Talmud su Levitico 21:1

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.

MISHNAH: For any commandment a father has to fulfill towards his son, men are obligated but women are free. For any commandment the son has to fulfill towards his father, men and women are equally obligated. For any positive commandment activated by time⁵⁵⁴Which either depends on the time of day or the calendar date. This rule admits of quite a few exceptions., men are obligated but women are free. For any positive commandment not activated by time⁵⁵⁵E. g., the obligation to give charity and do charitable work., men and women are equally obligated. For any prohibition, whether or not activated by time, men and women are equally obligated except for “do not destroy”, “do not shear,”⁵⁵⁶Not to destroy one’s beard or shear the sideburns, Lev. 19:27, inappropriate for women. and “do not become impure for the dead.⁵⁵⁷Lev. 21:1. In general, holiness prohibitions valid for priests do not apply to their daughters and only partially to their wives.”
Leanings⁵⁵⁸The obligatory leaning on the head of the sacrifice (Lev. 1:4, 3:2,8, 13; 4:4,15,24,29,33). and weavings⁵⁵⁹The prescribed motions for selected sacrifices of purification (Lev. 8:27; 14:12,24; Num. 5:25; 6:19)., presentations⁵⁶⁰Presentations to the altar, mainly of flour offerings (Lev. 2:6; 6:7)., taking of fistfuls⁵⁶¹The fistful burned on the altar of flour offerings; Lev. 6:8., burnings⁵⁶²Bringing meat, flour, or incense and putting it in the fire on the altar. and neck breakings⁵⁶³Of bird sacrifices; Lev. 1:15, 5:8., sprinklings⁵⁶⁴Of blood on the walls of the altar, Lev. 1:5,11; 3:2,8,13; 4:6,7,17,18, 25,30,34; 5:9. and receptions⁵⁶⁵Receiving the blood of slaughtered sacrifices in a sanctified vessel. All these actions are restricted to male Aharonides except for leanings and weavings, which are prescribed for the public. apply to men but not to women except for the flour offerings of the suspected wife and the nezirah; those do weave.

“Except ‘do not destroy’, ‘do not shear,⁵⁵⁶Not to destroy one’s beard or shear the sideburns, Lev. 19:27, inappropriate for women.’ and ‘do not become impure for the dead’.” Issy says, also because of “do not make a bald spot.⁶²⁶Deut. 14:1: “You are children of the Eternal, your God; do not injure yourselves, do not make a bald spot between your eyes for a deceased.” The same argument in the Babli, 35b.” What is the reason? “They shall not make a bald spot⁶²⁷Lev. 21:5, speahing of Cohanim: “They may not make a bald spot on their head; the sideburn of their beard they shall not shave.”.” One subject to the rules of the beard is subject to the rules of the bald spot; women who have no beard are free from the rules of the bald spot⁶²⁸What is missing here is an argument why rules promulgated for Cohanim are valid for all Israelites; cf. Sifry Deut. 96; Sifra Emor Pereq 1(3).. And also from the following: “sons⁶²⁶Deut. 14:1: “You are children of the Eternal, your God; do not injure yourselves, do not make a bald spot between your eyes for a deceased.” The same argument in the Babli, 35b.,” not daughters. Rebbi Eleazar said, women are obligated by the rules of the bald spot. What is the reason? “For you are a holy people for the Eternal, your God.⁶²⁹Deut. 14:2. The expression “people” applies to both men and women, even hermaphrodites and the sexless.” Both men and women. How does Rebbi Eleazar explain “sons”? When they do the will of the Holy One, praise to Him, they are called sons, but when they do not do the will of the Holy One, praise to Him, they are not called sons⁶³⁰Babli 36a. In this interpretation, when Jesus insists on his being the Father’s son, he implies that the rest of the people do not obey God’s will.. Rav was ordering his students, there came Rav Hamnuna ordering the colleagues: Order you wives not to tear out their hair when standing by a deceased, that they should not make a bald spot. What is a bald spot? There are Tannaïm who stated: Any size. There are Tannaïm who state: The size of a peeled grain. The one who says, any size, because the meaning of “bald spot” is of any size. The one who says, a peeled grain, for it is said here “to make a bald spot”, and it says there, a bald spot⁶³¹Lev. 13:42,43. As with all skin diseases, the disease at a bald spot is diagnosed as such once it has reached the size of a peeled grain; Mishnah Nega‘im 4:5,6.. Since “bald spot” mentioned there means in the size of a peeled grain, here also it means the size of a peeled grain. Rebbi Yose bar Mamal⁶³²In the Genizah text, the rule is traced to R. Eleazar, in line with the other rules of this section.: A Cohenet is permitted to leave the Land⁶³³Since the “Land of the Gentiles” is impure, a Cohen is not permitted to leave the Land of Israel except in extraordinary circumstances. But the special laws for Cohanim promulgated in Lev. 21 do not apply to their wives and daughters, who cannot serve in the Sanctuary.. What is the reason? “Say to the Cohanim⁶³⁴Lev. 21:1.,” not to the Cohanot. If it were otherwise, what would we say? Since she is included in the decision⁶³⁵It is difficult to know what this means; the word is missing in the Genizah text. Probably one should read גְּדִידָה “inflicting injury on oneself”, or in Rashi’s words esgratiner(égratigner), “to slit”, forbidden in Deut. 14:1 to all of Israel., she may not leave⁶³⁶Since the general prohibition of Deut. 14:1, applicable also to women, is also the particulat prohibition of Lev. 21:5, one might think that all special rules of Lev. 21 apply to everybody. Then the special position of Cohanim in rules of impurity would be abolished.. If you say so, you push aside the paragraph of impurities.