Die Tochter eines Israeliten, der mit einem Cohein verlobt oder von einem Cohein schwanger ist, oder Shomereth Yavam mit einem Cohein, und auch die Tochter eines Israeliten mit einem Cohein, essen keine Terumah. [Wie wir erfahren haben (7: 4): "Der Fötus und das Yavam und die Verlobung ... disqualifizieren und veranlassen nicht zu essen."] Die Tochter eines Israeliten, der mit einem Leviten verlobt oder von einem Leviten schwanger ist, oder Shomereth Yavam mit einem Levit und auch die Tochter eines Leviten zu einem Israeliten essen keinen Ma'aser. [Die gesamte Mischna stimmt mit R. Meir überein, der sagt, dass Ma'aser Rishon Fremden (dh Nicht-Leviten) verboten ist, aber dies ist nicht die Halacha.] Die Tochter eines Leviten, der mit einem schwangeren Cohein verlobt ist von einem Cohein, Shomereth Yavam zu einem Cohein, und auch die Tochter eines Cohein zu einem Leviten darf weder Terumah noch Ma'aser essen. [Dies ist die Absicht: Weder Terumah noch Ma'aser werden auf der Tenne verteilt, weder an die Tochter eines Cohein noch an die Tochter eines Leviten—ein Dekret aufgrund einer Scheidung, der Tochter eines Israeliten, dem es verboten ist, Ma'aser zu essen. Wenn sie Ma'aser an eine Frau auf der Tenne verteilen, können sie kommen, um es an die Tochter eines Israeliten zu verteilen, nachdem sie vom Leviten geschieden wurde. denn nicht alle wissen, dass sie aufgrund ihres Mannes empfangen hatte. Aus diesem Grund verfügte R. Meir, dass eine Frau, auch die Tochter eines Cohein und die Tochter eines Leviten, keinen Anteil am Dreschplatz hat. In Bezug auf die Aussage: "Die Tochter eines Leviten, der mit einem Cohein verlobt ist ... darf weder Terumah noch Ma'aser essen." Dasselbe gilt auch, wenn sie verheiratet war. Es ist wegen des ersten Teils der Mischna, nämlich: "Die Tochter eines Israeliten, der mit einem Cohein verlobt ist, usw." (In diesem Fall isst sie nur, wenn sie verlobt wäre, nicht; denn wenn sie verheiratet wäre, würde sie essen), auch hier am Ende der Mischna: "Die Tochter eines Leviten, der mit einem Cohein verlobt ist." wird angegeben.]
Bartenura on Mishnah Yevamot
לא תאכל בתרומה – as it is taught in the Mishnah of the Chapter “A Widow [Married to] a High Priest” [Tractate Yevamot, Chapter 7, Mishnah 4], the fetus, and the levir and betrothal invalidate [a woman from eating heave offering] but do not validate [her to do so].
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English Explanation of Mishnah Yevamot
Introduction
This mishnah discusses whether or not a woman eats terumah or tithe (which the Levites eat) in situations where she might be moving from an Israelite home to a priest’s domain, and whether she loses the right to eat terumah in situations where she might be leaving her priestly or Levite home and going to an Israelite home.
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Bartenura on Mishnah Yevamot
לא תאכל במעשר – all of this Mishnah is Rabbi Meir who stated that First Tithe is prohibited to foreigners (i.e., non-Levites) but it is not the Halakha.
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English Explanation of Mishnah Yevamot
The daughter of an Israelite who was betrothed to a priest, or who was pregnant from a priest, or was a shomeret yavam to a priest; And similarly, the daughter of a priest [who was in such relationship] with an Israelite, may not eat terumah. The daughter of an Israelite may eat terumah when she is fully married to a priest. She may not eat terumah when she is merely betrothed. If she is pregnant but not married (either he died or she became pregnant before marriage) she may not eat terumah. Finally, if she is a shomeret yavam waiting to for yibbum with a priest, she may not eat terumah. However, if she was the daughter of a priest and the man was an Israelite in one of these situations, she loses the right to eat terumah. These states are in-between states, states where the woman may lose the right to eat terumah but may not gain the right. Note that we have taught exactly this halakhah in 7:4 above: the fetus, the yavam and betrothal disqualify her from eating terumah and cannot allow her to eat terumah.
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Bartenura on Mishnah Yevamot
לא בתרומה ולא במעשר – this is what he said: We don’t distribute Terumah/priest’s due and First Tithe in the granary house neither to the daughter of a Kohen nor to the daughter of a Levite, as a decree because of the case of a divorced woman, the daughter of an Israelite who is prohibited to eat [First] Tithe and if they would distribute [First] Tithe to the wife in the house of the granary, they will come to distribute it to the daughter of an Israelite after she had been divorced from a Levite, for not everyone knows that for her husband, they would distribute it to her. Therefore, Rabbi Meir decreed that you should not distribute in the house of the granary to a woman even if she is the daughter of a Kohen or the daughter of a Levite. But surely, as it is taught in the Mishnah, the daughter of a Levite who is betrothed to a Kohen, etc., they should not consume neither Terumah or [First] Tithe, and the same law applies even if she is married, because the first clause [of the Mishnah] that teaches that the daughter of an Israelite who is betrothed to a Kohen, that there, especially when she is betrothed, for if she was married [to a Kohen], she could consume [Terumah], it is taught also in the concluding clause [of the Mishnah] regarding the daughter of a Levite who is betrothed.
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English Explanation of Mishnah Yevamot
The daughter of an Israelite who was betrothed to a Levite, or who was pregnant from a Levite, or was a shomeret yavam to a Levite; And similarly, the daughter of a Levite [who was in such a relationship] with an Israelite may not eat tithe. This section teaches the exact same laws with regard to tithes, which are eaten by Levites. The Talmud points out that according to the halakhah, a non-Levite may eat tithe (although he is commanded to give it to the Levite). Our mishnah goes according to Rabbi Meir who holds that only Levites can eat tithe.
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English Explanation of Mishnah Yevamot
The daughter of a Levite who was betrothed to a priest, or who was pregnant from a priest, or was a shomeret yavam to a priest; And similarly, the daughter of a priest [who was in such relationship] with a levite, may eat neither terumah nor tithe. The logic of this section is that a woman in one of these situations is not tied enough to the priest to eat terumah, nor does she remain tied enough to her Levite family to continue eating tithe. Note that according to this section, even priests cannot eat tithe.
