Talmud su Levitico 22:13

HALAKHAH: “A slave disables because of intercourse,” etc. From where that the intercourse with a slave disables? Rebbi Joḥanan said in the name of Rebbi Ismael: “If a Cohen’s daughter becomes a widow or a divorcee without issue,¹²⁷Lev. 22:13. “If a Cohen’s daughter becomes a widow or a divorcee without issue, when she returns to her father’s house as in her youth, she shall eat from her father’s food.”” from [a man] with whom she has widowhood or divorce she returns, from [a man] with whom she has no relation of widowhood or divorce she does not return. Rebbi Jeremiah objected: But if a widow whored she has no widowhood or divorce and she returns¹²⁸If she is not married she cannot become a widow or be divorced. The objection is too stupid to deserve an answer since it is only required that she could have a marriage relationship, not that she actually must have had one.! Rebbi Yose did not say so, but [he held] that the argument of Rebbi Joḥanan is reversed. In Giṭṭin he says, why are Samaritans disqualified? Rebbi Joḥanan in the name of Rebbi Ismael: Because if a Gentile or a slave has intercourse with a Jewish woman, the child is a bastard¹²⁹In our text, Giṭṭin 1:5, the statement is by R. Joḥanan in the name of R. Eleazar (the Tanna), in Qiddushin 3:14 it is an anonymous baraita. In the Babli, 45a, the statement is by R. Joḥanan and R. Eleazar (the Amora); a parallel statement in the name of Rebbi.
There is no doubt in the Yerushalmi that the original Samaritans were Jews. They consider the children of a Jewish mother from a Gentile as Jewish, as is accepted as practice, under Babylonian influence, in the next Halakhah and as already was decided in Halakhah 4:15.. In Qiddushin one says, Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, the child is a bastard. Here he says it in his own name but there he says it in the name of Rebbi Ismael! For also according to the words of the Sages the child is a bastard. Rebbi Ḥizqiah did not say so, but: the argument of Rebbi Joḥanan is reversed. In Giṭṭin he says, why are Samaritans disqualified? Rebbi Joḥanan in the name of Rebbi Ismael: Because if a Gentile or slave has intercourse with a Jewish woman, the child is a bastard. In Qiddushin one says, Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, the child is a bastard. Here he says, from [a man] with whom she has widowhood or divorce she returns, from [a man] with whom she has no relation of widowhood or divorce she does not return¹³⁰This implies that the child of a Gentile or a slave is not a bastard since the only person to be affected is the mother who cannot return to her priestly status if she was the daughter of a Cohen.. Rebbi Mattaniah said, I went to Seḥora and heard: Rebbi Joḥanan and Rebbi Ismael the sons of Jesua: “If a Cohen’s daughter becomes a widow or a divorcee without issue,¹²⁷Lev. 22:13. “If a Cohen’s daughter becomes a widow or a divorcee without issue, when she returns to her father’s house as in her youth, she shall eat from her father’s food.”” from [a man] with whom she has widowhood or divorce she returns, from [a man] with whom she has no relation of widowhood or divorce she does not return. And I said, that is correct, there is no bastard, following Rebbi Joshua¹³¹It really is following R. Simeon from Timna (Mishnah 4:14), but the more liberal R. Joshua will certainly agree that there is no hint of bastardy attached to the child. If the child is a girl, she will be disqualified from the priesthood, cf. Halakhah 4:15., for a bastard is only from a woman which is for him under an incest prohibition and for whom one is punished by divine extirpation.

MISHNAH: A Cohen’s daughter married to an Israel may not eat heave. If he died but she had a son from him, she may not eat heave. If [then] she married a Levite, she may eat tithe. If he died but she had a son from him, she may eat tithe. If [then] she married a Cohen, she may eat heave. If he died but she had a son from him, she may eat heave. If her son from the Cohen died, she may eat tithe; from the Levite, she may not eat tithe. If her son from the Israel died, she returns to her father’s house and for this case it was said: “She returns to her father’s house as in her youth⁶⁸Lev. 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, but no outsider may eat of it.”.”

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.