Kommentar zu Yevamot 7:5
הָאוֹנֵס, וְהַמְפַתֶּה, וְהַשּׁוֹטֶה, לֹא פוֹסְלִים וְלֹא מַאֲכִילִים. וְאִם אֵינָם רְאוּיִין לָבֹא בְיִשְׂרָאֵל, הֲרֵי אֵלּוּ פוֹסְלִין. כֵּיצַד, יִשְׂרָאֵל שֶׁבָּא עַל בַּת כֹּהֵן, תֹּאכַל בַּתְּרוּמָה. עִבְּרָה, לֹא תֹאכַל בַּתְּרוּמָה. נֶחְתַּךְ הָעֻבָּר בְּמֵעֶיהָ, תֹּאכַל. כֹּהֵן שֶׁבָּא עַל בַּת יִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה. עִבְּרָה, לֹא תֹאכַל. יָלְדָה, תֹּאכַל. נִמְצָא כֹּחוֹ שֶׁל בֵּן גָּדוֹל מִשֶּׁל אָב. הָעֶבֶד פּוֹסֵל מִשּׁוּם בִּיאָה, וְאֵינוֹ פוֹסֵל מִשּׁוּם זָרַע. כֵּיצַד, בַּת יִשְׂרָאֵל לְכֹהֵן, בַּת כֹּהֵן לְיִשְׂרָאֵל, וְיָלְדָה הֵימֶנּוּ בֵן, וְהָלַךְ הַבֵּן וְנִכְבַּשׁ עַל הַשִּׁפְחָה, וְיָלְדָה הֵימֶנּוּ בֵן, הֲרֵי זֶה עֶבֶד. הָיְתָה אֵם אָבִיו בַּת יִשְׂרָאֵל לְכֹהֵן לֹא תֹאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בַּתְּרוּמָה. מַמְזֵר פּוֹסֵל וּמַאֲכִיל. כֵּיצַד, בַּת יִשְׂרָאֵל לְכֹהֵן, וּבַת כֹּהֵן לְיִשְׂרָאֵל, וְיָלְדָה הֵימֶנּוּ בַת, וְהָלְכָה הַבַּת וְנִשֵּׂאת לְעֶבֶד, אוֹ לְגוֹי, וְיָלְדָה הֵימֶנּוּ בֵן, הֲרֵי זֶה מַמְזֵר. הָיְתָה אֵם אִמּוֹ בַת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה:
Ein Hohepriester disqualifiziert manchmal. Wie? Die Tochter eines Cohein zu einem Israeliten und sie gebar ihm eine Tochter. Wenn die Tochter einen Cohein heiratete, ihm einen Sohn gebar, ist er qualifiziert, ein Hohepriester zu sein, der auf dem Altar steht und dient. Er lässt seine Mutter essen und disqualifiziert die Mutter seiner Mutter. [Denn ohne ihn würde die Mutter seiner Mutter nach dem Tod ihrer Tochter in die Terumah des Hauses ihres Vaters zurückkehren. Aber solange er lebt, kehrt sie nicht darauf zurück, wie geschrieben steht (3. Mose 22,11): "und sie hat keinen Samen" (vezera ein lah)— "ayin alehah" ("schau in sie") — entweder die Tochter der Tochter ihrer Tochter oder der Sohn des Sohnes ihres Sohnes (disqualifiziert sie) bis zum Ende aller Generationen.] Und dieser (die Großmutter) sagt: "Lass es nicht viele in Israel geben ] wie mein (Enkel-) Sohn, der Hohepriester, der mich vom Essen von Terumah ausschließt! "
Bartenura on Mishnah Yevamot
English Explanation of Mishnah Yevamot
Bartenura on Mishnah Yevamot
English Explanation of Mishnah Yevamot
If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah.
If she becomes pregnant she may no longer eat terumah.
[Even if] she becomes pregnant she may not eat.
And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah;
And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; This section teaches that intercourse outside the framework of marriage does not disqualify a woman from eating terumah, nor does it give the woman the right to eat terumah. The mishnah illustrates some of these principles. If an Israelite has intercourse with the daughter of a priest, whether that intercourse was rape or seduction (which means she consented), she continues to eat terumah. Only betrothal to an Israelite would disqualify her from eating terumah. However, if she becomes pregnant she loses her right to eat terumah. This is what we learned in the previous mishnah: a fetus can disqualify from eating terumah. If she should miscarry, she may resume eating terumah. If a priest has relations with the daughter of an Israelite, the intercourse does not allow her to eat terumah. In this case only full marriage will allow her to eat terumah. If she becomes pregnant she still does not eat terumah. This is because a fetus does not allow a woman to eat terumah. However, if she gives birth she can eat terumah. In this way, the power of the son is greater than the father, because the son allows her to eat terumah whereas the father did not. There are two other notes that we need to make on this section. An insane person cannot contract betrothal. Therefore, if he is a priest, his betrothal does not allow the wife to eat terumah. However, if he is an Israelite he does not disqualify the daughter of a priest from eating terumah. If any of these people were “forbidden from entering the assembly of Israel”, meaning they were mamzerim or netinim or another category of people forbidden from marrying Israelites (see Deuteronomy 22:2-4), they do disqualify the woman from eating terumah.
Bartenura on Mishnah Yevamot
English Explanation of Mishnah Yevamot
If she gave birth may eat.
A slave disqualifies a woman from eating terumah through intercourse but not as her offspring.
If she was the daughter of a priest married to an Israelite she may eat terumah.
If she was the daughter of a priest married to an Israelite she may not eat terumah. This section explains how it is that a woman can have a descendent who is a slave but not be disqualified from eating terumah. As a side note, the opening line states that if a woman has intercourse with a slave she is disqualified from eating terumah, since this is forbidden intercourse. If a woman has a son, and the son goes and has intercourse with a slave-woman, the child is a slave. This is because of the matrilineal principle. If the grandmother was the daughter of an Israelite married to a priest, and her husband and son die, the grandson does not bestow upon his grandmother the right to eat terumah. This is because he is not an Israelite. However, if the grandmother was the daughter of a priest married to an Israelite, and her son and husband die, she goes back to her father’s house to eat terumah. Again, the grandson who is not Jewish, does not effect her right to eat terumah.
Bartenura on Mishnah Yevamot
English Explanation of Mishnah Yevamot
A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer; This section teaches a law that is almost opposite of the last halakhah. If a woman has relations with a mamzer, she is disqualified from eating terumah, because this is forbidden relations. However, if a woman has a mamzer as a grandson, he may cause her to eat terumah. We will now explain. If a woman has a daughter and the daughter goes and is married to a slave or Gentile, the son born of such a marriage is a mamzer. [Note, that this halakhah was not accepted by many sages in the Talmud. Today such a child is not considered a mamzer]. If the grandmother was a daughter of an Israelite and she was married to a priest, and her husband and son die, the grandson does bestow upon his grandmother the right to eat terumah. This is because he is an Israelite, although he is a mamzer. However, if the grandmother was the daughter of a priest married to an Israelite, and her son and husband die, she does goes back to her father’s house to eat terumah. Again, the grandson who is Jewish, does effect her right to eat terumah. In summary the final two sections of this mishnah teach that a grandson who is Jewish can bestow upon his grandmother the right to eat terumah or cause her to lose that right. A mamzer, the child of a Jewish woman and non-Jewish man is Jewish. A non-Jewish grandchild, the child of a slave-woman and a Jewish man, neither gives a woman the right to eat terumah nor causes her to lose it.