Talmud zu Tehillim 137:8

HALAKHAH: “A Cohen’s daughter married to an Israel,” etc. Rebbi Leontes asked before Rebbi Yose: One understands that a Cohen’s daughter who was married to an Israel returns to eat. But why does the daughter of an Israel married to a Cohen not eat when she should be enabled to eat⁶⁹As long as the Cohen’s son is alive she should be able to eat heave since for him she remains in the Cohen’s family after her husband’s death.? He said to him, so said Rebbi Ze‘ira, Rav Anan in the name of Rav: What means “a Cohen’s daughter⁷⁰Lev. 22:13.”, one who is trained by a Cohen. As you say, “Babylon’s ransacked daughter,⁷¹Ps. 137:8, speaking of Edom.” was she the daughter of Babylon? But she behaved in Babylon’s way. Rebbi Yose ben Rebbi Abun in the name of Rav: Two daughters are mentioned in the paragraph⁷²Lev. 22:12, a daughter who does not eat, Lev. 22:13 one who does eat.. One returns and eats, the other returns but does not eat. A Cohen’s daughter who was married to an Israel returns to eat. A daughter of an Israel married to a Cohen returns but does not eat. Say also, if she was married to a qualified person, she returns and eats, to a disqualified person she returns but does not eat⁷³A Cohen’s daughter married to a person disqualified for priesthood remains permanently disabled.. Rav said, practice is that she returns to eat heave but not to eat breast and foreleg⁷⁴Cf. Chapter 8, Note 228.. Rebbi Joḥanan said, she eats breast and foreleg. Rebbi Ḥiyya stated a support for Rav: “of food,⁷⁵Lev. 22:13. “If the daughter of a Cohen becomes a widow or divorcee without issue, she returns to her father’s house as in her youth; she shall eat of her father’s food.” As usual, the prefix מ is used as partitive. The same argument (anonymous) in Sifra Emor Pereq 6(1), Babli 87a.” not all the food. Rebbi Simeon ben Ioḥai stated a support for Rebbi Joḥanan: “of her father’s food she shall eat,” to include the loaves of the thanksgiving sacrifice and the cakes of the nazir.