A widow to a high-priest, a divorcée and a chalutzah to a regular priest — from betrothal they may not eat terumah. [Because her betrothal was one of transgression, she is rendered unfit to eat the terumah of her father's house if she is the daughter of a Cohein.] R. Eliezer and R. Shimon permit it [until he cohabits with her, it being written (Leviticus 21:15): "And he shall not profane (velo vechalel) his seed" — two chilulim (profanations), one for her and one for her seed. The halachah is not in accordance with them, but she may not eat terumah even from betrothal.] If they were widowed or divorced from marriage [from these Cohanim], they are unfit (to eat terumah) [for they are rendered chalaloth by cohabitation]. (If they were widowed or divorced) from betrothal, they are permitted (to eat terumah) [for even the first tanna renders them unfit only in their (husbands') lifetimes, when they await forbidden cohabitation, but not when their husbands have died.]
Jerusalem Talmud Yevamot
“If he did not know her carnally after he was injured in his testicles or his penis was cut off, they may eat.” Rebbi Eleazar said, this is Rebbi Eleazar’s and Rebbi Simeon’s108They say in Mishnah 6:3 that a priestly woman who is disqualified for marriage to a priest but nevertheless betrothed to a priest may continue to eat heave up to the time of the actual marriage. A similar discussion is in the Babli, 75a.. Rebbi Joḥanan said, it is everybody’s opinion; there is a difference since he did not add an acquisition to disable109The case is not comparable to that of a widow betrothed to a High Priest. In the latter case, the act of betrothal is an illegitimate act of acquisition which disqualifies the woman. But in the case here there was no transaction between the man and the woman which could change the latter’s status.. It turns out that this disagreement parallels the other disagreement, since they disagreed: A priestly woman waiting for her levir who became eligible to two priestly levirs. If one of them “bespoke” her but did not have occasion to bring her to the marriage chamber before he became injured in his testicles or his penis was damaged110Her situation is bad. If she goes ahead with the now forbidden marriage, she is disqualified from priestly prebends. If she does not go ahead, she needs a (rabbinic) divorce and becomes disqualified., Rebbi Simeon ben Laqish said, since she is a candidate for disabling intercourse, she is disabled. Rebbi Joḥanan said, when he will copulate111If she stays engaged permanently, neither married nor divorced, she can continue to eat heave indefinitely.. If one of them was qualified but the other disqualified, even Rebbi Joḥanan agrees112Her first husband’s death confers on her the equal candidacy of both levirs. This is a disabling change of status.. Rebbi Ḥiyya bar Ada asked before Rebbi Mana, if the qualified one “bespoke” her? He said to him, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish113But everybody will agree that marriage to the qualified levir will remove her temporary disability..
MISHNAH: A widow51The women here are daughters of priests who may eat heave in their fathers’ houses. The majority hold that once they are acquired by a man whose sex act will irrevocably disqualify them from the priesthood, they have lost all their privileges. The dissenting rabbis hold that they retain their status until they are actually desecrated. betrothed to the High Priest, a divorcee or one who had participated in ḥalîṣah to a private Cohen are not permitted to eat heave; Rebbi Eleazar and Rebbi Simeon declare them able. When they were widowed or divorced, after marriage they are disabled, after betrothal they are enabled52Even the majority will follow here the reasoning of the dissenters..