Kiddushin, Daf Ayin Heh, Part 1
Introduction
The baraita at the beginning of this daf deals with the issue of men who disqualify women from subsequently marrying if a priest if they have sex with the woman. Such sex would cause the woman to be a halalah. The tannaim argue over when this rule holds.
תנו רבנן בן תשע שנים ויום אחד גר עמוני ומואבי מצרי ואדומי כותי ונתין חלל וממזר שבאו על הכהנת ועל הלויה ועל בת ישראל [פסלוה]
ר’ יוסי אומר כל שזרעו פסול פוסל וכל שאין זרעו פסול אינו פוסל
רבן שמעון בן גמליאל אומר כל שאתה נושא בתו אתה נושא אלמנתו וכל שאי אתה נושא בתו אי אתה נושא אלמנתו
Our Rabbis taught: A male aged nine years and a day, [whether he be] an Ammonite, Moabite, Egyptian or Edomite convert, or a Samaritan, Natin, halal or mamzer, who has intercourse with the daughter of a priest, a Levite or an Israelite, he disqualifies her [from the priesthood].
R. Yossi said: He whose seed is unfit [for the priesthood] disqualifies [the woman from the priesthood] but he whose seed is not unfit does not disqualify.
R. Shimon b. Gamaliel said: One whose daughter you [i.e., a priest] may marry, you may marry his widow; but one whose daughter you may not marry, you may not marry his widow.
There are three opinions here in the baraita. The Talmud will now clarify what exactly they disagree on.
מאי איכא בין תנא קמא ובין ר’ יוסי א"ר יוחנן מצרי שני איכא בינייהו ושניהם לא למדוה אלא מכהן גדול באלמנה דתנא קמא סבר כי כהן גדול באלמנה מה כהן גדול באלמנה שביאתו בעבירה ופוסל בה אף כל שביאתו בעבירה פוסל
ורבי יוסי סבר כי כ"ג באלמנה מה כ"ג באלמנה שזרעו פסול ופוסל אף כל שזרעו פסול פוסל לאפוקי מצרי שני שאין זרעו פסול דאמר קרא (דברים כג, ט) בנים אשר יולדו להם דור שלישי יבא להם בקהל ה’
What is the dispute between the first tanna and R. Yossi?
R. Yohanan said: They differ in respect to a [converted] Egyptian of the second [generation], and both learn it from the case of a High Priest with a widow.
The first Tanna holds: It is like the case of High Priest with a widow: just as a High Priest with a widow, since his intercourse is a transgression, he disqualifies her; so all whose intercourse is a transgression disqualify.
And R. Yossi holds: It is like the case of a High Priest with a widow: just as a High Priest with a widow, his seed is unfit, [and] he disqualifies [the widow]; so all whose seed is unfit disqualify, thus excluding an Egyptian of the second generation, whose seed is not unfit, for the verse says, The children of the third generation that are born to them shall enter into the assembly of the Lord (Deuteronomy 23:9).
The first opinion in the baraita and that of R. Yose are nearly identical. After all, in all of the cases listed by the first opinion, the seed (the offspring of the union) is unfit to be a priest or marry a priest, and therefore, according to both opinions, the woman should also be disqualified.
The difference is over a second generation Egyptian convert. The child of this convert can marry into Israel, but the convert himself cannot. The first opinion holds that this is like the case of a High Priest with a widow. In both cases, since the union is prohibited, the man disqualifies the woman from subsequently marrying a priest.
R. Yossi also compares the second generation Egyptian with a high priest and a widow, but his is a contrast. The offspring of the high priest and widow is unfit for the priesthood, but the offspring of a second generation Egyptian convert is not unfit to marry into Israel (and even to a priest). Therefore, although sex with a second generation Egyptian convert is prohibited, since the offspring is fit, the woman is not disqualified thereby from marrying a priest.