻诇讟讬讛讜 讘谉 讘谞讬讛讜 讗谞谉 讚讞砖讘讬谞谉 谞讬拽讜 诪拽诪讱 讛讻讗 讜注讘讚讬谉 谞讬讝诇讜 诇讛转诐 讜讗诪专 谞讘讬讗 诪讬 砖注砖讛 讟讜讘讛 讘讬砖专讗诇 讬诪讜转 讘讞爪讬 讬诪讬讜

Nebuchadnezzar wanted to send him captives from the Jews to serve his son-in-law. Pelatiah, son of Benaiah, said to Nebuchadnezzar: We, who are important, shall stand and serve before you here, and our slaves will go there, to your son-in-law. Nebuchadnezzar took his advice. And about him the prophet Ezekiel said: One who did this good for the Jewish people, i.e., Pelatiah ben Benaiah, who spared them this exile, should he die at half of his days?

诪讗谉 讚讗诪专 诇专注讛 讚讻转讬讘 讜转讘讗 讗转讬 讗诇 砖注专 讘讬转 讛壮 讛拽讚诪讜谞讬 讛驻讜谞讛 拽讚讬诪讛 讜讛谞讛 讘驻转讞 讛砖注专 注砖专讬诐 讜讞诪砖讛 讗讬砖 讜讗专讗讛 讘转讜讻诐 讗转 讬讗讝谞讬讛 讘谉 注讝专 讜讗转 驻诇讟讬讛讜 讘谉 讘谞讬讛讜 砖专讬 讛注诐 讜讻转讬讘 讜讬讘讗 讗转讬 讗诇 讞爪专 讘讬转 讛壮 讛驻谞讬诪讬转 讜讛谞讛 驻转讞 讛讬讻诇 讛壮 讘讬谉 讛讗讜诇诐 讜讘讬谉 讛诪讝讘讞 讻注砖专讬诐 讜讞诪砖讛 讗讬砖 讗讞专讬讛诐 讗诇 讛讬讻诇 讛壮 讜驻谞讬讛诐 拽讚诪讛

The one who says that the verse should be interpreted for evil cites the following verse, as it is written: 鈥淭hen a spirit lifted me up, and brought me unto the east gate of the Lord鈥檚 House, which looked eastward; and behold, at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people鈥 (Ezekiel 11:1), and it is written: 鈥淎nd He brought me into the inner court of the Lord鈥檚 House, and, behold, at the door of the Temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the Temple of the Lord, and their faces toward the east鈥 (Ezekiel 8:16).

诪诪砖诪注 砖谞讗诪专 讜驻谞讬讛诐 拽讚诪讛 讗讬谞讬 讬讜讚注 砖讗讞讜专讬讛诐 讻诇驻讬 诪注专讘 诪讛 转诇诪讜讚 诇讜诪专 [讗讞专讬讛诐] 讗诇 讛讬讻诇 讛壮 诪诇诪讚 砖讛讬讜 诪驻专讬注讬谉 注爪诪诐 讜诪转专讬讝讬谉 注爪诪诐 讻诇驻讬 诪注诇讛 讜拽讗诪专 谞讘讬讗 诪讬 砖注砖讛 讛专注讛 讛讝讗转 讘讬砖专讗诇 讬诪讜转 注诇 诪讬讟转讜

The second verse is analyzed in light of the first verse, which states that Pelatiah ben Benaiah was among the twenty-five people: From the fact that it is stated: 鈥淎nd their faces toward the east,鈥 don鈥檛 I know that their backs were toward the west, where the Temple was? What is the meaning when the verse states: 鈥淭heir backs toward the Temple of the Lord鈥? These words hint at another matter, as the verse teaches that they exposed themselves from behind and discharged excrement toward the One above, in the direction of the Temple. And the prophet is saying: Shall he who did this evil in Israel die peacefully on his bed?

转住转讬讬诐 讚砖诪讜讗诇 讚讗诪专 诇专注讛 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讬谉 讗诪专 砖诪讜讗诇 诪讜砖讻谞讬 讛专讬 讛讬讗 讻讙讜诇讛 诇讬讜讞住讬诐 诪讬砖讜谉 诇讗 讞砖讜 诇讛 诇讗 诪砖讜诐 注讘讚讜转 讜诇讗 诪砖讜诐 诪诪讝专讜转 讗诇讗 讻讛谞讬诐 砖讛讬讜 讘讛 诇讗 讛拽驻讬讚讜 注诇 讛讙专讜砖讜转

The Gemara comments: It may be concluded that it was Shmuel who said this was for evil, as Rabbi 岣yya bar Avin says that Shmuel says: Mushekanei is like the exile with regard to lineage. And even with regard to Mishon, they were not concerned due to slavery nor due to mamzer status. Rather, the priests who were there were not particular with regard to the prohibition against priests marrying divorced women. Consequently, Shmuel maintains that the only flaw of lineage in Mishon was that of 岣lalim, whereas the opinion that the verse was stated for good maintains that the some of the residents of Mishon were slaves.

诇注讜诇诐 讗讬诪讗 诇讱 砖诪讜讗诇 讗诪专 诇讟讜讘讛 讜砖诪讜讗诇 诇讟注诪讬讛 讚讗诪专 讛诪驻拽讬专 注讘讚讜 讬爪讗 诇讞讬专讜转 讜讗讬谞讜 爪专讬讱 讙讟 砖讞专讜专 砖谞讗诪专 讻诇 注讘讚 讗讬砖 诪拽谞转 讻住祝 注讘讚 讗讬砖 讜诇讗 注讘讚 讗砖讛 讗诇讗 注讘讚 砖讬砖 诇讜 专砖讜转 诇专讘讜 注诇讬讜 拽专讜讬 注讘讚 注讘讚 砖讗讬谉 诇专讘讜 专砖讜转 注诇讬讜 讗讬谉 拽专讜讬 注讘讚

The Gemara rejects this: Actually, I could say to you that Shmuel said it was for good, and there is no contradiction, since Shmuel conforms to his standard line of reasoning, as he says: With regard to one who renounces ownership of his slave, the slave is emancipated and he does not even require a bill of manumission. Shmuel cited a proof from that which is stated: 鈥淏ut every slave man that is bought for money鈥 (Exodus 12:44). Does this apply only to a slave who is a man, and not to a woman slave? Rather, it means: The slave of a man, i.e., a slave whose master has authority and control over him, is called a slave, since he is the slave of a particular man. A slave whose master does not have authority over him, such as one who has been declared ownerless, is not called a slave but a freeman. The slaves who went to Mishon no longer had the status of slaves because their masters remained behind.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讝讜 讚讘专讬 专讘讬 诪讗讬专 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 讻诇 讗专爪讜转 讘讞讝拽转 讻砖专讜转 讛诐 注讜诪讚讜转

Rav Yehuda says that Shmuel says: This mishna, which indicates that only the inhabitants of Babylonia have unflawed lineage, is the statement of Rabbi Meir. But the Rabbis say: All lands retain a presumptive status of unflawed lineage.

讗诪讬诪专 砖专讗 诇讬讛 诇专讘 讛讜谞讗 讘专 谞转谉 诇诪讬谞住讘 讗讬转转讗 诪讞讜讝讬讬转讗 讗诪专 诇讬讛 专讘 讗砖讬 诪讗讬 讚注转讬讱 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讝讜 讚讘专讬 专讘讬 诪讗讬专 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 讻诇 讗专爪讜转 讘讞讝拽转 讻砖专讜转 讛谉 注讜诪讚讜转 讜讛讗 讘讬 专讘 讻讛谞讗 诇讗 诪转谞讬 讛讻讬 讜讘讬 专讘 驻驻讗 诇讗 诪转谞讬 讛讻讬 讜讘讬 专讘 讝讘讬讚 诇讗 诪转谞讬 讛讻讬 讗驻讬诇讜 讛讻讬 诇讗 拽讬讘诇讛 诪讬谞讬讛 诪砖讜诐 讚砖诪讬注 诇讬讛 诪专讘 讝讘讬讚 讚谞讛专讚注讗

The Gemara comments: Ameimar permitted Rav Huna bar Natan to marry a woman from Me岣za, which is outside the borders of Babylonia as pertains to lineage. Rav Ashi said to Ameimar: What is your reasoning in allowing him to do so? Is it because Rav Yehuda says that Shmuel says: This is the statement of Rabbi Meir, but the Rabbis say all lands retain a presumptive status of unflawed lineage. The halakha follows the opinion of the Rabbis, but the school of Rav Kahana did not teach like this, and the school of Rav Pappa did not teach like this, and the school of Rav Zevid did not teach like this. The Gemara comments: Nevertheless, despite hearing of all these reports, Ameimar did not accept this halakha from him, because he had heard this halakha directly from Rav Zevid of Neharde鈥檃, upon whom he relied.

转谞讜 专讘谞谉 诪诪讝讬专讬 讜谞转讬谞讬 讟讛讜专讬诐 诇注转讬讚 诇讘讗 讚讘专讬 专讘讬 讬讜住讬 专讘讬 诪讗讬专 讗讜诪专 讗讬谉 讟讛讜专讬诐 讗诪专 诇讜 专讘讬 讬讜住讬 讜讛诇讗 讻讘专 谞讗诪专 讜讝专拽转讬 注诇讬讻诐 诪讬诐 讟讛讜专讬诐 讜讟讛专转诐 讗诪专 诇讜 专讘讬 诪讗讬专 讻砖讛讜讗 讗讜诪专 诪讻诇 讟诪讗讜转讬讻诐 讜诪讻诇 讙诇讜诇讬讻诐 讜诇讗 诪谉 讛诪诪讝专讜转 讗诪专 诇讜 专讘讬 讬讜住讬 讻砖讛讜讗 讗讜诪专 讗讟讛专 讗转讻诐 讛讜讬 讗讜诪专 讗祝 诪谉 讛诪诪讝专讜转

The Sages taught (Tosefta 5:5): Mamzerim and Gibeonites will be pure in the future; this is the statement of Rabbi Yosei. Rabbi Meir says: They will not be pure. Rabbi Yosei said to him: But hasn鈥檛 it already been stated: 鈥淎nd I will sprinkle clean water upon you, and you shall be clean from all your uncleanness, and from all your idols, will I cleanse you鈥 (Ezekiel 36:25)? Rabbi Meir said to him: When it says: 鈥淔rom all your uncleanness, and from all your idols,鈥 this emphasizes that God will purify people from these types of impurity, but not from mamzer status. Rabbi Yosei said to him: When it says: 鈥淲ill I cleanse you,鈥 at the end of the verse, you must say this means even from mamzer status.

讘砖诇诪讗 诇专讘讬 诪讗讬专 讛讬讬谞讜 讚讻转讬讘 讜讬砖讘 诪诪讝专 讘讗砖讚讜讚 讗诇讗 诇专讘讬 讬讜住讬 诪讗讬 讜讬砖讘 诪诪讝专 讘讗砖讚讜讚 讻讚诪转专讙诐 专讘 讬讜住祝 讬转讘讜谉 讘讬转 讬砖专讗诇 诇专讜讞爪谉 讘讗专注讛讜谉 讚讛讜讜 讚诪讜 讘讛 诇谞讜讻专讗讬谉

The Gemara comments: Granted, according to Rabbi Meir, who maintains that mamzerim will not be purified, this is as it is written: 鈥淎nd a mamzer shall dwell in Ashdod鈥 (Zechariah 9:6), indicating that they will have their own isolated living area. But according to Rabbi Yosei, what is the meaning of the phrase 鈥淎nd a mamzer shall dwell in Ashdod鈥? The Gemara answers: He understands that verse as Rav Yosef would translate it: The Jewish people shall dwell in tranquility in their land, where they were formerly like strangers, reading mamzer as me鈥檃m zar, from a strange people.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讛诇讻讛 讻专讘讬 讬讜住讬 讗诪专 专讘 讬讜住祝 讗讬 诇讗讜 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讛诇讻讛 讻专讘讬 讬讜住讬 讛讜讛 讗转讬 讗诇讬讛讜 诪驻讬拽 诪讬谞谉 爪讜讜专谞讬 爪讜讜专谞讬 拽讜诇专讬谉

Rav Yehuda says that Shmuel says: The halakha is in accordance with the opinion of Rabbi Yosei, that mamzerim and Gibeonites will be pure in the future. Rav Yosef says: If it were not for the fact that Rav Yehuda said that Shmuel said that the halakha is in accordance with the opinion of Rabbi Yosei, Elijah would come and remove from us group after group of forbidden people [kolarin], since he would reveal how many mamzerim there are among the Jewish people.

转谞讜 专讘谞谉 讙专 谞讜砖讗 诪诪讝专转 讚讘专讬 专讘讬 讬讜住讬 专讘讬 讬讛讜讚讛 讗讜诪专 讙专 诇讗 讬砖讗 诪诪讝专转 讗讞讚 讙专 讗讞讚 注讘讚 诪砖讜讞专专 讜讞诇诇 诪讜转专讬诐 讘讻讛谞转 诪讗讬 讟注诪讗 讚专讘讬 讬讜住讬 讞诪砖讛 拽讛诇讬 讻转讬讘讬

The Sages taught (Tosefta 5:3): A convert may marry a mamzeret ab initio; this is the statement of Rabbi Yosei. Rabbi Yehuda says: A convert may not marry a mamzeret. A convert, an emancipated slave, and a 岣lal are all permitted to marry the daughter of a priest. The Gemara asks: What is the reason of Rabbi Yosei, who deems it permitted for a convert to marry a mamzeret? The Gemara answers: Five congregations are written, meaning, the word congregation appears five times in the Torah with regard to various people of flawed lineage who are prohibited from entering the congregation of God.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Kiddushin 72

The William Davidson Talmud | Powered by Sefaria

Kiddushin 72

讜讛讗讬讚谞讗 讛讜讗 讚诇讬讜讛 驻专住讗讬 讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 诇讛讗 讙讬住讗 讚驻专转 注讚 讛讬讻讗 讗诪专 诇讬讛 诪讗讬 讚注转讬讱 诪砖讜诐 讘讬专诐 诪讬讬讞住讬 讚驻讜诪讘讚讬转讗 诪讘讬专诐 谞住讘讬

And it is only now that the Persians moved the bridge further up northward. Abaye said to Rav Yosef: Until where does the border extend on this western side of the Euphrates? Rav Yosef said to him: What are you thinking? Why do you ask? Is it due to the town of Biram? Even those of pure lineage who live in Pumbedita marry women from Biram, which demonstrates that the residents of Biram are presumed to have unflawed lineage.

讗诪专 专讘 驻驻讗 讻诪讞诇讜拽转 诇讬讜讞住讬谉 讻讱 诪讞诇讜拽转 诇注谞讬谉 讙讬讟讬谉 讜专讘 讬讜住祝 讗诪专 诪讞诇讜拽转 诇讬讜讞住讬谉 讗讘诇 诇讙讬讟讬谉 讚讘专讬 讛讻诇 注讚 讗专讘讗 转谞讬讬谞讗 讚讙讬砖专讗

Rav Pappa says: Just as there is a dispute between Rav and Shmuel as to the northern border of Babylonia with regard to lineage, so is there a dispute with regard to bills of divorce. An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. And Rav Yosef says: This dispute is with regard to lineage, but with regard to bills of divorce, everyone agrees that it is considered Babylonia up to the second lake of the bridge that Shmuel mentioned.

讗诪专 专诪讬 讘专 讗讘讗 讞讘讬诇 讬诪讗 转讻讬诇转讗 讚讘讘诇 砖讜谞讬讗 讜讙讜讘讬讗 转讻讬诇转讗 讚讞讘讬诇 讬诪讗 专讘讬谞讗 讗诪专 讗祝 爪讬爪讜专讗 转谞讬讗 谞诪讬 讛讻讬 讞谞谉 讘谉 驻谞讞住 讗讜诪专 讞讘讬诇 讬诪讗 转讻讬诇转讗 讚讘讘诇 砖讜谞讬讗 讜讙讜讘讬讗 讜爪讬爪讜专讗 转讻讬诇转讗 讚讞讘讬诇 讬诪讗 讗诪专 专讘 驻驻讗 讜讛讗讬讚谞讗 讗讬注专讘讬 讘讛讜 讻讜转讗讬 讜诇讗 讛讬讗 讗讬转转讗 讛讜讗 讚讘注讗 诪讬谞讬讬讛讜 讜诇讗 讬讛讘讜 诇讬讛 诪讗讬 讞讘讬诇 讬诪讗 讗诪专 专讘 驻驻讗 讝讜 驻专转 讚讘讜专住讬

Rami bar Abba said: The province of 岣veil Yamma is the glory of Babylonia with regard to lineage; Shunya and Guvya are the glory of 岣veil Yamma. Ravina said: The town of Tzitzora is also like Shunya and Guvya. This is also taught in a baraita: 岣nan ben Pine岣s says: 岣veil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzora are the glory of 岣veil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them, and their lineage is problematic. The Gemara comments: And that is not so. Rather, one Samaritan requested to marry a woman from them and they would not give her to him, which led to the rumor that Samaritans had assimilated with them. The Gemara asks: What is this region called 岣veil Yamma? Rav Pappa said: This is the area near the Euphrates adjacent to Bursi.

讛讛讜讗 讙讘专讗 讚讗诪专 诇讛讜 讗谞讗 诪谉 砖讜讟 诪讬砖讜讟 注诪讚 专讘讬 讬爪讞拽 谞驻讞讗 注诇 专讙诇讬讜 讜讗诪专 砖讜讟 诪讬砖讜讟 讘讬谉 讛谞讛专讜转 注讜诪讚转 讜讻讬 讘讬谉 讛谞讛专讜转 注讜诪讚转 诪讗讬 讛讜讬 讗诪专 讗讘讬讬 讗诪专 专讘讬 讞诪讗 讘专 注讜拽讘讗 讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讘讬谉 讛谞讛专讜转 讛专讬 讛讬讗 讻讙讜诇讛 诇讬讜讞住讬谉 讜讛讬讻讗 拽讬讬诪讗 讗诪专 专讘讬 讬讜讞谞谉 诪讗讬讛讬 讚拽讬专讗 讜诇注讬诇 讜讛讗 讗诪专 专讘讬 讬讜讞谞谉 注讚 诪注讘专转讗 讚讙讬讝诪讗 讗诪专 讗讘讬讬 专爪讜注讛 谞驻拽讗

The Gemara relates: There was a certain man who said to the Sages: I am from a place called Shot Mishot. Rabbi Yitz岣k Nappa岣 stood on his feet and said: Shot Mishot is located between the Tigris and Euphrates Rivers. The Gemara asks: And if it is located between the rivers, what of it? What halakha is this relevant for? Abaye said that Rabbi 岣ma bar Ukva says that Rabbi Yosei, son of Rabbi 岣nina, says: The area between the rivers is like the exile, meaning Pumbedita, with regard to lineage. The Gemara inquires: And where is the area between the rivers located for the purpose of this halakha? Rabbi Yo岣nan said: From Ihi Dekira and upward, i.e., northward. The Gemara asks: But doesn鈥檛 Rabbi Yo岣nan say: Until the crossing at Gizma but no further? Abaye said: A strip extends from that region past Ihi Dekira.

讗诪专 专讘 讗讬拽讗 讘专 讗讘讬谉 讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讞诇讝讜谉 谞讬讛讜讜谞讚 讛专讬 讛讬讗 讻讙讜诇讛 诇讬讜讞住讬谉 讗诪专 诇讛讜 讗讘讬讬 诇讗 转爪讬转讜 诇讬讛 讬讘诪讛 讛讬讗 讚谞驻诇讛 诇讬讛 讛转诐 讗诪专 诇讬讛 讗讟讜 讚讬讚讬 讛讬讗 讚专讘 讞谞谞讗诇 讛讬讗 讗讝讬诇 砖讬讬诇讜讛 诇专讘 讞谞谞讗诇 讗诪专 诇讛讜 讛讻讬 讗诪专 专讘 讞诇讝讜谉 谞讬讛讜讜谞讚 讛专讬 讛讬讗 讻讙讜诇讛 诇讬讜讞住讬谉

Rav Ika bar Avin says that Rav 岣nanel says that Rav says: 岣llazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen to Rav Ika bar Avin about this, as it was a yevama who fell before him from there to perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin said to him: Is that to say that this halakha is mine? It is Rav 岣nanel鈥檚, and it is not reasonable to say that I was influenced by my own interests in stating it. They went and asked Rav 岣nanel. He said to them: Rav said as follows: 岣llazon Nihavnad is like the exile with regard to lineage.

讜驻诇讬讙讗 讚专讘讬 讗讘讗 讘专 讻讛谞讗 讚讗诪专 专讘讬 讗讘讗 讘专 讻讛谞讗 诪讗讬 讚讻转讬讘 讜讬谞讞诐 讘讞诇讞 讜讘讞讘讜专 谞讛专 讙讜讝谉 讜注专讬 诪讚讬 讞诇讞 讝讜 讞诇讝讜谉 讞讘讜专 讝讜 讛讚讬讬讘 谞讛专 讙讜讝谉 讝讜 讙讬谞讝拽 注专讬 诪讚讬 讝讜 讞诪讚谉 讜讞讘专讜转讬讛 讜讗诪专讬 诇讛 讝讜 谞讛讜讜谞讚 讜讞讘专讜转讬讛

The Gemara comments: And this disagrees with the statement of Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: What is the meaning of that which is written with regard to the exile of the ten tribes of the kingdom of Israel: 鈥淎nd he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes鈥 (II聽Kings 18:11)? Halah is 岣llazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are 岣madan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns. Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.

诪讗讬 讞讘专讜转讬讛 讗诪专 砖诪讜讗诇 讻专讱 诪讜砖讻讬 讞讜住拽讬 讜专讜诪拽讬 讗诪专 专讘讬 讬讜讞谞谉 讜讻讜诇诐 诇驻住讜诇 拽住诇拽讗 讚注转讗 诪讜砖讻讬 讛讬讬谞讜 诪讜砖讻谞讬 讜讛讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讬谉 讗诪专 砖诪讜讗诇 诪讜砖讻谞讬 讛专讬 讛讬讗 讻讙讜诇讛 诇讬讜讞住讬谉 讗诇讗 诪讜砖讻讬 诇讞讜讚 讜诪讜砖讻谞讬 诇讞讜讚

The Gemara asks: What are the neighboring towns of Nihavnad? Shmuel said: The city of Mushekhei, 岣sekei, and Rumekei. Rabbi Yo岣nan says: And all of these are the same with regard to flawed lineage. It was assumed that Mushekhei is the same as Mushekanei. The Gemara therefore asks: But doesn鈥檛 Rabbi 岣yya bar Avin say that Shmuel says: Mushekanei is like the exile with regard to lineage? Rather, it must be that Mushekhei is discrete, and Mushekanei is discrete.

讜转诇转 注诇注讬谉 讘驻诪讛 讘讬谉 砖谞讛 讗诪专 专讘讬 讬讜讞谞谉 讝讜 讞诇讝讜谉 讛讚讬讬讘 讜谞爪讬讘讬谉 砖驻注诪讬诐 讘讜诇注转谉 讜驻注诪讬诐 驻讜诇讟转谉

In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: 鈥淎nd it had three ribs in its mouth between its teeth鈥 (Daniel 7:5). Rabbi Yo岣nan says: This is 岣llazon, Hadyav, and Netzivin, which the Persian government sometimes swallows and sometimes discharges. In other words, control over these places passed from the Persians to the Romans and back again several times.

讜讗专讜 讞讬讜讛 讗讞专讬 转谞讬谞讛 讚诪讬讛 诇讚讘 转谞讬 专讘 讬讜住祝 讗诇讜 驻专住讬讬诐 砖讗讜讻诇讬谉 讜砖讜转讬谉 讻讚讜讘 讜诪住讜专讘诇讬谉 讻讚讜讘 讜诪讙讚诇讬谉 砖注专 讻讚讜讘 讜讗讬谉 诇讛诐 诪谞讜讞讛 讻讚讜讘 专讘讬 讗诪讬 讻讬 讛讜讛 讞讝讬 驻专住讗 讚专讻讬讘 讗诪专 讛讬讬谞讜 讚讜讘讗 谞讬讬讚讗

The first part of that verse stated: 鈥淎nd behold a second beast, similar to a bear鈥 (Daniel 7:5). Rav Yosef taught: These are Persians, who eat and drink copious amounts like a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear, which is constantly on the move from one place to another. When Rabbi Ami saw a Persian riding, he would say: This is a bear on the move.

讗诪专 诇讬讛 专讘讬 诇诇讜讬 讛专讗谞讬 驻专住讬讬诐 讗诪专 诇讬讛 讚讜诪讬诐 诇讞讬讬诇讜转 砖诇 讘讬转 讚讜讚 讛专讗谞讬 讞讘专讬谉 讚讜诪讬谉 诇诪诇讗讻讬 讞讘诇讛 讛专讗谞讬 讬砖诪注讗诇讬诐 讚讜诪讬谉 诇砖注讬专讬诐 砖诇 讘讬转 讛讻住讗 讛专讗谞讬 转诇诪讬讚讬 讞讻诪讬诐 砖讘讘讘诇 讚讜诪讬诐 诇诪诇讗讻讬 讛砖专转

Rabbi Yehuda HaNasi said to Levi: Show me Persians, i.e., describe a typical Persian to me. Levi said to him: They are similar to the legions of the house of David. Rabbi Yehuda HaNasi said: Show me 岣bbarin, Persian priests. Levi said to him: They are similar to angels of destruction. Rabbi Yehuda HaNasi said: Show me Ishmaelites. Levi said to him: They are similar to demons of an outhouse. Rabbi Yehuda HaNasi said: Show me Torah scholars of Babylonia. Levi said to him: They are similar to ministering angels.

讻讬 讛讜讛 谞讬讞讗 谞驻砖讬讛 讚专讘讬 讗诪专 讛讜诪谞讬讗 讗讬讻讗 讘讘讘诇 讻讜诇讛 注诪讜谞讗讬 讛讬讗 诪住讙专讬讗 讗讬讻讗 讘讘讘诇 讻讜诇讛 讚诪诪讝讬专讗 讛讬讗 讘讬专拽讗 讗讬讻讗 讘讘讘诇 砖谞讬 讗讞讬诐 讬砖 砖诪讞诇讬驻讬诐 谞砖讜转讬讛诐 讝讛 诇讝讛 讘讬专转讗 讚住讟讬讗 讗讬讻讗 讘讘讘诇 讛讬讜诐 住专讜 诪讗讞专讬 讛诪拽讜诐 讚讗拽驻讬 驻讬专讗 讘讻讜讜专讬 讘砖讘转讗 讜讗讝讬诇 讜爪讚讜 讘讛讜 讘砖讘转讗 讜砖诪转讬谞讛讜 专讘讬 讗讞讬 讘专讘讬 讬讗砖讬讛 讜讗讬砖转诪讜讚 讗拽专讗 讚讗讙诪讗 讗讬讻讗 讘讘讘诇 讗讚讗 讘专 讗讛讘讛 讬砖 讘讛

When Rabbi Yehuda HaNasi was dying, he said prophetically: There is a place called Homanya in Babylonia, and all its people are the sons of Ammon. There is a place called Masgariya in Babylonia, and all its people are mamzerim. There is a place called Bireka in Babylonia, and there are two brothers there who exchange wives with each other, and their children are therefore mamzerim. There is a place called Bireta DeSatya in Babylonia. Today they turned away from the Omnipresent. What did they do? A ditch with fish overflowed, and they went and trapped the fish on Shabbat. Rabbi A岣i, son of Rabbi Yoshiya, excommunicated them, and they all became apostates. There is a place called Akra DeAgma in Babylonia. There is a man named Adda bar Ahava there.

讛讬讜诐 讬讜砖讘 讘讞讬拽讜 砖诇 讗讘专讛诐 讛讬讜诐 谞讜诇讚 专讘 讬讛讜讚讛 讘讘讘诇

Today he is sitting in the lap of Abraham our forefather, since he has just been circumcised. He added: Today Rav Yehuda was born in Babylonia.

讚讗诪专 诪专 讻砖诪转 专讘讬 注拽讬讘讗 谞讜诇讚 专讘讬 讻砖诪转 专讘讬 谞讜诇讚 专讘 讬讛讜讚讛 讻砖诪转 专讘 讬讛讜讚讛 谞讜诇讚 专讘讗 讻砖诪转 专讘讗 谞讜诇讚 专讘 讗砖讬 诇诇诪讚讱 砖讗讬谉 爪讚讬拽 谞驻讟专 诪谉 讛注讜诇诐 注讚 砖谞讘专讗 爪讚讬拽 讻诪讜转讜 砖谞讗诪专 讜讝专讞 讛砖诪砖 讜讘讗 讛砖诪砖 注讚 砖诇讗 讻讘转讛 砖诪砖讜 砖诇 注诇讬 讝专讞讛 砖诪砖讜 砖诇 砖诪讜讗诇 讛专诪转讬 砖谞讗诪专 讜谞专 讗诇讛讬诐 讟专诐 讬讻讘讛 讜砖诪讜讗诇 砖讜讻讘 讜讙讜壮

The Gemara comments: As the Master said: While Rabbi Akiva was dying, Rabbi Yehuda HaNasi was born; while Rabbi Yehuda HaNasi was dying, Rav Yehuda was born; while Rav Yehuda was dying, Rava was born; while Rava was dying, Rav Ashi was born. This teaches you that a righteous person does not leave the world before an equally righteous person is created, as it is stated: 鈥淭he sun also rises and the sun also sets鈥 (Ecclesiastes 1:5). The same applies to earlier generations: Before Eli鈥檚 sun had gone out, Samuel the Ramathite鈥檚 sun was already rising, as it is stated: 鈥淎nd the lamp of God was not yet gone out, and Samuel was lying in the Temple of the Lord鈥 (I聽Samuel 3:3), which teaches that Samuel was already prophesying in the days of Eli.

爪讜讛 讛壮 诇讬注拽讘 住讘讬讘讬讜 爪专讬讜 专讘 讬讛讜讚讛 讗诪专 讻讙讜谉 讛讜诪谞讬讗 诇驻讜诐 谞讛专讗

The Gemara stated above that Homanya is an Ammonite city. The verse states: 鈥淭he Lord has commanded concerning Jacob, that they that are round about him should be his adversaries鈥 (Lamentations 1:17), indicating that the Jewish people are surrounded by enemies even in its exile. Rav Yehuda says: Homanya is close to Pum Nahara, which had Jewish residents.

讜讬讛讬 讻讛谞讘讗讬 讜驻诇讟讬讛讜 讘谉 讘谞讬讛 诪转 讜讗驻诇 注诇 驻谞讬 讜讗讝注拽 拽讜诇 讙讚讜诇 讜讗诪专 讗讛讛 讗讚谞讬 讛壮 专讘 讜砖诪讜讗诇 讞讚 讗诪专 诇讟讜讘讛 讜讞讚 讗诪专 诇专注讛 诪讗谉 讚讗诪专 诇讟讜讘讛 讻讬 讛讗 讚讗讬住转谞讚专讗 讚诪讬砖谉 讞转谞讬讛 讚谞讘讜讻讚谞爪专 讛讜讛 砖诇讞 诇讬讛 诪讻讜诇讬 讛讗讬 砖讘讬讬讛 讚讗讬讬转讬转 诇讱 诇讗 砖讚专转 诇谉 讚拽讗讬 诇拽诪谉

The verse states: 鈥淎nd it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said: Ah Lord God!鈥 (Ezekiel 11:13). Rav and Shmuel disagreed with regard to the meaning of this verse. One said it should be interpreted for good, and one said it should be interpreted for evil. How so? The one who says that it should be interpreted for good claims it is like that story involving the governor [de鈥檌standera] of the province of Meishan, who was the son-in-law of Nebuchadnezzar. He sent a message to his father-in-law: From all those captives you have brought for yourself from your wars you have not sent us anyone to stand before us.

讘注讬 诇砖讚讜专讬 诇讬讛 诪讬砖专讗诇 讗诪专 诇讬讛 驻诇讟讬讛讜 讘谉 讘谞讬讛讜 讗谞谉 讚讞砖讘讬谞谉 谞讬拽讜 诪拽诪讱 讛讻讗 讜注讘讚讬谉 谞讬讝诇讜 诇讛转诐 讜讗诪专 谞讘讬讗 诪讬 砖注砖讛 讟讜讘讛 讘讬砖专讗诇 讬诪讜转 讘讞爪讬 讬诪讬讜

Nebuchadnezzar wanted to send him captives from the Jews to serve his son-in-law. Pelatiah, son of Benaiah, said to Nebuchadnezzar: We, who are important, shall stand and serve before you here, and our slaves will go there, to your son-in-law. Nebuchadnezzar took his advice. And about him the prophet Ezekiel said: One who did this good for the Jewish people, i.e., Pelatiah ben Benaiah, who spared them this exile, should he die at half of his days?

诪讗谉 讚讗诪专 诇专注讛 讚讻转讬讘 讜转讘讗 讗转讬 讗诇 砖注专 讘讬转 讛壮 讛拽讚诪讜谞讬 讛驻讜谞讛 拽讚讬诪讛 讜讛谞讛 讘驻转讞 讛砖注专 注砖专讬诐 讜讞诪砖讛 讗讬砖 讜讗专讗讛 讘转讜讻诐 讗转 讬讗讝谞讬讛 讘谉 注讝专 讜讗转 驻诇讟讬讛讜 讘谉 讘谞讬讛讜 砖专讬 讛注诐 讜讻转讬讘 讜讬讘讗 讗转讬 讗诇 讞爪专 讘讬转 讛壮 讛驻谞讬诪讬转 讜讛谞讛 驻转讞 讛讬讻诇 讛壮 讘讬谉 讛讗讜诇诐 讜讘讬谉 讛诪讝讘讞 讻注砖专讬诐 讜讞诪砖讛 讗讬砖 讗讞专讬讛诐 讗诇 讛讬讻诇 讛壮 讜驻谞讬讛诐 拽讚诪讛

The one who says that the verse should be interpreted for evil cites the following verse, as it is written: 鈥淭hen a spirit lifted me up, and brought me unto the east gate of the Lord鈥檚 House, which looked eastward; and behold, at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people鈥 (Ezekiel 11:1), and it is written: 鈥淎nd He brought me into the inner court of the Lord鈥檚 House, and, behold, at the door of the Temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the Temple of the Lord, and their faces toward the east鈥 (Ezekiel 8:16).

诪诪砖诪注 砖谞讗诪专 讜驻谞讬讛诐 拽讚诪讛 讗讬谞讬 讬讜讚注 砖讗讞讜专讬讛诐 讻诇驻讬 诪注专讘 诪讛 转诇诪讜讚 诇讜诪专 [讗讞专讬讛诐] 讗诇 讛讬讻诇 讛壮 诪诇诪讚 砖讛讬讜 诪驻专讬注讬谉 注爪诪诐 讜诪转专讬讝讬谉 注爪诪诐 讻诇驻讬 诪注诇讛 讜拽讗诪专 谞讘讬讗 诪讬 砖注砖讛 讛专注讛 讛讝讗转 讘讬砖专讗诇 讬诪讜转 注诇 诪讬讟转讜

The second verse is analyzed in light of the first verse, which states that Pelatiah ben Benaiah was among the twenty-five people: From the fact that it is stated: 鈥淎nd their faces toward the east,鈥 don鈥檛 I know that their backs were toward the west, where the Temple was? What is the meaning when the verse states: 鈥淭heir backs toward the Temple of the Lord鈥? These words hint at another matter, as the verse teaches that they exposed themselves from behind and discharged excrement toward the One above, in the direction of the Temple. And the prophet is saying: Shall he who did this evil in Israel die peacefully on his bed?

转住转讬讬诐 讚砖诪讜讗诇 讚讗诪专 诇专注讛 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讬谉 讗诪专 砖诪讜讗诇 诪讜砖讻谞讬 讛专讬 讛讬讗 讻讙讜诇讛 诇讬讜讞住讬诐 诪讬砖讜谉 诇讗 讞砖讜 诇讛 诇讗 诪砖讜诐 注讘讚讜转 讜诇讗 诪砖讜诐 诪诪讝专讜转 讗诇讗 讻讛谞讬诐 砖讛讬讜 讘讛 诇讗 讛拽驻讬讚讜 注诇 讛讙专讜砖讜转

The Gemara comments: It may be concluded that it was Shmuel who said this was for evil, as Rabbi 岣yya bar Avin says that Shmuel says: Mushekanei is like the exile with regard to lineage. And even with regard to Mishon, they were not concerned due to slavery nor due to mamzer status. Rather, the priests who were there were not particular with regard to the prohibition against priests marrying divorced women. Consequently, Shmuel maintains that the only flaw of lineage in Mishon was that of 岣lalim, whereas the opinion that the verse was stated for good maintains that the some of the residents of Mishon were slaves.

诇注讜诇诐 讗讬诪讗 诇讱 砖诪讜讗诇 讗诪专 诇讟讜讘讛 讜砖诪讜讗诇 诇讟注诪讬讛 讚讗诪专 讛诪驻拽讬专 注讘讚讜 讬爪讗 诇讞讬专讜转 讜讗讬谞讜 爪专讬讱 讙讟 砖讞专讜专 砖谞讗诪专 讻诇 注讘讚 讗讬砖 诪拽谞转 讻住祝 注讘讚 讗讬砖 讜诇讗 注讘讚 讗砖讛 讗诇讗 注讘讚 砖讬砖 诇讜 专砖讜转 诇专讘讜 注诇讬讜 拽专讜讬 注讘讚 注讘讚 砖讗讬谉 诇专讘讜 专砖讜转 注诇讬讜 讗讬谉 拽专讜讬 注讘讚

The Gemara rejects this: Actually, I could say to you that Shmuel said it was for good, and there is no contradiction, since Shmuel conforms to his standard line of reasoning, as he says: With regard to one who renounces ownership of his slave, the slave is emancipated and he does not even require a bill of manumission. Shmuel cited a proof from that which is stated: 鈥淏ut every slave man that is bought for money鈥 (Exodus 12:44). Does this apply only to a slave who is a man, and not to a woman slave? Rather, it means: The slave of a man, i.e., a slave whose master has authority and control over him, is called a slave, since he is the slave of a particular man. A slave whose master does not have authority over him, such as one who has been declared ownerless, is not called a slave but a freeman. The slaves who went to Mishon no longer had the status of slaves because their masters remained behind.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讝讜 讚讘专讬 专讘讬 诪讗讬专 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 讻诇 讗专爪讜转 讘讞讝拽转 讻砖专讜转 讛诐 注讜诪讚讜转

Rav Yehuda says that Shmuel says: This mishna, which indicates that only the inhabitants of Babylonia have unflawed lineage, is the statement of Rabbi Meir. But the Rabbis say: All lands retain a presumptive status of unflawed lineage.

讗诪讬诪专 砖专讗 诇讬讛 诇专讘 讛讜谞讗 讘专 谞转谉 诇诪讬谞住讘 讗讬转转讗 诪讞讜讝讬讬转讗 讗诪专 诇讬讛 专讘 讗砖讬 诪讗讬 讚注转讬讱 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讝讜 讚讘专讬 专讘讬 诪讗讬专 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 讻诇 讗专爪讜转 讘讞讝拽转 讻砖专讜转 讛谉 注讜诪讚讜转 讜讛讗 讘讬 专讘 讻讛谞讗 诇讗 诪转谞讬 讛讻讬 讜讘讬 专讘 驻驻讗 诇讗 诪转谞讬 讛讻讬 讜讘讬 专讘 讝讘讬讚 诇讗 诪转谞讬 讛讻讬 讗驻讬诇讜 讛讻讬 诇讗 拽讬讘诇讛 诪讬谞讬讛 诪砖讜诐 讚砖诪讬注 诇讬讛 诪专讘 讝讘讬讚 讚谞讛专讚注讗

The Gemara comments: Ameimar permitted Rav Huna bar Natan to marry a woman from Me岣za, which is outside the borders of Babylonia as pertains to lineage. Rav Ashi said to Ameimar: What is your reasoning in allowing him to do so? Is it because Rav Yehuda says that Shmuel says: This is the statement of Rabbi Meir, but the Rabbis say all lands retain a presumptive status of unflawed lineage. The halakha follows the opinion of the Rabbis, but the school of Rav Kahana did not teach like this, and the school of Rav Pappa did not teach like this, and the school of Rav Zevid did not teach like this. The Gemara comments: Nevertheless, despite hearing of all these reports, Ameimar did not accept this halakha from him, because he had heard this halakha directly from Rav Zevid of Neharde鈥檃, upon whom he relied.

转谞讜 专讘谞谉 诪诪讝讬专讬 讜谞转讬谞讬 讟讛讜专讬诐 诇注转讬讚 诇讘讗 讚讘专讬 专讘讬 讬讜住讬 专讘讬 诪讗讬专 讗讜诪专 讗讬谉 讟讛讜专讬诐 讗诪专 诇讜 专讘讬 讬讜住讬 讜讛诇讗 讻讘专 谞讗诪专 讜讝专拽转讬 注诇讬讻诐 诪讬诐 讟讛讜专讬诐 讜讟讛专转诐 讗诪专 诇讜 专讘讬 诪讗讬专 讻砖讛讜讗 讗讜诪专 诪讻诇 讟诪讗讜转讬讻诐 讜诪讻诇 讙诇讜诇讬讻诐 讜诇讗 诪谉 讛诪诪讝专讜转 讗诪专 诇讜 专讘讬 讬讜住讬 讻砖讛讜讗 讗讜诪专 讗讟讛专 讗转讻诐 讛讜讬 讗讜诪专 讗祝 诪谉 讛诪诪讝专讜转

The Sages taught (Tosefta 5:5): Mamzerim and Gibeonites will be pure in the future; this is the statement of Rabbi Yosei. Rabbi Meir says: They will not be pure. Rabbi Yosei said to him: But hasn鈥檛 it already been stated: 鈥淎nd I will sprinkle clean water upon you, and you shall be clean from all your uncleanness, and from all your idols, will I cleanse you鈥 (Ezekiel 36:25)? Rabbi Meir said to him: When it says: 鈥淔rom all your uncleanness, and from all your idols,鈥 this emphasizes that God will purify people from these types of impurity, but not from mamzer status. Rabbi Yosei said to him: When it says: 鈥淲ill I cleanse you,鈥 at the end of the verse, you must say this means even from mamzer status.

讘砖诇诪讗 诇专讘讬 诪讗讬专 讛讬讬谞讜 讚讻转讬讘 讜讬砖讘 诪诪讝专 讘讗砖讚讜讚 讗诇讗 诇专讘讬 讬讜住讬 诪讗讬 讜讬砖讘 诪诪讝专 讘讗砖讚讜讚 讻讚诪转专讙诐 专讘 讬讜住祝 讬转讘讜谉 讘讬转 讬砖专讗诇 诇专讜讞爪谉 讘讗专注讛讜谉 讚讛讜讜 讚诪讜 讘讛 诇谞讜讻专讗讬谉

The Gemara comments: Granted, according to Rabbi Meir, who maintains that mamzerim will not be purified, this is as it is written: 鈥淎nd a mamzer shall dwell in Ashdod鈥 (Zechariah 9:6), indicating that they will have their own isolated living area. But according to Rabbi Yosei, what is the meaning of the phrase 鈥淎nd a mamzer shall dwell in Ashdod鈥? The Gemara answers: He understands that verse as Rav Yosef would translate it: The Jewish people shall dwell in tranquility in their land, where they were formerly like strangers, reading mamzer as me鈥檃m zar, from a strange people.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讛诇讻讛 讻专讘讬 讬讜住讬 讗诪专 专讘 讬讜住祝 讗讬 诇讗讜 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讛诇讻讛 讻专讘讬 讬讜住讬 讛讜讛 讗转讬 讗诇讬讛讜 诪驻讬拽 诪讬谞谉 爪讜讜专谞讬 爪讜讜专谞讬 拽讜诇专讬谉

Rav Yehuda says that Shmuel says: The halakha is in accordance with the opinion of Rabbi Yosei, that mamzerim and Gibeonites will be pure in the future. Rav Yosef says: If it were not for the fact that Rav Yehuda said that Shmuel said that the halakha is in accordance with the opinion of Rabbi Yosei, Elijah would come and remove from us group after group of forbidden people [kolarin], since he would reveal how many mamzerim there are among the Jewish people.

转谞讜 专讘谞谉 讙专 谞讜砖讗 诪诪讝专转 讚讘专讬 专讘讬 讬讜住讬 专讘讬 讬讛讜讚讛 讗讜诪专 讙专 诇讗 讬砖讗 诪诪讝专转 讗讞讚 讙专 讗讞讚 注讘讚 诪砖讜讞专专 讜讞诇诇 诪讜转专讬诐 讘讻讛谞转 诪讗讬 讟注诪讗 讚专讘讬 讬讜住讬 讞诪砖讛 拽讛诇讬 讻转讬讘讬

The Sages taught (Tosefta 5:3): A convert may marry a mamzeret ab initio; this is the statement of Rabbi Yosei. Rabbi Yehuda says: A convert may not marry a mamzeret. A convert, an emancipated slave, and a 岣lal are all permitted to marry the daughter of a priest. The Gemara asks: What is the reason of Rabbi Yosei, who deems it permitted for a convert to marry a mamzeret? The Gemara answers: Five congregations are written, meaning, the word congregation appears five times in the Torah with regard to various people of flawed lineage who are prohibited from entering the congregation of God.

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