La hija de un israelita prometida a un Cohein, o embarazada de un Cohein, o shomereth yavam a un Cohein, y, también, la hija de un israelita a un Cohein no comen terumah. [Como aprendimos (7: 4): "El feto y el yavam y el desposorio ... descalifican y no hacen comer".] La hija de un israelita desposó con un levita, o estaba embarazada de un levita, o ensucia a un yavam Levita, y también la hija de un levita a un israelita no comen ma'aser. [Toda la Mishnah está de acuerdo con R. Meir, quien dice que ma'aser rishon está prohibido a los extraños (es decir, no levitas), pero esto no es la halajá.] La hija de un levita se comprometió con un Cohein, embarazada por un Cohein, shomereth yavam a un Cohein, y también, la hija de un Cohein a un Levita no puede comer ni terumah ni ma'aser. [Esta es la intención: ni terumah ni ma'aser se distribuyen en la era, ni a la hija de un Cohein ni a la hija de un levita.—un decreto por causa de una divorciada, la hija de un israelita, a quien se le prohíbe comer ma'aser. Si distribuyen ma'aser a una mujer en la era, podrían venir a distribuirlo a la hija de un israelita después de haberse divorciado del levita; porque no todos saben que ella había estado recibiendo gracias a la fuerza de su esposo. Por esta razón, R. Meir decretó que una mujer no participaría en la era, ni siquiera la hija de un Cohein y la hija de un levita. En cuanto a su declaración: "La hija de un levita comprometida con un Cohein ... no puede comer ni terumah ni ma'aser", lo mismo es cierto incluso si estaba casada. Es por la primera parte de la Mishná, a saber: "La hija de un israelita comprometida con un Cohein, etc." (en cuyo caso es solo si estaba comprometida que no come; porque si estuviera casada, comería) que aquí, también, al final de la Mishná, "La hija de un levita se comprometió con un Cohein" se declara.]
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.
