Yevamot 7

אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, הִכְנִיסָה לוֹ עַבְדֵי מְלוֹג וְעַבְדֵי צֹאן בַּרְזֶל, עַבְדֵי מְלוֹג לֹא יֹאכְלוּ בַתְּרוּמָה, עַבְדֵי צֹאן בַּרְזֶל יֹאכֵלוּ. וְאֵלּוּ הֵן עַבְדֵי מְלוֹג, אִם מֵתוּ, מֵתוּ לָהּ, וְאִם הוֹתִירוּ, הוֹתִירוּ לָהּ. אַף עַל פִּי שֶׁהוּא חַיָּב בִּמְזוֹנוֹתָן, הֲרֵי אֵלּוּ לֹא יֹאכְלוּ בַתְּרוּמָה. וְאֵלּוּ הֵן עַבְדֵי צֹאן בַּרְזֶל, אִם מֵתוּ, מֵתוּ לוֹ, וְאִם הוֹתִירוּ, הוֹתִירוּ לוֹ. הוֹאִיל וְהוּא חַיָּב בְּאַחֲרָיוּתָן, הֲרֵי אֵלּוּ יֹאכְלוּ בַתְּרוּמָה:

A widow to a high-priest, a divorcée or a chalutzah to a regular priest — if she brought to him melog bondsmen [What the woman leaves to herself and does not write into her kethubah is called "nichsei melog" ("plucking property"), for the husband "plucks" them, as chickens are plucked. For he eats the fruits of that property, and if they decrease (in value), they decrease for her; and if they increase, they increase for her] and tzon-barzel bondsmen [Nichsei tzon-barzel is the property that she brings in to him and which is written into the kethubah: "This and this is what I (the husband) pledge for her kethubah." It is called "tzon-barzel," for the principal remains like "iron." For if they all die, the husband must make restitution. And since they were wont to count the sheep (tzon) thus, and the shepherd was held accountable for them, even if they all died, the property for which the husband assumed responsibility was called "nichsei tzon barzel."] — the melog bondsmen do not eat terumah [for they are hers, and she is a chalalah], and the tzon-barzel bondsmen do eat. And these are melog bondsmen: If they die, they die unto her; and if they increase, they increase unto her. Though he (the husband) is obliged to feed them, they do not eat terumah. And these are tzon-barzel bondsmen: If they die, they die unto him; and if they increase, they increase unto him. Since he must make restitution (if they are lost), they eat terumah.

בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן וְהִכְנִיסָה לוֹ עֲבָדִים, בֵּין עַבְדֵי מְלוֹג, בֵּין עַבְדֵי צֹאן בַּרְזֶל, הֲרֵי אֵלּוּ יֹאכְלוּ בַתְּרוּמָה. וּבַת כֹּהֵן שֶׁנִּסֵּת לְיִשְׂרָאֵל, וְהִכְנִיסָה לוֹ, בֵּין עַבְדֵי מְלוֹג, בֵּין עַבְדֵי צֹאן בַּרְזֶל, הֲרֵי אֵלּוּ לֹא יֹאכְלוּ בַתְּרוּמָה:

If the daughter of an Israelite married a Cohein, and he died, leaving her pregnant, her bondsmen do not eat terumah because of the portion of the fetus (in the bondsmen). [Even though she has children from him and she eats terumah, her tzon-barzel bondsmen do not eat terumah; for they belong to the heirs, and the fetus has a portion in them, and the fetus lacks power to cause them to eat terumah — either because he holds that a fetus in the womb of a stranger (to the priesthood), (i.e., an Israelite) is a stranger, or because he holds that one who is born causes (others) to eat; one who is not yet born does not cause to eat, it being written (Leviticus 22:11): "And one that is born in his house — they may eat," which may be read: "They may cause to eat."] For a fetus disqualifies [If the daughter of a Cohein were married to an Israelite, and he left her pregnant, and she had no other child, the fetus disqualifies her from returning to her father's house.], and it does not cause to eat. [If the daughter of an Israelite were married to a Cohein, and he left her pregnant, the fetus lacks power to cause her to eat, and the same applies to his bondsmen.] These are the words of R. Yossi. They said to him: Now that you have testified to us concerning the daughter of an Israelite to a Cohein, the daughter of a Cohein, too — her bondsmen should not eat terumah because of the portion of the fetus (in them). For they are his bondsmen, and they eat only because of him, and he lacks the power to cause them to eat. The halachah is not in accordance with R. Yossi.]

בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן, וּמֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, לֹא יֹאכְלוּ עֲבָדֶיהָ בַּתְּרוּמָה, מִפְּנֵי חֶלְקוֹ שֶׁל עֻבָּר, שֶׁהָעֻבָּר פּוֹסֵל וְאֵינוֹ מַאֲכִיל, דִּבְרֵי רַבִּי יוֹסֵי. אָמְרוּ לוֹ, מֵאַחַר שֶׁהֵעַדְתָּ לָנוּ עַל בַּת יִשְׂרָאֵל לְכֹהֵן, אַף בַּת כֹּהֵן לְכֹהֵן, וּמֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, לֹא יֹאכְלוּ עֲבָדֶיהָ בַתְּרוּמָה, מִפְּנֵי חֶלְקוֹ שֶׁל עֻבָּר:

The fetus and the yavam and betrothal and the deaf-mute and a boy of nine years and one day disqualify (from eating terumah) and do not cause (to eat terumah). [("The fetus":) This fetus, if she (the mother) is the daughter of a Cohein wed to an Israelite, he disqualifies (her), it being written (22:13): "Then she shall return to her father's house as in her maidenhood" — to exclude one who is pregnant. If she is the daughter of an Israelite wed to a Cohein, he does not cause (her) to eat, for "one who is not yet born does not cause to eat" (see 7:3). ("and the yavam":) If she is the daughter of a Cohein to an Israelite, he disqualifies her, it being written: "Then she shall return to her father's house" — to exclude one awaiting yibum, who cannot return, being bound to her yavam. And if she is the daughter of a Cohein to an Israelite, he does not cause her to eat, it being written (Ibid. 22:11): "the acquisition of his money," and this one is the acquisition of his brother. ("and betrothal":) If she is the daughter of a Cohein to an Israelite, he disqualifies her, for he acquires her with "being" (i.e., betrothal), and from the time of "being" she is disqualified, viz. (Ibid. 12): "And the daughter of a Cohein, if she be to a stranger" (i.e., a non-priest). If she is the daughter of an Israelite to a Cohein, he does not cause her to eat — a decree lest they pour her a cup of terumah wine in her father's house and she offer it to her brothers and sisters. ("and the deaf-mute":) If she is the daughter of a Cohein to an Israelite, he disqualifies her, for he acquires her by rabbinic ordinance. And if she is the daughter of an Israelite to a Cohein, he does not cause her to eat, it being written (Ibid. 11): "the acquisition of his money," and a deaf-mute does not acquire by Torah law. ("and a boy of nine years and one day":) If one of those unfit for the priesthood, who was nine years and one day old lived with the daughter of a Cohein, or of a Levite, or of an Israelite, he disqualifies her from eating terumah; for the cohabitation of one that old is considered cohabitation, and she is rendered a chalalah thereby. And if the daughter of an Israelite married a Cohein who was nine years and one day old, he does not cause her to eat terumah, because his acquisition is not a bona fide acquisition.] If it were doubtful whether or not he were nine years and one day [he is considered to be so, and he disqualifies]. If it were doubtful whether or not he brought two (pubic) hairs [If a minor betrothed a woman and it were doubtful whether or not he had brought two hairs, so that his betrothal is in doubt, his wife receives chalitzah and is not taken in yibum.] If the house fell upon him and upon his brother's daughter [who was his wife, and we do not know whether he died first, so that both women fell to yibum before his brother and the tzarah is exempt by reason of "the tzarah of one's daughter" — or whether she died first, so that when the other fell for yibum she was not the tzarah of his daughter, (as we learned (1:1): "And all of them — if they died, or refused … their tzaroth are permitted")], her tzarah receives chalitzah and is not taken in yibum. [Since stringent rulings in instances of doubt are mentioned here, this instance is mentioned too.]

הָעֻבָּר, וְהַיָּבָם, וְהָאֵרוּסִין, וְהַחֵרֵשׁ, וּבֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, פּוֹסְלִין וְלֹא מַאֲכִילִין. סָפֵק שֶׁהוּא בֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד סָפֵק שֶׁאֵינוֹ, סָפֵק הֵבִיא שְׁתֵּי שְׂעָרוֹת סָפֵק שֶׁלֹּא הֵבִיא, נָפַל הַבַּיִת עָלָיו וְעַל בַּת אָחִיו וְאֵין יָדוּעַ אֵי זֶה מֵת רִאשׁוֹן, צָרָתָהּ חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת:

The ravisher and the seducer and the simpleton do not disqualify and do not cause to eat. [("the simpleton":) Even if he took her as a wife with chuppah (the bridal canopy) and betrothal, he does not disqualify and does not cause to eat, his acquisition not being a bona fide acquisition.] And if they are not fit to enter the congregation of Israel, they do disqualify. How so? If an Israelite lived with the daughter of a Cohein, she may eat terumah. If she became pregnant, she may not eat terumah. If the fetus in her womb were severed, she may eat [immediately. And the same applies if she bore it, and it died.] If a Cohein lived with the daughter of an Israelite, she may not eat terumah. If she became pregnant, she may not eat, [the fetus not causing her to eat]. If she bore, she eats. "The strength of the son is found to be greater than that of the father." [For the one who lived with her does not cause her to eat, not having lived with her to the end of marriage, so that she is not his acquisition — whereas his son does cause her to eat.] A bondsman disqualifies by reason of cohabitation. [If he cohabits with the daughter of a Cohein, he disqualifies her from eating terumah], and he does not disqualify by reason of seed [if the daughter has "seed" (a bondsman) from a kasher Israelite]. How so? The daughter of an Israelite to a Cohein, or the daughter of a Cohein to an Israelite, and she bore a son to him. If the son went and forced himself upon a maidservant, and she bore a son by him, that son is a bondsman, [the child of a maidservant having her status]. If the mother of his (the bondsman's) father were the daughter of an Israelite to a Cohein, she does not eat terumah (on the strength of her "grandson," the bondsman); if she were the daughter of a Cohein to an Israelite, she does eat terumah [if his father died even though his child (the bondsman) is alive; and in general, the child of a child does disqualify. For he (the bondsman) is not regarded as his father's child, not being considered his seed (but his mother's)]. A mamzer disqualifies and causes to eat. How so? The daughter of an Israelite to a Cohein or the daughter of a Cohein to an Israelite, and she bore a daughter to him. If the daughter went and married a bondsman or a gentile and bore a son to him, he is a mamzer. If the mother of his (the mamzer's) mother were the daughter of an Israelite to a Cohein, she eats terumah; if she were the daughter of a Cohein to an Israelite, she does not eat terumah.

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:

A high-priest sometimes disqualifies. How so? The daughter of a Cohein to an Israelite and she bore a daughter to him. If the daughter went and married a Cohein and bore a son to him, he is qualified to be a high-priest, standing and ministering upon the altar. He causes his mother to eat, and he disqualifies the mother of his mother. [For if not for him, the mother of his mother would return to the terumah of her father's house after the death of her daughter. But so long as he is alive, she does not return to it, it being written (Leviticus 22:11): "and she have no seed" (vezera ein lah) — "ayin alehah" ("look into her") — either the daughter of the daughter of her daughter, or the son of the son of her son (disqualifies her) until the end of all the generations.] And this one (the grandmother) says: "Let there not [be in Israeli many] like my (grand-) son, the high-priest, who disqualifies me from eating terumah!"

כֹּהֵן גָּדוֹל פְּעָמִים שֶׁהוּא פוֹסֵל. כֵּיצַד, בַּת כֹּהֵן לְיִשְׂרָאֵל, וְיָלְדָה הֵימֶנּוּ בַת, וְהָלְכָה הַבַּת וְנִסֵּת לְכֹהֵן, וְיָלְדָה הֵימֶנּוּ בֵן, הֲרֵי זֶה רָאוּי לִהְיוֹת כֹּהֵן גָּדוֹל עוֹמֵד וּמְשַׁמֵּשׁ עַל גַּבֵּי הַמִּזְבֵּחַ, מַאֲכִיל אֶת אִמּוֹ וּפוֹסֵל אֶת אֵם אִמּוֹ, וְזֹאת אוֹמֶרֶת, לֹא כִבְנִי כֹּהֵן גָּדוֹל, שֶׁהוּא פּוֹסְלֵנִי מִן הַתְּרוּמָה:

A High Priest may occasionally disqualify. How so? [If] a priest's daughter [was married] to an Israelite, and she bore him a daughter, and that daughter went and married a priest, and bore him a son - he [that son] is eligible to be a High Priest, to stand and minister on the altar; he confers the right to eat [<i>Terumah</i>] on his mother but disqualifies his mother's mother, who may well say: "May there not be like my grandson the High Priest who disqualifies me from eating <i>Terumah</i>."