Il feto e lo yavam e il fidanzamento e il sordomuto e un ragazzo di nove anni e un giorno squalificano (dal mangiare terumah) e non causano (mangiare terumah). [("Il feto" :) Questo feto, se lei (la madre) è la figlia di un Cohein sposata con un israelita, la squalifica, la sua scritta (22:13): "Quindi tornerà da lei la casa del padre come nella sua fanciulla "—per escludere una donna incinta. Se è la figlia di un israelita sposata con un Cohein, non fa mangiare (perché) chi "non è ancora nato non fa mangiare" (vedere 7: 3). ("and the yavam" :) Se lei è la figlia di un Cohein di un israelita, la squalifica, scrivendo: "Quindi tornerà a casa di suo padre"—per escludere uno in attesa di yibum, che non può tornare, essendo legato al suo yavam. E se è la figlia di un Cohein di un israelita, lui non la fa mangiare, viene scritto (Ibid. 22:11): "l'acquisizione del suo denaro", e questo è l'acquisizione di suo fratello. ("e fidanzamento" :) Se è figlia di un Cohein di un israelita, la squalifica, perché la acquisisce con "essere" (cioè, fidanzamento), e dal momento in cui "essere" viene squalificata, vale a dire . (Ibid. 12): "E la figlia di un Cohein, se è per uno sconosciuto" (cioè, un non sacerdote). Se è la figlia di un israelita di un Cohein, non le fa mangiare—un decreto per timore che le versino una tazza di vino teruma nella casa di suo padre e lo offra ai suoi fratelli e sorelle. ("e il sordomuto" :) Se è figlia di un Cohein di un israelita, la squalifica, poiché la acquisisce per ordinanza rabbinica. E se lei è la figlia di un israelita di un Cohein, non la fa mangiare, essendo scritto (Ibid. 11): "l'acquisizione del suo denaro", e un sordomuto non acquisisce secondo la legge della Torah. ("e un ragazzo di nove anni e un giorno" :) Se uno di quelli inadatti al sacerdozio, che aveva nove anni e un giorno viveva con la figlia di un Cohein, o di un levita, o di un israelita, egli la squalifica dal mangiare terumah; poiché la convivenza di una persona anziana è considerata convivenza, e così viene resa una chalalah. E se la figlia di un israelita sposasse un Cohein che aveva nove anni e un giorno, non la costringe a mangiare teruma, perché la sua acquisizione non è un'acquisizione in buona fede.] Se fosse dubbio che avesse o meno nove anni e un giorno [è considerato tale e squalifica]. Se era dubbio che avesse portato due peli (pubici) [Se un minore aveva promesso una donna ed era dubbio che avesse portato due capelli o meno, in modo che il suo fidanzamento fosse in dubbio, sua moglie riceve Chalitzah e non viene presa in yibum.] Se la casa cadde su di lui e sulla figlia di suo fratello [che era sua moglie, e non sappiamo se sia morto prima, così che entrambe le donne caddero a yibum davanti a suo fratello e la tzarah è esonerata a causa di " la tzarah della propria figlia "— o se è morta prima, in modo che quando l'altro si innamorasse di Yibum non fosse la tzarah di sua figlia, (come abbiamo appreso (1: 1): "E tutti loro — se sono morti o hanno rifiutato ... sono permessi i loro tzaroth ")], la sua tzarah riceve chalitzah e non viene presa in yibum. [Poiché qui vengono menzionate le sentenze rigorose in caso di dubbio, anche questo caso viene menzionato.]
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.
