משנה: עֲשָׂרָה יוֹחֲסִין עָלוּ מִבָּבֶל כַּהֲנֵי לְוִיֵּי יִשְׂרְאֵלֵי חֲלָלֵי גֵּירֵי וַחֲרוּרֵי מַמְזֵירֵי וּנְתִינֵי שְׁתוּקֵי וַאֲסוּפֵי. כַּהֲנֵי לְוִיֵּי וְיִשְׂרְאֵלֵי מוּתָּרִין לָבוֹא זֶה בָזֶה. לְוִיֵּי וְיִשְׂרְאֵלֵי גֵּירֵי וַחֲרוּרֵי וַחֲלָלֵי מוּתָּרִין לָבוֹא זֶה בָזֶה. גֵּירֵי וַחֲרוּרֵי וּמַמְזֵירֵי נְתִינֵי שְׁתוּקֵי וַאֲסוּפֵי מוּתָּרִין לָבוֹא זֶה בָזֶה. MISHNAH: Ten marriage classes returned from Babylonia: Priests, Levites, Israel, desecrated priests1Descendants of the forbidden union of a priest and a divorcee or a prostitute., proselytes, freedmen, bastards2Descendants of an adulterous or incestuous union involving a deadly sin., dedicated ones3Gibeonites, cf. Notes 46 ff., silenced ones4As explained in Kiddushin 4:2:1" href="/Jerusalem_Talmud_Kiddushin.4.2.1">Mishnah 2, children with a known mother but unknown father., foundlings. Priests, Levites, and Israel are permitted to marry one another. Levites, Israel, proselytes, freedmen, and desecrated priests are permitted to marry one another5The marriage class of the child being that of the father by Kiddushin 3:12:1" href="/Jerusalem_Talmud_Kiddushin.3.12.1">Mishnah 3:14.. Proselytes, freedmen, bastards, silenced ones, and foundlings are permitted to marry one another.
הלכה: עֲשָׂרָה יוֹחֲסִין עָלוּ מִבָּבֶל כול׳. כַּהֲנֵי לְוִיֵּי וְיִשְׂרְאֵלֵי. עַל שֵׁם וַיַּעֲלוּ מִבְּנֵי יִשְׂרָאֵל וּמִן הַכֹּהֲנִים וְהַלְוִיִּם וְהַמְשָֽׁרְתִים וְהַשּׁוֹעֲרִים וְהַנְּתִינִים אֶל יְרוּשָׁלָםִ בִּשְׁנַת שֶׁבַע לְאַרְתַּחְשַׁשְׂתְּא הַמֶּלֶךְ. HALAKHAH: “Ten marriage classes returned from Babylonia,” etc. Priests, Levites, and Israel, as described6Ezra.7.7">Ezra 7:7.: “There came of the Children of Israel, and of the priests, the Levites, both the servants7This is clearly a copyist’s error; it must read “singers” as in the masoretic text. Even at the end of the Second Temple period, levitic singers and doorkeepers formed two clearly identified classes in the Temple service. All the distinctions in marriage classes here are clearly attributed to Ezra, not to the early returnees under Sheshbazzar and Zerubabel. and the doorkeepers, and the Temple slaves, to Jerusalem in the seventh year of king Artaxerxes.8This quote seems to be missing in G.”
חֲלָלֵי. עַל שֵׁם וּמִבְּנֵי הַכֹּהֲנִים בְּנֵי חֲבַיָּה בְּנֵי הַקּוֹץ אֵלֶּה בִּקְשׁוּ כְתָבָם הַמִּתְייַחֲשִׂים וְלֹא נִמְצָאוּ וַיְגוֹאֲלוּ מִן הַכְּהוּנָּה. וַיֹּאמֶר הַתִּרְשָׁתָא לָהֶם. וְלָמָּה נִקְרָא שְׁמוֹ הַתִּרְשָׁתָא. שֶׁהִתִּירוּ לוֹ לִשְׁתוֹת בַּיַּיִן. הַתִּרְשָׁתָא. וַאֲנִי הָיִיתִי מַשְׁקֶה לַמֶּלֶךְ. אֲשֶׁר לֹא יֹאכְלוּ מִקָּדְשֵׁי הַקֳּדָשִׁים. הָא בְקָדְשֵׁי הַגְּבוּל יֹאכֵלוּ. אָמַר רִבִּי יוֹסֵי. גְּדוֹלָה הִיא הַחֲזָקָה. מִכֵּיוָן שֶׁהוּחְזְקוּ שָׁם לִהְיוֹת אוֹכְלִין אַף כָּאן אוֹכְלִין. נִיחָא תַּמָּן דִּכְתִיב הַצִּיבִי לָךְ צִיּוּנִים. הָכָא מָה אִית לָךְ. כְּמָאן דְּאָמַר. מֵאֵילֵיהֶן קִיבְּלוּ אֶת הַמַּעְשְׂרוֹת. עַד עֲמוֹד כֹּהֵן לְאוּרִים וְתוּמִּים. וְכִי אוּרִים וְתוּמִּים הָיוּ בְאוֹתָהּ הַשָּׁעָה בַּבַיִת שֵׁנִי. אֶלָּא כְאָדָם שֶׁהוּא אוֹמֵר. עַד שֶׁיִּחְיוּ הַמֵּתִים. עַד שֶׁיָּבוֹא בֶּן דָּוִד. “Desecrated priest.” Following9Ezra.2.61-63">Ezra 2:61–63. The verses prove that there were desecrated priests coming from Babylonia, as asserted in the Mishnah. “from the sons of Cohanim, the family Ḥavaya, the family Haqqoṣ . .10Not mentioned here is the statement that their problem was rooted in the fact that their ancestors 500 years earlier had married the daughters of Barzilai the Gileadite; this is the subject of the following paragraph. The quote then shows that the category of “desecrated priest” is hereditary. . they tried to find their genealogical documents; but they were not found and they were freed from priesthood. And the tiršata11The Persian title of the governor, “the one to be feared”. The title is applied to Nehemiah in 8:9; therefore, traditionally the appellation is interpreted as a kind of nickname of Nehemiah (as is explicit in G) and as such the Iranian word is read as an Aramaic pun. It is clear from Nehemiah.7">Neh. 7 that the title in Ezra.2">Ezra 2 cannot apply to Nehemiah; it probably refers to Sheshbazzar. told them.” Why was he called hattiršata? Because they permitted him to drink of the wine12As cup-bearer to the Persian monarch, Nehemiah certainly had to taste the wine to make sure it was not poisoned. But drinking Gentile wine is forbidden in rabbinic Judaism. Since Nehemiah shows himself to be strictly orthodox in Ezra and Nehemiah, the natural assumption is that he had obtained a special dispensation from the religious authorities of the time. The interpretation reads the name הַתִּרְשָׁתָא (which never appears without initial ה) not as a noun with definite article but a composite הַתֵּר-שָׁתָא “permitted drinker.” The explanation is quoted by Kiddushin 69b:9:3" href="/Rashi_on_Kiddushin.69b.9.3">Rashi, 69b, s.v. התרשתא.. Hatiršata, “I was the king’s cup bearer.” “That they should not eat from what was dedicated as holy13It seems that the Yerushalmi is in disagreement with the vocalization by the Masoretes. In the Pentateuch, to which the verses clearly are referring, masoretic vocalization strictly differentiates between the noun קֳדָשִׁים “sancta, sacrifices” and the superlative adjective קָדָשִׁים “most holy”. Since the mss. of the Ben-Asher tradition uniformly write קֳדָשִׁים in the verse here, it is clear that the masoretic interpretation of the verse forbade all holy food to the desecrated priests, whether Temple sacrifices or “outside sancta”, i. e., heave and tithes. But the Yerushalmi, based on the Mishnaic distinction between קָדְשֵׁי קָדָשִׁים “most holy sacrifices”, destined exclusively for the altar and/or legitimate priests in the Temple precinct, קֳדָשִׁם קַלִּים “simple sacrifices” (well-being offerings) shared between altar, priests, and the donor’s family, and קָדְשֵׁי הַגְּבוּל “outside sancta”, here reads מִקָּדְשֵׁי הַקָּדָשִׁים “from most holy sacrifices.” This immediately raises the question why desecrated priests are not summarily excluded from all holy food (as they are in rabbinic practice). As far as the fragmentary text of G can be interpreted, this is exactly the question asked, which is missing in L and editio princeps: “[If they are genuine priests] they should eat Temple sancta; if they are not genuine priests [they should be excluded from all sancta.]” The Yerushalmi is quoted by Rashi as explanation of the Babli, 69b s. v. ואמר להם..” Therefore, from outside14Maybe better: “Borderline sancta.” holy food they might eat? Rebbi Yose said, great is the permanence of the status quo ante15Cf. Gittin 3:3:3" href="/Jerusalem_Talmud_Gittin.3.3.3">Giṭṭin 3:4 Note 87, Ketubot 5:4:3" href="/Jerusalem_Talmud_Ketubot.5.4.3">Ketubot5:5 Note 100, Yevamot 15:10:1" href="/Jerusalem_Talmud_Yevamot.15.10.1">Yebamot 15:12 Notes 181. An echo of the discussion here is in the Kiddushin.69b">Babli, 69b. Since they were used to eat there16In Babylonia, an impure country, where heaves and tithes were given to the priests as a remembrance of biblical rules, not a biblical obligation., they may also eat here. One understands there, as it is written: “Put up signposts for yourself.17Jeremiah.31.20">Jer. 31:20. The verse is read as exhortation to symbolically observe in the diaspora also those biblical precepts which are intrinsically bound to the Land (Threni rabbati 1:62).” What can one say here18Since heave and heave of the tithe in the Land require genuine purity and genuine priests.? Following him who said, they accepted tithes voluntarily19Cf. Kiddushin 1:8:2-6" href="/Jerusalem_Talmud_Kiddushin.1.8.2-6">Halakhah 1:9, Ševi‘it 6:1.. “Until a priest will be appointed for urim and tummim.” But were there any urim and tummim then, in the Second Temple20The urim wetummim oracle was never part of the High Priest’s vestment in the Second Temple since its nature was unknown.? But [he is] like a person who says until the dead will be resurrected, until David’s son21The Messiah. will come.
אִילֵּין בְּנוֹת בַּרְזִיליי לְשֵׁם שָׁמַיִם נִתְגַיירוּ אוֹ שֶׁלֹּא לְשֵׁם שָׁמַיִם נִתְגַּייְרוּ. אִין תֵּימַר. לְשֵׁם שָׁמַיִם נִתְגַיירוּ. יֹאכְלוּ בְקָדְשֵׁי הַקָּדָשִׁים. וְאִין תֵּימַר. שֶׁלֹּא לְשֵׁם שָׁמַיִם נִתְגַיירוּ. אֲפִילוּ בְקָדְשֵׁי הַגְּבוּל לֹא יֹאכְלוּ. אֲפִילוּ תֵימַר. לְשׁוּם שָׁמַיִם נִתְגַיירוּ. וְגִיּוֹרֶת לֹא כְזוֹנָה הִיא אֶצֶל כְּהוּנָּה. פָּתַר לָהּ. לֹא הָיוּ בָנוֹת אֶלָּא בְּנוֹת בָּנוֹת. וְאִין מִבְּנוֹת בָּנוֹת כְּיִשְׂרָאֵל הֵם. וּכְרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. גִּיּוֹרֶת שֶׁנִּתְגַּייְרָה פָּחוֹת מִבַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. לֹא הָיָה בָהּ דַּעַת לִטְבּוֹל אוֹ מִשֶּׁהִטְבִּילָה אוֹתָהּ מִכֵּיוָן שֶׁהִיא חוֹזֶרֶת וְטוֹבֶלֶת לְשֵׁם קְדוּשַּׁת יִשְׂרָאֵל כָּל אַחַת גִּיּוֹרֶת הִיא וְגִיּוֹרֶת כְּזוֹנָה הִיא אֶצֶל הַכְּהוּנָּה. 22Cf. the discussion in pp. 17–20 of Introduction to Talmudic Literature in the first volume, Berakhot, of this edition of the Yerushalmi. Did those daughters of Barzilai’s23There seems to be no indication in the Bible that Barzilai was not Jewish. But in 2S. 17:27 Barzilai the Gileadite is associated with Šobi ben Naḥaš from Rabbat Ammon in providing for David’s army in his flight from Absalom. Since Šobi is characterized as a Gentile, the implication here is that Barzilai also was a Gentile and this is used to explain why some 500 years later Barzilai’s descendants could not serve as priests. convert in the name of Heaven24I. e., were honest converts to be counted as Jews. or not25A conversion for the only purpose of being able to be married to a Jewish partner is considered to be invalid; the person so converted then remains Gentile. The Babli disagrees; a conversion is valid and irrevocable if it satisfies the minimal legal conditions imposed on the act: Yevamot.24b">Yebamot 24b; Seder Eliahu Rabba Chap. 29. in the name of Heaven? If you say that they converted in the name of Heaven should not [their descendants] eat most holy sacrifices? But if you say that they converted not in the name of Heaven, then [their descendants] should not eat even outside sancta. Even if you say that they converted in the name of Heaven, is a female proselyte not like a prostitute for the priesthood26Leviticus.21.7">Lev. 21:7 forbids only a whore, a desecrated woman, and a divorcee as marriage partners to the Cohen. Now the divorcee and the desecrated are Jewish born; they cannot be proselytes. The legal definition of a “whore” is a person who had sexual relations with a man whom she could not possibly marry. Since a Gentile is excluded from preliminary marriage, a Gentile woman who is presumed to have had sexual experience when very young, automatically qualifies as whore under this definition.? Explain it that they were not daughters but daughters of daughters27The daughters of Barzilai married not priests but courtiers of David’s court (1K. 2:7). Then their children were regular Israelites according to Kiddushin 3:12:1" href="/Jerusalem_Talmud_Kiddushin.3.12.1">Mishnah 3:14 and could marry priests.. But if they were daughters of daughters, they are like Israel!28Their descendants then would have been genuine priests able to serve in the Temple. But following Rebbi Simeon, since Rebbi Simeon said, a proselyte who converted at less that three years and one day of age29This sentence is obviously incomplete; one must add “may marry into the priesthood”, cf. Bikkurim 1:5:2-4" href="/Jerusalem_Talmud_Bikkurim.1.5.2-4">Bikkurim Halakhah 1:5; Yevamot.60b">Babli Yebamot 60b, Qiddušin 76b,Kiddushin.78a">78a.. She had no intent to immerse herself but [her mother] immersed her, if then later she immerses herself for the holiness of Israel, each of them then becomes a proselyte and a proselyte is like a prostitute for the priesthood30This explains the attitude of the rabbis who oppose R. Simeon. They agree that by biblical standards, the proselyte toddler could be married to a priest as explained by R. Simeon in Bikkurim 1:5:2-4" href="/Jerusalem_Talmud_Bikkurim.1.5.2-4">Bikkurim Halakhah 1:5. But they require a conscious act for a rabbinically valid conversion and this is impossible for a toddler. If later the adolescent girl immerses herself for the impurity of menstruation, this is a conscious act and counts fully as valid conversion (cf. Kiddushin 3:12:9" href="/Jerusalem_Talmud_Kiddushin.3.12.9">Halakhah 3:14, Note 278.) But at that time, the girl is much older than three years and R. Simeon’s argument does not apply. It follows that the daughters of Barzilai, even if converted as toddlers, were rabbinically prohibited to priests. The priests who married them, presumably for their money and standing at court, therefore created a class of rabbinically desecrated priests who could be barred from Temple sancta (in the formulation of G) but not from outside sancta..
הַמִּתְגַּייֵר לְשֵׁם אַהֲבָה וְכֵן אִישׁ מִפְּנֵי אִשָּׁה וְכֵן אִשָּׁה מִפְּנֵי אִישׁ וְכֵן גֵּירֵי שׁוּלְחַן מְלָכִים וְכֵן גֵּירֵי אֲרָיוֹת וְכֵן גֵּירֵי מָרְדְּכַי וְאֶסְתֵּר אֵין מְקַבְּלִין אוֹתָן. רַב אָמַר. הֲלָכָה גֵּרִים הֵן וְאֵין דּוֹחִין אוֹתָן כְּדֶרֶךְ שֶׁדּוֹחִין אֶת הַגֵּרִים תְּחִילָּה. אֲבָל מְקַבְּלִין אוֹתָן וּצְרִיכִין קֵירוּב פָּנִים שֶׁמָּא גִייְרוּ לְשֵׁם. Any person who converts because of love, i. e., a man because of a woman or a woman because of a man, or proselytes of the king’s table31People who convert in order to obtain a government post., or lion proselytes32The ancestors of the Samaritans who converted because of fear of the lions (2K. 17:25 ff.), or the proselytes of Mordechai and Esther33“And many of the people of the land became Jewish, for the fear of the Jews fell on them” (Esther.8.17">Esth. 8:17)., one does not accept. Rav said, they are proselytes34This is rabbinic practice.; one does not reject them in the way one has to reject proselytes from the start35A person who wants to become Jewish has to be told that he is better off not being a Jew (Yevamot.47b">Babli Yebamot47b) and sent away; he can be accepted only if he comes back.
This is the translation of the text of L. The text is problematic since שֶׁמָּא “perhaps” is Babylonian Aramaic. According to G, one has to read: “They have to be approached a second time, to convert them for the name [of Heaven].” While the text of L represents rabbinic practice from the Middle Ages, the text of G has no echo in rabbinic literature. Therefore, the text of L has to be preferred.. But one accepts them; they need to be received in a friendly way; perhaps36One continues to prove that in fact all categories of people enumerated in the Mishnah were among the returnees from the Babylonian captivity. they became proselytes for God24I. e., were honest converts to be counted as Jews..
גֵּירֵי עַל שֵׁם וְכָל־הַנִּבְדָּל מִטּוּמְאַת גּוֹיֵי הָאָרֶץ אֲלֵיהֶם. חֲרוּרֵי עַל שֵׁם וְכָל־הַנְּתִינִים וגו׳. מַמְזֵירֵי. אָמַר רִבִּי סִימוֹן. כְּתִיב. וְאֵלֶּה הָעוֹלִים מִתֵּל מֶלַח תֵּל חַרְשָׁא. מִתֵּל מֶלַח זוֹ בָּבֶל. תֵּל חַרְשָׁא אֵילּוּ שְׁתוּקֵי וָאֲסוּפֵי. כְּרוּב אֵילּוּ הַמַּמְזֵירִין. רוּבִּין אֵילּוּ שֶׁהִלְּכוּ אַחַר עֵינֵיהֶן. אַדּוֹן. שֶׁהָיוּ אוֹמְרִים. אֵין דִּין וְאֵין אָדוֹן. רִבִּי חִזְקִיָּה מַפִּיק לִישְׁנֵיהּ. אֵילּוּ שֶׁהִלְּכוּ אַחַר עֵינֵיהֶן וְאָֽמְרוּ. אֵין דִּין וְאֵין דַּייָן. וָאִימֵּר שֶׁהִימְּרוּ לָאֵל בְּמַעֲשֵׂיהֶן הָרָעִים. רִבִּי אַבּוּן בְשֵׁם רִבִּי פִינְחָס. פִּירְסְמוּ עַצְמָן כְּאִימְרָא בְחָלוּק. רִבִּי לֵוִי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רְאוּיִים הָיוּ לֵיעָשׂוֹת תֵּל מֶלַח אֶלָּא שֶׁשָּֽׁתְקָה לָהֶן מִידַּת הַדִּין. תֵּל חַרְשָׁא. 36One continues to prove that in fact all categories of people enumerated in the Mishnah were among the returnees from the Babylonian captivity.“Proselytes,” meaning “everyone who separated himself from the impurities of the peoples of the earth to join them.37Ezra.6.21">Ezra 6:21. In the Kiddushin.70a">Babli, 70a, the verse is applied to both proselytes and freedmen.” Freedmen, as in “and all the Gibeonites, etc.38G shows that the reference is to Ezra.2.58">Ezra 2:58, Nehemiah.7.60">Neh. 7:60; the freedmen are the “sons of Solomon’s servants” mentioned in that verse. In both cases, MT is without initial ו.” Bastards. Rebbi Simeon said, it is written39Ezra.2.60">Ezra 2:60 = Nehemiah.7.61">Neh. 7:61. The subject are people for whom it is questionable whether they should be able to contract Jewish marriages. The place names have not been identified. A similar homiletic interpretation of the same verse is in the Kiddushin.70a">Babli, 70a.: “And the following came up from Salt Hill, Ploughing Hill”. From Salt Hill, that is Babylon. Ploughing Hill refers to silenced ones and foundlings40“Ploughing” as metaphor for illicit sexual activity is hinted at in Judges.14.18">Jud. 14:18. In Karaite theory, the forbidden ploughing on the Sabbath (Exodus.34.21">Ex. 34:21) is the sex act.. Kerub41As in the interpretation of Cherubim as “like youngsters”, represented as baby angels, כ is taken as prefix, not part of the root. means the bastards; the young are those who go after their eyes42Cf. Sotah 1:8:1" href="/Jerusalem_Talmud_Sotah.1.8.1">Soṭah Mishnah 1:8.; Addon43Reading the place name אַדּוֹן as noun אָדוֹן., for they were saying, there is no judgment and no Master. Rebbi Ḥizqiah changed the wording: These are those who went after their eyes and said, there is no judgment and no judge. And Immer44Accadic/Aramaic אמר “lamb”, homiletically identified with Hebrew המר (in Galilean pronounciation which identified א ה ח ע) “to rebel” (cf. Psalms.107.11">Ps. 107:11)., who rebelled against God by their evil deeds. Rebbi Abbun in the name of Rebbi Phineas: They publicized themselves like the seam of a garment45Identifying אמר “lamb” and Aramaic/Syriac אִמְרָה (חוּמְרָא) “knot, seam, flounce”, in addition to Hebrew אִמְרָה “maxim, saying”. The sermon uses Immer as acoustic echo of all these meanings.. Rebbi Levi in the name of Rebbi Simeon ben Laqish: They would have been worthy of being turned into a salt hill, but Divine justice was silent for them. Ploughing Hill.
תַּנֵּי. רִבִּי אִמִּי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. עַל שֵׁם וַיִּתְּנֵם יְהוֹשֻׁעַ בַּיּוֹם הַהוּא חוֹטְבֵי עֵצִים וְשׁוֹאֲבֵי מַיִם לָעֵדָה. נִיחָא לָעֵדָה. וּלְמִזְבֵּחַ י֙י. אֶלָּא תְּלָייָן יְהוֹשֻׁעַ בַּדּוֹפָן. אָמַר. אֲנִי לֹא מְקָֽרְבָן וְלֹא מְרָחֲקָן. אֶלָּא בְּמִי שֶׁהוּא עָתִיד לִבְנוֹת אֶת בֵּית הַבְּחִירָה וְאֶת שֶׁדַּעְתּוֹ לְקָרֵב יְקָרֵב לְרַחֵק יְרַחֵק. בָּא דָּוִד וְרִיחֲקָן. שֶׁנֶּאֱמַר. וְהַגִּבְעוֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה. וְלָמָּה רִיחֲקָן. עַל שֵׁם וַיְהִי רָעָב בִּימֵי דָּוִד שָׁלֹשׁ שָׁנִים שָׁנָה אַחַר שָׁנָה. אָמַר דָּוִד. בָּעֲוֹן אַרְבָּעָה דְבָרִים הַגְּשָׁמִים נֶעֱצָרִים. בָּעֲוֹן עוֹבְדֵי עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים וּפוֹסְקִין צְדָקָה בָּרַבִּים וְאֵינָן נוֹתְנִין. בָּעֲוֹן עוֹבְדֵי עֲבוֹדָה זָרָה מְנַיִין. הִשָּֽׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וגו׳. מַה כְתִיב בַּתְרֵיהּ. וְחָרָה אַף י֙י בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וגו׳. בָּעֲוֹן מְגַלֵּי עֲרָיוֹת מְנַיִין. וַתַּחֲנִיפִי אֶרֶץ בְּזִימּוֹתַיִיךְ וּבְרָעָתֵךְ. מַהוּ עוֹנְשׁוֹ שֶׁלְּדָבָר. וַיִּמָֽנְעוּ רְבִיבִים וּמַלְקוֹשׁ לֹא הָיָה וגו׳. בָּעֲוֹן שׁוֹפְכֵי דָמִים מְנַיִין. כִּי הַדָּם הוּא יַחֲנִיף אֶת הָאָרֶץ. בָּעֲוֹן פּוֹסְקֵי צְדָקָה בָּרַבִּים וְאֵינָן נוֹתְנִין מְנַיִין. נְשִׂיאִים וְרוּחַ וְגֶשֶׁם אָיִין אִישׁ מִתְהַלֵּל בְּמַתַּת שָׁקֶר. בָּדַק דָּוִד בְּכָל־דּוֹרוֹ וְלֹא מָצָא אֶחָד מֵהֶן. הִתְחִיל שׁוֹאֵל בְּאוּרִים וְתוּמִּים. הָדָא הוּא דִכְתִיב וַיְבַקֵּשׁ דָּוִד אֶת פְּנֵי י֙י בְּאוּרִים וְתוּמִּים. אָמַר רִבִּי אֶלְעָזָר. כְּתִיב בַּקְּשׁוּ אֶת י֙י כָּל־עַנְוֵי הָאָרֶץ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ. מָהוּ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ. שֶׁהוּא עוֹשֶׂה מִשְׁפָּט וּפָעֳלוֹ כְּאַחַת. וַיֹּאמֶר י֙י עַל שָׁאוּל וְעַל בֵּית הַדָּמִים. עַל שָׁאוּל שֶׁלֹּא עֲשִׂיתֶם עִמּוֹ חֶסֶד. וְעַל בֵּית הַדָּמִים עַל אֲשֶׁר הֵמִית אֶת הַגִּבְעוֹנִים. שָׁלַח דָּוִד וְקָרָא לָהֶם. מַה לָכֶם וּלְבֵית שָׁאוּל. אָֽמְרִין לֵיהּ. עַל אֲשֶׁר הֵמִית מִמֶּנּוּ שִׁבְעָה אֲנָשִׁים. שְׁנֵי חוֹטְבֵי עֵצִים וּשְׁנֵי שׁוֹאֲבֵי מַיִם וַחַזָּן וְסוֹפֵר וְשַׁמָּשׁ. אֲמַר לוֹן. מָה אַתּוּן בְּעוּ כְדוֹן. אָֽמְרוּ לֵיהּ. יוּתַּן לָנוּ שִׁבְעָה אֲנָשִׁים מִבָּנָיו וְהוֹקַעֲנוּם לַי֙י בְּגִבְעַת שָׁאוּל בְּחִיר י֙י. אָמַר לוֹן. וּמָה הֲנָייָה לְכוֹן וְאִינּוּן מִתְקַטְּלִין. סְבוּ לְכוֹן כְּסַף וּדְהַב. וַהֲווֹן אָֽמְרִין. אֵין לָנוּ כֶסֶף עִם שָׁאוּל וְעִם בֵּיתוֹ. אָמַר. דִּילְמָא דְּאִינּוּן בְּהַתִּין פְּלָגוֹן מִן פְּלַג. נְסַב כָּל־חַד מִינְּהוֹן וַהֲוָה מְפַייֵס לֵיהּ קוֹמֵי גַרְמֵיהּ וַהֲוָה אֲמַר לֵיהּ. מָה הֲנָייָה אִית לָךְ דְּאִינּוּן מִתְקַטְּלִין. סַב לָךְ דְּהַב וּכְסַף. וְהוּא אָמַר. אֵין לָנוּ כֶסֶף עִם שָׁאוּל וְעִם בֵּיתוֹ. אֵין לִי כְּתִיב. בְּאוֹתָהּ הַשָּׁעָה אָמַר דָּוִד. שָׁלֹשׁ מַתָּנוֹת טוֹבוֹת נָתַן הַקָּדוֹשׁ לְיִשְׂרָאֵל. רַחֲמָנִין וּבוֹייְשָׁנִין וְגוֹמְלֵי חֲסָדִים. רַחֲמָנִין מְנַיִין. וְנתַן לְךָ רַחֲמִים. בּוֹייְשָׁנִין מְנַיִיִן. וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם. זֶה סֵימָן לְבוֹייְשָׁן שֶׁאֵינוֹ חוֹטֵא. וְכָל־שֶׁאֵין לוֹ בוֹשֶׁת פָּנִים דָּבָר בָּרִיא שֶׁלֹּא עָֽמְדוּ אֲבֹתָיו עַל הַר סִינַי. וְגוֹמְלֵי חֲסָדִים מְנַיִין. וְשָׁמַר י֙י אֱלֹהֶיךָ לְךָ אֶת הַבְּרִית וְאֶת הַחֶסֶד. וְאֵילּוּ אֵין בָּהֶן אֶחָד מֵהֶן. מִיַּד עָמַד וְרִיחֲקָן. שֶׁנֶּאֱמַר וְהַגִּבְעוֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה. אַף עֶזְרָא רִיחֲקָן. שֶׁנֶּאֱמַר וְהַנְּתִינִים יוֹשְׁבִים בָּעוֹפֶל. אַף לְעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מְרַחֲקָן. דִּכְתִיב והעובר את העיר יאבדוהו. 48To this and the following paragraph there exists an almost parallel text in Sanhedrin 6:9 (ן), an enlarged version in the Yevamot.78b-79a">Babli Yebamot 78b–79a and Num.rabba 8(4), and a shortened version in Midrash Samuel 28[5].[“The dedicated ones”]49Reading of G; in L: “It was stated”. The following text deals with the identity of “the dedicated ones”, their exclusion from the Jewish marriage community, and proof that they were among the returnees from Babylon.. Rebbi Immi in the name of Rebbi Joshua ben Levi, because of: “At that moment Joshua dedicated them as hewers of wood and drawers of water for the congregation.50Joshua.9.27">Jos. 9:27.” One understands “for the congregation.” But “for the Eternal’s altar”51This is also mentioned in Joshua.9.27">Jos. 9:27, but the service in the Tabernacle is reserved for priests and Levites. The statement is interpreted to mean that their status will only be determined when the Eternal’s altar is given its permanent place.? But Joshua kept them in limbo. He said, I shall not include nor exclude them. But he who sometime in the future will build the Temple, if he wants to include them he may include, exclude them he may exclude. David came and excluded them as it is said522S. 21:2.: “But the Gibeonites are not part of the Children of Israel.” Why did he exclude them? Because “532S. 21:1. there was a famine in David’s time, three years year after year.” David said, for four sins54In ן “three” and this also seems to be the reading underlying the Babli’s version and Pirqe R.Eliezer Chapter 17. The number is 4 in Taanit 3:3:2-6" href="/Jerusalem_Talmud_Taanit.3.3.2-6">Ta‘anit 3:3 (66c 1. 29). the rains are locked away. For the sins of foreign worship, incest and adultery, murder, and the sins of those who publicly promise money for welfare but do not pay. From where for the sin of foreign worship? “55Deuteronomy.11.16-17">Deut. 11:16–17. Beware, lest you be seduced” etc. What is written afterwards? “The Eternal’s rage will be inflamed against you and he locks the sky, etc.” From where for the sins of the incestuous and adulterers? “56Jeremiah.3.2-3">Jer. 3:2–3. While the prophet obviously speaks of Baal worship, all his imagery is that of sexual transgressions. Quoted in the name of R. Jehudah in Sifra Qedošim Pereq7(4). You distorted the Land by your immorality and your evil deeds.” What is the punishment? “Rainshowers were withheld, there was no late rain,” etc. From where because of the murderers? “57Numbers.35.33">Num. 35:33. Because blood will distort the Land.” From where for the sins of those who publicly promise money for welfare but do not pay? “58Proverbs.25.14">Prov. 25:14. In the name of different Amoraim in the Taanit.8b">Babli, Ta‘anit8b, Proverbs.25.14">Midrash Prov. 25(14). Clouds and wind but no rain means the man who prides himself by lying gifts.” David checked his entire generation and did not find one of these. He turned to ask the urim and tummim. That is what is written: “532S. 21:1. David asked before the Eternal” by urim and tummim.59In MT, there is a lacuna in 2S. 21:1 between “David asked before the Eternal,” and “The Eternal said, because of Saul and the House of blood guilt.” It is explained that he asked by applying the urim and tummim oracle. In the Babli and the sources dependent on it, R. Eleazar explains that “asking before the Eternal” means applying the urim and tummim oracle since in Numbers.27.21">Num. 27:21 it says, “before Eleazar the priest he shall stand and ask the urim and tummim.” Rebbi Eleazar said, “Ask the Eternal, all the meek of the Land, who execute His Law.60Zephaniah.2.3">Zeph. 2:3. The homily is slightly more explicit in the Babli, where it is credited to R. Simeon ben Laqish. It addresses a seeming inconsistency in 2S. 21:1 where God’s answer is that the famine is a punishment for two crimes, the first “about Saul” and the second “about the House of blood guilt because he killed the Gibeonites.” The verse of the prophet is read to mean that even at the moment a person is judged for his misdeeds his “works”, his good deeds, are mentioned in the Heavenly court. But here the sin “about Saul” was not Saul’s but David’s and the entire people’s since they let him be buried in Transjordan and did not bring him to his proper burial in his ancestral land until prodded by the absence of rain (2S. 21:14, where the coming of rain is described as a direct consequence of the proper burials given to Saul and Jonathan.)” What means “Whose Law is Work”? He enforces His Law and this is His Action61While the Babli certainly reads with the Masoretes פָּעָלוּ, it might be that the Yerushalmi reads פָּעֳלוֹ.. “532S. 21:1. The Eternal said, because of Saul and the House of blood guilt.” “Because of Saul,” whom you did not grant the last favor, “and because of the House of blood guilt, for he had killed the Gibeonites.” David sent and called them, what is between you and the house of Saul? They told him, because he killed seven of our men, two hewers of wood, two drawers of water, a religious leader, a scribe, and a beadle. He asked them, what do you want now? They said to him: “622S. 21:6. May there be given to us seven men of his sons and we shall hang them before the Eternal on the hill of Saul, the elected of the Eternal.” He said to them, what use is it for you that they be killed? Take silver and gold for yourselves! But they answered, 632S. 21:4.“there is no money for us from Saul and his house.” He said, maybe they are afraid64In ן: They are afraid one in front of the other (to accept blood money).; he separated them and spoke to each one separately, trying to mollify him by himself, and asked him: What use is it for you that they be killed? Take gold and silver! But he said, “there is no money for us from Saul and his house.” It is written “for me”65In 2S. 21:4, the Ketib is “for me” but the Qere “for us”. The homily explains both readings; both are correct.. At this moment, David said that the Holy One gave three good gifts to Israel: They are merciful, decent, and charitable66In addition to the sources mentioned in Kiddushin 4:1:7" href="/Jerusalem_Talmud_Kiddushin.4.1.7">Note 48, the following is also in Psalms.1">Midrash Psalms 1,Psalms.17">17.. From where that they are merciful? “He gave you mercy67Deuteronomy.13.18">Deut. 13:18..” From where that they are decent? “That His fear should be on your faces.68Exodus.20.20">Ex. 20:20.” This is a sign, for a decent person does not sin. About anybody indecent it is clear that his ancestors did not stand on Mount Sinai. From where that they are charitable? “The Eternal, your God, kept for you covenant and charity.69Deuteronomy.7.12">Deut. 7:12.” But these, nothing of this in found in them. Immediately he went to exclude them as it is said: “But the Gibeonites are not of the Children of Israel.522S. 21:2.” And Ezra also excluded them, as it is said: “And the dedicated ones dwelt in the Ophel.70Nehemiah.3.26">Neh. 3:26, Nehemiah.11.21">11:21. The emphasis is on their dwelling separately.” Also in the future the Holy One, praise to Him, will exclude them as it is written: “One crossing the city they cause to be lost.71This quote (as well as the version of G) is clearly corrupt; it telescopes a quote and its interpretation into one sentence. The correct text is in ן:
וְהָעוֹבֵד הָעִיר יַעַבְדוּהוּ מִכֹּל שִׁבְטֵי יִשְׂרָאֵל.
יַאֲבִידוּהוּ מִכֹּל שִׁבְטֵי יִשְׂרָאֵל.
(Ezekiel.48.19">Ez. 48:19) “The city worker will cultivate it, from all the tribes of Israel.” (Interpretation) ‘He will cause him to be lost from all the tribes of Israel.’
Ezechiel, in his description of the future Israel, gives Jerusalem a strip of land from the Meditteranean to the Dead Sea, which will be cultivated by the Temple workers to provide food for the city. The verse is taken out of context and, in Galilean dialect, ע and א are identified, changing “cultivate” into “getting lost”. The city worker is the dedicated one.”
כְּתִיב וַיֹּאמֶר הַמֶּלֶךְ אֲנִי אֶתֵּן. וַיִּקַּח הַמֶּלֶךְ אֶת שְׁנֵי בְּנֵי רִצְפָּה בַת אַיָּה אֲשֶׁר יָֽלְדָה לְשָׁאוּל אֶת אַדְמוֹנִי וְאֶת מְפִיבוֹשֶׁת וגו׳. וּלְמִיכַל בַּת שָׁאוּל לֹא הָיָה לָהּ וָלֶד עַד יוֹם מוֹתָהּ. וְאַתְּ אָמַר אָכֵן. אֱמוֹר מֵעַתָּה. בְּנֵי מֵירַב הָיוּ וְגִידְּלָתָן מִיכַל וְנִקְרְאוּ עַל שְׁמָהּ. וַיִּתְּנֵם בְּיַד הַגִּבְעוֹנִים וַיּוֹקִיעוּם בָּהָר לִפְנֵי י֙י וְיִּפְּלוּ שְׁבַעְתָּם יָחַד. חָסֵר יוֹ״ד. זֶה מְפִיבוֹשֶׁת בֶּן יְהוֹנָתָן בֶּן שָׁאוּל שֶׁהוּא אָדָם גָּדוֹל בַּתּוֹרָה וְנָתַן דָּוִד עֵינָיו בּוֹ לְהַצִּילוֹ מִיָּדָם. אָמַר דָּוִד. הֲרֵינִי מַעֲבִירָן לִפְנֵי הַמִּזְבֵּחַ וְכָל־מִי שֶׁהַמִּזְבֵּחַ קוֹלְטוֹ הֲרֵי הוּא שֶׁלִּי. וְהֶעֱבִירָן לִפְנֵי הַמִּזְבֵּחַ וְנִתְפַּלֵּל עָלָיו וְהָלַךְ הַמִּזְבֵּחַ וְקָלְטוֹ. הָדָא הוּא דִּכְתִיב אֶקְרָא אֶל אֱלֹהִים עֶלְיוֹן לָאֵל גּוֹמֵר עָלָי. שֶׁהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עִם דָּוִד. וְהֵמָּה הוּמְתוּ בִּימֵי קָצִיר בָּרִאשׁוֹנִים כְּתִיב קְצִיר שְׂעוֹרִים. וַתִּקַּח רִצְפָּה בַּת אַיָּה אֶת הַשַּׂק וַתַּטֵּהוּ לָהּ עַל הַצּוּר. מָהוּ עַל הַצּוּר. אָמַר רִבִּי הוֹשַׁעְיָה. שֶׁהָֽיְתָה אוֹמֶרֶת הַצּוּר תָּמִים פָּעֳלוֹ. רִבִּי אַבָּא בַּר זְמִינָא בְשֵׁם רִבִּי הוֹשַׁעְיָה. גָּדוֹל הוּא קִידּוּשׁ הַשֵּׁם מֵחִילּוּל הַשֵׁם. בְּחִילּוּל הַשֵּׁם כָתוּב לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ. וּבְקִידּוּשׁ הַשֵּׁם כָּתוּב מִתְּחִילַּת הַקָּצִיר עַד נִתַּךְ מַיִם עֲלֵיהֶם. מְלַמֵּד שֶׁהָיוּ תְלוּיִין מִשִּׁשָּׁה עָשָׂר בְּנִיסָן עָד שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן. וְהָיוּ הָעוֹבְרִים וְהַשָּׁבִים אוֹמְרִים. מַה חָֽטְאוּ אֵילּוּ שֶׁנִּשְׁתַּנֵּית עֲלֵיהֶן מַידַּת הַדִּין. וְהָיוּ אוֹמְרִים. עַל שֶׁפָּֽשְׁטוּ יְדֵיהֶן בַּגֵּרִים גְּרוּרִים. אָֽמְרוּ. מָה אִם אֵילּוּ שֶׁלֹּא נִתְגַּייְרוּ לְשֵׁם שָׁמַיִם רְאוּ הֵיאַךְ תָּבַע הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת דָּמָן. הַמִּתְגַּייֵר לְשֵׁם שָׁמַיִם עַל אַחַת כַּמָּה וְכַמָּה. אֵין אֱלוֹהַּ כֵּאלֹהֵיכֶם וְאֵין אוּמָּה כְּאוּמַּתְכֶם. וְאֵין לָנוּ לְהִידָּבֵק אֶלָּא בָּכֶם. הַרְבֶּה גֵרִים נִתְגַּייְרוּ בְּאוֹתָהּ שָׁעָה. הָדָא הוּא דִכְתִיב וַיְסַפֵּר שְׁלֹמֹה אֶת כָּל־הָאֲנַשִׁים הַגֵּירִים וַיַּעַשׂ מֵהֶם שִׁבְעִים אֶלֶף נוֹשֵׂא סַבָּל וּשְׁמוֹנִים אֶלֶף חוֹצֵב בָּהָר. It is written: “The King said, I shall give73Here ends the Genizah fragment..” “The King took the two sons of Riṣpah bat Ayah whom she had born to Saul, Admoni and Mephiboshet742S. 20:8. In the MT ארמני, not אדמוני. The verse ends: “And the five sons of Mikhal, Saul’s daughter, which she had borne to Adriel ben Barzilai from Meḥolah.” Adriel’s wife was Merab, Saul’s elder daughter (1S. 18:19).,” etc. “Michal, Saul’s daughter, did not have a child until the day of her death,752S. 6:23. In the opinion of the Sukkah 5:4:2-4" href="/Jerusalem_Talmud_Sukkah.5.4.2-4">Yerushalmi (Sukkah 5:4, 55c 1. 22; Sanhedrin 2:4:2-5" href="/Jerusalem_Talmud_Sanhedrin.2.4.2-5">Sanhedrin 2:4, 20b 1. 57) she died in childbirth. In the opinion of the Sanhedrin.21a">Babli (Sanhedrin 21a) she earlier had a child in Hebron.” and you say so? Say now that they were sons of Merab but Michal raised them, so they were named after her. “He gave them into the hand of the Gibeonites who hanged them on the mountain before the Eternal; all seven fell together.762S. 20:9.” Defective without י77In the MT, the word is written with an extra י, שבעתים,correctly spelled in G and ן. The correct text seems to that of G and ן: “One is missing”, referring to Mephiboshet ben Jonathan.. That refers to Mephiboshet ben Jonathan ben Saul, who was great in the Torah and David intended to save him from their hand. David said, I let them pass by the altar and anyone received by the altar will be mine. He let each pass by the altar, prayed for him, and the altar moved and received him. This is what is written: “I shall call to the Most High God, to the Power Who has the ultimate decision about me78Psalms.57.3">Ps. 57:3.!” For the Holy One, praise to Him, agreed with David. “762S. 20:9. They were killed on the first days of harvest;” it is written “the barley harvest.” “Riṣpah bat Ayah took a sack and laid it out on the rock.792S. 20:10.” What means: “On the rock”? Rebbi Hoshaia said, she was reciting: “The rock, perfect is His action80Deuteronomy.32.4">Deut. 32:4, the verse which opens the traditional burial service called צִדּוּק הַדִּין “justification of the (Divine) judgment.” This is alluded to not only here (and in the sources mentioned in Kiddushin 4:1:7" href="/Jerusalem_Talmud_Kiddushin.4.1.7">Note 48) but also in the Babli, ‘Avodah zarah 18a..” Rebbi Abba bar Zamina in the name of Rebbi Hoshaia: Sanctification of the Name is greater than desecration of the Name. Referring to desecration of the Name it is written: “Do not leave his corpse on the gallows overnight.81Deuteronomy.21.23">Deut. 21:23.” But referring to sanctification of the Name it is written: “From the start of harvest until water was poured on them.792S. 20:10.” This teaches that they were hanging from the sixteenth of Nisan82The first day of the barley harvest, Leviticus.23.14">Lev. 23:14. to the seventeenth of Marḥeshwan83The year is declared one of draught if the rains did not start by the 17th of Marḥeshwan (Taanit 1:3:1" href="/Jerusalem_Talmud_Taanit.1.3.1">Mishnah Ta‘anit1:4).. The passers-by were saying: How did these people sin that the rules of justice were changed for them? They were answered: Because these had attacked attached84The word was changed by the corrector. Probably one should read with אֲרוּרים ן “cursed”, Jos. 9:33. proselytes. They would say that even for those who did not convert for the sake of Heaven, the Eternal avenged their blood; if one would convert for the sake of Heaven not so much more? There is no Power like your God and no people like your people. Many converts were converted at that time; that is what is written852Chr. 2:16–17.: “Solomon counted all proselytes and appointed from them 70’000 carriers and 80’000 hewers of stone in the mountains.”
רַב הוּנָא אָמַר. בִּימֵי רִבִּי לָֽעְזָר בֶּן עֲזַרְיָה בִּיקְשׁוּ לְקָֽרְבָן. רִבִּי אַבָּהוּ מַפִּיךְ לִישְׁנָא. בִּימֵי רִבִּי לָֽעְזָר. אָֽמְרוּ. מִי מְטַהֵר חֶלְקוֹ שֶׁלַּמִּזְבֵּחַ. הָדָא אָֽמְרָה יְהוֹשֻׁעַ רִיחֲקָן. אֲפִילוּ תֵימָא. יְהוֹשֻׁעַ רִיחֲקָן. כְּלוּם רִיחֲקָן אֶלָּא פְסוּלֵי מִשְׁפָּחָה. אִין תֵּימַר. מִשּׁוּם פְּסוּלֵי עֲבֵירוֹת. מֵעַתָּה הַבָּא עַל הַנְּתִינָה לֹא יְהֵא לָהּ קְנָס. וְהָתַנִּינָן. הַבָּא עַל הַנְּתִינָה יֵשׁ לָהּ קְנָס. אָמַר רִבִּי אֶלְעָזָר. אֵירְרָן כְּנָחָשׁ. שֶׁנֶּאֱמַר וְעַתָּה אֲרוּרִים אַתֶּם. וְכָתוּב וַיֹּאמֶר אִישׁ יִשְׂרָאֵל אֶל הַחִוִּי. וְכִי חִיוִּי הָיוּ. אֶלָּא שֶׁעָשׂוּ מַעֲשֶׂה חִיוִּי. אָמַר. יוֹדֵעַ אֲנִי שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כִּי בְּיוֹם אֲכָלְךְ מִמֶּנּוּ מוֹת תָּמוּת. אֶלָּא הֲרֵינִי הוֹלֵךְ וּמְרַמֶּה בָהֶן וְהֵן אוֹכְלִין וְנֶעֱנָשִׁין וַאֲנִי יוֹרֵשׁ אֶת הָאָרֶץ לְעַצְמִי. כָּךְ עָשׂוּ אֵילּוּ. אָֽמְרוּ. יוֹדְעִין אָנוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לְיִשְׂרָאֵל כִּי הַחֲרֵם תַּחֲרִימֵם הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִי כַּאֲשֶׁר צִוְּךָ י֙י אֱלֹהֶיךָ. וְכָתוּב לֹא תִּכְרֹת לָהֶם בְּרִית. הֲרֵי אָנוּ הוֹלְכִין וּמְרַמִּין בָּהֶן וְהֵם כּוֹרְתִין עִמָּנוּ בְּרִית. מַה נַפְשֵׁךְ. יְהָֽרְגוּ אוֹתָנוּ עָֽבְרוּ עַל הַשְּׁבוּעָה. יְקַייְמוּ אוֹתָנוּ עָֽבְרוּ עַל הַגְּזֵירָה. בֵּין כָּךְ וּבֵין כָּךְ הֵן נֶעֱנָשִׁין וְאָנוּ יוֹרְשִׁין הָאָרֶץ. Rav Huna said that in the days of Rebbi Eleazar ben Azariah they tried to include them86To permit marriage with Gibeonites.. Rebbi Abbahu inverts the wording: In the days of Rebbi Eleazar they said, who could purify the altar’s part87R. Eleazar ben Azariah vetoed the admission of Gibeonites into the Jewish marriage pool by arguing that Joshua.9.23">Jos. 9:23,Joshua.9.27">27 implies that Joshua made the Gibeonites Temple slaves, in addition to their being the people’s slaves by Joshua.9.21">Jos. 9:21. Now the servitude to the people had certainly lapsed. The “dedicated ones” returned from Babylonia as free men and one had to assume that already in the time of the Judges they had regularly been manumitted in this respect. But nobody could manumit Temple slaves, and marriage with slaves was impossible. In this version, the exlusion of Gibeonites from the Jewish marriage pool is a legal necessity which cannot be changed.? That implies that Joshua excluded them. He excluded them only as disqualified for marriage. If you would say, disqualified (because of sins)88It seems that one should read with the parallel in Ketubot 3:1:2-19" href="/Jerusalem_Talmud_Ketubot.3.1.2-19">Ketubot 3:1 (27a 1. 59), Kiddushin 4:1:3" href="/Jerusalem_Talmud_Kiddushin.4.1.3">Notes 16–19, עבדות “slavery” instead of עבירות “sins”. then the rapist of a Gibeonite girl should not have to pay the fine, but we have stated89Implied by Ketubot 3:1:1" href="/Jerusalem_Talmud_Ketubot.3.1.1">Mishnah Ketubot 3:1. The same Mishnah states that the statutory fine is not applicable to the rape of a virgin slave girl. If Gibeonites were excluded as Temple slaves, they should be classified with slaves in matters of the fine (and be excluded from marriage in all its forms.) Cf. Yevamot 79a:12:1" href="/Tosafot_on_Yevamot.79a.12.1">Tosafot Yebamot 79a, s.v. ונתינים. It follows that R. Abbahu’s argument is rejected.: The rapist of a Gibeonite girl has to pay the fine.” Rebbi Eleazar said, he cursed them as a snake, as it is said: “But now you are cursed90Joshua.9.23">Jos. 9:23..” And it is written: “The people of Israel said to the Ḥiwwite.91Joshua.9.7">Jos. 9:7.” But were they Ḥiwwites92In 2S. 20:2, they are described as Emorites.? They acted like the snake93In Amaraic חִוְיָא. The name of Eve, חַוָּה, instead of the Hebrew חַיָּה, hints at her relationship with the snake. which said, I know that the Holy One, praise to Him, did say “because on the day you eat from it, you will die a death94Genesis.2.17">Gen. 2:17..” I shall go and trick them so that they eat and will be punished and I shall inherit the earth for myself. So these people acted; they said, we know that the Holy One, praise to Him, said to Israel: “You shall certainly ban them, the Hittite, the Emorite, and the Perizite, as the Eternal, your God, has commanded you95Misquoted from Deuteronomy.20.17">Deut. 20:17.” And it is written: “You shall not conclude a covenant with them.96Deuteronomy.7.2">Deut. 7:2.” We shall go and trick them that they conclude a covenant with us. As you take it, if they kill us, they violate their oath. If they let us live, they violated the [divine] decision. In any case, they will be punished and we shall inherit the Land.
רַב נַחמָן בַּר יַעֲקֹב אָמַר. מְקַבְּלִין גֵּרִים מִן הַקַּרְדּוּיִים וּמִן הַתַּדְמוֹרִיים. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מַתְנִיתָא אָֽמְרָה כֵן שֶׁגֵּירֵי תַדְמוֹר כְּשֵׁירִין. דְּתַנִּינָן תַּמָּן כָּל־הַכְּתָמִים הַבָּאִין מֵרֶקֶם טְהוֹרִים. הָא גֵירֵי תַדְמוֹר כְּשֵׁירִין. 97This paragraph and the next are from Yevamot 1:6:6-7" href="/Jerusalem_Talmud_Yevamot.1.6.6-7">Yebamot 1:6, Notes 229–242 (א). The full comparison of the texts of the next paragraph is given there. Rav Naḥman bar Jacob said, one accepts proselytes from Kurds and Palmyrenians. Rebbi Abbahu in the name of Rebbi Joḥanan: A Mishnah said that the proselytes from Palmyra are acceptable. There, we have stated: “All stains coming from Petra are pure.” Therefore, the proselytes from Palmyra are acceptable.
רִבִּי יַעֲקֹב בַּר אָחָא אָמַר שְׁמוּעָתָא. רִבִּי חֲנִינָה רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי חַד מַכְשִׁיר וְחַד מְקַבֵּל. מָאן דְּמַכְשִׁיר מְקַבֵּל וּמָאן דְּמְקַבֵּל לֹא מַכְשִׁיר. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְשֵׁם רַב נַחְמָן. בָּבֶל לְיוּחֲסִין עַד נָהָר יזק. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. רַב וּשְׁמוּאֵל. חַד אָמַר עַד נָהָר יזק. וְחַד אָמַר. עַד נָהָריואנִי. אָמַר רַב יְהוּדָה. בֵּין הַנְּהָרוֹת כְּגוֹלָה לְיוּחֲסִין. רִבִּי חֲנִינָה בֶּן בְּרוֹקָה בְשֵׁם רַב יְהוּדָה. בְּנֵי מֵישָׁא לֹא חָשׁוּ לָהֶם אֶלָּא מִשּׁוּם סָפֵק חֲלָלוֹת. כֹּהֲנִים שֶׁשָּׁם לֹא הִקְפִּידוּ עַל הַגְּרוּשׁוֹת. תַּמָּן אָֽמְרִין. מֵישָׁא מֵתָה מָדַיי חוֹלָה. עֵילָם וגבביי גוֹסְסוֹת. חֲבִיל יָמָא תְכִילְתָא דְבָבֵל. שנייא וגבביא וצררייא תְכִילְתָא דַחֲבִיל יָמָא. Rebbi Jacob bar Aḥa presented traditions: Of Rebbi Ḥanina and Rebbi Joshua ben Levi, one declares permissible and the other admits. He who declares permissible admits. But he who admits does not declare admissible. Rebbi Yose ben Rebbi Abun in the name of Rebbi Naḥman: Babylonia, as far as family pedigree is concerned, extends up to the yzq canal. Rebbi Yose ben Rebbi Abun said, of Rav and Samuel, one said up to the yzq canal, the other said up to the Wani canal. Rav Jehudah said, between the rivers is like Nahardea as far as family pedigree is concerned. Rebbi Ḥanina ben Beroqa in the name of Rav Jehudah: The people of Moesia are questionable only because of doubts of desecrated women. The Cohanim amongst them did not care about divorcees. There they said, Moesia is dead, Media sick, Elam and gbby dying. The maritime district is the purple-blue of Babylonia. Šny’,gbby’,and ṣrry are purple-blue of the maritime district.
רִבִּי יַעֲקֹב בַּר אָחָא בְשֶׁם רִבִּי יֹאשִׁיָּה. דּוֹר אַחַד עָשָׂר שֶׁבְּמַמְזֵר כְּרִבִּי שִׁמְעוֹן כָּשֵׁר. דְּלֹא דָרִישׁ עֲשִׂירִי עֲשִׂירִי. תַּנֵּי. רִבִּי לְעָזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. דּוֹר אַחַד עָשָׂר שֶׁבְּמַמְזֵר זְכָרִים אֲסוּרִין וּנְקֵיבוֹת מוּתָּרוֹת. רִבִּי שְׁמוּאֵל בְּרֵיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַתְיָא דְּרִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן כְּרִבִּי מֵאִיר. כְּמַה דְרִבִּי מֵאִיר אָמַר. גְּזֵירָה שָׁוָה בְּמָקוֹם שֶׁבָּאָת. כֵּן רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן אָמַר. גְּזֵירָה שָׁוָה בְּמָקוֹם שֶׁבָאָת. מַה לְהַלָּן זְכָרִים אֲסוּרִין וּנְקֵיבוֹת מוּתָּרוֹת. אוֹף הָכָא זְכָרִים אֲסוּרִין וּנְקֵיבוֹת מוּתָּרוֹת. מֵעַתָּה אֲפִילוּ מִיָּד. וּבִלְבַד מֵעֲשִׂירִי וּלְמַעֲלָה. 98The following four paragraphs are from Yevamot 8:3:8-11" href="/Jerusalem_Talmud_Yevamot.8.3.8-11">Yebamot 8:3, Notes 193–212. Rebbi Jacob bar Aḥa in the name of Rebbi Josia: The eleventh generation of bastards is qualified following Rebbi Simeon; he does not use [the principle of gezerah šawah for] “the tenth, the tenth.” It was stated: Rebbi Eleazar ben Rebbi Simeon says, in the eleventh generation of bastards, the males are forbidden but the females permitted. Rebbi Samuel ben Rebbi Yose ben Rebbi Abun said, it turns out that Rebbi Eleazar ben Rebbi Simeon follows the argument of Rebbi Meïr. As Rebbi Meïr said, a gezerah šawah is as if written in a verse, so Rebbi Eleazar ben Rebbi Simeon says, a gezerah šawah is as if written in a verse. Here also, the males are forbidden but the females permitted. In that case, even immediately? Only from the tenth onward.
שָׁאֲלוּ אֶת רִבִּי אֱלִיעֶזֶר. דּוֹר אַחַד עָשָׂר שֶׁבְּמַמְזֵר מָהוּ. אָמַר לָהֶן. הָבִיאוּ לִי דוֹר שְׁלִישִׁי וַאֲנִי מְטַהֲרוֹ. מַאי טַעֲמָא דְּרִבִּי אֱלִיעֶזֶר. דְּלָא חַיי. וְאַתְייָא דְרִבִּי אֱלִיעֶזֶר כְּרִבִּי חֲנִינָה. דְּאָמַר רִבִּי חֲנִינָה. אַחַת לְס̇ לְע̇ שָׁנָה הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא דֶבֶר בָּעוֹלָם וּמְכַלֵּה אֶת הַמַּמְזֵרִים וְנוֹטֵל עִמָּהֶן כְּשֵׁירִים שֶׁלֹּא לְפַרְסֵם לַחַטָּאִים. וְאַתְייָא כְּהַהִיא דְאָמַר רִבִּי לֵוִי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בִּמְקוֹם אֲשֶׁר תִּשָּׁחֵט הָעוֹלָה תִּשָּׁחֵט הַחַטָּאת לִפְנֵי י֙י. שֶׁלֹּא לְפַרְסֵם אֶת הַחַטָּאִים. וְגַם הוּא חָכָם וַיָּבֵא רָע. לֹא מִסְתַּבְּרָא דְּלֹא וְגַם הוּא חָכָם וַיָּבֵא טוֹב. אֶלָּא לְלַמְּדָךְ שֶׁאֲפִילוּ רָעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מֵּבִיא לָעוֹלָם בְּחָכְמָה הוּא מֵבִיאָהּ. וְאֶת דְּבָרָיו לֹא הֵסִיר וְקָם עַל בֵּית מְרֵיעִים וְעַל עֶזְרַת פּוֹעֲלֵי אָוֶן. רַב חוּנָה אָמַר. אֵין מַמְזֵר חַיי יוֹתֵר מִשְּׁלֹשִׁים יוֹם. רִבִּי זְעִירָא כַד סְלַק לְהָכָא שָׁמַע קָלִין קַרְיֵי. מַמְזֵירָא וּמַמְזֵרְתָה. אָמַר לוֹן. מָהוּ כֵן. הָא אָֽזְלָה הַהִיא דְּרַב הוּנָא. דְּרַב הוּנָא אָמַר. אֵין מַמְזֵר חָיָה יוֹתֵר מִל̇ יוֹם. אָמַר לֵיהּ רִבִּי יַעֲקֹב בַּר אָחָא. עִמָּךְ הָיִיתִי כַד אָמַר רִבִּי אַבָּא רַב הוּנָא בְשֵׁם רַב. אֵין מַמְזֵר חַיי יוֹתֵר מִל̇ יוֹםּ. אֵימָתַי. בִּזְמַן שֶׁאֵינוֹ מְפוּרְסָם. אֲבָל אִם הָיָה מְפוּרְסָם חַיי הוּא. They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure, for he would not live. Rebbi Eliezer parallels Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to eliminate the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. “Also He is wise and brings evil;” could one better understand “also He is wise and brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove, He overcomes the house of evildoers and accomplices of workers of iniquity.”99In Yebamot, the statement of R. Levi in the name of R. Simeon ben Laqish is repeated here.
100Cf. Kiddushin 3:12:2-4" href="/Jerusalem_Talmud_Kiddushin.3.12.2-4">Chapter 3:14, Notes 242-247. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.
רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. אַף לְעָתִיד לָבוֹא אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְקַק אֶלָּא לְשֵׁבֶט לֵוִי. מָה טַעֲמָא. וְיָשַׁב מְצָרֵף וּמְטַהֵר כֶּסֶף וְטִהַר אֶת בְּנֵי לֵוִי וְזִיקַּק אוֹתָם וגו׳. אָמַר רִבִּי זְעִירָא. כְּאָדָם שֶׁהוּא שׁוֹתֶה בְּכוֹס נָקִי. אָמַר רִבִּי הוֹשַׁעְיָה. בְּגִין דְּלֵית אֲנָן לְוִיִים נַפְסִיד. אָמַר רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי אַבָּהוּ. אַף לְעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עִמָּהֶן צְדָקָה. מַה טַעֲמָא. וְהָיוּ לַי֙י מַגִּישֵׁי מִנְחָה בִּצְדָקָה. Rebbi Yasa in the name of Rebbi Joḥanan: In the future, the Holy One, praise to Him, will only deal with the tribe of Levi. What is the reason? “The refiner will sit, the purifier of silver, and will refine them,” etc. Rebbi Ze‘ira said, like a man who only drinks from a clean cup. Rebbi Hoshaia said, because we are not101In Yebamot: “we are”. According to the Babli, he was a Cohen, therefore also a Levite. Levites, should we lose? Rebbi Ḥanina the son of Rebbi Abbahu said, also in the future, the Holy One, praise to Him, will deal with them charitably. What is the reason? “They will be for the Eternal presenters of an offering in charity.”
אָמַר רִבִּי יוֹחָנָן. כָּל־מִשְׁפָּחָה שֶׁנִּשְׁתַּקֵּעַ בָּהּ פְּסוּל אֵין מְדַקְדְּקִין אַחֲרֶיהָ. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מַתְנִיתָא אָֽמְרָה כֵן. מִשְׁפַּחַת בְּנֵי צְרִיפָה הָֽיְתָה בְּעֶבֶר הַיַּרְדֵן וְרִיחֲקָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. וְעוֹד אֲחֶרֶת הָֽיְתָה שָׁם וְקֵירְבוּהָ בְּנֵי צִיּוֹן בִּזְרוֹעַ. וְלֹא בִיקְּשׁוּ חֲכָמִים לְפַרְסְמָן. אֲבָל חֲכָמִים מוֹסְרִין אוֹתָן לִבְנֵיהֶן וְתַלְמִידֵיהֶן פַּעֲמַיִים בַּשָּׁבוּעַ. אָמַר רִבִּי יוֹחָנָן. הָעֲבוֹדָה שֶׁאָנוּ מַכִּירָן. וּמַה נַעֲשֶׂה וְנִשְׁתַּקְּעוּ בָהֶן גְּדוֹלֵי הַדּוֹר. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חֲמֵשֶׁת אֲלָפִים עֲבָדִים הָיוּ לְפַשְׁחוּר בֶּן אִימֵּר וְכוּלָּם נִשְׁתַּקְּעוּ בִכְהוּנָּה גְדוֹלָה. הֵן הֵן עַזֵּי פָנִים שֶׁבַּכְּהוּנָּה. אָמַר רִבִּי אֶלְעָזָר. עִיקַּר טִירוֹנִייָא שֶׁלָּהֶן וְעַמְּךָ כִּמְרִיבֵי כֹהֵן. אָמַר רִבִּי אַבָּהוּ שְׁלֹשׁ עֶשְׂרֵה עַייָרוֹת נִשְׁתַּקְּעוּ בַּכּוּתִים בִּימֵי שְׁמָר. אָֽמְרִין הָדָא עדן דְּמשאה מִנֵּיהוֹן. Rebbi Joḥanan said, one does not investigate a family in which a family disqualification has disappeared. Rebbi Simeon ben Laqish said, a Mishnah says so: “There was a family Bene Ṣerifa in Transjordan who were forcibly distanced by Ben Ṣion. Another [family] was there who were forcibly integrated by the people of Ṣion.102The text of ג “by Ben Ṣion” is confirmed by all sources of Eduyot 8:7" href="/Mishnah_Eduyot.8.7">Mishnah Idiut 8:7.” Nevertheless, the Sages did not want to make their names public. But the Sages transmit them to their sons and students two times in a Week. Rebbi Joḥanan said, by the Temple service, I know them and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer had 5000 slaves, and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training: “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of [persecution]103The translation follows ג which alone makes sense.. They said, עדן דמשאה104This place is unidentified, just as is the corresponding one in ג. is one of them.
אָמַר רִבִּי חֲנִינָה. מַתְנִיתָא דְלָא כְרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. אַרְבַּע קְהִילּוֹת הֵן. קְהַל כֹּהֲנִים קְהַל לְוִיִים קְהַל יִשְׂרָאֵל קְהַל גֵּרִים. מֵתִיבִין לְרִבִּי יְהוּדָה. וְהָֽכְתִיב לא יָבוֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל י֙י. פְּסוּלֵי גּוּף אִינּוּן. וְהָֽכְתִיב בָּנִים אֲשֶׁר יִווָֽלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל י֙י. בַּעֲשֵׂה אִינּוּן. וְרַבָּנִין אָֽמְרִין. שְׁלֹשָׁה קְהִילּוֹת הֵן. קְהַל כֹּהֲנִים קְהַל לְוִיִים קְהַל יִשְׂרָאֵל. לא יָבֹא. לא יָבֹא. לא יָבֹא. 105This text is from Yevamot 8:2:2-12" href="/Jerusalem_Talmud_Yevamot.8.2.2-12">Yebamot 8:2, explained there in Kiddushin 4:5:1-2" href="/Jerusalem_Talmud_Kiddushin.4.5.1-2">Notes 150–155. Rebbi Ḥanina said, the Mishnah does not follow Rebbi Jehudah, since Rebbi Jehudah said that four congregations are called “congregation”, the congregation of Cohanim, the congregation of Levites, the congregation of Israelites, the congregation of converts. They objected to Rebbi Jehudah, but is it not written, “one injured in his testicles or with amputated urethra should not come into the Eternal’s congregation”? That refers to bodily blemishes. But is it not written, “children that will be born to them in the third generation may enter the Eternal’s congregation”? That is a positive commandment. But the rabbis said, there are three congregations, the congregation of Cohanim, the congregation of Levites, the congregation of Israelites; “they shall not come, they shall not come, they shall not come.”