## Kiddushin Daf 69a

###### Kiddushin 69a:1
[Kiddushin 69a:1](https://torahapp.org/share/book/Kiddushin/r/69a:1)

הָאוֹמֵר לְשִׁפְחָתוֹ: ״הֲרֵי אַתְּ בַּת חוֹרִין, וּוְלָדִךְ עֶבֶד״ – הַוָּלָד כְּמוֹתָהּ, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. וַחֲכָמִים אוֹמְרִים: דְּבָרָיו קַיָּימִים, מִשּׁוּם שֶׁנֶּאֱמַר: ״הָאִשָּׁה וִילָדֶיהָ תִּהְיֶה לַאדֹנֶיהָ״.

**William Davidson Edition - English:**
With regard to **one who says to his** pregnant Canaanite **maidservant: You are hereby a free woman but your offspring** shall remain **a slave, the offspring is** emancipated **like her.** This is **the statement of Rabbi Yosei HaGelili. And the Rabbis say:** The master’s **statement is upheld, because it is stated: “The wife and her children shall be her master’s”** (Exodus 21:4).


###### Kiddushin 69a:2
[Kiddushin 69a:2](https://torahapp.org/share/book/Kiddushin/r/69a:2)

מַאי תַּלְמוּדָא? אָמַר רָבָא: אַדְּרַבִּי יוֹסֵי הַגְּלִילִי.

**William Davidson Edition - English:**
The Gemara expresses surprise at this ruling: **What is the** biblical **derivation** here? How do the Rabbis learn from here that the child of an emancipated maidservant remains a slave in this case? **Rava said:** The proof from the verse beginning with: “The wife and her children,” is not the source of the opinion of the Rabbis. Rather, this is referring **to** the statement **of Rabbi Yosei HaGelili,** who claims that the children follow their mother, as indicated by this verse. Consequently, if she is emancipated, her offspring do not retain the status of slaves.


###### Kiddushin 69a:3
[Kiddushin 69a:3](https://torahapp.org/share/book/Kiddushin/r/69a:3)

**מַתְנִי׳** רַבִּי טַרְפוֹן אוֹמֵר: יְכוֹלִין מַמְזֵרִין לִיטָּהֵר. כֵּיצַד? מַמְזֵר שֶׁנָּשָׂא שִׁפְחָה, הַוָּלָד – עֶבֶד, שִׁיחְרְרוֹ – נִמְצָא הַבֵּן בֶּן חוֹרִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר: הֲרֵי זֶה עֶבֶד מַמְזֵר.

**William Davidson Edition - English:**
**MISHNA:** **Rabbi Tarfon says: *Mamzerim* can be purified,** so that their offspring will not be *mamzerim*. **How so?** With regard to **a *mamzer* who married** a Canaanite **maidservant,** their **offspring is a slave.** If his master subsequently **emancipates him,** that **son is found** to be **a freeman,** rather than a *mamzer*. **Rabbi Eliezer says:** This method is not effective, as **this** son **is a *mamzer* slave.**


###### Kiddushin 69a:4
[Kiddushin 69a:4](https://torahapp.org/share/book/Kiddushin/r/69a:4)

**גְּמָ׳** אִיבַּעְיָא לְהוּ: רַבִּי טַרְפוֹן לְכַתְּחִילָּה קָאָמַר, אוֹ דִיעֲבַד קָאָמַר? תָּא שְׁמַע: אָמְרוּ לוֹ לְרַבִּי טַרְפוֹן: טִיהַרְתָּ אֶת הַזְּכָרִים, וְלֹא טִיהַרְתָּ אֶת הַנְּקֵיבוֹת.

**William Davidson Edition - English:**
**GEMARA:** **A dilemma was raised before** the Sages: Did **Rabbi Tarfon state** his *halakha **ab initio*****,** i.e., a *mamzer* is permitted to marry a maidservant, **or** did **he state** it only **after the fact,** but he does not permit a *mamzer* to marry a maidservant *ab initio*? The Gemara answers: **Come** and **hear** proof from a *baraita*: The other Sages **said to Rabbi Tarfon: You have** thereby **purified the male** offspring of a *mamzer*, **but you have not purified the female** children of *mamzerim*, as your solution does not apply to them.


###### Kiddushin 69a:5
[Kiddushin 69a:5](https://torahapp.org/share/book/Kiddushin/r/69a:5)

וְאִי אָמְרַתְּ לְכַתְּחִילָּה קָאָמַר, מַמְזֶרֶת נָמֵי תִּינְּסִיב לְעַבְדָּא! עֶבֶד אֵין לוֹ חַיִיס.

**William Davidson Edition - English:**
The Gemara explains the apparent proof from this *baraita*. **And if you say** that Rabbi Tarfon **stated** his *halakha **ab initio*** and permitted a *mamzer* to marry a Canaanite maidservant, **a *mamzeret* should also** be allowed to **marry** a Canaanite **slave** and her child can then be emancipated as well. The Gemara answers: **A slave has no lineage.** Even if she were to marry a slave, their child would not be considered his, but would be a Jewish *mamzer* like her. Consequently, this source provides no proof with regard to the Gemara’s question.


###### Kiddushin 69a:6
[Kiddushin 69a:6](https://torahapp.org/share/book/Kiddushin/r/69a:6)

תָּא שְׁמַע: דְּאוּשְׁפִּיזְכָּנֵיהּ דְּרַבִּי שִׂמְלַאי מַמְזֵר הֲוָה, וַאֲמַר לֵיהּ: אִי אַקְדֵּמְתָּךְ – טַהַרְתִּינְהוּ לִבְנָךְ. אִי אָמְרַתְּ בִּשְׁלָמָא לְכַתְּחִילָּה – שַׁפִּיר, אֶלָּא אִי אָמְרַתְּ דִּיעֲבַד, מַאי נִיהוּ?

**William Davidson Edition - English:**
The Gemara further suggests: **Come** and **hear, as Rabbi Simlai’s host was a *mamzer*, and** Rabbi Simlai **said to him: Had I** found out about your status **earlier,** before you married and had children, **I would have purified your sons** by advising you to marry a Canaanite maidservant, as suggested by Rabbi Tarfon. The Gemara explains the proof: **Granted, if you say** that Rabbi Tarfon spoke ***ab initio*,** it is **well** that Rabbi Simlai would suggest this. **But if you say** that he meant only that this method is effective **after the fact, what was** the advice that Rabbi Simlai would have given his host?


###### Kiddushin 69a:7
[Kiddushin 69a:7](https://torahapp.org/share/book/Kiddushin/r/69a:7)

דְּמַנְסֵיב לֵיהּ עֵצָה וְאָמַר לֵיהּ: זִיל גְּנוֹב וְאִיזְדַּבַּן בְּעֶבֶד עִבְרִי. וּבִשְׁנֵי דְּרַבִּי שִׂמְלַאי עֶבֶד עִבְרִי מִי הֲוָה? וְהָאָמַר מָר: אִין עֶבֶד עִבְרִי נוֹהֵג אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג! אֶלָּא לָאו שְׁמַע מִינַּהּ רַבִּי טַרְפוֹן לְכַתְּחִילָּה קָאָמַר – שְׁמַע מִינַּהּ. אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי טַרְפוֹן.

**William Davidson Edition - English:**
The Gemara answers **that** Rabbi Simlai would have **advised him by saying: Go steal, and be sold as a Hebrew slave,** which would mean you could marry a Canaanite maidservant and your offspring would be slaves. The Gemara asks: **But in the days of Rabbi Simlai, was** the *halakha* of **a Hebrew slave** observed in practice? **But didn’t the Master say:** The *halakha* of **a Hebrew slave is practiced only when the Jubilee** Year **is practiced,** and Rabbi Simlai lived many years after the observance of the Jubilee Year ceased. **Rather, isn’t it** correct to **conclude from** it that **Rabbi Tarfon spoke *ab initio*,** i.e., it is permitted for a *mamzer* to marry a Canaanite maidservant? The Gemara affirms: Indeed, **conclude from** the *baraita* that this is the case. **Rav Yehuda says** that **Shmuel says:** The ***halakha*** is **in accordance with** the opinion of **Rabbi Tarfon.**


###### Kiddushin 69a:8
[Kiddushin 69a:8](https://torahapp.org/share/book/Kiddushin/r/69a:8)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: הֲרֵי זֶה עֶבֶד מַמְזֵר. אָמַר רַבִּי אֶלְעָזָר: מַאי טַעְמֵיהּ דְּרַבִּי אֱלִיעֶזֶר – דְּאָמַר קְרָא: ״לוֹ״ – הַלֵּךְ אַחַר פְּסוּלוֹ.

**William Davidson Edition - English:**
§ The mishna teaches that **Rabbi Eliezer says: This** son **is a *mamzer* slave. Rabbi Elazar said: What is the reason of Rabbi Eliezer? As the verse states** with regard to a *mamzer*: “Even to the tenth generation none **of his** shall enter the assembly of the Lord” (Deuteronomy 23:3), which indicates that in the case of the child of a *mamzer* and a Canaanite maidservant, one **follows his** parent with the **flawed** lineage, and the child is a *mamzer*.


###### Kiddushin 69a:9
[Kiddushin 69a:9](https://torahapp.org/share/book/Kiddushin/r/69a:9)

וְרַבָּנַן: הַהוּא בְּיִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת. סָלְקָא דַּעְתָּךְ אָמֵינָא: ״לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם״ כְּתִיב, אֲתָא ״לוֹ״ אַפְּקֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **And** how do **the Rabbis,** i.e., Rabbi Tarfon, respond to this claim? Rabbi Tarfon maintains **that** this verse is referring **to a Jew** of unflawed lineage **who married a *mamzeret*.** It might **enter your mind to say** that as **it is written: “By their families, by their fathers’ houses”** (Numbers 4:2), the child should follow his father’s lineage rather than that of his mother. Therefore, the term **“of his”** in the previously cited verse **comes to exclude him** from his father’s lineage, as it indicates that his lineage follows his mother when she is a *mamzeret*.


###### Kiddushin 69a:10
[Kiddushin 69a:10](https://torahapp.org/share/book/Kiddushin/r/69a:10)

וְרַבִּי אֱלִיעֶזֶר: לָאו אַף עַל גַּב דִּכְתַב ״לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם״ אֲתָא ״לוֹ״ אַפְּקֵיהּ, הָכָא נָמֵי אַף עַל גַּב דִּכְתִיב ״הָאִשָּׁה וִילָדֶיהָ תִּהְיֶה לַאדֹנֶיהָ״, אֲתָא ״לוֹ״ אַפְּקֵיהּ. וְרַבָּנַן: כׇּל וָלָד בִּמְעֵי שִׁפְחָה כְּנַעֲנִית כְּוָלָד בִּמְעֵי בְּהֵמָה דָּמֵי.

**William Davidson Edition - English:**
**And** how does **Rabbi Eliezer** respond to this claim? Is it **not** the case that **even though** the Torah **wrote: “By their families, by their fathers’ houses,”** nevertheless, the term **“of his” comes and excludes him? Here too, although it is written: “The wife and her children shall be her master’s”** (Exodus 21:4), from which it is derived that the child of a Canaanite maidservant is like her, nevertheless the term **“of his” comes and excludes him. And** how do **the Rabbis,** Rabbi Tarfon, respond to this claim? They say: **Any offspring in the womb of a Canaanite maidservant is considered like the offspring in an animal’s womb.** Consequently, her children do not inherit the father’s status, even if his is the flawed lineage.


###### Kiddushin 69a:11
[Kiddushin 69a:11](https://torahapp.org/share/book/Kiddushin/r/69a:11)

**הֲדַרַן עֲלָךְ הָאוֹמֵר**


###### Kiddushin 69a:12
[Kiddushin 69a:12](https://torahapp.org/share/book/Kiddushin/r/69a:12)

**עֲשָׂרָה יוּחֲסִים** עָלוּ מִבָּבֶל: כָּהֲנֵי, לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּירֵי, וַחֲרוֹרֵי, מַמְזֵירֵי, נְתִינֵי, שְׁתוּקֵי, וַאֲסוּפֵי.

**William Davidson Edition - English:**
**MISHNA:** There were **ten** categories of **lineage,** with varying restrictions on marriage, among the Jews who **ascended from Babylonia** to Eretz Yisrael with Ezra before the building of the Second Temple. They are as follows: **Priests; Levites; Israelites; priests disqualified due to flawed lineage [*ḥalalim*]; converts, and emancipated slaves; *mamzerim*; Gibeonites,** i.e., the descendants of the Gibeonites who converted in the time of Joshua; **children of unknown paternity [*shetuki*]; and foundlings.**


###### Kiddushin 69a:13
[Kiddushin 69a:13](https://torahapp.org/share/book/Kiddushin/r/69a:13)

כָּהֲנֵי לְוִיֵּי וְיִשְׂרְאֵלֵי – מוּתָּרִין לָבֹא זֶה בָּזֶה. לְוִיֵּי יִשְׂרְאֵלֵי חֲלָלֵי גֵּירֵי וַחֲרוֹרִי – מוּתָּרִין לָבֹא זֶה בָּזֶה.

**William Davidson Edition - English:**
The mishna proceeds to detail their *halakhot*: With regard to **priests, Levites, and Israelites,** it is **permitted** for men and women in these categories **to marry one another.** With regard to **Levites** who are not priests, **Israelites, *ḥalalim*, converts, and emancipated slaves,** it is **permitted** for men and women in these categories **to marry one another.**


###### Kiddushin 69a:14
[Kiddushin 69a:14](https://torahapp.org/share/book/Kiddushin/r/69a:14)

גִּירֵי וַחֲרוֹרֵי מַמְזֵירֵי וּנְתִינֵי שְׁתוּקֵי וַאֲסוּפֵי – כּוּלָּם מוּתָּרִין לָבֹא זֶה בָּזֶה. וְאֵלּוּ הֵם: שְׁתוּקִי כֹּל שֶׁהוּא מַכִּיר אֶת אִמּוֹ וְאֵינוֹ מַכִּיר אֶת אָבִיו, אֲסוּפִי – כֹּל שֶׁנֶּאֱסָף מִן הַשּׁוּק, וְאֵינוֹ מַכִּיר לֹא אֶת אָבִיו וְלֹא אִמּוֹ. אַבָּא שָׁאוּל הָיָה קוֹרֵא לַשְּׁתוּקִי: ״בְּדוּקִי״.

**William Davidson Edition - English:**
With regard to **converts, and emancipated slaves, *mamzerim*, and Gibeonites, children of unknown paternity [*shetuki*], and foundlings,** it is **permitted** for **all of** the men and women in these categories **to marry one another. And these are** the last two categories: **A *shetuki*** is **any** person **who knows** the identity of **his mother but does not know** the identity of **his father. A foundling** is **anyone who was collected from the marketplace and doesn’t know** the identity of his parents, **neither** that of **his father nor** that of **his mother.** These two categories are people whose status is uncertain; they may be *mamzerim*. **Abba Shaul would call a *shetuki*** by the label of ***beduki*.**


###### Kiddushin 69a:15
[Kiddushin 69a:15](https://torahapp.org/share/book/Kiddushin/r/69a:15)

**גְּמָ׳** עֲשָׂרָה יוּחֲסִין עָלוּ מִבָּבֶל. מַאי אִירְיָא דְּתָנֵי ״עָלוּ מִבָּבֶל״? נִיתְנֵי ״הָלְכוּ לְאֶרֶץ יִשְׂרָאֵל״! מִילְּתָא אַגַּב אוֹרְחֵיהּ קָא מַשְׁמַע לַן, כִּדְתַנְיָא: ״וְקַמְתָּ וְעָלִיתָ אֶל הַמָּקוֹם אֲשֶׁר יִבְחַר ה׳ אֱלֹהֶיךָ״, מְלַמֵּד שֶׁבֵּית הַמִּקְדָּשׁ גָּבוֹהַּ מִכׇּל אֶרֶץ יִשְׂרָאֵל, וְאֶרֶץ יִשְׂרָאֵל גְּבוֹהָה מִכׇּל הָאֲרָצוֹת.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches: There were **ten** categories of **lineage** among the Jews who **ascended from Babylonia.** The Gemara asks: **Why does** the *tanna* **specifically teach** the phrase: **Ascended from Babylonia?** Why was it important for the *tanna* to specify their place of origin? **Let him teach** that they **went to Eretz Yisrael.** The Gemara answers: **He teaches us a matter in passing, as it is taught** in a *baraita*: The verse states: **“And you shall arise and go up to the place that the Lord, your God, shall choose”** (Deuteronomy 17:8). This **teaches that the Temple is higher than all of Eretz Yisrael,** which is why the verse speaks of ascending from the cities of Eretz Yisrael to the Temple. **And** it teaches that **Eretz Yisrael is higher than all of the lands.**


###### Kiddushin 69a:16
[Kiddushin 69a:16](https://torahapp.org/share/book/Kiddushin/r/69a:16)

בִּשְׁלָמָא בֵּית הַמִּקְדָּשׁ גָּבוֹהַּ מִכׇּל אֶרֶץ יִשְׂרָאֵל – הַיְינוּ דִּכְתִיב:

**William Davidson Edition - English:**
The Gemara asks: **Granted, the Temple is higher than all of Eretz Yisrael. This is** derived from **that which is written:**