## Kiddushin Daf 70a

###### Kiddushin 70a:1
[Kiddushin 70a:1](https://torahapp.org/share/book/Kiddushin/r/70a:1)

לֹא תֹאכֵל״.

**William Davidson Edition - English:**
**she may not eat.**


###### Kiddushin 70a:2
[Kiddushin 70a:2](https://torahapp.org/share/book/Kiddushin/r/70a:2)

״גֵּירֵי וַחֲרוֹרֵי״. מְנָלַן? אָמַר רַב חִסְדָּא, דְּאָמַר קְרָא: ״וְכׇל הַנִּבְדָּל מִטֻּמְאַת גּוֹיֵי הָאָרֶץ אֲלֵהֶם״.

**William Davidson Edition - English:**
§ The mishna teaches that **converts and emancipated slaves** ascended from Babylonia. The Gemara asks: **From where do we** derive this? **Rav Ḥisda says: As the verse states** with regard to the eating of the Paschal offering upon the return to Eretz Yisrael: “And the children of Israel who had come back from the exile ate, **and all such as had separated themselves to them from the impurity of the nations of the land** to seek the Lord, the God of Israel, did eat” (Ezra 6:21), indicating that converts and emancipated slaves who had abandoned “the impurity of the nations of the land,” i.e., idolatry, joined Ezra.


###### Kiddushin 70a:3
[Kiddushin 70a:3](https://torahapp.org/share/book/Kiddushin/r/70a:3)

מַמְזֵרֵי. מְנָלַן? דִּכְתִיב ״וַיִּשְׁמַע סַנְבַלַּט הַחֹרֹנִי וְטֹבִיָּה הָעֶבֶד הָעַמּוֹנִי״, וּכְתִיב: ״כִּי רַבִּים בִּיהוּדָה בַּעֲלֵי שְׁבוּעָה לוֹ כִּי חָתָן הוּא לִשְׁכַנְיָה בֶן אָרַח וִיהוֹחָנָן בְּנוֹ לָקַח אֶת בַּת מְשֻׁלָּם בֶּן בֶּרֶכְיָה״, קָסָבַר נׇכְרִי וְעֶבֶד הַבָּא עַל בַּת יִשְׂרָאֵל – הַוָּלָד מַמְזֵר.

**William Davidson Edition - English:**
The mishna taught that ***mamzerim*** were among those who ascended from Babylonia. The Gemara asks: **From where do we** derive this? The Gemara answers: **As it is written: “And Sanballat the Horonite and Tobiah the servant, the Ammonite, heard”** (Nehemiah 2:19), **and** elsewhere **it is written** with regard to Tobiah the Ammonite: **“For there were many in Judah sworn to him because he was the son-in-law of Shecaniah the son of Arah; and his son Jehohanan had taken the daughter of Meshullam the son of Berechiah”** (Nehemiah 6:18). The Gemara proceeds to explain: This *tanna* **holds** that in the case of **a gentile or a slave who engaged in sexual intercourse with a Jewish woman, the offspring is a *mamzer*.** Since Tobiah the Ammonite, a gentile, married a Jewish woman, as did his son, there were clearly *mamzerim* among those who ascended.


###### Kiddushin 70a:4
[Kiddushin 70a:4](https://torahapp.org/share/book/Kiddushin/r/70a:4)

הָנִיחָא לְמַאן דְּאָמַר: הַוָּלָד מַמְזֵר, אֶלָּא לְמַאן דְּאָמַר: הַוָּלָד כָּשֵׁר, מַאי אִיכָּא לְמֵימַר? וְתוּ: מִמַּאי דַּהֲווֹ לֵיהּ בְּנֵי? דִּילְמָא לָא הֲווֹ לֵיהּ בְּנֵי! וְתוּ: מִמַּאי דְּהָכָא הֲווֹ לְהוּ וּסְלִיקוּ? דִּילְמָא הָתָם הֲווֹ!

**William Davidson Edition - English:**
The Gemara asks: **This works out well according to the one who says** that in that case **the offspring is a *mamzer*. But according to the one who says** that the lineage of **the offspring is unflawed** and has the status of the mother, **what can be said? And furthermore, from where** is it clear **that** Jehohanan **had offspring** from this wife? **Perhaps he did not have offspring,** and it is possible that there were no *mamzerim*. **And furthermore,** even if they did have offspring, **from where** is it clear **that they had** offspring **here,** in Babylonia, who then **ascended** to Eretz Yisrael? **Perhaps they were there,** in Eretz Yisrael, all the time, as they may have been one of the families that was not exiled to Babylonia, and therefore they cannot be used as the proof that *mamzerim* ascended from Babylonia.


###### Kiddushin 70a:5
[Kiddushin 70a:5](https://torahapp.org/share/book/Kiddushin/r/70a:5)

אֶלָּא מֵהָכָא: ״וְאֵלֶּה הָעוֹלִים מִתֵּל מֶלַח תֵּל חַרְשָׁא כְּרוּב אַדּוֹן וְאִמֵּר, וְלֹא יָכְלוּ לְהַגִּיד בֵּית אֲבֹתָם וְזַרְעָם אִם מִיִּשְׂרָאֵל הֵם״, ״תֵּל מֶלַח״ – אֵלּוּ בְּנֵי אָדָם שֶׁדּוֹמִים מַעֲשֵׂיהֶם לְמַעֲשֵׂה סְדוֹם שֶׁנֶּהֶפְכָה לְתֵל מֶלַח. ״תֵּל חַרְשָׁא״ – זֶה שֶׁקּוֹרֵא ״אַבָּא״ וְאִמּוֹ מְשַׁתַּקְתּוֹ.

**William Davidson Edition - English:**
**Rather,** the proof that *mamzerim* were among those who ascended from Babylonia is **from here: “And these were they that ascended from Tel Melah, Tel Harsha, Cherub, Addon, and Immer; but they could not tell their fathers’ houses, nor their offspring, whether they were of Israel”** (Nehemiah 7:61). The Gemara explains that these names are to be interpreted as follows: **“Tel Melah”; these are people whose** licentious **actions were similar to the act of Sodom, which was turned into a mound of salt [*tel melaḥ*]. “Tel Harsha”; this** is referring to one **who calls** a man **father, and his mother silences him,** as the word *ḥarsha* is similar to *maḥarishto*, meaning: Silences him. In any event, the statement that there were those who acted licentiously, as did the people of Sodom, means that there were *mamzerim* among them.


###### Kiddushin 70a:6
[Kiddushin 70a:6](https://torahapp.org/share/book/Kiddushin/r/70a:6)

״וְלֹא יָכְלוּ לְהַגִּיד בֵּית אֲבֹתָם וְזַרְעָם אִם מִיִּשְׂרָאֵל הֵם״ – זֶה הוּא אֲסוּפִי שֶׁנֶּאֱסַף מִן הַשּׁוּק. ״כְּרוּב אַדּוֹן וְאִמֵּר״ – אָמַר רַבִּי אֲבָהוּ: אָמַר אָדוֹן: אֲנִי אָמַרְתִּי יִהְיוּ יִשְׂרָאֵל לְפָנַי חֲשׁוּבִים כִּכְרוּב וְהֵם שָׂמוּ עַצְמָם כְּנָמֵר. אִיכָּא דְּאָמְרִי אָמַר רַבִּי אֲבָהוּ: אָמַר אָדוֹן: אַף עַל פִּי שֶׁשָּׂמוּ עַצְמָם כְּנָמֵר – הֵן חֲשׁוּבִים לְפָנַי כִּכְרוּב.

**William Davidson Edition - English:**
The Gemara continues with its explication of the verse: **“But they could not tell their fathers’ houses, nor their offspring, whether they were of Israel”; this** is referring to **a foundling who is gathered from the marketplace.** Such a person does not even know if he is Jewish, as he has no knowledge of his parents. With regard to the names **“Cherub, Addon, and Immer,” Rabbi Abbahu says** that these terms should be expounded as follows: **The Master [*Adon*],** God, **said: I said** that **the Jewish** people **shall be as important before Me as a cherub, but they made themselves** impudent **as a leopard [*namer*]. There are** those **who say** a different version: **Rabbi Abbahu said: The Master [*Adon*] said** that **although they made themselves as a leopard [*namer*], they are as important before Me as a cherub.**


###### Kiddushin 70a:7
[Kiddushin 70a:7](https://torahapp.org/share/book/Kiddushin/r/70a:7)

אָמַר רַבָּה בַּר בַּר חָנָה: כׇּל הַנּוֹשֵׂא אִשָּׁה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ חֲרָשׁוֹ לְכׇל הָעוֹלָם כּוּלּוֹ וּזְרָעוֹ מֶלַח, שֶׁנֶּאֱמַר: ״וְאֵלֶּה הָעוֹלִים מִתֵּל מֶלַח תֵּל חַרְשָׁא״.

**William Davidson Edition - English:**
§ Explicating the same verse, **Rabba bar bar Ḥana says:** In the case of **anyone who marries a woman who is not suited for him** to marry due to her lineage, **the verse ascribes him** blame **as though he plowed [*ḥarash*] all** of **the entire world and sowed it with salt [*melaḥ*], as it is stated** with regard to those of flawed lineage who ascended from Babylonia: **“And these were they that ascended from Tel Melah, Tel Harsha.”**


###### Kiddushin 70a:8
[Kiddushin 70a:8](https://torahapp.org/share/book/Kiddushin/r/70a:8)

אָמַר רַבָּה בַּר רַב אַדָּא אָמַר רַב: כׇּל הַנּוֹשֵׂא אִשָּׁה לְשׁוּם מָמוֹן – הָוַיִין לוֹ בָּנִים שֶׁאֵינָן מְהוּגָּנִים, שֶׁנֶּאֱמַר: ״בַּה׳ בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ״.

**William Davidson Edition - English:**
**Rabba bar Rav Adda says** that **Rav says:** In the case of **anyone who marries a woman** of flawed lineage only **for the sake of money, he will have offspring** who will act **inappropriately, as it is stated: “They have dealt treacherously against the Lord, for they have begotten strange children;** now shall the new moon devour them with their portions” (Hosea 5:7).


###### Kiddushin 70a:9
[Kiddushin 70a:9](https://torahapp.org/share/book/Kiddushin/r/70a:9)

וְשֶׁמָּא תֹּאמַר מָמוֹן פָּלֵט, תַּלְמוּד לוֹמַר: ״עַתָּה יֹאכְלֵם חֹדֶשׁ אֶת חֶלְקֵיהֶם״. וְשֶׁמָּא תֹּאמַר: ״חֶלְקוֹ״ – וְלֹא חֶלְקָהּ, תַּלְמוּד לוֹמַר: ״חֶלְקֵיהֶם״. וְשֶׁמָּא תֹּאמַר לִזְמַן מְרוּבֶּה – תַּלְמוּד לוֹמַר: ״חֹדֶשׁ״. מַאי מַשְׁמַע? אָמַר רַב נַחְמָן בַּר יִצְחָק: חֹדֶשׁ נִכְנַס וְחֹדֶשׁ יָצָא וּמָמוֹנָם אָבַד.

**William Davidson Edition - English:**
Rabba bar Rav Adda explains the verse: **And lest you say** that at least the **money** that they received as dowry **was spared,** although they suffer from the acts of their offspring, **the verse states: “Now shall the new moon devour them with their portions,”** meaning their property shall be consumed in a single month. **And lest you say his portion** will be lost **but not the portion** of his wife, **the verse states “their portions”** in the plural. **And lest you say** this will occur **after a long time,** but in the interim he will benefit from the money, **the verse states: “The new moon.”** The Gemara asks: **From where may** it **be inferred** that their money will be lost immediately? **Rav Naḥman bar Yitzḥak said: A month comes and a month goes, and their money is** already **lost.** In any event, the fact that the punishment they receive is the loss of their portions indicates that the sin in this case was marrying for the sake of money.


###### Kiddushin 70a:10
[Kiddushin 70a:10](https://torahapp.org/share/book/Kiddushin/r/70a:10)

וְאָמַר רַבָּה בַּר רַב אַדָּא וְאָמְרִי לַהּ אָמַר רַבִּי סַלָּא אָמַר רַב הַמְנוּנָא: כׇּל הַנּוֹשֵׂא אִשָּׁה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ אֵלִיָּהוּ כּוֹפְתוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצְעוֹ. וְתָנָא: עַל כּוּלָּם אֵלִיָּהוּ כּוֹתֵב וְהַקָּדוֹשׁ בָּרוּךְ הוּא חוֹתֵם: אוֹי לוֹ לַפּוֹסֵל אֶת זַרְעוֹ, וְלַפּוֹגֵם אֶת מִשְׁפַּחְתּוֹ, וְלַנּוֹשֵׂא אִשָּׁה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ, אֵלִיָּהוּ כּוֹפְתוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצְעוֹ.

**William Davidson Edition - English:**
**And Rabba bar Rav Adda says, and some say Rabbi Salla says** that **Rav Hamnuna says:** In the case of **anyone who marries a woman who is not suited for him** to marry due to her lineage, **Elijah binds him** in the manner that those liable to receive lashes are bound, **and the Holy One, Blessed be He, straps him. And** a Sage **taught: Concerning all of them, Elijah writes and the Holy One, Blessed be He, signs** the following: **Woe to he who disqualifies his offspring, and who brings a flaw to his family** lineage, **and who marries a woman who is not** halakhically **suited for him** to marry. **Elijah binds him and the Holy One, Blessed be He, straps him.**


###### Kiddushin 70a:11
[Kiddushin 70a:11](https://torahapp.org/share/book/Kiddushin/r/70a:11)

וְכׇל הַפּוֹסֵל – פָּסוּל. וְאֵינוֹ מְדַבֵּר בִּשְׁבָחָא לְעוֹלָם, וְאָמַר שְׁמוּאֵל: בְּמוּמוֹ פּוֹסֵל.

**William Davidson Edition - English:**
He further said: **And anyone who disqualifies** others by stating that their lineage is flawed, that is a sign that he himself **is** of **flawed** lineage. Another indication that one’s lineage is flawed is that **he never speaks in praise** of others. **And Shmuel says:** If one habitually claims that others are flawed, **he disqualifies** himself **with his** own **flaw.** The flaw he accuses them of having is in fact the one that he has.


###### Kiddushin 70a:12
[Kiddushin 70a:12](https://torahapp.org/share/book/Kiddushin/r/70a:12)

הָהוּא גַּבְרָא דְּמִנְּהַרְדְּעָא דְּעָל לְבֵי מַטְבְּחַיָּא בְּפוּמְבְּדִיתָא. אֲמַר לְהוּ: הַבוּ לִי בִּישְׂרָא. אֲמַרוּ לֵיהּ: נְטַר עַד דְּשָׁקֵיל (לְ)שַׁמָּעֵיהּ דְּרַב יְהוּדָה בַּר יְחֶזְקֵאל וְנִיתֵּיב לָךְ. אֲמַר: מַאן יְהוּדָה בַּר שְׁוִיסְקֵאל דְּקָדֵים לִי, דְּשָׁקֵל מִן קַמַּאי?! אֲזַלוּ אֲמַרוּ לֵיהּ לְרַב יְהוּדָה. שַׁמְּתֵיהּ. אֲמַרוּ: רְגִיל דְּקָרֵי אִינָשֵׁי ״עַבְדֵי״. אַכְרֵיז עֲלֵיהּ דְּעַבְדָּא הוּא.

**William Davidson Edition - English:**
§ The Gemara recounts a related incident: There was **a certain man from Neharde’a who entered a butcher shop in Pumbedita. He said to them: Give me meat. They said to him: Wait until the servant of Rav Yehuda bar Yeḥezkel has taken** his meat, **and** then **we will give** it **to you.** The man **said** to them in anger: **Who is** this **Yehuda bar Sheviske’el,** a derogatory name for a glutton for meat, **that he should precede me, that he should take before me? They went** and **told Rav Yehuda** what the man had said. Rav Yehuda **excommunicated him,** in accordance with the *halakha* of one who disparages a Torah scholar. **They** also **said** to him that the same man **was in the habit of calling people slaves.** Rav Yehuda **proclaimed about him that he is a slave** and may not marry a Jew.


###### Kiddushin 70a:13
[Kiddushin 70a:13](https://torahapp.org/share/book/Kiddushin/r/70a:13)

אֲזַל הָהוּא אַזְמְנֵיהּ לְדִינָא לְקַמֵּיהּ דְּרַב נַחְמָן. אַיְיתִי פִּיתְקָא דְהַזְמָנָא. אֲזַל רַב יְהוּדָה לְקַמֵּיהּ דְּרַב הוּנָא. אֲמַר לֵיהּ: אֵיזִיל אוֹ לָא אֵיזִיל? אֲמַר לֵיהּ: מֵיזָל לָא מִיבְּעֵי לָךְ לְמֵיזַל, מִשּׁוּם דְּגַבְרָא רַבָּה אַתְּ, אֶלָּא מִשּׁוּם יְקָרָא דְּבֵי נְשִׂיאָה קוּם זִיל.

**William Davidson Edition - English:**
The Gemara continues the story: **That** man **went and summoned** Rav Yehuda **to judgment before Rav Naḥman,** who was a judge in Neharde’a. When the **summons arrived** in Pumbedita, **Rav Yehuda went before Rav Huna** to seek his council. Rav Yehuda **said to him: Should I go or should I not go?** Rav Huna **said to him:** As for the obligation **to go, you are not required to go, since you are a great man** and therefore are not under the jurisdiction of Rav Naḥman’s court. **But due to the honor of the Exilarch’s house,** as Rav Naḥman was the son-in-law of the Exilarch, **get up** and **go.**


###### Kiddushin 70a:14
[Kiddushin 70a:14](https://torahapp.org/share/book/Kiddushin/r/70a:14)

אֲתָא אַשְׁכְּחֵיהּ דְּקָעָבֵיד מַעֲקֶה. אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּאָמַר רַב הוּנָא בַּר אִידִי אָמַר שְׁמוּאֵל: כֵּיוָן שֶׁנִּתְמַנָּה אָדָם פַּרְנָס עַל הַצִּבּוּר אָסוּר בַּעֲשִׂיַּית מְלָאכָה בִּפְנֵי שְׁלֹשָׁה? אֲמַר לֵיהּ: פּוּרְתָּא דְגוּנְדְּרִיתָא הוּא דְּקָא עָבֵידְנָא. אֲמַר לֵיהּ: מִי סְנֵיא ״מַעֲקֶה״ דִּכְתִיב בְּאוֹרָיְיתָא, אוֹ ״מְחִיצָה״ דַּאֲמוּר רַבָּנַן?

**William Davidson Edition - English:**
Rav Yehuda **arrived** in Neharde’a and **found** Rav Naḥman **constructing a parapet.** Rav Yehuda **said to** Rav Naḥman: **Does the Master not hold in accordance with that** *halakha* that **Rav Huna bar Idi says** that **Shmuel says: Once a person has been appointed a leader of the community, he is prohibited from performing labor before three** people, so that he not belittle the honor of his position? Rav Naḥman **said to him: It is** merely **a little fence [*gundarita*] that I am constructing.** Rav Yehuda **said to him: Is** the term ***ma’akeh*, which is written in the Torah, or** the corresponding term ***meḥitza*, which the Sages said, distasteful** to you? Why do you use a term that is used by neither the Torah nor the Sages?


###### Kiddushin 70a:15
[Kiddushin 70a:15](https://torahapp.org/share/book/Kiddushin/r/70a:15)

אֲמַר לֵיהּ: יֵתִיב מָר אַקַּרְפִּיטָא. אֲמַר לֵיהּ: וּמִי סְנֵי ״סַפְסָל״ דַּאֲמוּר רַבָּנַן, אוֹ ״אִיצְטְבָא״ דְּאָמְרִי אִינָשֵׁי? אֲמַר לֵיהּ: לֵיכוֹל מָר אֶתְרוּנְגָּא. אֲמַר לֵיהּ, הָכִי אָמַר שְׁמוּאֵל: כׇּל הָאוֹמֵר ״אֶתְרוּנְגָּא״ תִּילְתָּא בְּרָמוּת רוּחָא – אוֹ ״אֶתְרוֹג״ כִּדְקַרְיוּהּ רַבָּנַן, אוֹ ״אֶתְרוֹגָא״ דְּאָמְרִי אִינָשֵׁי. אֲמַר לֵיהּ: לִישְׁתֵּי מָר אַנְבָּגָא. אֲמַר לֵיהּ: מִי סְנֵי ״אִיסְפָּרָגוֹס״ דְּקַרְיוּהּ רַבָּנַן אוֹ ״אַנְפַּק״ דְּאָמְרִי אִינָשֵׁי?

**William Davidson Edition - English:**
During their meeting, Rav Naḥman **said to him: Let the Master sit on the bench [*karfita*].** Rav Yehuda **said to him: Is** the term ***safsal*, which the Sages said, or** the word ***itzteva*, which** common **people say, distasteful** to you? Why are you using uncommon terms? Rav Naḥman then **said to him: Let the Master eat a citron [*etronga*].** Rav Yehuda **said to him: This is what Shmuel said: Anyone who says *etronga*** demonstrates **one-third of a haughtiness of spirit.** Why? He should **either** say ***etrog*, as the Sages called it, or *etroga*, as** common **people say** in Aramaic. Saying *etronga* is a sign of snobbery, as it was employed by the aristocratic class. He subsequently **said to him: Let the Master drink a cup [*anbaga*]** of wine. Rav Yehuda **said to him: Is** the term ***ispargus*, as the Sages called it, or *anpak*, as** common **people say, distasteful** to you?


###### Kiddushin 70a:16
[Kiddushin 70a:16](https://torahapp.org/share/book/Kiddushin/r/70a:16)

אֲמַר לֵיהּ: תֵּיתֵי דּוֹנַג תַּשְׁקֵינַן. אֲמַר לֵיהּ: הָכִי אָמַר שְׁמוּאֵל: אֵין מִשְׁתַּמְּשִׁים בְּאִשָּׁה. קְטַנָּה הִיא. בְּפֵירוּשׁ אָמַר שְׁמוּאֵל: אֵין מִשְׁתַּמְּשִׁים בְּאִשָּׁה כְּלָל, בֵּין גְּדוֹלָה בֵּין קְטַנָּה.

**William Davidson Edition - English:**
Later on, Rav Naḥman **said to him: Let** my daughter **Donag come** and **pour us drinks.** Rav Yehuda **said to him: This is what Shmuel says: One may not make use of a woman** for a service such as this. Rav Naḥman replied: **She is a minor.** Rav Yehuda retorted: **Shmuel explicitly says: One may not make use of a woman at all, whether** she is **an adult or a minor.**


###### Kiddushin 70a:17
[Kiddushin 70a:17](https://torahapp.org/share/book/Kiddushin/r/70a:17)

נְשַׁדַּר לֵיהּ מָר שְׁלָמָא לְיַלְתָּא. אֲמַר לֵיהּ: הָכִי אָמַר שְׁמוּאֵל: קוֹל בָּאִשָּׁה עֶרְוָה. אֶפְשָׁר עַל יְדֵי שָׁלִיחַ. אֲמַר לֵיהּ: הָכִי אָמַר שְׁמוּאֵל:

**William Davidson Edition - English:**
Later on, Rav Naḥman suggested: **Let the Master send** greetings of **peace to** my wife **Yalta.** Rav Yehuda **said to him: This is what Shmuel says: A woman’s voice is** considered **nakedness,** and one may not speak with her. Rav Naḥman responded: It is **possible** to send your regards **with a messenger.** Rav Yehuda **said to him: This is what Shmuel says:**