Kiddushin

he may relate it [his teaching] to the daughter of a Levite or an Israelite.1 But must we say that the Baraitha disagrees [with the Mishnah]? — No: What is meant by ONE MORE? one more pair.2 Rab Judah said in Rab's name: This [sc. the Mishnah] is R. Meir's view. But the Sages maintain: All families stand in the presumption of fitness.3 But that is not so, for R. Hama b. Guria said in Rab's name: Our Mishnah refers to where it4 is contested!5 — The one who recited the former [in Rab's name] did not recite the latter.6 Others state, Rab Judah said in Rab's name: This is R. Meir's view. But the Sages maintain: All families stand in the presumption of fitness. R. Hama b. Guria said in Rab's name: If it is contested, he must investigate her descent.7 WE MAKE NO INVESTIGATION FROM THE ALTAR AND UPWARDs. What is the reason? — Had she8 not been examined, he would not have been promoted [to that dignity]. NOR FROM THE DAIS AND UPWARDS. What is the reason? — Because a Master said: For there sat those who certified the genealogy of the priestly and the Levitical families.9 NOR FROM THE SANHEDRIN AND UPWARDS. What is the reason? — For R. Joseph learnt: Just as the court must be pure in righteousness, so must it be pure from any [genealogical] blemish.10 Said Meremar: What verse teaches this?11 Thou art all fair, my love; and there is no blemish in thee.12 Perhaps a literal blemish [is meant]? — Said R. Aha b. Jacob: Scripture saith, that they may stand there with thee:13 ‘with thee’ [implies,] like unto thee.14 Yet perhaps that was on account of the Shechinah?15 But16 said R. Nahman: Scripture saith, so shall it be easier for thyself, and they shall bear the burden with thee:17 ‘with thee’ [implies,] like unto thee. ALL WHOSE PARENTS WERE NOT ESTABLISHED TO HAVE BEEN AMONG THE PUBLIC OFFICERS. Are we to say that [judges] were not appointed of [genealogically] unfit persons? But the following contradicts it: All are fit to adjudicate in civil matters, but not all are eligible to judge capital cases. Now, we pondered thereon: What does ‘all’ include? And Rab Judah said: It includes mamzer. — Said Abaye: In Jerusalem.18 And so did R. Simeon b. Zera recite in Kiddushin of the School of Levi:19 In Jerusalem. OR CHARITY OVERSEERS, ARE PERMITTED TO MARRY [INTO THE PRIESTHOOD]. What is the reason? — Since they quarrel with people, for a Master said: Pledges are taken for charity, even on Sabbath eve,20 if there were [a blemish in his family], it would be known. R. Adda b. Ahabah's host was a proselyte, and he and R. Bibi were at variance, each claiming, I must carry on the administration of the town. So they went before R. Joseph. Said he to them, We learn it: One from among thy brethren shalt thou set king over thee:21 all appointments22 which thou makest must be only from the midst of thy brethren. Said R. Adda b. Ahabah to him: Even if his mother is a Jewess? — If his mother is a Jewess, he replied, we apply to23 him, ‘from the midst of thy brethren’. Therefore let R. Bibi, who is a great man, give his attention to Heavenly matters,24 and do you, Sir, pay attention to affairs of the town.25 Said Abaye: Therefore, when one provides a scholar with residence in his boarding house, let him provide it for one like R. Adda b. Ahabah, who is able26 to argue27 in his favour. R. Zera took trouble over them [sc. proselytes]; Rabbah b. Abbuhah took trouble over them. In the west [Palestine] not even an Inspector of Measures28 was appointed of them. In Nehardea, not even an irrigation superintendent was appointed of them. R. JOSE SAID: EVEN ONE WHO WAS etc. What is the reason? They [first] investigated, and then allowed them to attest. R. HANINA B. ANTIGONUS etc. Rab Judah said in Samuel's name: [This refers to the officers] in the armies of the House of David. Said R. Joseph: What verse teaches this?29 And they who were reckoned by genealogy for service in war.30 And what is the reason?31 — Said Rab Judah in Rab's name: In order that their own merit and the merit of their fathers might aid them. But there was Zelek the Ammonite;32 surely that means that he was descended from Ammon? — No: that he dwelt in Ammon. But there was Uriah the Hittite;33 surely that means that he was descended from Heth? — No: that he dwelt among the Hittites. But there was Ittai the Gittite.34 And should you answer, here too it means that he dwelt in Gath, — but R. Nahman said: Ittai the Gittite came and destroyed it.35 Moreover, Rab Judah said in Rab's name, David had four hundred children, all the offsprings of ‘beautiful women,’36 all with hair trimmed in front37 and locks growing long;38 and all sat in golden chariots and went at the head of armies, and they were the strong men39 of the House of David! — They merely went to terrorise [the opposing armies].40 investigation is required; why then does Rab ascribe the Mishnah only to R. Meir? mean only where it is contested, it agrees even with the Rabbis. blessing. — Rashi states that this took place in the Hall of Hewn Stones, and the examiners were the Sanhedrin. Weiss, Dor p. 175, n. 2. inclines to the view that a special priestly court was set up for this purpose (Cf. ‘the priestly court’ mentioned in Keth. 12a), which sat in a place behind the veil. Wilna Gaon takes an intermediate position: this special court made the investigations, but the actual verdict was pronounced by the Sanhedrin. great Sanhedrin of seventy one. not require unstained birth? maintain that this was in opposition to Rabbi's Mishnah; Halevi, Doroth, II. 119-121 proves that it was not opposed but explanatory of and complementary to Rabbi's compilation. to quarrels with the overseer. V. ‘A. Z. 44a. the back, v. Krauss, T.A. I 645.]