marries

HALAKHAH: “One who comes to marry a woman from a priestly family,” etc. Rebbi Joḥanan said, this is Rebbi Meïr’s, as we have stated: “What is qualified dough? Anyone about whom there is [no suspicion of descent from] a desecrated one, a bastard, or a Gibeonite. Rebbi Meïr says, the daughter of any woman not tainted with any of these is qualified for the priesthood. But about a family in which a disability had disappeared, Rebbi Meïr says he checks up to four mothers and marries, but the Sages say, he checks forever.” Rav said, these are the words of Rebbi Meïr, but the Sages say, he checks from which family one marries into the priesthood and marries. Through whom does he check? Rebbi Ḥaggai in the name of Rebbi Josia: He checks through his female relatives. To Rebbi Ḥama came an old man; he asked him: Does one marry into the priesthood from this family? He answered: yes, and he was making a match based on this information. Rav said to his son Ḥiyya: Descend a degree to marry a wife. Rebbi Idi said, the following is a frequent saying of the rabbis: “If the woman was not impure but she is pure.” If she was not impure, she is pure. Not like Pappos ben Jehudah who locks the door before his wife. One said to him, did your forefathers act like this? A Cohen came to Rebbi Joḥanan and said to him: I acted on the Mishnah when I married a woman from a priestly family and checked after her four mothers which are eight. He said to him, if the origin was defective, who would inform you?

HALAKHAH: “One who comes to marry a woman from a priestly family,” etc. Rebbi Joḥanan said, this is Rebbi Meïr’s, as we have stated: “What is qualified dough? Anyone about whom there is [no suspicion of descent from] a desecrated one, a bastard, or a Gibeonite. Rebbi Meïr says, the daughter of any woman not tainted with any of these is qualified for the priesthood. But about a family in which a disability had disappeared, Rebbi Meïr says he checks up to four mothers and marries, but the Sages say, he checks forever.” Rav said, these are the words of Rebbi Meïr, but the Sages say, he checks from which family one marries into the priesthood and marries. Through whom does he check? Rebbi Ḥaggai in the name of Rebbi Josia: He checks through his female relatives. To Rebbi Ḥama came an old man; he asked him: Does one marry into the priesthood from this family? He answered: yes, and he was making a match based on this information. Rav said to his son Ḥiyya: Descend a degree to marry a wife. Rebbi Idi said, the following is a frequent saying of the rabbis: “If the woman was not impure but she is pure.” If she was not impure, she is pure. Not like Pappos ben Jehudah who locks the door before his wife. One said to him, did your forefathers act like this? A Cohen came to Rebbi Joḥanan and said to him: I acted on the Mishnah when I married a woman from a priestly family and checked after her four mothers which are eight. He said to him, if the origin was defective, who would inform you?

MISHNAH: One does not investigate from the altar and before, or from the podium and before. From every family whose ancestors were known as public officials and welfare administrators one marries into the priesthood; no investigation is necessary. Rebbi Yose says, also anybody signing as witness in the ancient archive of Sepphoris. Rebbi Ḥanina ben Antigonos says, also anyone who ever was registered in the king’s army.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively.

MISHNAH: The High Priest judges and one judges him; he testifies and one testifies against him. He gives ḥalîṣah and one gives ḥalîṣah to his wife, and one marries his wife in levirate marriage. But he may not marry in levirate marriage since a widow is forbidden to him. If a family member of his dies, he cannot follow the bier but if they are unseen he can be seen; if they are seen he must be unseen. He leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave.

One marries neither the king’s widow nor his divorcee, because they were secluded to the day of their death, living in widowhood. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: This teaches that David had them braided and adorned, and brought them before himself every day and told his evil inclination, you desire something which is forbidden to you; by your life, I shall make you desire what is permitted to you. The rabbis of Caesarea said, they actually were forbidden to him. If a private person’s vessel used by a private person is forbidden for the king’s use, a fortiori the king is forbidden to use the king’s vessels which were used by a private person.

What is the reason of Rebbi Jehudah? A man may not take his father’s wife, and he should not uncover his father’s wing; that is his rape victim. How do the rabbis explain “his father’s wing”? There, they say and they do not know the origin of the tradition, that refers to a wing which is in need of his father. Would he not anyhow be [criminally] liable for her because of “his father’s wife”? Rebbi Hila said, because of forewarning; if he was warned because of his father’s wife he will be whipped, and because of his father’s wing he will be whipped. Rebbi Jehudah agrees about whipping. Rebbi Jehudah agrees about sacrifice. Rebbi Jehudah agrees about all other men that he is free. Rebbi Jehudah agrees that if he marries her preliminarily that the preliminary marriage is legally valid.

“One who copulates with a Gentile woman,” etc. Rebbi Ismael stated: This is one who marries a Gentile woman, sires children, and from her raises enemies of the Omnipresent. It is written: Phineas ben Eleazar ben Aharon the priest saw. What did he see? He understood what happened and remembered practice: “One who copulates with a Gentile woman, zealots strike him.” It was stated: not with the agreement of the Sages. Would Phineas act against the Sages? Rebbi Jehudah bar Pazi said, they wanted to excommunicate him had not the Holy Spirit jumped on him and declared that an eternal covenant of priesthood shall be for him and his descendants after him, etc.

In the West when a man marries, they say to him, "Masa' or Mose' ?" — Masa', as it is written, "Whoso findeth [masa'] a wife findeth a great good"; Mose', as it is written, "And I find [mose'] more bitter than death the woman" etc. (Eccles. vii. 26).

The man [who marries a virgin] is anxious; the other is not.

The man [who marries a virgin] is anxious ; the other is not.