Deuteronômio 23:9 Passagens Relacionadas

¹⁰⁵This text is from Yebamot 8:2, explained there in Notes 150–155. Rebbi Ḥanina said, the Mishnah does not follow Rebbi Jehudah, since Rebbi Jehudah said that four congregations are called “congregation”, the congregation of Cohanim, the congregation of Levites, the congregation of Israelites, the congregation of converts. They objected to Rebbi Jehudah, but is it not written, “one injured in his testicles or with amputated urethra should not come into the Eternal’s congregation”? That refers to bodily blemishes. But is it not written, “children that will be born to them in the third generation may enter the Eternal’s congregation”? That is a positive commandment. But the rabbis said, there are three congregations, the congregation of Cohanim, the congregation of Levites, the congregation of Israelites; “they shall not come, they shall not come, they shall not come.”

HALAKHAH: “Ammonites and Moabites are forbidden,” etc. “Ammonite¹⁶⁶Deut.23:4.,” but not female Ammonite. “Moabite¹⁶⁶Deut.23:4.,” but not female Moabite. Similarly, “Edomite¹⁶⁷Deut. 23:8.” but not female Edomite, “Egyptian¹⁶⁷Deut. 23:8.” but not female Egyptian? It is written: “Because they did not receive you with bread and water¹⁶⁸Deut. 23:5, the reason for the exclusion of Ammonites and Moabites, even if converted.,” should the women have received? “Who hired against you¹⁶⁹Micah 6:5, speaking of Bileam being hired to curse the Israelites. The argument is slightly extended in Sifry Deut. #249, 250.,” “who took counsel,” who usually hires? Males but not females. Who usually sits in counsel? Males but not females.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that a family in the South was in bad reputation¹⁰¹That all their girls were forbidden to Cohanim.. Rebbi sent Romanus to investigate them. He investigated and found that a grandmother had been converted at less than three years and a day of age, and he declared them fit for the priesthood. Rav Hoshaia said, he declared them fit following Rebbi Simeon. Rebbi Zeïra said, here it is everybody’s opinion since Rebbi Zeïra said in the name of Rav Ada bar Ahava, Rebbi Judan brings it in the name of Rebbi Abbahu in the name of Rebbi Joḥanan: The child of an adult is fit since it is a prohibition deduced from a positive commandment¹⁰²A High Priest is directed to marry a woman “in her virginity”. This is interpreted to mean that the bride must be a virgin but not yet an adult since for adults the hymen may get soft by itself and therefore the fact of virginity cannot in all cases be established. But since the prohibition to marry an adult is only a logical consequence of the positive commandment to marry a virgin, it has no standing in penal law and, therefore, the child of woman marrying as an adult cannot be subject to any disability.. (Lev. 21:13) “But he shall take a wife in her virginity.” Any prohibition deduced from a positive commandment is a positive commandment¹⁰³The Babli concurs (Yebamot 54b,68a; Pesaḥim 41b, Zebaḥim 36a, Ḥulin 81a.). Analogously, (Lev. 21:14) “only a virgin from amidst his people he shall take as wife,” not a proselyte¹⁰⁴The Babli (Yebamot 77b) and Sifra Emor Pereq 2(6) conclude from the partitive מ in מעמיו that the daughter of a proselyte is acceptable.. Is any prohibition deduced from a positive commandment a positive commandment? Rebbi Hoshaia objected: But the second generation of an Egyptian is a prohibition deduced from a positive commandment¹⁰⁵The prohibition of the first two generations of descendants of an Egyptian proselyte is only inferred from the permission to the third generation to marry a Jewish partner, Deut. 23:9. If the previous argument is correct, only male Egyptians should be disabled in the second generation, not women. But the verse makes no gender distinction. The principle enunciated seems to contradict the Torah.! Rebbi Hoshaia turned around and said, a positive commandment for Israel cannot be compared to a positive commandment for Cohanim. A positive commandment for Israel implies a prohibition for everybody. A positive commandment for Cohanim implies a prohibition for Cohanim but a permission for Levites and Israel¹⁰⁶Since it is special legislation it cannot imply anything not spelled out explicitly..