Talmud su Deuteronomio 23:3

MISHNAH: Commandment prohibition: Secondary prohibitions⁶⁷For any biblical incest prohibition of Lev. 18, one more generation is forbidden by common law, a tradition ascribed to the “Sopherim”, the colleagues and successors of Ezra in reconstituting Judaism in Israel after the Babylonian exile. instituted by the Sopherim. Holiness prohibiton: A widow for the High Priest⁶⁸Lev. 21:14., a divorcee⁶⁹Lev. 21:7. or one who had ḥalîṣah⁷⁰The identification of ḥalîṣah with divorce is rabbinic for the majority, possibly biblical for R. Simeon; cf. Note 17. for a simple priest, a bastard⁷¹Deut. 23:3. or a Gibeoness⁷²A popular tradition ascribes the exclusion of Gibeonites from the Jewish marriage community to their cruel behavior towards the family of Saul when it was decided that “the Gibeonites are not part of Israel” (2S.21:2). They are called “given” for Joshua “gave” them as hewers of wood and drawers of water (Jos. 9:27). to an Israel, a Jewish woman to a Gibeonite or a bastard⁷³Both of them could be illegitimate paternal halfbrothers of the deceased obligated by the laws of Deut.25..

HALAKHAH: “One does not investigate from the altar and before,” etc. It is written¹⁵¹Deut. 17:15.: “You certainly shall put a king over you.” This refers not only to a king; from where to add public officials, administrators of welfare, clerks of the court, and those who whip with a lash¹⁵²Employees of the criminal court.; from where? The verse says, “from amidst your brothers you shall appoint a king over you¹⁵¹Deut. 17:15.,” anybody whom you appoint over you shall only be from the select among your brethren¹⁵³He can be called your brother only if he belongs to your marriage group. Therefore, anybody whose daughter cannot be married by anybody, including priests, is excluded from public office. In the Babli, 76b, it is inferred from this argument that only children of a Jewish mother can be appointed to public office.. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: “Their distinguished lineage in the army in war.¹⁵⁴1Chr. 7:40. This refers to the statement of R. Ḥanina ben Antigonos and a hypothetical army of the Messiah. In the Babli, 76b, “the king’s army” is interpreted as David’s army as described in 1Chr.” The merit of their lineage supports them in war. So far from tradition¹⁵⁵Prophets and Hagiographs, which do not have standing as sources of the law.; from the words of the Torah? “No bastard shall come into the Eternal’s congregation¹⁵⁶Deut. 23:3..” “No person injured in his testicles shall come¹⁵⁷Deut. 23:2. The spelling supports the Yemenite tradition., etc.” What is written afterwards? “When you encamp against your enemies, etc.¹⁵⁸Deut. 23:10, directly after the end of the rules of exclusion from endogamous marriage. It is explicit in the Babli (Yebamot 4a) that the order of verses in Deut. is important for the correct interpretation. The implication is that only persons of impeccable lineage should be admitted to the Eternal’s army.”