Kiddushin, Daf Samekh Zayin, Part 3

 

Introduction

Today s section discusses Ravin s statement from yesterday.

 

גופא כי אתא רבין אמר רבי יוחנן באומות הלך אחר הזכר נתגיירו הלך אחר הפגום שבשניהם

מאי באומות הלך אחר הזכר

 

The above text states: when Ravin came, he said in the name of R. Yohanan: In the case of [other] nations, follow the male; if they convert, follow the more inferior status of the two.

What is meant by In the case of [other] nations, follow the male ?

 

The Talmud now will more fully explain Ravin s statement, that in the case of other nations, we follow the male. The main issue is what ramifications genealogical status of non-Jews might have on Jews. In other words, when would it be relevant for Jews to know the genealogical status of non-Jews?

 

כדתניא מנין לא’ מן האומות שבא על הכנענית והוליד בן שאתה רשאי לקנותו בעבד תלמוד לומר (ויקרא כה, מה) וגם מבני התושבים הגרים עמכם מהם תקנו

 

As it was taught: How do we know that if one of the nations has intercourse with a Canaanite woman and bears a son, you may buy him as a slave? Scripture says: Moreover of the children of the residents that sojourn among you, from them you shall buy (Leviticus 25:45).

 

The Torah prohibits Canaanites from residing in the land of Israel (there are no Canaanites anymore). According to this baraita, the child of a non-Canaanite man and a Canaanite woman is considered a non-Canaanite. The verse proves that there are people in your land you can buy i.e. not everyone in your land is considered a Canaanite.

 

יכול אף עבד שבא על שפחה מן האומות והוליד בן שאתה רשאי לקנותו בעבד ת"ל (ויקרא כה, מה) אשר הולידו בארצכם מן הנולדין בארצכם ולא מן הגרים בארצכם

 

I might think that even if a Canaanite slave has intercourse with a woman of other nations and bears a son, you may buy him for a slave; Scripture says, Which they have given birth to in your land (Leviticus 25:45) only of those who are born in your land, but not of those who dwell in your land.

 

The second half of the verse proves that you can buy slaves from those just born in your land, meaning not from your land. This would refer to the child of a slave (one who belongs to a Jew) who has a child with a non-Jewish (and non-Canaanite) woman. Such a child is considered a slave. But you cannot buy slaves from those who dwell in your land, i.e. those whose fathers are Canaanite.

 

נתגיירו הלך אחר הפגום שבשניהם

במאי אילימא במצרי שנשא עמונית מאי פגום איכא עמוני ולא עמונית

אלא בעמוני שנשא מצרית

ואי זכר הוי האי שדיא אבתריה דידיה ואם נקבה הויא שדיא אבתרה דידה

 

If they convert, follow the more inferior status of the two. What is the case? If we say, in the case of an Egyptian man who marries an Ammonite woman? What inferior status is there? An Ammonite [shall not enter unto the assembly of the Lord . . . even to the tenth generation] , but an Ammonite woman may.

Rather [it means] an Ammonite who marries an Egyptian woman: If [the child] is male, he follows him [the father]; and if [the child] is female, she follows her [the mother].

 

If the two non-Jews convert, we follow the inferior status. The statuses compared here are Egyptian one can marry an Israelite after the third generation, and Ammonite, one can never marry into Israel (again, these statuses no longer exist). But the prohibition of Ammonite is only against Ammonite men, not women. Therefore, it must refer to an Ammonite man who marries an Egyptian woman and not an Egyptian man who marries an Ammonite woman. If the child is male, then he is considered an Ammonite who may never marry an Israelite. If the child is female, the Ammonite prohibition would be meaningless. Therefore the child is considered a second generation Egyptian. This girl s child will be able to able to marry an Israelite.