Le fœtus et le yavam et les fiançailles et le sourd-muet et un garçon de neuf ans et un jour disqualifient (de manger de la terumah) et ne causent pas (de manger de la terumah). [("Le foetus" :) Ce fœtus, si elle (la mère) est la fille d'un Cohein marié à un Israélite, il (la) disqualifie, il est écrit (22:13): "Alors elle reviendra vers elle la maison du père comme à sa jeune fille "—pour exclure une femme enceinte. Si elle est la fille d'un Israélite marié à un Cohein, il ne la fait pas manger, car «celui qui n'est pas encore né ne fait pas manger» (voir 7: 3). ("et le yavam" :) Si elle est la fille d'un Cohein d'un Israélite, il la disqualifie, il est écrit: "Alors elle retournera dans la maison de son père"—pour exclure celui qui attend yibum, qui ne peut pas revenir, étant lié à son yavam. Et si elle est la fille d'un Cohein à un Israélite, il ne la fait pas manger, il est écrit (Ibid. 22:11): "l'acquisition de son argent", et celui-ci est l'acquisition de son frère. ("et fiançailles" :) Si elle est la fille d'un Cohein à un Israélite, il la disqualifie, car il l'acquiert avec "être" (c'est-à-dire, fiançailles), et à partir du moment où "être" elle est disqualifiée, à savoir . (Ibid. 12): "Et la fille d'un Cohein, si elle est à un étranger" (c'est-à-dire un non-prêtre). Si elle est la fille d'un Israélite d'un Cohein, il ne la fait pas manger—un décret de peur qu'ils ne lui versent une coupe de vin terumah dans la maison de son père et qu'elle l'offre à ses frères et sœurs. ("et les sourds-muets" :) Si elle est la fille d'un Cohein d'un Israélite, il la disqualifie, car il l'acquiert par ordonnance rabbinique. Et si elle est la fille d'un Israélite d'un Cohein, il ne la fait pas manger, il est écrit (Ibid. 11): «l'acquisition de son argent», et un sourd-muet ne l'acquiert pas par la loi de la Torah. ("et un garçon de neuf ans et un jour" :) Si l'un de ces inaptes au sacerdoce, âgé de neuf ans et un jour vivait avec la fille d'un Cohein, ou d'un Lévite, ou d'un Israélite, il la disqualifie de manger de la terumah; car la cohabitation d'une personne âgée est considérée comme cohabitation, et elle en est devenue une chalalah. Et si la fille d'un Israélite a épousé un Cohein âgé de neuf ans et un jour, il ne la fait pas manger de terumah, car son acquisition n'est pas une acquisition de bonne foi.] S'il était douteux qu'il ait ou non neuf ans. et un jour [il est considéré comme tel, et il disqualifie]. S'il était douteux qu'il ait ou non apporté deux poils (pubiens) [Si un mineur fiancé une femme et qu'il était douteux qu'il ait ou non apporté deux cheveux, de sorte que ses fiançailles sont dans le doute, sa femme reçoit la chalitzah et n'est pas prise in yibum.] Si la maison est tombée sur lui et sur la fille de son frère [qui était sa femme, et nous ne savons pas s'il est mort le premier, de sorte que les deux femmes sont tombées au yibum devant son frère et la tsarah est exemptée en raison de " la tsarah de sa fille "— ou si elle est morte la première, de sorte que quand l'autre est tombée amoureuse du yibum, elle n'était pas la tsarah de sa fille, (comme nous l'avons appris (1: 1): "Et tous — s'ils meurent ou refusent ... leur tsaroth est autorisé ")], sa tsarah reçoit la chalitzah et n'est pas prise en yibum. [Puisque les décisions strictes en cas de doute sont mentionnées ici, cet exemple est également mentionné.]
Bartenura on Mishnah Yevamot
והניחה מעוברת – even though she has children from him and she consumes Terumah, the slaves of her mort-main do not eat Terumah because they belong to the heirs, and the fetus has a portion in them and the fetus does not have the ability to provide them with Terumah either because he holds that a fetus in a foreign womb (of a non-Kohen), he is a foreigner or because he holds that someone born can feed; someone who is not born cannot feed, as it is written (Leviticus 22:11): “and those that are born into his household may eat [of his food],” and we call him they who will feed.
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English Explanation of Mishnah Yevamot
Introduction
When a man dies and leaves children, his wife’s status with regard to terumah goes according to the child’s status. If the father was a priest and his child eats terumah, the wife continues to do so as well. If the father was an Israelite, even if his wife was the daughter of a priest, if the father had a child with her, she does not go back to eating the terumah from her father’s house. In other words a child fixes a wife into the status of her husband.
Our mishnah discusses a situation where a priest died while his wife was pregnant. The issue at hand is do the tzon barzel slaves, who are now in a sense owned by the fetus, eat terumah.
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Bartenura on Mishnah Yevamot
שהעובר פוסל – if the daughter of a Kohen is married to an Israelite [male], and she was left pregnant (because her husband died), and she has no other son, it disqualifies her from returning to her father’s home.
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English Explanation of Mishnah Yevamot
If the daughter of an Israelite was married to a priest who died and left her pregnant, her slaves may not eat terumah because of the share of the fetus, since a fetus prevents [its mother] from eating [terumah] but does not cause her to be able to eat [terumah], the words of Rabbi Yose. If a priest dies and leaves his wife pregnant, her tzon barzel slaves do not eat terumah, even if she has other children and she, her children and her melog slaves can eat terumah. This is because the fetus, as an inheritor of its father, has ownership over the tzon barzel slaves, and a fetus disqualifies its mother from eating terumah and does not qualify her to eat terumah. A fetus disqualifies its mother from eating terumah in that if she is the daughter of a priest who married an Israelite and he dies with no kids and she is pregnant, she does not return to her father’s home to eat terumah. In the opposite case, if she was the daughter of an Israelite married to a priest and her husband dies with no children and she is pregnant, the fetus does not allow her to eat terumah. Rabbi Yose reasons that just as a fetus does not allow a wife to eat terumah, so too it does not allow tzon barzel slaves to eat terumah.
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Bartenura on Mishnah Yevamot
ואינו מאכיל – if she was the daughter of an Israelite married to a Kohen and she was left pregnant (because her husband died), the fetus does not have the strength to sustain her and the same law applies to his slaves.
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English Explanation of Mishnah Yevamot
They said to him: since you have testified to us concerning the daughter of an Israelite who was married to a priest, even concerning the daughter of a priest who was married to a priest, and he died and left her pregnant her slaves may not eat terumah because of the share of the fetus! The rabbis respond to Rabbi Yose, that if his testimony about the daughter of an Israelite married to a priest is correct, then even concerning the daughter of a priest married to a priest, if her husband died leaving her pregnant, her tzon barzel slaves do not eat terumah. After all, in either case we could explain that a fetus disqualifies tzon barzel slaves from eating terumah. The difficulty with this section is whether or not the rabbis disagree with Rabbi Yose. According to a literal reading of the mishnah they only point out a consequence of Rabbi Yose’s halakhah, without expressing their opinion on the matter. However, it would seem that they only point this out if they disagree with Rabbi Yose. According to the Talmud, the rabbis do disagree with Rabbi Yose. The rabbis hold that the fetus does not actually own the slaves and therefore cannot prevent them from eating terumah.
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Bartenura on Mishnah Yevamot
אף בת כהן לכהן כו' – since you said that he is not born, he does not sustain, even the daughter of a Kohen who is married to a Kohen, the slaves don’t consume Terumah because of the fetus’ portion because they are his slaves and they don’t consume, other than for him, and he lacks the strength to sustain them, but the Halakha is not according to Rabbi Yosi.
