Talmud for Kiddushin 4:1

כתבו על דבר שהוא איסור הנאה תני ר' חנין מעשה בא לפני רבי ואמר הרי זו מגורשת ר"א אמר אינה מגורשת אמר ר' זעירא הויין רבנין פליגין מן דאמר אינה מקודשת אינה מגורשת ומן דמר מקודשת מגורשת חברייה אמרין לחומרין רבי יוסי בעא מהו לחומרין אינה מקודשת מגורשת היינו לחומרין אילו אינה מגורשת מקודשת היינו לחומרין

If it becomes shadowy, the intermediate period (twilight) has arrived. If darkness has set in, so that the upper atmosphere has become indistinguishable from the lower, night has arrived. Rabbi says: When, at the period of the new moon, the sun commences to go down and the moon to appear, it is twilight. know that I am the Lord, when I have opened your graves.2 In Palestine they said: Also the Key of Sustenance, for it is said, Thou openest thy hand etc.3 Why does not R. Johanan include also this [key]? — Because in his view sustenance is [included in] Rain.4 R. ELIEZER SAYS: ON THE FIRST DAY OF THE FEAST etc. The question was asked, Whence did R. Eliezer derive this? Did he learn it from Lulab5 or from the Libation of Water?6 If he learnt it from Lulab, then just as the obligation of the use of the Lulab comes into force on the [first] day of Tabernacles, so too should we begin to make mention of rain on that day. Or perhaps he learnt it from Libation. [If so, then] just as Water Libation may be [carried out] on the evening [preceding the first day] — (for a Master [interpreting the verse], And the meal-offering thereof and their drink-offerings,7 said, Even by night)-so too should one begin to make mention of rain on that evening!8 — Come and hear: R. Abbahu said: R. Eliezer deduced it from Lulab only. Some there are who say: R. Abbahu had a tradition. Whilst others say: He based it on a Baraitha. Which is the Baraitha? — It has been taught: ‘When do we [begin to] make mention of Rain? R. Eliezer says: From the time of the taking up of the Lulab; R. Joshua says, From the time when the Lulab is discarded.9 Said R. Eliezer: Seeing that these Four Species are intended only to make intercession for water,10 therefore as these cannot [grow] without water so the world [too] cannot exist without water. R. Joshua said to him: Is not rain on the Feast a sure sign of [God's] anger? R. Eliezer replied: I too did not say to pray but to make mention. And just as one makes mention of the Revival of the Dead all the year round11 although it will take place only in its proper time, so too should mention be made of the Power of Rain all the year round although it comes only in its due season. Therefore if one desires to make mention all the year round he may do so. Rabbi says: I hold the view that when one ceases to pray [for rain]12 one should also no longer make mention of it. R. Judah b. Bathyra says: On the second day of the Feast one [begins] to make mention. R. Akiba says: On the sixth day of the Feast. R. Judah says in the name of R. Joshua: The last to step before the Ark on the last day of the Feast makes mention, the first does not; on the first day of Passover the first makes mention, the last does not. Did not then R. Eliezer reply well to R. Joshua?- R. Joshua can answer you: It is quite in order to make mention of the Revival of the Dead [all the year round], since any day may be its time, but is rain seasonable at all times? Have we not learnt: Should Nisan terminate and then rain fall it is a sign of [God's] anger, for it is said, Is it not wheat harvest to-day etc.?13 ‘R. Judah b. Bathyra says: on the second day of the Feast one [begins] to make mention’. What is R. Judah b. Bathyra's reason? — It has been taught: R. Judah b. Bathyra says, Of the second day of the Feast, Scripture Says, we-niskehem,14 [‘and their drink-offerings’] and of the sixth day, u-nesakeah15 [‘and its drink-offerings’] and of the seventh day, kemishpatam16 [according to their rule]. Note [the letters] Mem, Yod, Mem which form the word mayim [‘water’].17 Here you have the biblical allusion to the Libation of Water. And what makes him [R. Judah b. Bathyra] fix it on the second day? — Because [the first of the allusions to the Water Libation] is found in connection [with the order for] the second day. Hence why we should [begin] to make mention on the second day. R. Akiba says: On the sixth day of the Feast one [begins] to make mention, for of the sixth day Scripture says, And its drink-offerings.18 Scripture thus speaks of two libations,19 the Libation of Water and the Libation of Wine. Perhaps both Libations must be of wine? — He [R. Akiba] is of the same opinion as R. Judah b. Bathyra who said, There is an allusion to water.2

Jerusalem Talmud Sotah

May he declare his jealousy with respect to two men together? Rebbi Yudan said, that is in dispute. He who says that he may declare his jealousy with respect to her father and her son⁸⁰Cf. Note 37., [says] that he may declare his jealousy with respect to two men together. Rebbi Yose asked: May he declare his jealousy with respect to a hundred men⁸¹On Mishnah Qiddushin 4:12, which states that a woman may be alone with two other men, the Yerushalmi notes: “That is, if they are decent men. But if they are amoral, she should not be alone even with a hundred simultaneously.” R. Yose denies that anybody may hold that a man cannot declare his jealousy simultaneously with regard to two men.? Rebbi Yose ben Rebbi Abun said to him: If he said to her, do not enter the synagogue, she enters⁸²It depends on the circumstances. If the husband wants to prohibit any social interaction to his wife, she may force a divorce through his fault (Ketubot 7:5, fol. 31b, line 46; Babli 72a)..

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Jerusalem Talmud Yevamot

Rebbi Ḥilqiah, Rebbi Simon in the name of Rebbi Joshua ben Levi: One did state this¹³⁴The statement in the Mishnah that people injured in their testicles may marry people forbidden to marry into the congregation. The injured Cohen remains a Cohen and may not marry at all; Babli 76a. only for an Israel with an injured testicle, but not a Cohen with an injured testicle. There, we have stated¹³⁵Mishnah Qiddushin 4:3.: “All those forbidden to marry into the congregation may marry one another; Rebbi Jehudah forbids.” ¹³⁶This and the following paragraphs form Halakhah Qiddushin4:3. Rebbi Jeremiah said, as a matter of principle, an Israel with an injured testicle may marry a female bastard¹³⁷Since both are excluded from marrying into the congregation.. Rebbi Yose said, it¹³⁵Mishnah Qiddushin 4:3. applies only to family blemishes, not to bodily defects. The strength of Rebbi Yose comes from the statement of Rebbi Ḥilqiah, Rebbi Simon in the name of Rebbi Joshua ben Levi: One did state this only for an Israel with an injured testicle, but not a Cohen, since, as you say there, if he is certainly a Cohen it is disabling if he married a convert¹³⁸According to R. Joshua ben Levi, if he marries a convert (who is assumed to have had illicit sex before she converted) he becomes disabled for heave. For the Babli, 76a, a Cohen injured in his testicles is disabled for heave and may marry a convert, siding with R. Jeremiah.; here also, he is certainly an Israel and forbidden to marry a female bastard.

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Jerusalem Talmud Yevamot

It was stated⁷⁹Tosephta 6:2, quoted in Babli 37a.: “The first son could be High Priest, any second son possibly is a bastard⁸⁰If the first child is the son of the first husband, he certainly is in order. If he is the son of the levir, the first husband died childless and the levirate was legitimate. But any second child is the issue of a union which possibly is incestuous and punishable by divine extirpation.. Rebbi Eliezer ben Jacob said, there is no such thing as a possible bastard.⁸¹He is considered a bastard, permitted to marry a bastard partner, since he cannot marry a legitimate Israel partner; cf. Qiddushin 4:3.” Rebbi Eliezer ben Jacob agrees in cases of doubt of Samaritans and desecrated persons⁸²As noted before, Samaritans have different interpretations of incest and marriage laws; a child of a marriage with a Samaritan is not automatically excluded but subject to inquiry. The text speaks of Samaritans since in talmudic times they were the only remnants of Sadducee traditions. {Today, of the other tribes of Sadducee traditions, Ethiopians have accepted rabbinic rules and Karaites are legitimate marriage partners if they accept rabbinic rules.}
“Desecrated” children are children of the marriage of a Cohen with a divorcee or a prostitute; such a marriage is not incestuous and stringent exclusionary rules do not apply.. This refers to what we have stated there: “Ten classes returned from Babylonia.⁸³Mishnah Qiddushin 4:1: “Ten classes returned from Babylonia, Cohanim, Levites, Israel, desecrated, proselytes, freed slaves, bastards, Gibeonites, people of unknown paternity, and foundlings. Cohanim, Levites, Israel may marry one another. Levites, Israel, desecrated, proselytes, and freed slaves, may marry one another. Proselytes, freed slaves, bastards, Gibeonites, people of unknown paternity, and foundlings, may marry one another.”
For R. Eliezer ben Jacob, bastards, people of unknown paternity, and foundlings, all form one group.
In Mishnah Ketubot 1:8, Rabban Gamliel and R. Eliezer hold that the unmarried mother of a child of unknown paternity is believed if she asserts that the father was one of the first six categories (or a Gentile). For them, the special category of “child of unknown paternity” does not exist since the child inherits the status of his mother.” In the opinion of Rebbi Eliezer ben Jacob, eight. In the opinion of Rabban Gamliel and Rebbi Eliezer, nine. In the opinion of the rabbis, ten.

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Talmud for Kiddushin 4:1

Jerusalem Talmud Sotah

Jerusalem Talmud Yevamot

Jerusalem Talmud Yevamot

Jerusalem Talmud Yevamot

Jerusalem Talmud Yevamot

Jerusalem Talmud Sotah

Jerusalem Talmud Bikkurim

Jerusalem Talmud Ketubot

Jerusalem Talmud Ketubot