## Ketubot Daf 14b

###### Ketubot 14b:1
[Ketubot 14b:1](https://torahapp.org/share/book/Ketubot/r/14b:1)

שָׁמַעְתִּי, כֹּל שֶׁאֵין בָּהּ אֶחָד מִכׇּל אֵלּוּ — מַשִּׂיאִין לַכְּהוּנָּה.

**William Davidson Edition - English:**
**I heard** that with regard to the widow of **any** family **that has none of these** uncertainties associated with it, **one** allows **her to marry** members of **the priesthood.** The only uncertainty where this ruling applies is in the case of uncertain *ḥalal* status.


###### Ketubot 14b:2
[Ketubot 14b:2](https://torahapp.org/share/book/Ketubot/r/14b:2)

רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רַבִּי מֵאִיר, וְכֵן הָיָה רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר כִּדְבָרָיו: אֵיזוֹהִי אַלְמְנַת עִיסָּה — כֹּל שֶׁנִּטְמַע בָּהּ סְפֵק חָלָל.

**William Davidson Edition - English:**
**Rabbi Shimon ben Elazar says in the name of Rabbi Meir, and likewise Rabbi Shimon ben Menasya would say in accordance with his statement: Who is the widow** whose late husband was a member **of a** priestly **family of questionable lineage?** It is a widow who marries into **any** family in **which** a person with regard to whom there is **uncertainty** whether or not he is a ***ḥalal* was assimilated** among its members. Therefore, she is referred to as a widow of dough [*issa*]. Just as dough is the result of a mixture of several ingredients, this family too has a person with regard to whom there is uncertainty whether he is a *ḥalal* mixed within it.


###### Ketubot 14b:3
[Ketubot 14b:3](https://torahapp.org/share/book/Ketubot/r/14b:3)

מַכִּירִין יִשְׂרָאֵל מַמְזֵרִים שֶׁבֵּינֵיהֶם, וְאֵין מַכִּירִין חֲלָלִין שֶׁבֵּינֵיהֶם.

**William Davidson Edition - English:**
The reason for the distinction between uncertain *ḥalal* status and uncertain *mamzer* status is that **Jews identify the *mamzerim* that are among them,** and there is no concern lest they assimilate into families of unflawed lineage. **But they do not identify the *ḥalalin* among them.** Therefore, there is concern lest a *ḥalal* assimilate into the family.


###### Ketubot 14b:4
[Ketubot 14b:4](https://torahapp.org/share/book/Ketubot/r/14b:4)

אָמַר מָר: אֵיזוֹהִי אַלְמְנַת עִיסָּה — כֹּל שֶׁאֵין בָּהּ לֹא מִשּׁוּם מַמְזֵרוּת, וְלֹא מִשּׁוּם נְתִינוּת, וְלֹא מִשּׁוּם עַבְדֵי מְלָכִים. הָא חָלָל — כָּשֵׁר.

**William Davidson Edition - English:**
The Gemara analyzes the *baraita*. **The Master said** in the *baraita*: **Who is the widow** whose late husband was a member **of a** priestly **family of questionable lineage?** It is one who married into **any** family **that does not have** the status of being unfit, **neither due to** uncertain ***mamzer* status, nor due to** uncertain **Gibeonite status, nor due to** uncertain status as **slaves of kings.** The Gemara infers: **However,** if it is due to uncertain ***ḥalal*** status, her marriage to a priest is deemed **fit.**


###### Ketubot 14b:5
[Ketubot 14b:5](https://torahapp.org/share/book/Ketubot/r/14b:5)

מַאי שְׁנָא הָנָךְ — דְּאוֹרָיְיתָא, חָלָל נָמֵי דְּאוֹרָיְיתָא! וְתוּ, אָמַר רַבִּי מֵאִיר: שָׁמַעְתִּי, כֹּל שֶׁאֵין בָּהּ אֶחָד מִכׇּל אֵלּוּ מַשִּׂיאִין לַכְּהוּנָּה, הַיְינוּ תַּנָּא קַמָּא?!

**William Davidson Edition - English:**
The Gemara asks: **What is different** about **these** flaws in lineage, uncertain *mamzer* status and Gibeonite status, which render her unfit to marry a priest **by Torah** law? **A *ḥalal*** also renders her unfit **by Torah** law. **And furthermore,** the *baraita* continues: **Rabbi Meir said: I heard** that with regard to the widow of **any** family **that has none of these** uncertainties associated with it, **one marries her to** members of **the priesthood. That is** identical to the opinion of the **first *tanna*.** If there is uncertainty with regard to one in the late husband’s family that he is a *mamzer* or a Gibeonite, she is unfit to marry a priest; if the uncertainty is with regard to *ḥalal* status, she is fit to marry a priest. What novel element does Rabbi Meir introduce?


###### Ketubot 14b:6
[Ketubot 14b:6](https://torahapp.org/share/book/Ketubot/r/14b:6)

וְתוּ: רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רַבִּי מֵאִיר, וְכֵן הָיָה רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר כִּדְבָרָיו: אֵיזוֹהִי אַלְמְנַת עִיסָּה — כֹּל שֶׁנִּטְמַע בָּהּ סְפֵק חָלָל, מַכִּירִין יִשְׂרָאֵל מַמְזֵרִים שֶׁבֵּינֵיהֶן וְאֵין מַכִּירִין חֲלָלִין שֶׁבֵּינֵיהֶן. וְהָא אָמְרַתְּ רֵישָׁא, חָלָל כָּשֵׁר!

**William Davidson Edition - English:**
The *baraita* continues: **And furthermore, Rabbi Shimon ben Elazar says in the name of Rabbi Meir, and likewise, Rabbi Shimon ben Menasya would say in accordance with his statement: Who is the widow** whose late husband was a member **of a** priestly **family of questionable lineage?** It is a widow who marries into **any** family in **which** a person with regard to whom there is **uncertainty** whether or not he is a ***ḥalal* was assimilated.** Because **Jews identify the *mamzerim* that are among them** there is no concern that they will assimilate into families of unflawed lineage, **but** Jews **do not identify the *ḥalalin* among them.** Due to the concern that a *ḥalal* assimilated into the family, the widow is unfit to marry a priest. The Gemara asks: **But didn’t you say** in **the first clause** of the *baraita* that if there is uncertainty whether or not a ***ḥalal*** was assimilated among its members, her marriage to a priest is deemed **fit?**


###### Ketubot 14b:7
[Ketubot 14b:7](https://torahapp.org/share/book/Ketubot/r/14b:7)

אָמַר רַבִּי יוֹחָנָן: מַמְזֵר צוֹוֵחַ וְחָלָל שׁוֹתֵק אִיכָּא בֵּינַיְיהוּ: תַּנָּא קַמָּא סָבַר: כֹּל פְּסוּל דְּקָרוּ לֵיהּ וְשָׁתֵיק — פָּסוּל. וְהָכִי קָאָמַר תַּנָּא קַמָּא: אֵיזוֹהִי אַלְמְנַת עִיסָּה — כֹּל שֶׁאֵין בָּהּ לֹא שְׁתוּק מַמְזֵרוּת, וְלֹא שְׁתוּק נְתִינוּת, וְלֹא שְׁתוּק עַבְדֵי מְלָכִים, וְלֹא שְׁתוּק חָלָל.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said:** The case of one who when called ***mamzer* screams** and protests that he is being slandered, **and** when called ***ḥalal* is silent, is** the subject of the dispute **between** the *tanna’im* in the *baraita*. **The first *tanna* holds: Anyone who** when others **call him unfit and he is silent, is unfit,** as his silence confirms the allegation. **And this is what the first *tanna* is saying: Who is the widow** whose late husband was a member **of a** priestly **family of questionable lineage,** who is fit to marry a priest? It is one who married into **any** family **that has neither** unfitness due to **silence** in response to allegations of ***mamzer* status, nor silence** in response to allegations of **Gibeonite status, nor silence** in response to allegations that they are **slaves of kings, nor silence** in response to allegations of ***ḥalal*** status. Only a woman who was married into a family that protested in response to all these allegations is fit to marry a priest.


###### Ketubot 14b:8
[Ketubot 14b:8](https://torahapp.org/share/book/Ketubot/r/14b:8)

וְקָאָמַר לֵיהּ רַבִּי מֵאִיר: הָנָךְ הוּא דְּקָא פָּסֵיל לֵיהּ בְּקָהָל, אֲבָל שְׁתוּק חָלָל — כָּשֵׁר. וְהָא דְּשָׁתֵיק — מִשּׁוּם דְּלָא אִיכְפַּת לֵיהּ.

**William Davidson Edition - English:**
**And Rabbi Meir is saying to him:** Specifically, each of **those** silent in response to allegations of *mamzer* or Gibeonite status or allegations that they are slaves of kings are rendered unfit **because these** allegations **render him unfit** to marry **into the congregation** of Israel. **However,** despite **silence** in response to allegations of ***ḥalal*** status, her marriage to a priest is deemed **fit. And** the fact **that he is silent is due to his indifference,** as even were he deemed a *ḥalal* the only restriction would be with regard to marriage to priests.


###### Ketubot 14b:9
[Ketubot 14b:9](https://torahapp.org/share/book/Ketubot/r/14b:9)

וְקָאָמַר לֵיהּ רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר לְתַנָּא קַמָּא דְּרַבִּי מֵאִיר: אִי שְׁמִיעַ לָךְ דְּמַכְשַׁר רַבִּי מֵאִיר בִּשְׁתִיקָה — לָא דְּקָרוּ לֵיהּ ״חָלָל״ וְשָׁתֵיק, אֶלָּא דְּקָרוּ לֵיהּ ״מַמְזֵר״ וְשָׁתֵיק. וְהַאי דְּשָׁתֵיק, סָבַר מַמְזֵר קָלָא אִית לֵיהּ. אֲבָל מַמְזֵר וְצוֹוֵחַ, חָלָל וְשׁוֹתֵק — פָּסוּל. וְהַאי דְּאִשְׁתִּיק, סָבַר מִיסָּתְיֵיהּ דְּלָא מַפְּקִי לֵיהּ מִקָּהָל.

**William Davidson Edition - English:**
**And Rabbi Shimon ben Elazar is saying to the first *tanna*** who quoted **Rabbi Meir** as saying: I heard, etc. **If you heard that Rabbi Meir deems** her marriage to a priest **fit, in** a case of **silence** in response to allegations, it is **not** in a case **where they called him *ḥalal* and he is silent; rather,** it is in a case **where they call him *mamzer* and he is silent.** In that case, the reason **he is silent** is **that he holds:** The fact that one is **a *mamzer*** generates **publicity,** and since he is not reputed to be a *mamzer*, he is indifferent to the allegation. **However,** in a case where he is called ***mamzer* and he screams** in protest, or where he is called ***ḥalal* and he is silent, he is unfit. And** the fact **that he is silent** and does not protest **is** because **he holds:** It is **sufficient for him that they do not expel him from the congregation** of Israel.


###### Ketubot 14b:10
[Ketubot 14b:10](https://torahapp.org/share/book/Ketubot/r/14b:10)

תָּנֵי חֲדָא, רַבִּי יוֹסֵי אוֹמֵר: שְׁתוּק מַמְזֵר — כָּשֵׁר, שְׁתוּק חָלָל — פָּסוּל. וְתַנְיָא אִידַּךְ: שְׁתוּק חָלָל — כָּשֵׁר, שְׁתוּק מַמְזֵר — פָּסוּל.

**William Davidson Edition - English:**
The Gemara notes: **It is taught** in **one** *baraita* that **Rabbi Yosei says:** Despite the fact that with **silence** in response to allegations of ***mamzer*** one is **fit; silence** in response to allegations of ***ḥalal*** renders one **unfit. It is taught** in **another** *baraita*: Despite the fact that with **silence** in response to allegations of ***ḥalal*** one is **fit; silence** in response to allegations of ***mamzer*** renders one **unfit.**


###### Ketubot 14b:11
[Ketubot 14b:11](https://torahapp.org/share/book/Ketubot/r/14b:11)

לָא קַשְׁיָא: הָא תַּנָּא קַמָּא אַלִּיבָּא דְּרַבִּי מֵאִיר, הָא דְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אַלִּיבָּא דְּרַבִּי מֵאִיר.

**William Davidson Edition - English:**
The Gemara explains: The contradiction between the *baraitot* is **not difficult. This** second *baraita* is the opinion of **the first *tanna* in accordance with** the opinion of **Rabbi Meir,** who holds that silence in response to allegations of *ḥalal* does not render one unfit. And **this** first *baraita* is the opinion **of Rabbi Shimon ben Elazar in accordance with** the opinion of **Rabbi Meir,** who holds that silence in response to allegations of *mamzer* is motivated by indifference and does not render him unfit; however, silence in response to allegations of *ḥalal* is an indication that the allegations are true and he is unfit.


###### Ketubot 14b:12
[Ketubot 14b:12](https://torahapp.org/share/book/Ketubot/r/14b:12)

**מַתְנִי׳** אָמַר רַבִּי יוֹסֵי: מַעֲשֶׂה בְּתִינוֹקֶת שֶׁיָּרְדָה לְמַלּאוֹת מַיִם מִן הָעַיִן, וְנֶאֱנָסָה. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי: אִם רוֹב אַנְשֵׁי הָעִיר מַשִּׂיאִין לִכְהוּנָּה, הֲרֵי זוֹ תִּינָּשֵׂא לִכְהוּנָּה.

**William Davidson Edition - English:**
**MISHNA:** **Rabbi Yosei said:** There was **an incident involving a young girl who descended to fill** her jug with **water from the spring, and she was raped,** and the identity of the rapist was unknown. **Rabbi Yoḥanan ben Nuri said: If the majority of the people of the city marry** their daughters **to** members of the **priesthood, this young girl may be married to** a member of the priesthood.


###### Ketubot 14b:13
[Ketubot 14b:13](https://torahapp.org/share/book/Ketubot/r/14b:13)

**גְּמָ׳** אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: רַבִּי יוֹחָנָן בֶּן נוּרִי דְּאָמַר כְּמַאן? אִי כְּרַבָּן גַּמְלִיאֵל — אֲפִילּוּ בְּרוֹב פְּסוּלִין נָמֵי מַכְשַׁר. אִי כְּרַבִּי יְהוֹשֻׁעַ — אֲפִילּוּ בְּרוֹב כְּשֵׁרִים נָמֵי פָּסֵיל! אֲמַר לֵיהּ, הָכִי אָמַר רַב יְהוּדָה אָמַר רַב:

**William Davidson Edition - English:**
**GEMARA:** **Rava said to Rav Naḥman: In accordance with whose** opinion is it **that Rabbi Yoḥanan ben Nuri stated** his opinion? **If** it is **in accordance with** the opinion of **Rabban Gamliel, even in** a case where **the majority** of the people **are** of **flawed lineage as well, he deems** her **fit** to marry into the priesthood. **If** it is **in accordance with** the opinion of **Rabbi Yehoshua, even in** a case where **the majority** of the people **are** of **unflawed lineage, he deems** her **unfit** to marry into the priesthood. Rav Naḥman **said to** Rava that **this** is what **Rav Yehuda said** that **Rav said:**