Mishneh Torah — Forbidden Intercourse (Issurei Bi'ah) הלכות איסורי ביאה, Chapter 19

אֵי זוֹ הִיא חֲלָלָה זוֹ שֶׁנּוֹלִדָה מֵאִסּוּר כְּהֻנָּה. וְכֵן אַחַת מִן הַנָּשִׁים הָאֲסוּרוֹת לִכְהֻנָּה שֶׁנִּבְעֲלָה לְכֹהֵן נִתְחַלְּלָה. אֲבָל הַכֹּהֵן עַצְמוֹ שֶׁעָבַר הָעֲבֵרָה לֹא נִתְחַלֵּל:

What is meant by a challalah? [A woman] born from [relations] forbidden to the priesthood. Similarly, any woman who is forbidden to the priesthood who engaged in relations with a priest becomes a challalah. A priest who commits a transgression himself, however, is not deemed a challal.

וּבֵין שֶׁנִּבְעֲלָה בְּאֹנֶס אוֹ בִּשְׁגָגָה [בֵּין כְּדַרְכָּהּ בֵּין שֶׁלֹּא כְּדַרְכָּהּ] מִשֶּׁהֶעֱרָה בָּהּ נִתְחַלְּלָה. וְהוּא שֶׁיִּהְיֶה כֹּהֵן בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד וָמַעְלָה וְתִהְיֶה זוֹ הָאֲסוּרָה לוֹ בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד וָמַעְלָה:

[The above applies] whether she engaged in relations by coercion or inadvertently or whether it was vaginal or anal intercourse, as soon as the male organ enters her, she becomes a challalah. [This applies] provided the priest is nine years of age or older and the woman forbidden him is three years of age or older.

כֵּיצַד. כֹּהֵן בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל הַגְּרוּשָׁה אוֹ עַל הַזּוֹנָה. וְכֹהֵן גָּדוֹל שֶׁבָּא עֲלֵיהֶן אוֹ עַל הָאַלְמָנָה אוֹ שֶׁנָּשָׂא בְּעוּלָה וּבָא עָלֶיהָ הֲרֵי אֵלּוּ נִתְחַלְּלוּ לְעוֹלָם. וְאִם הוֹלִיד מִמֶּנָּה בֶּן בֵּין זֶה שֶׁחִלְּלָהּ בֵּין כֹּהֵן אַחַר הַוָּלָד חָלָל. אֲבָל כֹּהֵן שֶׁקִּדֵּשׁ אִשָּׁה מֵאִסּוּרֵי כְּהֻנָּה וְנִתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה מִן הָאֵרוּסִין לֹא נִתְחַלְּלָה. וְאִם נִשֵּׂאת אַף עַל פִּי שֶׁלֹּא נִבְעֲלָה נִתְחַלְּלָה שֶׁכָּל נְשׂוּאָה בְּחֶזְקַת בְּעוּלָה הִיא אַף עַל פִּי שֶׁנִּמְצֵאת בְּתוּלָה:

What is implied? When a priest who is nine years old engages in relations with a divorcee or with a zonah or a High Priest enters into relations with such women or with a widow, or marries a non-virgin and enters into relations with her,. these women become challalot for all time. If they conceive a child from such relations, whether from relations with the priest who caused them to be deemed a challalah or whether with another priest, the offspring are challalim.When, however, a priest consecrates a woman who is forbidden to the priesthood and she is widowed or divorced from the consecration, she does not become a challalah.. If she marries, even if she does not engage in relations, she becomes a challalah even if it is discovered that she is a virgin. 11a states, a woman who is divorced after marriage is considered as if she has engaged in relations. The Chelkat Mechokek 7:23 and the Beit Shmuel 7:36 discuss this ruling, mentioning views that differ slightly.

כֹּהֵן גָּדוֹל שֶׁנָּשָׂא בּוֹגֶרֶת אוֹ מֻכַּת עֵץ לֹא חִלְּלָהּ. וְכֵן אִם בַּעַל בְּעוּלָה בְּלֹא נִשּׂוּאִין לֹא חִלְּלָהּ:

When a High Priest marries a woman past majority or one who lost her signs of virginity through means other than intercourse, she does not become a challalah. Similarly, if he enters into relations with a non-virgin outside the context of marriage, she does not become a challalah. 1:4), that prohibition is not restricted to the priesthood and offspring are deemed challalim, only when the prohibition against the relations is exclusive to the priesthood.

כֹּהֵן הַבָּא עַל עֶרְוָה מִן הָעֲרָיוֹת חוּץ מִנִּדָּה אוֹ עַל אַחַת מֵחַיָּבֵי לָאוִין הַשָּׁוִין בַּכֹּל עָשָׂה אוֹתָהּ זוֹנָה כְּמוֹ שֶׁבֵּאַרְנוּ. חָזַר וּבָא עָלֶיהָ בִּיאָה שְׁנִיָּה בֵּין הוּא בֵּין כֹּהֵן אַחֵר נַעֲשֵׂית חֲלָלָה וְזַרְעוֹ מִמֶּנָּה חֲלָלִים. לְפִיכָךְ כֹּהֵן שֶׁבָּא עַל זְקוּקָה לְיָבָם וְנִתְעַבְּרָה מִבִּיאָה רִאשׁוֹנָה הַוָּלָד כָּשֵׁר לְפִי שֶׁאֵינָהּ מֵאִסּוּרֵי כְּהֻנָּה וְנַעֲשֵׂית זוֹנָה. חָזַר וּבָא עָלֶיהָ בִּיאָה שְׁנִיָּה וְנִתְעַבְּרָה וְיָלְדָה הִיא חֲלָלָה וּוְלָדָהּ חָלָל לְפִי שֶׁהוּא מֵאִסּוּרֵי כְּהֻנָּה:

When a priest engages in relations with one of the women forbidden as an ervah with the exception of a woman in the niddah state or with one of the woman who is forbidden because of a negative commandment that is universally applicable, he causes her to be deemed a zonah, as explained. If he - or another priest - engage in relations with her a second time, she becomes a challalah, the prohibition against relations with her is exclusive to the priesthood. and her offspring from [a priest] are challalim.Accordingly, if a priest engages in relations with a woman who is obligated to undergo yibbum and she conceived from their first relations, the offspring is acceptable to marry into the priesthood. [The rationale is that] the prohibition [against relations with such a woman] is not restricted to the priesthood. She becomes a zonah as we explained. If he engaged in relations with her a second time and she conceived and gave birth, she becomes a challalah and her offspring are challalim, for [these relations]. are forbidden exclusively to the priesthood.

וְכֵן כֹּהֵן הַבָּא עַל הַגִּיֹּרֶת וְהַמְשֻׁחְרֶרֶת חִלְּלָהּ וְזַרְעוֹ מִמֶּנָּה חֲלָלִים. כֹּהֵן הַבָּא עַל הַנִּדָּה הַוָּלָד כָּשֵׁר וְאֵינוֹ חָלָל שֶׁאֵין אִסּוּר הַנִּדָּה מְיֻחָד בְּכֹהֲנִים אֶלָּא שָׁוֶה בַּכּל:

Similarly, when a priest engages in relations with a convert or a freed maid-servant, he causes her to become a challalah and his offspring from her are challalim. (Even HaEzer 7:14)]. The rationale is that even before the priest engages in relations with such women, they are deemed as zonot. When a priest engages in relations with a woman in the niddah state, the offspring are acceptable and are not challalim. For the prohibition [against relations with] a woman in the niddah state is universally applicable and is not exclusive to the priesthood.

כֹּהֵן שֶׁנָּשָׂא גְּרוּשָׁה מְעֻבֶּרֶת בֵּין מִמֶּנּוּ בֵּין מֵאַחֵר וְיָלְדָה כְּשֶׁהִיא חֲלָלָה הַוָּלָד כָּשֵׁר שֶׁהֲרֵי לֹא בָּא מִטִּפַּת עֲבֵרָה:

When a priest marries a divorcee who is pregnant - whether with his child or that of another man - and she gives birth after she became a challalah, the child is acceptable, for it was not conceived from forbidden seed. 77a states, the determination of whether a child is deemed as a challal or not depends on whether it was conceived through a transgression or not. The mother's status at the time of birth is not significant.

כְּבָר בֵּאַרְנוּ שֶׁהַחֲלוּצָה אֲסוּרָה לְכֹהֵן מִדִּבְרֵיהֶם. לְפִיכָךְ כֹּהֵן שֶׁבָּא עַל הַחֲלוּצָה הֲרֵי זוֹ חֲלָלָה וְזַרְעָהּ מִכֹּהֵן חֲלָלִים וְהַכּל מִדִּבְרֵיהֶן. אֲבָל כֹּהֵן שֶׁבָּא עַל אַחַת מֵהַשְּׁנִיּוֹת הִיא כְּשֵׁרָה וְזַרְעוֹ מִמֶּנָּה כְּשֵׁרִים. שֶׁאִסּוּר הַשְּׁנִיּוֹת אִסּוּר הַשָּׁוֶה בַּכּל הוּא וְאֵינוֹ מְיֻחָד בְּכֹהֲנִים:

We have already explained, that a woman who has undergone chalitzah is forbidden to a priest by Rabbinic decree. Therefore, when a priest engages in relations with such a woman, she becomes a challalah and her offspring, challalim. All of this is based on Rabbinic decree. When, by contrast, a priest engages in relations with one of the shniot, 1:6. she is acceptable and his descendants from her are acceptable, for these prohibitions are universally applicable and are not exclusive to the priesthood.

כֹּהֵן שֶׁבָּא עַל סְפֵק זוֹנָה כְּגוֹן סְפֵק גִּיֹּרֶת אוֹ מְשֻׁחְרֶרֶת. אוֹ שֶׁבָּא עַל סְפֵק גְּרוּשָׁה. וְכֵן כֹּהֵן גָּדוֹל שֶׁבָּא עַל סְפֵק אַלְמָנָה הֲרֵי זוֹ סְפֵק חֲלָלָה וּוְלָדָהּ סְפֵק חָלָל:

When a priest engages in relations with a woman whose status as a zonah is questionable, e.g., a woman concerning whose status as a convert or as a freed maid-servant is questionable, when he engages in relations with a woman whose status as a divorcee is questionable, (Even HaEzer 7:20) quotes the Rambam's ruling. The Tur and the Rama state that the same laws apply to a woman who underwent a chalitzah ceremony of questionable validity. Based on the distinction between such a woman and a woman whose status is a divorcee is questionable which the Rambam makes in Chapter 17, Halachah 7, the Beit Shmuel 7:40 maintains that the Rambam would not accept such an addition. or a High Priest engages in relations with a woman whose status as a widow is questionable, the woman is deemed as a challalah of questionable status and her offspring are considered challalim of questionable status.

נִמְצְאוּ הַחֲלָלִים שְׁלֹשָׁה. חָלָל מִן הַתּוֹרָה. וְחָלָל מִדִּבְרֵיהֶם. וּסְפֵק חָלָל. וְכָל סְפֵק חָלָל נוֹתְנִין עָלָיו חֻמְרֵי כֹּהֲנִים וְחֻמְרֵי יִשְׂרָאֵל. אֵינוֹ אוֹכֵל בִּתְרוּמָה וְלֹא מִטַּמֵּא לַמֵּתִים וְנוֹשֵׂא אִשָּׁה הָרְאוּיָה לְכֹהֵן. וְאִם אָכַל אוֹ נִטְמָא אוֹ נָשָׂא גְּרוּשָׁה מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וְהוּא הַדִּין בְּחָלָל שֶׁל דִּבְרֵיהֶם. אֲבָל חָלָל שֶׁל תּוֹרָה הַוַּדַּאי הֲרֵי הוּא כְּזָר וְנוֹשֵׂא גְּרוּשָׁה וּמִטַּמֵּא לַמֵּתִים שֶׁנֶּאֱמַר (ויקרא כא א) "אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן". אַף עַל פִּי שֶׁהֵם בְּנֵי אַהֲרֹן עַד שֶׁיִּהְיוּ בְּכִהוּנָם:

Thus there are three categories of challalim: a challal according to Scriptural Law, a challal according to Rabbinic decree, a person whose status as a challal is a matter of question.Anyone whose status as a challal is a matter of question must observe the severities incumbent on the priesthood and those incumbent on ordinary Israelites. He may not partake of terumah. 6:7. He may not become impure due to contact with the dead and he must marry a woman fit to marry a priest. If he partakes of terumah, becomes impure, or marries a divorcee, he is given stripes for rebellious conduct. The same laws apply to a challal by Rabbinic decree.When, however, a person is definitely a challal according to Scriptural Law, he is like [any other] non-priest. He may marry a divorcee and become impure due to contact with a corpse. [This is derived from Leviticus 21:1 which] states: "Speak to the priests, the descendants of Aaron." [Implied is that the prohibition that follows does not apply] even to the descendants of Aaron unless they are priests.

כֹּהֵן זָכָר שֶׁהוּא אָסוּר לִשָּׂא זוֹנָה וַחֲלָלָה אָסוּר בְּגִיֹּרֶת וּמְשֻׁחְרֶרֶת שֶׁהִיא כְּזוֹנָה כְּמוֹ שֶׁבֵּאַרְנוּ. אֲבָל הַכֹּהֶנֶת מֻתֶּרֶת לְהִנָּשֵׂא לְחָלָל וּלְגֵר וְלִמְשֻׁחְרָר שֶׁלֹּא הֻזְהֲרוּ כְּשֵׁרוֹת לְהִנָּשֵׂא לִפְסוּלִין שֶׁנֶּאֱמַר (ויקרא כא א) "בְּנֵי אַהֲרֹן" וְלֹא בְּנוֹת אַהֲרֹן. נִמְצָא הַגֵּר מֻתָּר לִשָּׂא מַמְזֶרֶת וְלִשָּׂא כֹּהֶנֶת:

A male priest who is forbidden to marry a zonah and a challalah is forbidden to marry a female convert and freed maid-servant for they are equivalent to zonot as we explained. A woman of the priestly family, however, is permitted to marry a challal, a convert, or a freed servant. For women of acceptable lineage were not forbidden against marrying men of unacceptable lineage.). See, however, Halachah 21 and notes. [This is derived from the phrase "the descendants" [- literally, the sons -] of Aaron," i.e., sons and not daughters. Thus a convert is permitted to marry a female mamzer and also, the daughter of a priest.

גֵּרִים וּמְשֻׁחְרָרִים שֶׁנָּשְׂאוּ אֵלּוּ מֵאֵלּוּ וְהוֹלִידוּ בַּת אֲפִלּוּ לְאַחַר כַּמָּה דּוֹרוֹת הוֹאִיל וְלֹא נִתְעָרֵב בָּהֶן זֶרַע יִשְׂרָאֵל הֲרֵי אוֹתָהּ הַבַּת אֲסוּרָה לְכֹהֵן. וְאִם נִשֵּׂאת לֹא תֵּצֵא הוֹאִיל וְהוֹרָתָהּ וְלֵדָתָהּ בִּקְדֻשָּׁה. אֲבָל גֵּר אוֹ מְשֻׁחְרָר שֶׁנָּשָׂא בַּת יִשְׂרָאֵל אוֹ יִשְׂרָאֵל שֶׁנָּשָׂא גִּיֹּרֶת אוֹ מְשֻׁחְרֶרֶת בִּתּוֹ כְּשֵׁרָה לִכְהֻנָּה לְכַתְּחִלָּה:

When converts and/or freed servants marry among themselves and give birth to a daughter - even after several generations - this daughter is forbidden to marry a priest, 78b states that after the destruction of the Temple, the priests accepted this stringency upon themselves. for the seed of a native-born Jew has not intermingled with them. If one married such a woman, she need not be divorced since she was both conceived and born in holiness. (Even HaEzer 7), the Chelkat Mechokek 7:29 and the Beit Shmuel 7:42 who note that the Rambam requires the girl to be both conceived and born within the Jewish people. When, however, a convert or a freed servant marries a native-born Jewess or a native-born Jew marries a female convert or a freed slave, their daughter is acceptable to marry into the priesthood at the outset.

גֵּר עַמּוֹנִי שֶׁנָּשָׂא בַּת יִשְׂרָאֵל וְכֵן מִצְרִי שֵׁנִי שֶׁנָּשָׂא בַּת יִשְׂרָאֵל אַף עַל פִּי שֶׁבִּיאָתָם בַּעֲבֵרָה וַהֲרֵי נְשׁוֹתֵיהֶן זוֹנוֹת כְּמוֹ שֶׁבֵּאַרְנוּ בְּנוֹתֵיהֶם כְּשֵׁרוֹת לִכְהֻנָּה לְכַתְּחִלָּה:

When an Ammonite convert or a second generation Egyptian convert:19). marry a native-born Jewess, the intimate relations they share involve a transgression and the women become zonot as we explained. 36a states, the women themselves may not marry a priest, but their daughters may. Nevertheless, their daughters may marry into the priesthood as an initial and preferred option.

חָלָל שֶׁנָּשָׂא כְּשֵׁרָה זַרְעוֹ מִמֶּנָּה חֲלָלִים. וְכֵן בֶּן בֶּן בְּנוֹ וַאֲפִלּוּ אַחַר אֶלֶף דּוֹר. שֶׁבֶּן הֶחָלָל הַזָּכָר הוּא חָלָל לְעוֹלָם. וְאִם הָיְתָה בַּת אֲסוּרָה הִיא לִכְהֻנָּה שֶׁהֲרֵי הִיא חֲלָלָה. אֲבָל יִשְׂרָאֵל שֶׁנָּשָׂא חֲלָלָה הַוָּלָד כָּשֵׁר. לְפִיכָךְ אִם הָיְתָה בַּת הֲרֵי זוֹ תִּנָּשֵׂא לִכְהֻנָּה לְכַתְּחִלָּה:

When a challal marries an acceptable woman, his descendants from her are challalim. This also applies to the son of his son's son. and indeed, even for 1000 generations. For the male son of a challal is a challal for all time. If the offspring is female, she is forbidden to marry into the priesthood, because she is a challalah.When, however, an Israelite marries a challalah, the offspring are acceptable.. Therefore if one of the offspring is female, she may marry into the priesthood at the outset.

כֹּהֲנִים וּלְוִיִּם וְיִשְׂרְאֵלִים מֻתָּרִין לָבוֹא זֶה בָּזֶה. וְהַוָּלָד הוֹלֵךְ אַחַר הַזָּכָר. (לְוִיִּים וְיִשְׂרְאֵלִים וַחֲלָלִים מֻתָּרִים לָבוֹא זֶה בָּזֶה וְהַוָּלָד הוֹלֵךְ אַחַר הַזָּכָר). שֶׁנֶּאֱמַר (במדבר א יח) "וַיִּתְיַלְדוּ עַל מִשְׁפְּחֹתָם לְבֵית אֲבֹתָם". בֵּית אָבִיו הִיא מִשְׁפַּחְתּוֹ וְאֵין בֵּית אִמּוֹ מִשְׁפַּחְתּוֹ:

Priests, Levites, and Israelites are permitted to marry among each other. The status of the child is determined by that of the father. [Similarly,] Levites, Israelites, and challalim are permitted to marry among each other and the status of the child is determined by that of the father. [This is derived from Numbers 1:18]: "And they established the lineage of their families, according to their father's household." [Implied is that] the household of one's father is one's family and not the household of one's mother.

לְוִיִּים וְיִשְׂרְאֵלִים וַחֲלָלִים גֵּרִים וַעֲבָדִים מְשֻׁחְרָרִים מֻתָּרִים לָבוֹא זֶה בָּזֶה. וְהַגֵּר וְהַמְשֻׁחְרָר שֶׁנָּשָׂא לְוִיָּה אוֹ יִשְׂרְאֵלִית אוֹ חֲלָלָה הֲרֵי הַבֵּן יִשְׂרְאֵלִי. וְיִשְׂרְאֵלִי אוֹ לֵוִי אוֹ חָלָל שֶׁנָּשְׂאוּ גִּיֹּרֶת אוֹ מְשֻׁחְרֶרֶת הַוָּלָד הוֹלֵךְ אַחַר הַזָּכָר:

Levites, Israelites, challalim, converts, and freed servants are permitted to marry among each other. When a convert or a freed servant marries the daughter of a Levite, the daughter of an Israelite, or a challalah, the offspring is an Israelite.. When an Israelite, a Levite, or a challal marry a female convert or a freed maid-servant, the status of the child is determined by that of the father. are challalim.

כָּל מִשְׁפָּחוֹת בְּחֶזְקַת כְּשֵׁרוֹת וּמֻתָּר לִשָּׂא מֵהֶן לְכַתְּחִלָּה. וְאַף עַל פִּי כֵן אִם רָאִיתָ שְׁתֵּי מִשְׁפָּחוֹת שֶׁמִּתְגָּרוֹת זוֹ בָּזוֹ תָּמִיד אוֹ רָאִיתָ מִשְׁפָּחָה שֶׁהִיא בַּעֲלַת מַצָּה וּמְרִיבָה תָּמִיד. אוֹ רָאִיתָ אִישׁ שֶׁהוּא מַרְבֶּה מְרִיבָה עִם הַכּל וְעַז פָּנִים בְּיוֹתֵר. חוֹשְׁשִׁין לָהֶן וְרָאוּי לְהִתְרַחֵק מֵהֶן שֶׁאֵלּוּ סִימָנֵי פַּסְלוּת הֵם. וְכֵן הַפּוֹסֵל אֶת אֲחֵרִים תָּמִיד. כְּגוֹן שֶׁנּוֹתֵן שֶׁמֶץ בְּמִשְׁפָּחוֹת אוֹ בִּיחִידִים וְאוֹמֵר עֲלֵיהֶן שֶׁהֵן מַמְזֵרִים. חוֹשְׁשִׁין לוֹ שֶׁמָּא מַמְזֵר הוּא. וְאִם אָמַר לָהֶן שֶׁהֵם עֲבָדִים חוֹשְׁשִׁין לוֹ שֶׁמָּא עֶבֶד הוּא. שֶׁכָּל הַפּוֹסֵל בְּמוּמוֹ פּוֹסֵל. וְכֵן כָּל מִי שֶׁיֵּשׁ בּוֹ עַזּוּת פָּנִים אוֹ אַכְזָרִיּוּת וְשׂוֹנֵא אֶת הַבְּרִיּוֹת וְאֵינוֹ גּוֹמֵל לָהֶם חֶסֶד חוֹשְׁשִׁין לוֹ בְּיוֹתֵר שֶׁמָּא גִּבְעוֹנִי הוּא. שֶׁסִּימָנֵי יִשְׂרָאֵל הָאֻמָּה הַקְּדוֹשָׁה בַּיְשָׁנִין רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים. וּבַגִּבְעוֹנִים הוּא אוֹמֵר (שמואל ב כא ב) "וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה" לְפִי שֶׁהֵעֵזּוּ פְּנֵיהֶם וְלֹא נִתְפַּיְּסוּ וְלֹא רִחֲמוּ עַל בְּנֵי שָׁאוּל וְלֹא גָּמְלוּ לְיִשְׂרָאֵל חֶסֶד לִמְחל לִבְנֵי מַלְכָּם וְהֵם עָשׂוּ עִמָּהֶם חֶסֶד וְהֶחֱיוּם בַּתְּחִלָּה:

We operate under the presumption that all families are of acceptable lineage and it is permitted to marry their descendants as an initial and preferred option. (Even HaEzer 2)] who maintain that we do question his lineage and require proof that he is acceptable. Others (Rabbenu Asher and Rabbenu Nissim) differ and maintain that even if we do not know anything about a family's lineage, we assume that they are acceptable. See the discussion of the issue by Beit Shmuel 2:3.The debate concerns the practice in the Talmudic age and in subsequent eras when Jewish observance was strong. At present, particularly in contemporary communities when there are many non-observant Jews and non-halachic divorce and similar problems are rampart, it is customary for Rabbinic courts to be careful and investigate the lineage of people before performing a marriage. Nevertheless, if you see two families continuously quarreling with each other, you see one family that is always involved with strife and controversy, or you see a person who frequently quarrels with people at large and is very insolent, we suspect [their lineage]. It is fitting to distance oneself from such people for these are disqualifying characteristics.Similarly, a person who always slurs the lineage of others, casting aspersions on the ancestry of families or individuals, claiming that they are mamzerim, we are suspicious that he himself is a mamzer. Similarly, if he calls others servants, we suspect that he is a servant. For whoever denigrates others, denigrates them with a blemish that he himself possesses.Similarly, whenever a person is characterized by insolence and cruelty, hating people and not showing kindness to them, we seriously suspect that he is a Gibeonite. For the distinguishing signs of the holy nation of Israel is that they are meek, merciful, and kind. With regard to the Gibeonites, [II Samuel 21:2] states: "The Gibeonites are not of the Jewish people." For they acted extremely brazenly and would not be appeased. They did not show mercy to the sons of [King] Saul, nor did they show kindness to the Jews to forgive the descendants of their king,. Through prophetic vision, David learned that the reason for the famine was Saul's oppression of the Gibeonites (exactly what Saul did to oppress them is a matter of discussion among the Rabbis). David asked the Gibeonites what they desired to be appeased for this oppression. They answered that they wanted to slay seven of his descendants. David handed over seven of Saul's descendants to them and they hung them and left their corpses on the gallows. For this act of cruelty, David decreed that they should never marry among the Jewish people. while [the Jews] had shown them kindness and allowed them to live.

מִשְׁפָּחָה שֶׁקָּרָא עָלֶיהָ עַרְעַר וְהוּא שֶׁיָּעִידוּ שְׁנַיִם שֶׁנִּתְעָרֵב בָּהֶן מַמְזֵר אוֹ חָלָל אוֹ שֶׁיֵּשׁ בָּהֶן עַבְדוּת הֲרֵי זֶה סָפֵק. וְאִם מִשְׁפַּחַת כֹּהֲנִים הִיא לֹא יִשָּׂא מִמֶּנָּה אִשָּׁה עַד שֶׁיִּבְדֹּק עָלֶיהָ אַרְבַּע אִמָּהוֹת שֶׁהֵן שְׁמוֹנֶה. אִמָּהּ. וְאֵם אִמָּהּ. וְאֵם אֲבִי אִמָּהּ. וְאֵם אֵם אֲבִי אִמָּהּ. וְכֵן הוּא בּוֹדֵק עַל אֵם אָבִיהָ. וְאֵם אֵם אָבִיהָ. וְאֵם אֲבִי אָבִיהָ. וְאֵם אֵם אֲבִי אָבִיהָ:

When [the purity of] a family's [lineage] has been disputed, i.e., two individuals testify 2:6 cites the opinion of Rashi (Kiddushin 76a) which maintains that even if the two people cast aspersions on the family's lineage without delivering formal testimony, such investigations must be made. that a mamzer or a challal has intermingled with that family or there are servants among them, 2:2). the matter is questionable. If the family are priests, one should not marry a woman from them until he investigates the lineage of four - actually eight- of her maternal ancestors: her mother, her maternal grandmother, the mother of her maternal grandfather, the maternal grandmother of her maternal grandfather. Similarly, he must investigate the lineage of her paternal grandmother, the mother of her paternal grandmother, the mother of her paternal grandfather, and the mother of the mother of her paternal grandfather.

וְאִם הָיְתָה מִשְׁפָּחָה זוֹ שֶׁקָּרָא עָלֶיהָ עַרְעַר לְוִיִּם אוֹ יִשְׂרְאֵלִים. מוֹסִיף לִבְדֹּק לָהֶם זוּג אֶחָד. וְנִמְצָא בּוֹדֵק עֶשֶׂר אִמָּהוֹת. שֶׁהָעֵרוּב בַּלְוִיִּם וְיִשְׂרְאֵלִים יֶתֶר מִן הַכֹּהֲנִים:

If the family whose lineage was disputed were Levites or Israelites, it is necessary to check [the lineage of] another pair of women. Thus one must check ten maternal ancestors.).The Maggid Mishneh questions the Rambam's statements, noting that from Kiddushin 76a, it would appear that one would have to check the lineage of twelve or sixteen women. [The rationale is that unacceptable people] intermarry among Levites and Israelites more frequently than among priests.

וְלָמָּה בּוֹדֵק בַּנָּשִׁים בִּלְבַד. מִפְּנֵי שֶׁהָאֲנָשִׁים כָּל עֵת שֶׁיָּרִיבוּ זֶה עִם זֶה יְחָרֵף אֶת חֲבֵרוֹ בִּפְסוּל שֶׁיֵּשׁ בְּיִחוּסוֹ. וְאִלּוּ הָיָה שָׁם פָּסוּל הָיָה נִשְׁמָע. אֲבָל הַנָּשִׁים אֵין מְחָרְפוֹת בְּיוּחֲסִין:

Why is it necessary to check the lineage only of the woman's maternal [ancestors]? Because whenever men argue with each other, one will malign the other with a blemish that exists in his lineage. Thus if he was unacceptable, the matter would have been made known. Women, by contrast, do not malign [each other] with regard to blemishes in their lineage.

וְלָמָּה יִבְדֹּק הָאִישׁ כְּשֶׁיִּרְצֶה לִשָּׂא מִמִּשְׁפָּחָה זוֹ שֶׁהֻרְעָה חֶזְקָתָהּ וְלֹא תִּבְדֹּק אִשָּׁה שֶׁתִּנָּשֵׂא לָהֶן. מִפְּנֵי שֶׁלֹּא הֻזְהֲרוּ כְּשֵׁרוֹת לְהִנָּשֵׂא לִפְסוּלִין:

Why must a man make an investigation when he desires to marry a woman from a family concerning whom the presumption of acceptable lineage has been impaired and yet a woman who desires to marry into this family is not required to make an investigation? Because woman of acceptable lineage were not warned against marrying [men of] unacceptable lineage. 76b) have attracted the attention of the commentaries who raise a basic question: The prohibition against marrying an unacceptable partner (e.g., a mamzer) applies equally to men and women (see Chapter 1, Halachah 1). Why then is a woman not warned with regard to this matter?The Maggid Mishneh (quoting Rashi's commentary to Kiddushin 76a) states that here, the Rambam intent is that since the Torah did not forbid a woman of the priestly family from marrying a challal, our Sages did not require a woman to make an investigation even when there is a question whether her future husband is entirely unacceptable.According to Rashi who interprets "disputing a family's lineage" (Halachah 18) as merely casting aspersions, this interpretation is tenable. After all, we have no hard and fast evidence that the man's lineage is unacceptable. But according to the Rambam, who defines that term as referring to testimony delivered in court, the original question remains. Since there is a firm possibility that a Scriptural prohibition is involved, why shouldn't a woman be required to make an investigation? Among the resolutions offered is that of the Chelkat Mechokek 2:5 is that the Rambam would require an investigation even when a woman desires to marry. Nevertheless, the investigation need not include all of the eight (or ten) women mentioned by the Rambam. Such thoroughness is required only when a man seeks to marry.See the gloss of the Maggid Mishneh to Halachah 18 and the Chelkat Mechokek 2:3 which cite differing opinions which also require a woman to make a full-fledged investigation of the lineage of a man she desires to marry if there are questions concerning his lineage.

כָּל שֶׁקּוֹרִין לוֹ מַמְזֵר וְשׁוֹתֵק. אוֹ נָתִין וְשׁוֹתֵק. אוֹ חָלָל וְשׁוֹתֵק. אוֹ עֶבֶד וְשׁוֹתֵק. חוֹשְׁשִׁין לוֹ וּלְמִשְׁפַּחְתּוֹ וְאֵין נוֹשְׂאִין מֵהֶן אֶלָּא אִם כֵּן בּוֹדְקִין כְּמוֹ שֶׁבֵּאַרְנוּ:

Whenever a person is called a mamzer, a netin a challal, or a servant and he remains silent, we suspect [the lineage of] him and his family 14b) held true only in the Talmudic era when a person who insulted a colleague's lineage was placed under a ban of ostracism. Hence when a person remained silent instead of appealing to the court, we could assume that he was admitting to the accuser's assertion. In the present era, by contrast, there is no punishment given for making such slurs. Hence, the insulted person would have no benefit in bringing the matter to the court's attention. Accordingly, it is preferable to remain silent.The Ramban and the Rashba explain that the Rambam's words apply with regard to a family concerning which there already exist doubts with regard to their lineage. When, by contrast, their lineage is considered unblemished, it is preferable for them to remain silent. Rabbenu Nissim states that the insulted person's silence is considered significant only when it is common for him to protest other matters. If, however, he usually remains silent, the fact that he does so in this situation as well is of no consequence. The Shulchan Aruch (Even HaEzer 2:4) quotes the Rambam's words and the Rama quotes the latter views. and do not marry women from this [family] unless an investigation was made as we explained.).

מִשְׁפָּחָה שֶׁנִּתְעָרֵב בָּהּ סְפֵק חָלָל כָּל אַלְמָנָה מֵאוֹתָהּ מִשְׁפָּחָה אֲסוּרָה לְכֹהֵן לְכַתְּחִלָּה. וְאִם נִשֵּׂאת לֹא תֵּצֵא מִפְּנֵי שֶׁהֵן שְׁתֵּי סְפֵקוֹת. שֶׁמָּא זוֹ אַלְמְנַת אוֹתוֹ חָלָל שֶׁמָּא אֵינָהּ אַלְמְנָתוֹ. וְאִם נֹאמַר שֶׁהִיא אַלְמְנָתוֹ שֶׁמָּא חָלָל הוּא שֶׁמָּא אֵינוֹ חָלָל. אֲבָל אִם נִתְעָרֵב בָּהּ חָלָל וַדַּאי כָּל אִשָּׁה מֵהֶן אֲסוּרָה לְכֹהֵן עַד שֶׁיִּבְדֹּק. וְאִם נִשֵּׂאת תֵּצֵא. וְהוּא הַדִּין אִם נִתְעָרֵב בָּהּ סְפֵק מַמְזֵר אוֹ מַמְזֵר וַדַּאי. שֶׁאֵשֶׁת מַמְזֵר וְאֵשֶׁת חָלָל לִכְהֻנָּה אִסּוּר אֶחָד הוּא כְּמוֹ שֶׁבֵּאַרְנוּ:

When there is a suspicion that a person concerning whom there is a question whether he is a challal married into a family, every widow from that family is forbidden to a priest at the outset. [After the fact,] if she married [a priest], she need not be divorced because there are two questions involved: Maybe this is the widow of that challal is forbidden to the priesthood. or maybe it is not? Even if you say that she was his widow, maybe he was a challal or maybe he was not?), the woman is permitted.If, however, a person who was definitely a challal married into a family, every woman). from that family is forbidden to a priest until he conducts an investigation. If he marries [such a woman without an investigation], she must be divorced. The same laws is a matter of question and the second clause to whose unacceptable status is definite (Kessef Mishneh).In his Kessef Mishneh, Rav Yosef Caro mentions opinions that rule more stringently and forbid marriage even when there is a report that a person about whom a question was raised whether or not he is a mamzer married into a family. In his Shulchan Aruch (Even HaEzer 2:5), however, he quotes the Rambam's view. apply if a person regarding whom there is a question whether he is a mamzer or a person who is definitely mamzer became intermingled in the family. For the same prohibition applies to the priesthood with regard to the wife of a challal and the wife of a mamzer, as we explained.