Torah Community Connections

Week 91 - Sunday - 19 August 2001

KIDDUSHIN: CHAPTER 4: MISHNAH 3

All those who are prohibited from entering the assembly are permitted to wed each other; Rabbi Yehudah prohibits. Rabbi Eliezer says, their certain with their certain - permitted; their certain with their safek and their safek with their certain, and their safek with their safek prohibited. And which are the safek ones? shetuki, asufi, and Cuthean.

Kehati

After teaching above (mishnah 1) that converts, freed servants, mamzerim, netins shetukis, and asufis are all permitted to marry each other, this mishnah teaches (according to the conclusion of the Gemara) that even Ammonite and Moabite converts, who are prohibited from entering the assembly of Israel, are permitted to marry mamzerim, shetukis, and asufis.

All who are prohibited from entering the assembly - of Israel, are permitted to wed each other - as was taught above (mishnah 1): mamzerim, netins, shetukis and asufis are permitted to marry each other. Ammonite and Moabite converts also are permitted to marry mamzerim, netins, and asufis.

Rabbi Yehudah prohibits - the Gemara explains that Rabbi Yehudah prohibits the marriage of a convert to a mamzeret. He concedes however that an Ammonite or Moabite convert, since he is prohibited from entering the assembly of Israel, is permitted to marry a mamzeret a netinah a shetukit or an asufit, in accordance with the opinion of the First Tanna.

Rabbi Eliezer says their certain with their certain - permitted - One who is definitely prohibited may marry another who is also definitely prohibited e.g - a mamzer is permitted to marry a manzeret or a netinah; their certain - e.g., a mamzer or netin, with their safek - a shetukit or asufit, and their safek - a shetuki or an asufi, with their certain - a mamzeret or netinah; according to another version, the mishnah does not state "and safek with certain", since this is the same as "and certain with safek," and their safek with their safek - a shetuki with an asufit, and even a shetuki with a shetukit or an asufi with an asufit, since there is a possibility that one might be unblemished and the other blemished, prohibited - to wed one another. And which are the safek ones? shetuki, asufi, and Cuthean - the status of the Cuthean (Samaritan) is also safek because the Cutheans are not expert in the laws of marriage and divorce (see the introduction to Mishnah Dem. 3:4; Ned 3:10). The law in this mishnah is in accordance with Rabbi Eliezer.

KIDDUSHIN: CHAPTER 4: MISHNAH 4

One who weds a woman who is a priestess, must investigate after her for four mothers, which are eight; her mother, and the mother of her mother, and the mother of her mother's father and her mother, and the mother of her father and her mother, and the mother of her father's father and her mother. A Levite woman and an Israelite woman - they add to them one more.

Kehati

One who - weds - a woman who is a priestess - a priest who is about to wed the daughter of a priest (Tosafot); and according to another interpretation, anyone, even an Israelite, who is about to wed the daughter of a priest. (Maggid Mishneh on Rambam, Hil. Isurei Biyah 19:18; see also Tosefot Yom Tov) Our mishnah refers to a case where a claim has been made that her family is blemished, otherwise, all families are assumed to be unblemished, he must investigate after her for four mothers - whether one of them is of blemished lineage, two from the mother's side, and two from the father's side: her mother and the mother of her mother's father, her father's mother and the mother of her father's father, which are eight - the mother of each of these mothers is examined with her, as enumerated: her mother, and the mother of her mother, and the mother of her mother's father and her mother, and the mother of her father and her mother, and the mother of her father's father and her mother - the Gemara explains that the reason for examining the mothers, and not the fathers, is because of the tendency of men, when quarreling, to call attention to blemishes in each other's family lineage, and therefore if her father's lineage was blemished it would be known, and there would be no need for examination. Women, however, who are not accustomed to call attention to blemishes in lineage, must be examined. A woman does not have to examine the family of her prospective husband since unblemished women were not enjoined against wedding people with blemished lineage, and even the daughter of a priest may wed a convert or a halal.

If a priest is about to wed a - Levite woman and - or - an Israelite woman - and according to the second interpretation which was cited above, anyone who is about to wed a Levite woman or an Israelite woman, they add to them one more - he examines one more mother from each couple, e.g., her mother, her mother's mother, and her mother's mother's mother, (Rashi), thereby examining a total of twelve mothers. According to Rambam, he adds only one more from each side, i.e., her mother's mother's mother and her father's mother's mother's mother, thereby examining a total of ten mothers. This additional examination is required because there is a greater possibility or blemished lineage in Levite and Israelite families than in priestly families.

Return to Mishna Yomit Index

Visit the Mishna Yomit Archives