Талмуд к Кидушин 4:3

כָּל הָאֲסוּרִים לָבֹא בַקָּהָל, מֻתָּרִים לָבֹא זֶה בָזֶה. רַבִּי יְהוּדָה אוֹסֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, וַדָּאָן בְּוַדָּאָן, מֻתָּר. וַדָּאָן בִּסְפֵקָן, (וּסְפֵקָן בְּוַדָּאָן), וּסְפֵקָן בִּסְפֵקָן, אָסוּר. וְאֵלּוּ הֵן הַסְּפֵקוֹת, שְׁתוּקִי, אֲסוּפִי וְכוּתִי:

Всем, кому запрещено входить в собрание, разрешается вступать в брак друг с другом. [Несмотря на то, что уже было сказано, что мамзерим, нетиним и т. Д. Разрешено вступать в брак, нам сообщают, что такой человек, как прозелит моавитянин или аммонит, может жениться на мамзере, шетуки или асуфи. Р. Иегуда запрещает. [Гемара объясняет: даже Р. Иегуда, который запрещает мамзерету прозелиту, запрещает его только прозелиту из других языческих народов, которым разрешено войти в собрание (Р. Иегуда считает, что собрание прозелитов называется " Конгрегация "), но он допускает, что Моавитянин или Прозелит Аммонитянина, которому запрещено входить в конгрегацию, разрешается жениться на мамзерете.] Р. Элиэзер говорит: Подтвержденный с подтвержденным [такой как мамзер с Натином ] разрешено. Подтвержденный с сомнительным [мамзер или натин с шетуки или асуфи] и сомнительный с сомнительным [мужской шетуки с женской шетуки или мужской асуфи с женской асуфи или асуфи с Шетуки] запрещены [хотя оба сомнительны; один может быть кашером, а другой - пасул. Галаха соответствует Р. Элиэзеру.] Это сомнительные: шетуки, асуфи и кути. [Кутиты «сомнительны», потому что они не разбираются в законах Гиттина и Обручения. И сегодня они считаются признанными язычниками во всех отношениях.]

Jerusalem Talmud Yevamot

In the opinion of Rebbi Jehudah, may a male bastard not marry a female bastard¹³⁹In Mishnah Qiddushin 4:3 (Note 135), R. Jehudah makes a sweeping statement that no two people disqualified from marrying into the congregation may marry one another. The rabbis also will agree that a Moabite or Ammonite cannot marry a Moabite or Ammonite woman, cf. Mishnah 3. R. Jehudah may hold that converts form a congregation of their own and therefore bastards are prohibited from marrying them but are permitted to marry bastards, or he may hold, as is asserted later in the Halakhah, that bastards should not marry any Jew and are prohibited from marrying other bastards.? Let us hear from the following, as Rebbi Immi said, Rebbi Jacob from Gebal stated before Rebbi Joḥanan, Rebbi Isaac bar Tevele in the name of Rebbi Simeon ben Laqish: Rebbi Jehudah stated that a male bastard should not marry a female bastard so that bastards should disappear from the world¹⁴⁰In Mishnah Qiddushin 3:13, R. Tarphon counsels the male bastard to live with a slave girl whose children will be slaves not legally connected with him. If he converts (and therefore frees) his biological children at birth they will be converts, free from the taint of bastardy. The female bastard may marry a convert; since this marriage is legal and untainted, the child will be a convert, not a bastard (Mishnah Qiddushin 3:12).. Similarly, is an Ammonite man forbidden to marry an Ammonite woman? Was that needed for the rabbis? For if Rebbi Jehudah would think that disqualified converts form one of the Eternal’s congregations, then [the Ammonite] could not marry an Ammonite woman since for her he would be of the Eternal’s congregation¹⁴¹The text given is the corrector’s. The uncorrected text is inconsistent: שהוא קהל ײ֨ אצלו which probably should be שהיא קהל ײ֨ אצלו “for she belongs to the Eternal’s congregation [forbidden] to him,” cf. Mishnah 3.. He could not marry an Egyptian woman since for her he would be of the Eternal’s congregation¹⁴²For R. Jehudah only.. Rebbi Mattania said, one frees a slave girl for him. Similarly, could an Egyptian man not marry an Egyptian woman? Let us hear from the following, as Rebbi Abbahu stated before Rebbi Joḥanan: “Rebbi Jehudah said, Benjamin, an Egyptian convert, was a student of Rebbi Aqiba. He said, I am an Egyptian convert married to an Egyptian convert. My son is an Egyptian convert; I shall marry him to an Egyptian convert so that my grandson will be qualified to marry into the congregation¹⁴³In the Babli, 78a, Rabba bar bar Ḥana justifies Benjamin against R. Aqiba since Mishnah Qiddushin 3:12 states that in all marriages that are perfectly lawful the status of the child is determined by that of the father alone.. Rebbi Aqiba said to him, my son, it is not so. But you marry him to the daughter of an Egyptian woman convert so that there should be three generations on every side.¹⁴⁴The text (without R. Aqiba’s remark) is in the Babli, Yebamot 76b, 78a; Soṭah 9a. A full text is in Tosephta Qiddushin 5:4. There, the text is up-to-date, following Mishnah Yadaim 4:5: “Rebbi Aqiba told him: Benjamin, you erred in the practice. Since Sanherib came and mixed all peoples {by mass deportations}, neither Ammonites and Moabites {permanently barred} nor Egyptians and Edomites {barred for two generations} are in their places … but everybody may marry one of any family on earth.” But in Tosephta Yadaim 4:18 it is stated that from all peoples only the restrictions on Egyptians are valid since Ezechiel (29:13) certified that the Egyptians returned to their land. In any case, it is clear that R. Aqiba asserts that an Egyptian woman may marry an Egyptian man.”

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