Mishneh Torah — Heave Offerings (Terumot) הלכות תרומות, Chapter 8

הָעֻבָּר וְהַיָּבָם וְהָאֵרוּסִין וְהַחֵרֵשׁ וּבֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד פּוֹסְלִין וְלֹא מַאֲכִילִין:

A fetus, a yavam, consecration, a deaf-mute, and a child of nine years old disqualify [a woman] from partaking of terumah, but do not entitle her to partake [of it].

הָעֻבָּר כֵּיצַד. בַּת יִשְׂרָאֵל הַמְעֻבֶּרֶת מִכֹּהֵן לֹא תֹּאכַל בִּשְׁבִיל הָעֻבָּר. וּבַת כֹּהֵן הַמְעֻבֶּרֶת מִיִּשְׂרָאֵל אֲסוּרָה לֶאֱכל מִפְּנֵי הָעֻבָּר. שֶׁנֶּאֱמַר (ויקרא כב יג) "וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ" פְּרָט לִמְעֻבֶּרֶת:

What is meant [by the above statement] with regard to a fetus? A daughter of an Israelite who was impregnated by a priest is not entitled to partake of terumah by virtue of the fetus. When the daughter of a priest, by contrast, was impregnated by an Israelite, she is prohibited against partaking of terumah because of the fetus. [This is derived from Leviticus 22:13:] "And she shall return to her father's home as in her maidenhood." This excludes a pregnant woman. 67b) explains that a pregnant woman is excluded, because she does not resemble a maiden.

בַּת כֹּהֵן שֶׁבָּא עָלֶיהָ יִשְׂרָאֵל אֵין חוֹשְׁשִׁין שֶׁמָּא נִתְעַבְּרָה אֶלָּא טוֹבֶלֶת וְאוֹכֶלֶת לָעֶרֶב. הָיְתָה נְשׂוּאָה לְיִשְׂרָאֵל וּמֵת בַּעְלָהּ טוֹבֶלֶת וְאוֹכֶלֶת בִּתְרוּמָה לָעֶרֶב עַד אַרְבָּעִים יוֹם. וְאִם הֻכַּר עֻבָּרָהּ הֲרֵי זוֹ מְקֻלְקֶלֶת לְמַפְרֵעַ עַד אַרְבָּעִים יוֹם. שֶׁכָּל הָאַרְבָּעִים יוֹם אֵינוֹ עֻבָּר אֶלָּא מַיִם בָּעוֹלָם הוּא חָשׁוּב:

When an Israelite has relations with a daughter of a priest, we do not suspect that she became pregnant. Instead, she may immerse herself [in the mikveh] and partake [of terumah] in the evening. If she was married to an Israelite and her husband died, she may immerse herself and partake of terumah in the evening [and continue doing so] for 40 days. until it is clear that she is not pregnant. If her fetus is recognized [afterwards], retroactively, her [actions] are objectionable and add a fifth of its value as atonement. from the fortieth day onward. For, throughout the forty days, the embryo is not considered as a fetus, merely as water.

בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן וּמֵת וְהִנִּיחָהּ מְעֻבֶּרֶת לֹא יֹאכְלוּ עֲבָדֶיהָ בִּתְרוּמָה בִּשְׁבִיל הָעֻבָּר. שֶׁהַיְלוּד הוּא שֶׁמַּאֲכִיל שֶׁאֵינוֹ יְלוּד אֵינוֹ מַאֲכִיל. לְפִיכָךְ אִם הָיָה הָעֻבָּר חָלָל אֵינוֹ פּוֹסֵל הָעֲבָדִים אֶלָּא אוֹכְלִין בִּגְלַל אֶחָיו הַכְּשֵׁרִים עַד שֶׁיִּוָּלֵד זֶה הֶחָלָל וְיֵאָסְרוּ הָעֲבָדִים מִלֶּאֱכֹל:

When a daughter of an Israelite was married to a priest and he died, leaving her pregnant, her servants, as stated in Halachah 2. This halachah is speaking about her servants that are nichsei tzon barzel and thus belong to the heirs of her husband's estate. Until the fetus is born, it is not a significant entity and the servants that belong to it do not have the right to partake of terumah because of it. should not partake of terumah because of the fetus. For only a child that was born entitles others to partake [of terumah]. One which is not born does not entitle others to partake [of terumah]. Therefore if the fetus was a challal [and the woman had other acceptable children, the fetus] does not disqualify the servants from partaking of terumah.. The Radbaz and the Kessef Mishneh offer interpretations of the relevant Talmudic portions that substantiate the Rambam's ruling. Instead, they may partake of it by virtue of his brothers who are acceptable priests until this challal is born, at which point, the servants become forbidden to partake [of terumah].

הַיָּבָם כֵּיצַד. בַּת יִשְׂרָאֵל הַזְּקוּקָה לְיָבָם כֹּהֵן לֹא תֹּאכַל שֶׁנֶּאֱמַר (ויקרא כב יא) "וְכֹהֵן כִּי יִקְנֶה נֶפֶשׁ" וְזֶה עֲדַיִן לֹא קְנָאָהּ. וּבַת כֹּהֵן הַזְּקוּקָה לְיִשְׂרָאֵל אֲסוּרָה מִפְּנֵי יְבָמָהּ שֶׁנֶּאֱמַר (ויקרא כב יג) "וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ" פְּרָט לְשׁוֹמֶרֶת יָבָם:

What is meant [by the initial statement] with regard to a yavam? When a daughter of an Israelite is under the obligation to perform yibbum with a priest,. she may not partake of terumah, for [ibid.:11] states: "When a priest will purchase a soul" and this [yavam] has not acquired [the woman] yet., the yavam does not acquire her until he performs yibbum. The Radbaz emphasizes that this ruling applies even if the yavam gave her a ma'amar, designating her as his wife.When the daughter of a priest is under the obligation to perform yibbum with an Israelite, she is forbidden [to partake of terumah], she could partake of by virtue of her membership in the priestly family. because of her yavam, as [implied by the verse:] "And she shall return to her father's home as in her maidenhood." This excludes a woman under obligation to perform yibbum. 67b) explains that such a woman is excluded, because she may not return to her father's home.

יָבָם כֹּהֵן שֶׁבָּא עַל יְבִמְתּוֹ בְּאֹנֶס אוֹ בִּשְׁגָגָה אוֹ שֶׁהֶעֱרָה בָּהּ וְלֹא גָּמַר אַף עַל פִּי שֶׁקְּנָאָהּ כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת יִבּוּם אֵינוֹ מַאֲכִילָהּ בִּתְרוּמָה עַד שֶׁיִּבְעל בְּעִילָה גְּמוּרָה בְּרָצוֹן. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁנִּתְאַלְמְנָה מִן הָאֵרוּסִין. אֲבָל מִן הַנִּשּׂוּאִין הוֹאִיל וְהָיְתָה אוֹכֶלֶת תֹּאכַל בְּבִיאָה זוֹ:

When a yavam who is a priest engages in relations with his yevamah by force or without intent or he merely uncovers her and does not complete the act of intercourse, 1:10, the term "uncover" is of Biblical origin (Leviticus 20:18 and refers to the insertion of the corona alone in the woman's vaginal channel. "Completing relations" refers to the insertion of the entire male organ. he acquires [his yevamah], as stated in Hilchot Yibbum. 2:3. Nevertheless, he does not entitle her to partake of terumah until he completes the act of intercourse with her consent.When does the above apply? When [the yevamah] was widowed after consecration [alone]. by virtue of her initial marriage. If, however, she had been married, since she had been partaking of terumah previously, she is entitled to partake of it by virtue of [the inferior] acts of intimacy mentioned above.

הָאֵרוּסִין כֵּיצַד. בַּת כֹּהֵן שֶׁנִּתְאָרְסָה לְיִשְׂרָאֵל אֲסוּרָה לֶאֱכל שֶׁהֲרֵי יֵשׁ לוֹ בָּהּ קִנְיָן. וּבַת יִשְׂרָאֵל שֶׁנִּתְאָרְסָה לְכֹהֵן לֹא תֹּאכַל עַד שֶׁתִּכָּנֵס לַחֻפָּה שֶׁמָּא תַּאֲכִיל לִבְנֵי בֵּית אָבִיהָ כְּמוֹ שֶׁבֵּאַרְנוּ:

What is meant [by the initial statement] with regard to a consecration? When a daughter of a priest is consecrated by an Israelite, she is forbidden to partake [of terumah], for he has already acquired her. When the daughter of an Israelite has been consecrated by a priest, she may not partake [of terumah] until she enters the chupah, lest she give terumah to the members of her father's household, as we explained. for this reason. According to Scriptural Law, she is entitled to partake of it.

יִשְׂרָאֵל שֶׁאָמַר לְכֹהֶנֶת הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי אַחַר שְׁלֹשִׁים יוֹם הֲרֵי זוֹ אוֹכֶלֶת בִּתְרוּמָה כָּל הַשְּׁלֹשִׁים שֶׁעֲדַיִן לֹא נִתְאָרְסָה. וְאִם אָמַר לָהּ הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי מֵעַכְשָׁו וּלְאַחַר שְׁלֹשִׁים יוֹם הֲרֵי זוֹ אֲסוּרָה לֶאֱכל מִיָּד וְכֵן שְׁאָר הַתְּנָאִים כַּיּוֹצֵא בָּזֶה:

When an Israelite tells the daughter of a priest: "Behold, you are consecrated to me after 30 days," she may partake [of terumah] for these 30 days, for the consecration has not taken effect yet. 7:10). If, however, he told her: "You are consecrated to me from the present and after 30 days,":12). she is forbidden to partake [of terumah] immediately. Similar laws apply with regard to other conditional agreements of this type.: 6:16).

הַחֵרֵשׁ כֵּיצַד. כֹּהֶנֶת שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל חֵרֵשׁ לֹא תֹּאכַל שֶׁהֲרֵי קוֹנֶה בְּתַקָּנַת חֲכָמִים שֶׁתִּקְּנוּ לוֹ נִשּׂוּאִין. וּבַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן חֵרֵשׁ לֹא תֹּאכַל שֶׁאֵינוֹ קוֹנֶה מִן הַתּוֹרָה שֶׁאֵינוֹ בֶּן דַּעַת:

What is meant [by the initial statement] with regard to a deaf-mute? When a daughter of a priest is married to an Israelite who is a deaf-mute, she may not partake [of terumah], since he acquires her by virtue of the ordinance of our Sages who instituted marriage for him. 4:9, 11:4). When a daughter of an Israelite marries a priest who is a deaf-mute, she may not partake [of terumah], because he does not acquire [her] according to Scriptural Law, because he is not of [adequate] intellectual capacity.

נִתְאָרְסָה לְכֹהֵן פִּקֵּחַ וְלֹא הִסְפִּיק לְכָנְסָהּ עַד שֶׁנִּתְחָרֵשׁ אֵינָהּ אוֹכֶלֶת. מֵת וְנָפְלָה לִפְנֵי יָבָם חֵרֵשׁ וְיִבְּמָהּ אֵינָהּ אוֹכֶלֶת. אֲבָל אִם נְשָׂאָהּ כְּשֶׁהוּא פִּקֵּחַ וְנִתְחָרֵשׁ הֲרֵי זוֹ אוֹכֶלֶת. מֵת וְנָפְלָה לִפְנֵי יָבָם חֵרֵשׁ וְיִבְּמָהּ הֲרֵי זוֹ אוֹכֶלֶת הוֹאִיל וְהָיְתָה אוֹכֶלֶת בַּתְּחִלָּה. וְאֵשֶׁת חֵרֵשׁ שֶׁיָּלְדָה מִמֶּנּוּ הֲרֵי זוֹ אוֹכֶלֶת בִּשְׁבִיל בְּנָהּ:

[When a woman] was consecrated by a priest of ordinary mental capacity, but he did not marry her until he became a deaf-mute, she may not partake [of terumah]. and her marriage to a deaf-mute (through yibbum) does not give her this right either. [In the above situation, if after consecrating a woman, a priest] died and she fell before a yavam who is a deaf-mute, she may not partake [of terumah]. performed by the deaf-mute creates a marriage-bond that is effective according to Scriptural Law. Nevertheless, the relations with which he engages with her resemble the inadvertent relations mentioned in Halachah 6 and hence do not entitle the woman to partake of terumah. If, however, he married her when he was of ordinary mental capacity and then became a deaf-mute, she may [continue] to partake [of terumah]. If he died and she fell before a yavam who is a deaf-mute and he performs yibbum with her, she may [also continue to] partake [of terumah]. [The rationale for the leniency is] that she was partaking of terumah beforehand. restore her to her previous status.When the wife of [a priest who is] a deaf-mute bears him a child, she may partake [of terumah] by virtue of her child.

בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד כֵּיצַד. מִי שֶׁנִּבְעֲלָה לְאָסוּר לָהּ וְהוּא בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד הוֹאִיל וּבִיאָתוֹ בִּיאָה נִפְסְלָה מִן הַכְּהֻנָּה וַאֲסוּרָה מִלֶּאֱכל בִּתְרוּמָה מִפְּנֵי שֶׁנַּעֲשֵׂית זוֹנָה אוֹ חֲלָלָה כְּמוֹ שֶׁבֵּאַרְנוּ. אֲפִלּוּ הָיָה שָׁחוּף. וּבַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד אַף עַל פִּי שֶׁבִּיאָתוֹ בִּיאָה אֵינָהּ אוֹכֶלֶת בִּשְׁבִיל הַקָּטָן לְפִי שֶׁאֵינוֹ קוֹנֶה עַד שֶׁיַּגְדִּיל. סָפֵק שֶׁהוּא בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד סָפֵק שֶׁאֵינוֹ. נִשֵּׂאת לְבֶן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד סָפֵק שֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת סָפֵק שֶׁלֹּא הֵבִיא. הֲרֵי זוֹ אֲסוּרָה לֶאֱכל:

What is meant [by the initial statement] with regard to a child of nine years old? [When a daughter of a priest] engaged in relations with a child of nine years old who is forbidden to her, since sexual relations in which he engages are significant, 11:3; Hilchot Yibbum 1:16; Hilchot Issurei Bi'ah 1:13. she is disqualified from the priesthood and forbidden to partake of terumah, because she becomes a zonah or a chalalah, as we explained. [This applies] even if [the child] is sexually impotent..When a daughter of an Israelite marries a priest who is nine years old, even though the relations in which he engages are significant, she is not entitled to partake of terumah because of [this] child, because he cannot acquire her [as his wife] until he reaches majority. 11:6-7).If there is a doubt whether [a child forbidden to a daughter of a priest] is nine years old. or not, she is forbidden to partake [of terumah]. [This same ruling applies] if she married a boy thirteen years old and there was a question whether he manifested physical signs of maturity or not. 2:10-11).Seemingly, this clause is also speaking about an instance where the daughter of a priest is marrying a youth who disqualifies her and the question is whether he is of sufficient physical maturity for the marriage to be significant. In that instance, however, it would be proper to speak of consecration, not marriage. For this reason, Rav Yosef Korcus defines this clause as referring to a daughter of an Israelite who is marrying a priest and the question is whether the marriage entitles her to partake of terumah or not.

כָּל אֵלּוּ כְּשֵׁם שֶׁאֵין מַאֲכִילִין בִּתְרוּמָה שֶׁל תּוֹרָה כָּךְ אֵין מַאֲכִילִין בִּתְרוּמָה שֶׁל דִּבְרֵיהֶם גְּזֵרָה שֶׁמָּא יַאֲכִילוּ בְּשֶׁל תּוֹרָה:

All of the relationships [mentioned above] that do not entitle a woman to partake of terumah prescribed by Scriptural Law also do not entitle her to partake of terumah prescribed by Rabbinic Law. [This is] a decree lest they have them partake of terumah prescribed by Scriptural Law.

וְאֵלּוּ לֹא פּוֹסְלִין וְלֹא מַאֲכִילִין. הָאוֹנֵס. וְהַמְפַתֶּה. וְהַשּׁוֹטֶה שֶׁנָּשָׂא אִשָּׁה. אֶלָּא אִם כֵּן הָיְתָה אֲסוּרָה לָהֶן שֶׁהֵן פּוֹסְלִין אוֹתָהּ בְּבִיאָתָם מִפְּנֵי שֶׁנַּעֲשֵׂית זוֹנָה וַחֲלָלָה כְּמוֹ שֶׁבֵּאַרְנוּ:

The [following] individuals neither disqualify [the daughter of a priest from partaking of terumah] or enable [the daughter of an Israelite] to partake of it:a rapist, a seducer, or a mentally or emotionally unstable person.. In the latter instance, since the marriage of an intellectual or emotionally unstable person is of no significance whatsoever (Hilchot Ishut 11:6), the relations are considered as taking place outside the context of marriage. [This applies] provided she is not forbidden to them, in which instance, they disqualify her through relations, because she becomes a zonah or a chalalah, as we explained.

מִי שֶׁנִּשֵּׂאת לְכֹהֵן שׁוֹטֶה אוֹ שֶׁאָנַס אוֹתָהּ אוֹ שֶׁפִּתָּה אוֹתָהּ כֹּהֵן וְיָלְדָה אוֹכֶלֶת בִּשְׁבִיל בְּנָהּ. וְאַף עַל פִּי שֶׁהַדָּבָר סָפֵק הוֹאִיל וּבְלֹא קִדּוּשִׁין הִיא שֶׁמָּא מֵאַחֵר נִתְעַבְּרָה הֲרֵי הַוָּלָד בְּחֶזְקַת זֶה שֶׁבָּא עָלֶיהָ. וְהוּא שֶׁלֹּא יָצָא עָלֶיהָ קוֹל עִם אַחֵר אֶלָּא הַכּל מְרַנְּנִין אַחֲרֶיהָ בְּזֶה הַכֹּהֵן. וְכֵן כֹּהֶנֶת שֶׁבָּא עָלֶיהָ יִשְׂרָאֵל שׁוֹטֶה אוֹ שֶׁאֲנָסָהּ אוֹ פִּתָּה אוֹתָהּ וְנִתְעַבְּרָה אֵינָהּ אוֹכֶלֶת מִפְּנֵי הָעֻבָּר. נִתְחַתֵּךְ הָעֻבָּר הֲרֵי זוֹ תֹּאכַל:

When a woman married a priest who was intellectually or emotionally unstable or a priest raped her or seduced her and she bore him a child, she may partake of terumah because of her son.. See Chapter 6, Halachah 12. There is a doubt concerning the matter, for since she was not consecrated to him, it is possible that she was impregnated by another person. Nevertheless, we operate under the presumption that the child was conceived by [the priest] who engaged in relations with her. [This applies] provided rumors did not circulate concerning her with another person. Instead, everyone gossips about her and this priest.Similar concepts apply when an Israelite who is intellectually or emotionally unstable engages in relations with the daughter of a priest or [an Israelite] raped or seduced her and she became pregnant. She may not partake of terumah because of the fetus. If the fetus is aborted, she may partake [of terumah].

אֵשֶׁת אִישׁ שֶׁבָּאוּ עָלֶיהָ עֵדֵי קִנּוּי וְעֵדֵי סְתִירָה הֲרֵי זוֹ אֲסוּרָה לֶאֱכל בִּתְרוּמָה עַד שֶׁתִּשְׁתֶּה מֵי הַמָּרִים מִפְּנֵי שֶׁהִיא סְפֵק זוֹנָה. מֵת בַּעְלָהּ קֹדֶם שֶׁיַּשְׁקֶנָּה. אוֹ שֶׁהָיְתָה מִן הַנָּשִׁים שֶׁאֵינָן שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה. הֲרֵי זוֹ אֲסוּרָה לֶאֱכל בִּתְרוּמָה לְעוֹלָם. וְכָל אֵשֶׁת כֹּהֵן שֶׁאָמְרָה טְמֵאָה אֲנִי הֲרֵי זוֹ אֲסוּרָה לֶאֱכל בִּתְרוּמָה:

When witnesses concerning a [sotah] warning and witnesses concerning [a sotah] meeting testify against a woman is a woman suspected of adultery who is subjected to a test of her fidelity by drinking special water, the "bitter water" mentioned by the Rambam, prepared in the Temple. For a woman to be required to take this test, two witnesses must testify that she was warned by her husband not to enter into privacy with a particular man and two witnesses must testify that she in fact entered into privacy with the said person (Hilchot Sotah 1:1). married [to a priest], she is forbidden to partake of terumah until she drinks the bitter water, because there is a question whether she is a zonah. If her husband dies before she drinks the water or she is one of the women who are absolved from drinking 2:2 which mentions fifteen women that are placed in this category. and do not receive the money due them by virtue of their ketubah, she is forbidden to partake of terumah forever. test is necessary to very whether or not she was faithful to her husband and that test is not administered unless the husband is alive (ibid. 2:7). Whenever the wife of a priest says: "I have been unfaithful," she is forbidden to partake of terumah., but rather an ordinary woman married to a priest.Hilchot Ishut 24:23 states that, in this situation, we do not accept the woman's word and we require her to remain married to her husband, for we suspect that she was not unfaithful and made this statement only so that she would be divorced and free to marry someone else. Nevertheless, her word is accepted with regard to terumah and her husband must provide her with other food.

קְטַנָּה בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן שֶׁלֹּא מִדַּעַת אָבִיהָ בֵּין בִּפְנֵי אָבִיהָ בֵּין שֶׁלֹּא בְּפָנָיו אַף עַל פִּי שֶׁקִּדְּשָׁהּ אָבִיהָ אֵינָהּ אוֹכֶלֶת בִּתְרוּמָה. שֶׁאִם מִחָה תֵּעָשֶׂה זָרָה לְמַפְרֵעַ. וְזֶה שֶׁרוֹאֶה וְשׁוֹתֵק כּוֹעֵס הוּא לְפִי שֶׁנִּשֵּׂאת שֶׁלֹּא לְדַעְתּוֹ:

When a daughter of an Israelite who has not attained majority marries a priest without her father's consent, whether in his presence or in his absence, she may not partake of terumah even though her father consecrated her. 3:13, 22:5). Hence, we do no allow her to partake of terumah, for if the marriage is nullified, she would have no right to partake of terumah. [The rationale is that] her father might object and then she would retroactively be unfit [to partake of terumah]. [The reason] he remains silent even though he sees is because he is angry because she married without his consent.