1. Hebrew Bible, Deuteronomy, 7.1-7.4, 23.4-23.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cohen (2010) 375, 382| 7.1. "וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ׃", 7.1. "כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם־רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ׃", 7.2. "וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃", 7.2. "וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃", 7.3. "וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃", 7.4. "כִּי־יָסִיר אֶת־בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף־יְהוָה בָּכֶם וְהִשְׁמִידְךָ מַהֵר׃", 23.4. "לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃", 23.5. "עַל־דְּבַר אֲשֶׁר לֹא־קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת־בִּלְעָם בֶּן־בְּעוֹר מִפְּתוֹר אֲרַם נַהֲרַיִם לְקַלְלֶךָּ׃", 23.6. "וְלֹא־אָבָה יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ אֶל־בִּלְעָם וַיַּהֲפֹךְ יְהוָה אֱלֹהֶיךָ לְּךָ אֶת־הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יְהוָה אֱלֹהֶיךָ׃", 23.7. "לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃", 23.8. "לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃", 23.9. "בָּנִים אֲשֶׁר־יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהוָה׃", | 7.1. "When the LORD thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou;", 7.2. "and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them;", 7.3. "neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.", 7.4. "For he will turn away thy son from following Me, that they may serve other gods; so will the anger of the LORD be kindled against you, and He will destroy thee quickly.", 23.4. "An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;", 23.5. "because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee.", 23.6. "Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee.", 23.7. "Thou shalt not seek their peace nor their prosperity all thy days for ever.", 23.8. "Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.", 23.9. "The children of the third generation that are born unto them may enter into the assembly of the LORD.", |
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2. Hebrew Bible, Exodus, 34.14-34.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •intermarriage, to egyptian, moabite, ammonite, or edomite women Found in books: Cohen (2010) 375| 34.14. "כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יְהוָה קַנָּא שְׁמוֹ אֵל קַנָּא הוּא׃", 34.15. "פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃", 34.16. "וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן׃", | 34.14. "For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous God;", 34.15. "lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice;", 34.16. "and thou take of their daughters unto thy sons, and their daughters go astray after their gods, and make thy sons go astray after their gods.", |
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3. Hebrew Bible, Genesis, 10.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •intermarriage, to egyptian, moabite, ammonite, or edomite women Found in books: Cohen (2010) 375| 10.15. "וּכְנַעַן יָלַד אֶת־צִידֹן בְּכֹרוֹ וְאֶת־חֵת׃", | 10.15. "And Canaan begot Zidon his firstborn, and Heth;", |
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4. Hebrew Bible, 1 Kings, 11.1-11.2, 11.5, 11.7-11.8, 16.31, 23.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •intermarriage, to egyptian, moabite, ammonite, or edomite women Found in books: Cohen (2010) 375| 11.1. "וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃", 11.1. "וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃", 11.2. "וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃", 11.2. "מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃", 11.5. "וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃", 11.7. "אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃", 11.8. "וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃", 16.31. "וַיְהִי הֲנָקֵל לֶכְתּוֹ בְּחַטֹּאות יָרָבְעָם בֶּן־נְבָט וַיִּקַּח אִשָּׁה אֶת־אִיזֶבֶל בַּת־אֶתְבַּעַל מֶלֶךְ צִידֹנִים וַיֵּלֶךְ וַיַּעֲבֹד אֶת־הַבַּעַל וַיִּשְׁתַּחוּ לוֹ׃", | 11.1. "Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;", 11.2. "of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love.", 11.5. "For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites.", 11.7. "Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon.", 11.8. "And so did he for all his foreign wives, who offered and sacrificed unto their gods.", 16.31. "And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.", |
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5. Hebrew Bible, Judges, 3.5-3.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •intermarriage, to egyptian, moabite, ammonite, or edomite women Found in books: Cohen (2010) 375| 3.5. "וּבְנֵי יִשְׂרָאֵל יָשְׁבוּ בְּקֶרֶב הַכְּנַעֲנִי הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃", 3.6. "וַיִּקְחוּ אֶת־בְּנוֹתֵיהֶם לָהֶם לְנָשִׁים וְאֶת־בְּנוֹתֵיהֶם נָתְנוּ לִבְנֵיהֶם וַיַּעַבְדוּ אֶת־אֱלֹהֵיהֶם׃", | 3.5. "And the children of Yisra᾽el dwelt among the Kena῾ani, the Ĥitti, and the Emori, and the Perizzi, and the Ĥivvi, and the Yevusi:", 3.6. "and they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.", |
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6. Hebrew Bible, Ezra, 9.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •intermarriage, to egyptian, moabite, ammonite, or edomite women Found in books: Cohen (2010) 375| 9.1. "וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃", 9.1. "וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃", | 9.1. "Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.", |
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7. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •intermarriage, to egyptian, moabite, ammonite, or edomite men Found in books: Cohen (2010) 382| 8.3. "עַמּוֹנִי וּמוֹאָבִי, אֲסוּרִים, וְאִסּוּרָן אִסּוּר עוֹלָם, אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. רַבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמַר רַבִּי שִׁמְעוֹן, קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמְרוּ לוֹ, אִם הֲלָכָה נְקַבֵּל, וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם, לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵרִין וּנְתִינִין, אֲסוּרִין, וְאִסּוּרָן אִסּוּר עוֹלָם, אֶחָד זְכָרִים, וְאֶחָד נְקֵבוֹת: \n", | 8.3. "An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females.", |
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| 8. Anon., Sifre Deuteronomy, 253 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •intermarriage, to egyptian, moabite, ammonite, or edomite men Found in books: Cohen (2010) 382 |
| 9. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •intermarriage, to egyptian, moabite, ammonite, or edomite men Found in books: Cohen (2010) 382 |
10. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Cohen (2010) 382| 76a. ממולאי אמריתו מילי מוליתא במקומה מבשלה שלא במקומה לא מבשלה,אמר רב יהודה אמר שמואל ניקב ונסתם כל שאילו נקרי ונקרע פסול ואי לאו כשר הוי בה רבא היכא אילימא למטה מעטרה אפי' נכרת נמי אלא בעטרה עצמה איתמר נמי אמר רב מרי בר מר אמר מר עוקבא אמר שמואל ניקב בעטרה עצמה ונסתם כל שאילו נקרי ונקרע פסול ואי לאו כשר,שלח ליה רבא בריה דרבה לרב יוסף ילמדנו רבינו היכי עבדינן א"ל מייתינן נהמא חמימא דשערי ומנחינן ליה אבי פוקרי ומקרי וחזינן ליה,אמר אביי אטו כ"ע יעקב אבינו הואי דכתיב ביה (בראשית מט, ג) כחי וראשית אוני שלא ראה קרי מימיו,אלא אמר אביי מעברינן קמיה בגדי צבעונין אמר רבא אטו כ"ע ברזילי הגלעדי הוא אלא מחוורתא כדשנין מעיקרא,ת"ר ניקב פסול מפני שהוא שותת נסתם כשר מפני שהוא מוליד וזהו פסול שחוזר להכשירו זהו למעוטי מאי למעוטי קרום שעלה מחמת מכה בריאה דאינו קרום,שלח ליה רב אידי בר אבין לאביי היכי עבדינן מייתינן שערתא ומסרטינן ליה ומייתינן תרבא ושייפינן ומייתינן שומשנא גמלא ומנכתינן ליה ופסקינן ליה לרישיה ודוקא שערתא אבל פרזלא מזרף זריף וה"מ קטן אבל גדול מיקפולי מיקפל,אמר רבה בר רב הונא המטיל מים משתי מקומות פסול אמר רבא לית הלכתא לא כברא ולא כאבא ברא הא דאמרן אבא דא"ר הונא נשים המסוללות זו בזו פסולות לכהונה,ואפילו לרבי אלעזר דאמר פנוי הבא על הפנויה שלא לשם אישות עשאה זונה ה"מ איש אבל אשה פריצותא בעלמא:, big strongמתני׳ /strong /big פצוע דכא וכרות שפכה מותרין בגיורת ומשוחררת ואינן אסורין אלא מלבא בקהל שנאמר (דברים כג, ב) לא יבא פצוע דכא וכרות שפכה בקהל ה':, big strongגמ׳ /strong /big בעו מיניה מרב ששת פצוע דכא כהן מהו בגיורת ומשוחררת בקדושתיה קאי ואסיר או דלמא לאו בקדושתיה קאי ושרי,א"ל רב ששת תניתוה פצוע דכא ישראל מותר בנתינה ואי ס"ד בקדושתיה קאי אקרי כאן (דברים ז, ג) לא תתחתן בם,אמר רבא אטו התם משום קדושה ולאו קדושה הוא דלמא מוליד בן ואזיל פלח לעבודת כוכבים וה"מ בהיותן עובדי כוכבים כי מגיירי בישראל שרו ורבנן הוא דגזרו בהו וכי גזרו בהו רבנן בהנך דבני אולודי אבל האי דלאו בר אולודי לא גזרו ביה רבנן,אלא מעתה ממזר דבר אולודי הכי נמי דאסיר והא תנן ממזרים ונתינים מותרים לבא זה בזה אלא כי גזור רבנן בכשרים בפסולים לא גזור רבנן,הדר אמר רבא לאו מילתא היא בהיותן עובדי כוכבים לית להו חתנות נתגיירו אית להו חתנות,מתיב רב יוסף (מלכים א ג, א) ויתחתן שלמה את בת פרעה מלך מצרים גייורי גיירה והא לא קבלו גרים לא בימי דוד ולא בימי שלמה מידי הוא טעמא אלא לשולחן מלכים | 76a. b from truncated [ i mimula’ei /i ] people, /b as Rav Beivai’s family traced their lineage to the house of Eli, all of whose descendants were destined to be short-lived (see I Samuel 2:31), b you speak truncated [ i mulayata /i ] /b and unsound b matters. /b When the semen passes through b its /b proper b place, it fertilizes; /b but if it does b not /b pass through b its /b proper b place, it does not fertilize. /b Since he cannot father children, he is like one whose testicles have been crushed, and therefore he may not enter into the congregation., b Rav Yehuda said /b that b Shmuel said: /b If a man’s member b had been punctured and it /b later healed and the hole b closed /b up with flesh, in b any /b case b where, /b if b he would emit semen, it would tear /b open again, he is b unfit /b to enter into the congregation; b but if not, /b he is b fit. Rava discussed /b this ruling and raised a question: b Where /b is this perforation? b If we say /b it is b below the corona, /b at the end of the man’s member, why should this perforation render him unfit? b Even if /b the member b was /b entirely b severed, /b he would b also /b be fit. b Rather, /b the hole is b in the corona itself, /b that is, at the point where the corona meets the rest of the member. b It was also stated /b explicitly that this is the case, as b Rav Mari bar Mar said /b that b Mar Ukva said /b that b Shmuel said: /b If a man’s member b had been punctured in the corona itself, and it /b later healed and the hole b closed /b up with flesh, in b any /b case b where /b if b he would emit semen it would tear /b open again, he is b unfit; but if not, /b he is b fit. /b ,With regard to this issue, b Rava, son of Rabba, sent /b the following question b to Rav Yosef: Let our teacher teach us, what /b should b we do /b to verify whether or not the perforation was adequately closed? Rav Yosef b said to him: We bring warm barley bread and place it upon his anus [ i bei pukrei /i ], and /b owing to the heat b he emits semen, and we observe /b what happens and see whether or not the perforation remains closed., b Abaye said: Is that to say /b that b everyone is /b like b our Patriarch Jacob, with regard to whom it is written: /b “Reuben, you are my firstborn, b my might and the first fruits of my strength” /b (Genesis 49:3), implying b that /b Jacob b never experienced an emission of semen in all his days, /b so that his eldest son Reuben was conceived from his first drop of seed, i.e., “the first fruits of my strength.” The implication is that there is certainly no need for such measures in order to bring a man to ejaculate., b Rather, Abaye said /b that a different method is used: b We pass before him colorful garments /b of a woman, and thereby bring him to arousal, so that he will experience an emission. b Rava said: Is that to say /b that b everyone is /b like b Barzilai the Gileadite, /b traditionally known for his licentious character? Not all men are brought to excitement when they merely see such clothes. b Rather, /b the Gemara rejects this proposal and states that b it is clear as we initially answered, /b that we follow the former procedure even though not all men require it., b The Sages taught /b in a i baraita /i : If a man’s member b was punctured, /b he is b unfit /b to enter into the congregation of Israel b because /b his semen b is discharged gently /b and does not fertilize; if the perforation later b closed /b up with flesh, he is b fit, because /b now b he can father /b children. b And this is /b an instance of one who is b unfit who returns to his /b previous state of b fitness. /b The Gemara asks: b What /b does the word b this /b come b to exclude? /b The Gemara explains that it comes b to exclude /b a case involving an entirely different matter, that of b a membrane that formed on the lung /b of an animal b in the wake of a wound, which is not /b considered b a /b proper b membrane, /b as it is likely to rupture. If a puncture in the lung became covered with such a membrane the animal does not regain its former kosher status.,With regard to this issue, b Rav Idi bar Avin sent /b the following question b to Abaye: What /b should b we do /b to expedite the healing of such a perforation? Abaye answered: b We bring /b a sharp-edged grain of b barley and lacerate /b the area around the hole with it. b We /b then b bring fat and rub it /b on the spot, b and /b afterward b we bring a large ant [ i shumshena /i ] and let it bite /b inside the hole. This leads to bleeding and the formation of a scab, which eventually heals as new flesh grows there. b We /b also b cut off /b the ant’s b head /b so that it should remain in place until the wound is fully healed. The Gemara comments: b And /b this procedure must be done b specifically /b with a grain of b barley, but /b an b iron /b tool would b cause inflammation [ i zareif /i ]. /b The Gemara adds: b And this applies only /b to b a small /b perforation, b but a large one will /b eventually b peel /b off and reopen., b Rabba bar Rav Huna said: One who passes water from two places, /b so that he appears to have a hole or some other blemish in his member, is b unfit /b to enter into the congregation of Israel, as is a man with crushed testicles. b Rava said: /b With regard to these matters, the b i halakha /i is in accordance neither with /b the opinion of b the son nor with /b that of b the father. The son, /b this refers to b that /b opinion of Rabba bar Rav Huna, b which we /b just b stated. /b As for the ruling of b the father, /b this is referring to that which b Rav Huna said: Women who rub against one another /b motivated by sexual desire b are unfit to /b marry into b the priesthood, /b as such conduct renders a woman a i zona /i , whom a priest is prohibited from marrying. It was about this that Rava said that the i halakha /i is not in accordance with Rav Huna’s opinion., b And even according to /b the opinion of b Rabbi Elazar, who said that an unmarried man who has intercourse with an unmarried woman not for the sake of marriage renders her a i zona /i , /b a woman who has had sexual relations with a man forbidden to her by the Torah, b this applies only to /b intercourse with b a man, but /b lewd behavior with another b woman is mere licentiousness /b that does not render her a i zona /i , and therefore she is still permitted to marry into the priesthood., strong MISHNA: /strong b A man with crushed testicles /b or with other wounds to his genitals b and one whose penis has been severed are permitted /b to marry a female b convert or an emancipated /b maidservant, b and they are prohibited only from entering into the congregation /b and marrying a woman who was born Jewish, b as it is stated: “A man wounded with crushed testicles or a severed penis shall not enter into the congregation of the Lord” /b (Deuteronomy 23:2)., strong GEMARA: /strong b They raised a dilemma before Rav Sheshet: What is /b the i halakha /i governing b a priest with crushed testicles with respect to /b a female b convert or an emancipated /b maidservant? The Gemara clarifies the two sides of this dilemma: Does b he retain his /b state of b sanctity /b like any other priest b and is /b therefore b prohibited /b from marrying either one of these women, b or perhaps he does not retain his /b state of b sanctity and /b therefore b is permitted /b to marry a convert, like an ordinary Israelite with crushed testicles?, b Rav Sheshet said to them: You /b already b learned /b the answer to b this /b question in the following i baraita /i : b It is permitted for an /b ordinary b Israelite with crushed testicles /b to marry b a Gibeonite woman. Now, if it enters your mind /b that he b retains his sanctity /b as a Jew, one should b apply here /b the prohibition stated with regard to Canaanites: b “You shall not marry them” /b (Deuteronomy 7:3). Apparently, then, one whose testicles have been crushed loses his former sanctity, and the same should apply to a priest., b Rava said: /b This is no proof, as b is that to say /b that the prohibition b there /b against marrying Canaanites b is due to sanctity or lack of sanctity? /b Rather, the reason for the prohibition is that b perhaps one will father a child /b from his Canaanite wife b and /b that child b will /b later b go /b off and engage in b idolatrous worship. Now, this /b concern b applies only when /b they are still b gentiles, /b but b when /b they b convert, /b as did the Gibeonites, they are b permitted to Jews. And it is the Sages who decreed /b that Gibeonites are forbidden like i mamzerim /i even after their conversion. b And when the Sages decreed /b that one may not marry them, the decree was limited b to those who are capable of having children, but /b with regard to b this one, /b a man with crushed testicles b who is incapable of having children, the Sages did not issue a decree. /b ,The Gemara raises an objection against Rava: b However, if that is so, /b then with regard to b a i mamzer /i , who is capable of having children, so too /b one would say b that he is prohibited /b from marrying a Gibeonite. b But didn’t we learn /b otherwise in a mishna ( i Kiddushin /i 69a): b i Mamzerim /i and Gibeonites are permitted to marry one another. Rather, /b retract this explanation and replace it with the following: b When the Sages decreed /b that one may not marry a Gibeonite, they limited their decree b to /b those who are b fit, /b so as to prevent them from mingling with Gibeonites; but b with regard to /b those who are b unfit /b to enter into the congregation, b the Sages did not issue a decree. /b , b Rava then /b reconsidered and b said /b that what he had previously argued, that the prohibition against marrying them applies only when they are gentiles, b is not correct. /b The prohibition cannot be referring to gentiles, as b when they are gentiles there can be no /b valid b marriage with them /b at all. It is only after b they have converted /b that b there can be /b valid b marriage with them, /b and therefore the prohibition against entering into marriage with them applies. Nevertheless, it is permitted for a man with crushed testicles to marry a Gibeonite woman., b Rav Yosef raised an objection /b from the verse that states: b “And Solomon married the daughter of Pharaoh, king of Egypt” /b (I Kings 3:1), which indicates that there can, in fact, be valid marriage even with gentiles. The Gemara answers: Before Solomon took Pharaoh’s daughter as his wife, b he converted her. /b The Gemara asks: b But isn’t /b it so that b they did not accept converts, neither in the days of David nor in the days of Solomon? /b The Gemara answers: b But isn’t the reason /b that they did not accept converts during those periods b only /b due b to /b concern that the converts were not acting for the sake of Heaven but in fact desired the power of b the table of kings, /b David and Solomon? |
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