Uma viúva para um sumo sacerdote, um divorciado e uma chalutza para um padre regular —do noivado eles não podem comer terumah. [Como seu noivado foi de transgressão, ela se torna imprópria para comer o terumah da casa de seu pai, se ela é filha de um Cohein.] R. Eliezer e R. Shimon permitem [até que ele coabite com ela, sendo escrito] (Levítico 21:15): "E ele não profanará (velo vechalel) sua semente"—dois chilulim (profanações), um para ela e outro para sua semente. A halachá não está de acordo com eles, mas ela não pode comer terumah nem mesmo no noivado.] Se eles eram viúvos ou divorciados do casamento [desses cohanim], eles não são adequados (para comer terumah) [porque são processados por coabitação. ] (Se eles eram viúvos ou divorciados) do noivado, eles são autorizados (a comer terumah) [até mesmo o primeiro tanna os torna impróprios apenas na vida de seus (maridos), quando aguardam a coabitação proibida, mas não quando seus maridos morrem .]
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..