## Kiddushin Daf 72b

###### Kiddushin 72b:1
[Kiddushin 72b:1](https://torahapp.org/share/book/Kiddushin/r/72b:1)

הַיּוֹם יוֹשֵׁב בְּחֵיקוֹ שֶׁל אַבְרָהָם. הַיּוֹם נוֹלַד רַב יְהוּדָה בְּבָבֶל.

**William Davidson Edition - English:**
**Today he is sitting in the lap of Abraham** our forefather, since he has just been circumcised. He added: **Today Rav Yehuda was born in Babylonia.**


###### Kiddushin 72b:2
[Kiddushin 72b:2](https://torahapp.org/share/book/Kiddushin/r/72b:2)

דְּאָמַר מָר: כְּשֶׁמֵּת רַבִּי עֲקִיבָא נוֹלַד רַבִּי. כְּשֶׁמֵּת רַבִּי נוֹלַד רַב יְהוּדָה. כְּשֶׁמֵּת רַב יְהוּדָה נוֹלַד רָבָא. כְּשֶׁמֵּת רָבָא נוֹלַד רַב אָשֵׁי. לְלַמֶּדְךָ שֶׁאֵין צַדִּיק נִפְטָר מִן הָעוֹלָם עַד שֶׁנִּבְרָא צַדִּיק כְּמוֹתוֹ, שֶׁנֶּאֱמַר: ״וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ״. עַד שֶׁלֹּא כָּבְתָה שִׁמְשׁוֹ שֶׁל עֵלִי זָרְחָה שִׁמְשׁוֹ שֶׁל שְׁמוּאֵל הָרָמָתִי, שֶׁנֶּאֱמַר: ״וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שׁוֹכֵב וְגוֹ׳״.

**William Davidson Edition - English:**
The Gemara comments: **As the Master said: While Rabbi Akiva was dying, Rabbi** Yehuda HaNasi **was born; while Rabbi** Yehuda HaNasi **was dying, Rav Yehuda was born; while Rav Yehuda was dying, Rava was born; while Rava was dying, Rav Ashi was born.** This **teaches you that a righteous person does not leave the world before an equally righteous person is created, as it is stated: “The sun also rises and the sun also sets”** (Ecclesiastes 1:5). The same applies to earlier generations: **Before Eli’s sun had gone out, Samuel the Ramathite’s sun was** already **rising, as it is stated: “And the lamp of God was not yet gone out, and Samuel was lying** in the Temple of the Lord” (I Samuel 3:3), which teaches that Samuel was already prophesying in the days of Eli.


###### Kiddushin 72b:3
[Kiddushin 72b:3](https://torahapp.org/share/book/Kiddushin/r/72b:3)

״צִוָּה ה׳ לְיַעֲקֹב סְבִיבָיו צָרָיו״. רַב יְהוּדָה אָמַר: כְּגוֹן הוּמַנְיָא לְפוּם נַהֲרָא.

**William Davidson Edition - English:**
The Gemara stated above that Homanya is an Ammonite city. The verse states: **“The Lord has commanded concerning Jacob, that they that are round about him should be his adversaries”** (Lamentations 1:17), indicating that the Jewish people are surrounded by enemies even in its exile. **Rav Yehuda says: Homanya** is close to **Pum Nahara,** which had Jewish residents.


###### Kiddushin 72b:4
[Kiddushin 72b:4](https://torahapp.org/share/book/Kiddushin/r/72b:4)

״וַיְהִי כְּהִנָּבְאִי וּפְלַטְיָהוּ בֶן בְּנָיָה מֵת וָאֶפֹּל עַל פָּנַי וָאֶזְעַק קוֹל גָּדוֹל וָאֹמַר אֲהָהּ אֲדֹנָי ה׳״, רַב וּשְׁמוּאֵל: חַד אָמַר: לְטוֹבָה, וְחַד אָמַר: לְרָעָה. מַאן דְּאָמַר לְטוֹבָה – כִּי הָא דְּאִיסְתַּנְדְּרָא דְמֵישָׁן חַתְנֵיהּ דִּנְבוּכַדְנֶצַּר הֲוָה, שְׁלַח לֵיהּ: מִכּוּלֵּי הַאי שְׁבִיָּיה דְּאַיְיתֵית לָךְ – לָא שַׁדַּרְתְּ לַן דְּקָאֵי לְקַמַּן?

**William Davidson Edition - English:**
The verse states: **“And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said: Ah Lord God!”** (Ezekiel 11:13). **Rav and Shmuel** disagreed with regard to the meaning of this verse. **One said** it should be interpreted **for good, and one said** it should be interpreted **for evil.** How so? **The one who says** that it should be interpreted **for good** claims it is **like that** story involving **the governor [*de’istandera*]** of the province **of Meishan, who was the son-in-law of Nebuchadnezzar. He sent** a message **to** his father-in-law: **From all those captives you have brought for yourself** from your wars **you have not sent us** anyone **to stand before us.**


###### Kiddushin 72b:5
[Kiddushin 72b:5](https://torahapp.org/share/book/Kiddushin/r/72b:5)

בָּעֵי לְשַׁדּוֹרֵי לֵיהּ מִיִּשְׂרָאֵל. אֲמַר לֵיהּ פְּלַטְיָהוּ בֶּן בְּנָיָהוּ: אֲנַן דַּחֲשִׁבִינַן נֵיקוּ מִקַּמָּךְ הָכָא, וְעַבְדִין נֵיזְלוּ לְהָתָם. וַאֲמַר נְבִיָּא: מִי שֶׁעָשָׂה טוֹבָה בְּיִשְׂרָאֵל, יָמוּת בַּחֲצִי יָמָיו?

**William Davidson Edition - English:**
Nebuchadnezzar **wanted to send him** captives **from the Jews** to serve his son-in-law. **Pelatiah, son of Benaiah, said to** Nebuchadnezzar: **We, who are important, shall stand** and serve **before you here, and our slaves will go there,** to your son-in-law. Nebuchadnezzar took his advice. **And** about him **the prophet** Ezekiel **said: One who did** this **good for the Jewish people,** i.e., Pelatiah ben Benaiah, who spared them this exile, should he **die at half** of **his days?**


###### Kiddushin 72b:6
[Kiddushin 72b:6](https://torahapp.org/share/book/Kiddushin/r/72b:6)

מַאן דְּאָמַר לְרָעָה, דִּכְתִיב: ״וַתָּבֵא אֹתִי אֶל שַׁעַר בֵּית ה׳ הַקַּדְמוֹנִי הַפּוֹנֶה קָדִימָה וְהִנֵּה בְּפֶתַח הַשַּׁעַר עֶשְׂרִים וַחֲמִשָּׁה אִישׁ וָאֶרְאֶה בְתוֹכָם אֶת יַאֲזַנְיָה בֶן עַזֻּר וְאֶת פְּלַטְיָהוּ בֶן בְּנָיָהוּ שָׂרֵי הָעָם״, וּכְתִיב: ״וַיָּבֹא אֹתִי אֶל חֲצַר בֵּית ה׳ הַפְּנִימִית וְהִנֵּה פֶתַח הֵיכַל ה׳ בֵּין הָאוּלָם וּבֵין הַמִּזְבֵּחַ כְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחֹרֵיהֶם אֶל הֵיכַל ה׳ וּפְנֵיהֶם קֵדְמָה״.

**William Davidson Edition - English:**
**The one who says** that the verse should be interpreted **for evil** cites the following verse, **as it is written: “Then a spirit lifted me up, and brought me unto the east gate of the Lord’s House, which looked eastward; and behold, at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people”** (Ezekiel 11:1), **and it is written: “And He brought me into the inner court of the Lord’s House, and, behold, at the door of the Temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the Temple of the Lord, and their faces toward the east”** (Ezekiel 8:16).


###### Kiddushin 72b:7
[Kiddushin 72b:7](https://torahapp.org/share/book/Kiddushin/r/72b:7)

מִמַּשְׁמַע שֶׁנֶּאֱמַר: ״וּפְנֵיהֶם קֵדְמָה״ אֵינִי יוֹדֵעַ שֶׁאֲחוֹרֵיהֶם כְּלַפֵּי מַעֲרָב? מָה תַּלְמוּד לוֹמַר ״[אֲחֹרֵיהֶם] אֶל הֵיכַל ה׳״ – מְלַמֵּד שֶׁהָיוּ מַפְרִיעִין עַצְמָם וּמַתְרִיזִין עַצְמָם כְּלַפֵּי מַעְלָה. וְקָאָמַר נְבִיָּא: מִי שֶׁעָשָׂה הָרָעָה הַזֹּאת בְּיִשְׂרָאֵל יָמוּת עַל מִיטָּתוֹ?!

**William Davidson Edition - English:**
The second verse is analyzed in light of the first verse, which states that Pelatiah ben Benaiah was among the twenty-five people: **From the** fact that **it is stated: “And their faces toward the east,” don’t I know that their backs were toward the west,** where the Temple was? **What** is the meaning when **the verse states: “Their backs toward the Temple of the Lord”?** These words hint at another matter, as the verse **teaches that they exposed themselves** from behind **and discharged** excrement **toward** the One **above,** in the direction of the Temple. **And** the **prophet is saying:** Shall **he who did this evil in Israel die** peacefully **on his bed?**


###### Kiddushin 72b:8
[Kiddushin 72b:8](https://torahapp.org/share/book/Kiddushin/r/72b:8)

תִּסְתַּיֵּים דִּשְׁמוּאֵל דְּאָמַר לְרָעָה, דְּאָמַר רַבִּי חִיָּיא בַּר אָבִין אָמַר שְׁמוּאֵל: מוּשְׁכְּנֵי – הֲרֵי הִיא כַּגּוֹלָה לַיּוֹחֲסִים. מֵישׁוֹן – לֹא חָשׁוּ לָהּ לֹא מִשּׁוּם עַבְדוּת וְלֹא מִשּׁוּם מַמְזֵרוּת, אֶלָּא כֹּהֲנִים שֶׁהָיוּ בָּהּ לֹא הִקְפִּידוּ עַל הַגְּרוּשׁוֹת.

**William Davidson Edition - English:**
The Gemara comments: **It may be concluded** that it was **Shmuel** who **said** this was **for evil, as Rabbi Ḥiyya bar Avin says** that **Shmuel says: Mushekanei is like the exile with regard to lineage.** And even with regard to **Mishon, they were not concerned due to slavery nor due to *mamzer* status. Rather, the priests who were there were not particular with regard to** the prohibition against priests marrying **divorced women.** Consequently, Shmuel maintains that the only flaw of lineage in Mishon was that of *ḥalalim*, whereas the opinion that the verse was stated for good maintains that the some of the residents of Mishon were slaves.


###### Kiddushin 72b:9
[Kiddushin 72b:9](https://torahapp.org/share/book/Kiddushin/r/72b:9)

לְעוֹלָם אֵימָא לָךְ שְׁמוּאֵל אָמַר לְטוֹבָה, וּשְׁמוּאֵל לְטַעְמֵיהּ דְּאָמַר: הַמַּפְקִיר עַבְדּוֹ – יָצָא לְחֵירוּת וְאֵינוֹ צָרִיךְ גֵּט שִׁחְרוּר, שֶׁנֶּאֱמַר: ״כׇּל עֶבֶד אִישׁ מִקְנַת כָּסֶף״, עֶבֶד אִישׁ וְלֹא עֶבֶד אִשָּׁה? אֶלָּא: עֶבֶד שֶׁיֵּשׁ לוֹ רְשׁוּת לְרַבּוֹ עָלָיו – קָרוּי עֶבֶד, עֶבֶד שֶׁאֵין לְרַבּוֹ רְשׁוּת עָלָיו – אֵין קָרוּי עֶבֶד.

**William Davidson Edition - English:**
The Gemara rejects this: **Actually, I** could **say to you** that **Shmuel said** it was **for good, and** there is no contradiction, since **Shmuel** conforms **to his** standard line of **reasoning, as he says:** With regard to one **who renounces ownership of his slave,** the slave **is emancipated and he does not** even **require a bill of manumission.** Shmuel cited a proof from that **which is stated:** “But **every slave man that is bought for money”** (Exodus 12:44). Does this apply only to **a slave** who is **a man, and not to a woman slave? Rather,** it means: The slave of a man, i.e., **a slave whose master has authority** and control **over him, is called a slave,** since he is the slave of a particular man. **A slave whose master does not have authority over him,** such as one who has been declared ownerless, **is not called a slave** but a freeman. The slaves who went to Mishon no longer had the status of slaves because their masters remained behind.


###### Kiddushin 72b:10
[Kiddushin 72b:10](https://torahapp.org/share/book/Kiddushin/r/72b:10)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: זוֹ דִּבְרֵי רַבִּי מֵאִיר, אֲבָל חֲכָמִים אוֹמְרִים: כׇּל אֲרָצוֹת בְּחֶזְקַת כְּשֵׁרוֹת הֵם עוֹמְדוֹת.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Shmuel says: This** mishna, which indicates that only the inhabitants of Babylonia have unflawed lineage, is **the statement of Rabbi Meir. But the Rabbis say: All lands retain a presumptive status of unflawed** lineage.


###### Kiddushin 72b:11
[Kiddushin 72b:11](https://torahapp.org/share/book/Kiddushin/r/72b:11)

אַמֵּימָר שְׁרָא לֵיהּ לְרַב הוּנָא בַּר נָתָן לְמִינְסַב אִיתְּתָא מְחוּזְיָיתָא. אֲמַר לֵיהּ רַב אָשֵׁי: מַאי דַּעְתָּיךְ – דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: זוֹ דִּבְרֵי רַבִּי מֵאִיר, אֲבָל חֲכָמִים אוֹמְרִים: כׇּל אֲרָצוֹת בְּחֶזְקַת כְּשֵׁרוֹת הֵן עוֹמְדוֹת? וְהָא בֵּי רַב כָּהֲנָא לָא מַתְנוּ הָכִי, וּבֵי רַב פָּפָּא לָא מַתְנוּ הָכִי, וּבֵי רַב זְבִיד לָא מַתְנוּ הָכִי! אֲפִילּוּ הָכִי לָא קַיבְּלַהּ מִינֵּיהּ, מִשּׁוּם דִּשְׁמִיעַ לֵיהּ מֵרַב זְבִיד דִּנְהַרְדְּעָא.

**William Davidson Edition - English:**
The Gemara comments: **Ameimar permitted Rav Huna bar Natan to marry a woman from Meḥoza,** which is outside the borders of Babylonia as pertains to lineage. **Rav Ashi said to** Ameimar: **What is your reasoning** in allowing him to do so? Is it because **Rav Yehuda says** that **Shmuel says: This** is **the statement of Rabbi Meir, but the Rabbis say all lands retain a presumptive status of unflawed** lineage. The *halakha* follows the opinion of the Rabbis, **but the school of Rav Kahana did not teach like this, and the school of Rav Pappa did not teach like this, and the school of Rav Zevid did not teach like this.** The Gemara comments: **Nevertheless,** despite hearing of all these reports, Ameimar **did not accept this *halakha* from him, because he had heard this** *halakha* directly from **Rav Zevid of Neharde’a,** upon whom he relied.


###### Kiddushin 72b:12
[Kiddushin 72b:12](https://torahapp.org/share/book/Kiddushin/r/72b:12)

תָּנוּ רַבָּנַן: מַמְזֵירֵי וּנְתִינֵי טְהוֹרִים לֶעָתִיד לָבֹא, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי מֵאִיר אוֹמֵר: אֵין טְהוֹרִים. אָמַר לוֹ רַבִּי יוֹסֵי: וַהֲלֹא כְּבָר נֶאֱמַר: ״וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם״! אָמַר לוֹ רַבִּי מֵאִיר: כְּשֶׁהוּא אוֹמֵר: ״מִכֹּל טֻמְאוֹתֵיכֶם וּמִכׇּל גִּלּוּלֵיכֶם״ – וְלֹא מִן הַמַּמְזֵרוּת. אָמַר לוֹ רַבִּי יוֹסֵי: כְּשֶׁהוּא אוֹמֵר: ״אֲטַהֵר אֶתְכֶם״ – הֱוֵי אוֹמֵר אַף מִן הַמַּמְזֵרוּת.

**William Davidson Edition - English:**
**The Sages taught** (*Tosefta* 5:5): ***Mamzerim* and Gibeonites** will be **pure in the future;** this is **the statement of Rabbi Yosei. Rabbi Meir says: They** will **not** be **pure. Rabbi Yosei said to him: But hasn’t it already been stated: “And I will sprinkle clean water upon you, and you shall be clean** from all your uncleanness, and from all your idols, will I cleanse you” (Ezekiel 36:25)? **Rabbi Meir said to him: When it says: “From all your uncleanness, and from all your idols,”** this emphasizes that God will purify people from these types of impurity, **but not from *mamzer* status. Rabbi Yosei said to him: When it says: “Will I cleanse you,”** at the end of the verse, **you must say** this means **even from *mamzer* status.**


###### Kiddushin 72b:13
[Kiddushin 72b:13](https://torahapp.org/share/book/Kiddushin/r/72b:13)

בִּשְׁלָמָא לְרַבִּי מֵאִיר, הַיְינוּ דִּכְתִיב: ״וְיָשַׁב מַמְזֵר בְּאַשְׁדּוֹד״. אֶלָּא לְרַבִּי יוֹסֵי, מַאי ״וְיָשַׁב מַמְזֵר בְּאַשְׁדּוֹד״? כְּדִמְתַרְגֵּם רַב יוֹסֵף: יֵתְבוּן בֵּית יִשְׂרָאֵל לְרוּחְצָן בְּאַרְעֲהוֹן דַּהֲווֹ (דָּמוּ) [דָּמַיִין] בַּהּ לְנוּכְרָאִין.

**William Davidson Edition - English:**
The Gemara comments: **Granted, according to Rabbi Meir,** who maintains that *mamzerim* will not be purified, **this is as it is written: “And a *mamzer* shall dwell in Ashdod”** (Zechariah 9:6), indicating that they will have their own isolated living area. **But according to Rabbi Yosei, what** is the meaning of the phrase **“And a *mamzer* shall dwell in Ashdod”?** The Gemara answers: He understands that verse **as Rav Yosef would translate** it: **The Jewish people shall dwell in tranquility in their land, where they were** formerly **like strangers,** reading *mamzer* as *me’am zar*, from a strange people.


###### Kiddushin 72b:14
[Kiddushin 72b:14](https://torahapp.org/share/book/Kiddushin/r/72b:14)

אָמַר רַב יְהוּדָה, אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי יוֹסֵי. אָמַר רַב יוֹסֵף: אִי לָאו דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל הֲלָכָה כְּרַבִּי יוֹסֵי, הֲוָה אָתֵי אֵלִיָּהוּ מַפֵּיק מִינַּן צַוְורָנֵי צַוְורָנֵי קוֹלָרִין.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Shmuel says:** The ***halakha*** is **in accordance with** the opinion of **Rabbi Yosei,** that *mamzerim* and Gibeonites will be pure in the future. **Rav Yosef says: If it were not** for the fact that **Rav Yehuda said** that **Shmuel said** that the ***halakha*** is **in accordance with** the opinion of **Rabbi Yosei, Elijah would come** and **remove from us group after group** of **forbidden people [*kolarin*],** since he would reveal how many *mamzerim* there are among the Jewish people.


###### Kiddushin 72b:15
[Kiddushin 72b:15](https://torahapp.org/share/book/Kiddushin/r/72b:15)

תָּנוּ רַבָּנַן: גֵּר נוֹשֵׂא מַמְזֶרֶת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: גֵּר לֹא יִשָּׂא מַמְזֶרֶת. אֶחָד גֵּר אֶחָד עֶבֶד מְשׁוּחְרָר וְחָלָל מוּתָּרִים בְּכֹהֶנֶת. מַאי טַעְמָא דְּרַבִּי יוֹסֵי? חֲמִשָּׁה קְהָלֵי כְּתִיבִי.

**William Davidson Edition - English:**
**The Sages taught** (*Tosefta* 5:3): **A convert may marry a *mamzeret*** *ab initio*; this is **the statement of Rabbi Yosei. Rabbi Yehuda says: A convert may not marry a *mamzeret*. A convert, an emancipated slave, and a *ḥalal* are** all **permitted to** marry **the daughter of a priest.** The Gemara asks: **What is the reason of Rabbi Yosei,** who deems it permitted for a convert to marry a *mamzeret*? The Gemara answers: **Five congregations are written,** meaning, the word congregation appears five times in the Torah with regard to various people of flawed lineage who are prohibited from entering the congregation of God.