תלמוד על קידושין 4:1

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)..

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.

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.