וְלֹֽא־יְחַלֵּ֥ל זַרְע֖וֹ בְּעַמָּ֑יו כִּ֛י אֲנִ֥י יְהוָ֖ה מְקַדְּשֽׁוֹ׃ (פ)
<span class="x" onmousemove="Show('perush','Este es el <b>162do Precepto Negativo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">Y no amancillará su simiente en sus pueblos</span>; porque yo SEÑOR soy el que los santifico.
Jerusalem Talmud Kiddushin
HALAKHAH: “The daughter of a desecrated priest,” etc. Rav Hamnuna in the name of Rav: Daughter, daughter’s daughter, forever163All descendants of a desecrated priest are desecrated, both male and female, for all generations.. Rebbi Joḥanan in the name of Rebbi Ismael: “In his clans.” Since by “in his clans” said there males are forbidden and females permitted, so by “in his clans” said here males are forbidden and females permitted164In Lev. 21:1 it is stated that a Cohen may not defile himself by impurity “in his clans”. A female member of a priestly family is under no such constraint. It is claimed that in v. 4, in which a Cohen is warned not to enter a marriage which would desecrate him, the expression “in his clans” similarly frees female members of a priestly family from the disability of desecration.. What is the difference between them165Rav and R. Joḥanan.? A Cohen who came to a divorcee and fathered a son; the son went and fathered a son and a daughter. In the opinion of Rav the son, the son’s daughter, the daughter’s son, and the daughter are forbidden166In fact, all descendants in all degrees are desecrated.. In the opinion of Rebbi Joḥanan the son’s daughter is forbidden, the daughter’s son is permitted167Following the Mishnah, if she married an Israel or a Levite.. The Mishnah disagrees with Rav: “The daughter of an Israel who married a desecrated woman is qualified for the priesthood.” He explains it, a broomstick desecrated one168Rav will hold to his position that all descendants of a desecrated priest remain desecrated and the females forbidden to the priesthood. But he notes that there is a category of desecrated women who are not descendants of desecrated priests, viz., women having had sexual relations with men whom they could not have married (such as women raped by Gentiles.) He will agree that the daughter of such a woman, whom he calls חֲלָלָה מְבָנָה “broomstick desecrated”, born as a regular Jew and married to an Israel, is qualified for the priesthood. (Explanation of Qorban ha‘edah.)
Since חֲלָלָה מְבָנָה does not make much sense, one might read חֲלָלָה מִבִּיאָה “desecrated by intercourse.”. The Mishnah disagrees with Rebbi Joḥanan: “Rebbi Jehudah says, the daughter of a male proselyte is like the daughter of a desecrated priest.169Since R. Jehudah holds that Ez. 44:22 prohibits the daughter of a proselyte from an Israel mother to the priesthood, how could he agree that the daughter of a desecrated woman from an Israel is qualified for the priesthood?” He explains that Rebbi Jehudah only comes to add170He does not disagree with the anonymous Tanna; he only comes to add rules about proselytes not mentioned by the anonymous Tanna.. If he had said that the daughter of a desecrated priest is like the daughter of a male proselyte, you would have had a point.
Since חֲלָלָה מְבָנָה does not make much sense, one might read חֲלָלָה מִבִּיאָה “desecrated by intercourse.”. The Mishnah disagrees with Rebbi Joḥanan: “Rebbi Jehudah says, the daughter of a male proselyte is like the daughter of a desecrated priest.169Since R. Jehudah holds that Ez. 44:22 prohibits the daughter of a proselyte from an Israel mother to the priesthood, how could he agree that the daughter of a desecrated woman from an Israel is qualified for the priesthood?” He explains that Rebbi Jehudah only comes to add170He does not disagree with the anonymous Tanna; he only comes to add rules about proselytes not mentioned by the anonymous Tanna.. If he had said that the daughter of a desecrated priest is like the daughter of a male proselyte, you would have had a point.