Wo immer es Verlobung und keine Übertretung gibt (dh wo Verlobung "dauert" und es keine Übertretung in der Ehe gibt), folgt das Kind dem Mann (der Linie). [Diese Regel ist nicht kategorisch; denn im Fall eines Proselyten, der einen Mamzereth heiratet, gibt es Verlobung und keine Übertretung, denn die Versammlung der Proselyten wird nicht als "Versammlung" (des L-rd) bezeichnet, nämlich. Deuteronomium 23: 3 - "Ein Mamzer darf nicht in die Gemeinde des L-Rd kommen", obwohl das Kind nicht der Linie des Mannes folgt, wobei das Kind ein Mamzer ist, unabhängig davon, ob ein Proselyte einen Mamzereth oder einen Mamzereth geheiratet hat Mamzer heiratete einen Proselyten.] Was ist das? [dh ein Fall, in dem das Kind der Linie des Vaters folgt]? Die Tochter eines Cohein, eines Leviten und eines Israeliten, verheiratet mit einem Cohein, einem Leviten und einem Israeliten (das Kind mit der Bezeichnung des Vaters). Und wo immer es Verlobung und Übertretung gibt, folgt das Kind dem Makel. Welches ist das? Eine Witwe, die mit einem Hohepriester verheiratet ist; eine geschiedene Frau oder eine Chaluzah, die mit einem regulären Priester verheiratet ist (in diesem Fall ist das Kind eine Herausforderung, die dem Priestertum verboten ist), ein Mamzereth und eine Nethina, die mit einem Israeliten verheiratet sind; die Tochter eines Israeliten, verheiratet mit einem Mamzer oder einem Nathin. Und wo immer ihre Verlobung nicht "mitnimmt", sondern mit anderen, ist das Kind ein Mamzer. Welches ist das? Einer, der mit einem der [von Kareth verbotenen] Arayoth der Tora lebt. [In Yevamoth (49a) leitet sich dies aus (5. Mose 23: 1) ab: "Ein Mann soll die Frau seines Vaters nicht nehmen", gefolgt von (3): "Ein Mamzer soll nicht in die Gemeinde des L-Rd kommen." Und es ("die Frau seines Vaters") wird als eine Frau verstanden, die mit seinem Vater auf Yibum wartet, dh mit der Frau des Bruders seines Vaters, der von Kareth verboten ist.] Und wo immer ihre Verlobung weder mit ihm noch mit anderen geht Das Kind ist wie es ist. Welches ist das? Das Kind einer Bondfrau und einer nichtjüdischen Frau. [In Bezug auf eine Bondfrau steht geschrieben (2. Mose 21: 4): "Die Frau und ihre Kinder sollen ihrem Herrn gehören." Und in Bezug auf eine nichtjüdische Frau steht geschrieben (5. Mose 7: 4): "Denn er wird deinen Sohn von mir abwenden." Die Tatsache, dass "Denn sie wird sich wenden" nicht geschrieben steht, bedeutet: Geben Sie Ihre Tochter nicht seinem Sohn, denn er, der Ehemann Ihrer Tochter, wird Ihren Sohn, den Ihre Tochter ihm gebären wird, von Mir abwenden . Aber es ("Denn er wird sich umdrehen") bezieht sich nicht auf "Nimm seine Tochter nicht für deinen Sohn", denn der Sohn einer nichtjüdischen Frau heißt nicht "dein Sohn", sondern "ihr Sohn".]
Bartenura on Mishnah Kiddushin
כל מקום שיש קדושין ואין עבירה – that the betrothal takes effect, and there is no sin [associated] with her marriage. And this principle is not exact, for a male convert who marries an illegitimately born female, the betrothal is valid but there is no sin [associated] with it, for a community/congregation of converts is not called a community. And even though any child-born goes after the [status] of the male, [in this case] the child is illegitimate (i.e., a Mamzer), both whether a convert married an illegitimately born female or whether a Mamzer married a woman convert.
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English Explanation of Mishnah Kiddushin
Introduction
This mishnah begins discussing a subject which will be covered throughout the remainder of Kiddushin: lineage. We have already encountered throughout Seder Nashim many different genealogical statuses: priests, Levites, Israelites, converts, mamzerim, natinim and more. Our mishnah discusses how these lineages are transmitted from generation to generation, namely the issue of whom the child’s lineage follows, that of the father or that of the mother. We should note that lineage was probably the most important factor in choosing a spouse in the ancient Jewish world and probably was a key factor in the entire ancient world. Indeed until the modern period many matches between young men and women were made based on lineage. Lineage largely determined a person’s social standing. It is sometimes hard to relate to this value for those of us living in 20-21st century America, a country where societal standing is perhaps less based on lineage than almost any nation throughout history.
The final clause of our mishnah contains the famous principle of “matrilineal descent” the “Jewishness” of the child follows the mother and not the father. This principle is surprising since ancient Jewish society was clearly patriarchal. Men were almost always the heads of their households, the woman would typically leave her family to enter the man’s house, men had custody and overall responsibility for their children etc. Furthermore, it seems quite clear that the Bible operates on the principle of “patrilineal descent.” Throughout the Tanakh men marry women of foreign descent and the women assimilate into their husband’s culture and homes (or notoriously fail to assimilate). The same is true of Second Temple literature such as the later books of the Bible, Josephus and Philo. How the matrilineal principle came to dominate rabbinic halakhah and literature is a mystery. There are a few places in rabbinic literature with a hint of a patrilineal principle, but there are few of them and they are usually rejected. A good discussion of these issues can be found in Shaye Cohen’s excellent book, The Beginnings of Jewishness.
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Bartenura on Mishnah Kiddushin
וכל מי שאין לה עליו קדושין וכו' הולד ממזר – In [Tractate] Yevamot (49a) we derive it from Scripture, as it is written (Deuteronomy 23:1): “No man shall marry his father’s former wife, [so as to remove his father’s garment],” and near it (verse 3), [it states]: “No one misbegotten [shall be admitted into the congregation of the LORD; none of his descendants, even in the tenth generation, shall be admitted into the congregation of the LORD].” And we maintain her as a widow whose husband died childless waiting for her brother-in-law to act (i.e., either to marry her or to absolve her of the obligation through the Halitzah/refusal ceremony) of his father, as she is the wife of the brother of his father and she is liable to Divine extirpation through him.
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English Explanation of Mishnah Kiddushin
Wherever there is kiddushin and there is no transgression, the child goes after the status of the male. And what case is this? When the daughter of a priest, a Levite or an Israelite is married to a priest, a Levite or an Israelite. In normal marriages the status of the child follows that of the father: the child of a priest is a priest, of a Levite is a Levite and of an Israelite is an Israelite.
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Bartenura on Mishnah Kiddushin
על אחת מכל העריות – of those liable for Divine extirpation.
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English Explanation of Mishnah Kiddushin
And wherever there is kiddushin and there is transgression, the child goes after the status of the flawed parent. And what case is this? When a widow is married to a high priest, or a divorced woman or a halutzah to an ordinary priest, or a mamzeret or a netinah to an Israelite, and the daughter of an Israelite to a mamzer or a natin. However, if the marriage is valid, meaning that the woman requires a get to separate from the man, but the marriage involves a transgression, the child receives the lower status. Therefore, the child of a mamzer or a mamzeret is a mamzer(et). Furthermore, if the marriage is prohibited but neither parent is “flawed” (such as a mamzer or a natin), a female child from such a marriage is disqualified from subsequently marrying a priest. For instance the daughter of a priest and divorcee cannot marry a priest.
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Bartenura on Mishnah Kiddushin
ולד שפחה ונכרית – as it is written [regarding] a female maidservant (Exodus 21:4): “the wife and her children shall belong to the master…” and [regarding] a heathen woman, it is written (Deuteronomy 7:4): “For they will turn your children away from Me [to worship other gods]…,” and because it is not written, “and she will turn [your children] away [from Me], we learn from it that this is how it should be understood: “do not give your daughters to their sons [or take their daughters for your sons]” (Deuteronomy 7:3), for the husband of your daughter will turn away your son that your daughter will give birth to through him from Me, but, it does not repeat “his daughter you shall not take for your son,” for the child (literally “male,”) that comes from the heathen is not called “your son,” but rather, “her son.”
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English Explanation of Mishnah Kiddushin
And any [woman] who cannot contract kiddushin with that particular person but can contract kiddushin with another person, the child is a mamzer. And what case is this? One who has intercourse with any relation prohibited in the Torah. If the marriage is invalid, but the woman could be betrothed to other men, the child is a mamzer. The example given is incest.
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English Explanation of Mishnah Kiddushin
And any [woman] who can not contract kiddushin with that particular person or with others, the child follows her status. And what case is this? The child issue of a female slave or a gentile woman. This section is where we see the famed “matrilineal principle.” We should note that it is incomplete. The mishnah states that the child of non-Jewish woman or slave is not Jewish or is a slave, but it does not specifically address the status of the child of a Jewish mother and male father.
