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Rambam - 1 Chapter a Day

Terumot - Chapter 8

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Terumot - Chapter 8

1

A fetus, a yavam, consecration, a deaf-mute, and a child of nine years old disqualify [a woman] from partaking of terumah, but do not entitle her to partake [of it].1

א

הָעֻבָּר וְהַיָּבָם וְהָאֵרוּסִין וְהַחֵרֵשׁ וּבֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד פּוֹסְלִין וְלֹא מַאֲכִילִין:

2

What is meant [by the above statement] with regard to a fetus? A daughter of an Israelite who was impregnated by a priest2 is not entitled to partake of terumah by virtue of the fetus.3 When the daughter of a priest, by contrast, was impregnated by an Israelite,4 she is prohibited against partaking of terumah because of the fetus. [This is derived from Leviticus 22:13:] "And she shall return to her father's home as in her maidenhood." This excludes a pregnant woman.5

ב

הָעֻבָּר כֵּיצַד. בַּת יִשְׂרָאֵל הַמְעֻבֶּרֶת מִכֹּהֵן לֹא תֹּאכַל בִּשְׁבִיל הָעֻבָּר. וּבַת כֹּהֵן הַמְעֻבֶּרֶת מִיִּשְׂרָאֵל אֲסוּרָה לֶאֱכל מִפְּנֵי הָעֻבָּר. שֶׁנֶּאֱמַר (ויקרא כב יג) "וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ" פְּרָט לִמְעֻבֶּרֶת:

3

When an Israelite has relations with a daughter of a priest,6 we do not suspect that she became pregnant. Instead, she may immerse herself [in the mikveh]7 and partake [of terumah] in the evening. If she was married to an Israelite and her husband died, she may immerse herself and partake of terumah in the evening [and continue doing so] for 40 days.8 If her fetus is recognized [afterwards], retroactively, her [actions] are objectionable9 from the fortieth day onward. For, throughout the forty days, the embryo is not considered as a fetus, merely as water.

ג

בַּת כֹּהֵן שֶׁבָּא עָלֶיהָ יִשְׂרָאֵל אֵין חוֹשְׁשִׁין שֶׁמָּא נִתְעַבְּרָה אֶלָּא טוֹבֶלֶת וְאוֹכֶלֶת לָעֶרֶב. הָיְתָה נְשׂוּאָה לְיִשְׂרָאֵל וּמֵת בַּעְלָהּ טוֹבֶלֶת וְאוֹכֶלֶת בִּתְרוּמָה לָעֶרֶב עַד אַרְבָּעִים יוֹם. וְאִם הֻכַּר עֻבָּרָהּ הֲרֵי זוֹ מְקֻלְקֶלֶת לְמַפְרֵעַ עַד אַרְבָּעִים יוֹם. שֶׁכָּל הָאַרְבָּעִים יוֹם אֵינוֹ עֻבָּר אֶלָּא מַיִם בָּעוֹלָם הוּא חָשׁוּב:

4

When a daughter of an Israelite was married to a priest and he died, leaving her pregnant,10 her servants11 should not partake of terumah because of the fetus. For only a child that was born entitles others to partake [of terumah]. One which is not born does not entitle others to partake [of terumah]. Therefore if the fetus was a challal [and the woman had other acceptable children, the fetus] does not disqualify the servants from partaking of terumah.12 Instead, they may partake of it by virtue of his brothers who are acceptable priests until this challal is born, at which point, the servants become forbidden to partake [of terumah].13

ד

בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן וּמֵת וְהִנִּיחָהּ מְעֻבֶּרֶת לֹא יֹאכְלוּ עֲבָדֶיהָ בִּתְרוּמָה בִּשְׁבִיל הָעֻבָּר. שֶׁהַיְלוּד הוּא שֶׁמַּאֲכִיל שֶׁאֵינוֹ יְלוּד אֵינוֹ מַאֲכִיל. לְפִיכָךְ אִם הָיָה הָעֻבָּר חָלָל אֵינוֹ פּוֹסֵל הָעֲבָדִים אֶלָּא אוֹכְלִין בִּגְלַל אֶחָיו הַכְּשֵׁרִים עַד שֶׁיִּוָּלֵד זֶה הֶחָלָל וְיֵאָסְרוּ הָעֲבָדִים מִלֶּאֱכֹל:

5

What is meant [by the initial statement] with regard to a yavam? When a daughter of an Israelite is under the obligation to perform yibbum with a priest,14she may not partake of terumah, for [ibid.:11] states: "When a priest will purchase a soul" and this [yavam] has not acquired [the woman] yet.15

When the daughter of a priest is under the obligation to perform yibbum with an Israelite, she is forbidden [to partake of terumah]16 because of her yavam, as [implied by the verse:] "And she shall return to her father's home as in her maidenhood." This excludes a woman under obligation to perform yibbum.17

ה

הַיָּבָם כֵּיצַד. בַּת יִשְׂרָאֵל הַזְּקוּקָה לְיָבָם כֹּהֵן לֹא תֹּאכַל שֶׁנֶּאֱמַר (ויקרא כב יא) "וְכֹהֵן כִּי יִקְנֶה נֶפֶשׁ" וְזֶה עֲדַיִן לֹא קְנָאָהּ. וּבַת כֹּהֵן הַזְּקוּקָה לְיִשְׂרָאֵל אֲסוּרָה מִפְּנֵי יְבָמָהּ שֶׁנֶּאֱמַר (ויקרא כב יג) "וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ" פְּרָט לְשׁוֹמֶרֶת יָבָם:

6

When a yavam who is a priest engages in relations with his yevamah by force or without intent or he merely uncovers her and does not complete the act of intercourse,18 he acquires [his yevamah], as stated in Hilchot Yibbum.19 Nevertheless, he does not entitle her to partake of terumah until he completes the act of intercourse with her consent.

When does the above apply? When [the yevamah] was widowed after consecration [alone].20 If, however, she had been married, since she had been partaking of terumah previously,21 she is entitled to partake of it by virtue of [the inferior] acts of intimacy mentioned above.

ו

יָבָם כֹּהֵן שֶׁבָּא עַל יְבִמְתּוֹ בְּאֹנֶס אוֹ בִּשְׁגָגָה אוֹ שֶׁהֶעֱרָה בָּהּ וְלֹא גָּמַר אַף עַל פִּי שֶׁקְּנָאָהּ כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת יִבּוּם אֵינוֹ מַאֲכִילָהּ בִּתְרוּמָה עַד שֶׁיִּבְעל בְּעִילָה גְּמוּרָה בְּרָצוֹן. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁנִּתְאַלְמְנָה מִן הָאֵרוּסִין. אֲבָל מִן הַנִּשּׂוּאִין הוֹאִיל וְהָיְתָה אוֹכֶלֶת תֹּאכַל בְּבִיאָה זוֹ:

7

What is meant [by the initial statement] with regard to a consecration? When a daughter of a priest is consecrated by an Israelite, she is forbidden to partake [of terumah], for he has already acquired her. When the daughter of an Israelite has been consecrated by a priest, she may not partake [of terumah] until she enters the chupah, lest she give terumah to the members of her father's household, as we explained.22

ז

הָאֵרוּסִין כֵּיצַד. בַּת כֹּהֵן שֶׁנִּתְאָרְסָה לְיִשְׂרָאֵל אֲסוּרָה לֶאֱכל שֶׁהֲרֵי יֵשׁ לוֹ בָּהּ קִנְיָן. וּבַת יִשְׂרָאֵל שֶׁנִּתְאָרְסָה לְכֹהֵן לֹא תֹּאכַל עַד שֶׁתִּכָּנֵס לַחֻפָּה שֶׁמָּא תַּאֲכִיל לִבְנֵי בֵּית אָבִיהָ כְּמוֹ שֶׁבֵּאַרְנוּ:

8

When an Israelite tells the daughter of a priest: "Behold, you are consecrated to me after 30 days," she may partake [of terumah] for these 30 days,23 for the consecration has not taken effect yet.24 If, however, he told her: "You are consecrated to me from the present and after 30 days,"25 she is forbidden to partake [of terumah] immediately.26 Similar laws apply with regard to other conditional agreements of this type.27

ח

יִשְׂרָאֵל שֶׁאָמַר לְכֹהֶנֶת הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי אַחַר שְׁלֹשִׁים יוֹם הֲרֵי זוֹ אוֹכֶלֶת בִּתְרוּמָה כָּל הַשְּׁלֹשִׁים שֶׁעֲדַיִן לֹא נִתְאָרְסָה. וְאִם אָמַר לָהּ הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי מֵעַכְשָׁו וּלְאַחַר שְׁלֹשִׁים יוֹם הֲרֵי זוֹ אֲסוּרָה לֶאֱכל מִיָּד וְכֵן שְׁאָר הַתְּנָאִים כַּיּוֹצֵא בָּזֶה:

9

What is meant [by the initial statement] with regard to a deaf-mute? When a daughter of a priest is married to an Israelite who is a deaf-mute, she may not partake [of terumah], since he acquires her by virtue of the ordinance of our Sages who instituted marriage for him.28 When a daughter of an Israelite marries a priest who is a deaf-mute, she may not partake [of terumah], because he does not acquire [her] according to Scriptural Law,29 because he is not of [adequate] intellectual capacity.

ט

הַחֵרֵשׁ כֵּיצַד. כֹּהֶנֶת שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל חֵרֵשׁ לֹא תֹּאכַל שֶׁהֲרֵי קוֹנֶה בְּתַקָּנַת חֲכָמִים שֶׁתִּקְּנוּ לוֹ נִשּׂוּאִין. וּבַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן חֵרֵשׁ לֹא תֹּאכַל שֶׁאֵינוֹ קוֹנֶה מִן הַתּוֹרָה שֶׁאֵינוֹ בֶּן דַּעַת:

10

[When a woman] was consecrated by a priest of ordinary mental capacity, but he did not marry her until he became a deaf-mute, she may not partake [of terumah].30 [In the above situation, if after consecrating a woman, a priest] died and she fell before a yavam who is a deaf-mute, she may not partake [of terumah].31 If, however, he married her when he was of ordinary mental capacity and then became a deaf-mute, she may [continue] to partake [of terumah].32 If he died and she fell before a yavam who is a deaf-mute and he performs yibbum with her, she may [also continue to] partake [of terumah]. [The rationale for the leniency is] that she was partaking of terumah beforehand.33

When the wife of [a priest who is] a deaf-mute bears him a child, she may partake [of terumah] by virtue of her child.

י

נִתְאָרְסָה לְכֹהֵן פִּקֵּחַ וְלֹא הִסְפִּיק לְכָנְסָהּ עַד שֶׁנִּתְחָרֵשׁ אֵינָהּ אוֹכֶלֶת. מֵת וְנָפְלָה לִפְנֵי יָבָם חֵרֵשׁ וְיִבְּמָהּ אֵינָהּ אוֹכֶלֶת. אֲבָל אִם נְשָׂאָהּ כְּשֶׁהוּא פִּקֵּחַ וְנִתְחָרֵשׁ הֲרֵי זוֹ אוֹכֶלֶת. מֵת וְנָפְלָה לִפְנֵי יָבָם חֵרֵשׁ וְיִבְּמָהּ הֲרֵי זוֹ אוֹכֶלֶת הוֹאִיל וְהָיְתָה אוֹכֶלֶת בַּתְּחִלָּה. וְאֵשֶׁת חֵרֵשׁ שֶׁיָּלְדָה מִמֶּנּוּ הֲרֵי זוֹ אוֹכֶלֶת בִּשְׁבִיל בְּנָהּ:

11

What is meant [by the initial statement] with regard to a child of nine years old?34 [When a daughter of a priest] engaged in relations with a child of nine years old who is forbidden to her, since sexual relations in which he engages are significant,35 she is disqualified from the priesthood and forbidden to partake of terumah, because she becomes a zonah or a chalalah, as we explained.36 [This applies] even if [the child] is sexually impotent.37

When a daughter of an Israelite marries a priest who is nine years old, even though the relations in which he engages are significant, she is not entitled to partake of terumah because of [this] child, because he cannot acquire her [as his wife] until he reaches majority.38

If there is a doubt whether [a child forbidden to a daughter of a priest] is nine years old39or not,40 she is forbidden to partake [of terumah].41 [This same ruling applies] if she married a boy thirteen years old and there was a question whether he manifested physical signs of maturity or not.42

יא

בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד כֵּיצַד. מִי שֶׁנִּבְעֲלָה לְאָסוּר לָהּ וְהוּא בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד הוֹאִיל וּבִיאָתוֹ בִּיאָה נִפְסְלָה מִן הַכְּהֻנָּה וַאֲסוּרָה מִלֶּאֱכל בִּתְרוּמָה מִפְּנֵי שֶׁנַּעֲשֵׂית זוֹנָה אוֹ חֲלָלָה כְּמוֹ שֶׁבֵּאַרְנוּ. אֲפִלּוּ הָיָה שָׁחוּף. וּבַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד אַף עַל פִּי שֶׁבִּיאָתוֹ בִּיאָה אֵינָהּ אוֹכֶלֶת בִּשְׁבִיל הַקָּטָן לְפִי שֶׁאֵינוֹ קוֹנֶה עַד שֶׁיַּגְדִּיל. סָפֵק שֶׁהוּא בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד סָפֵק שֶׁאֵינוֹ. נִשֵּׂאת לְבֶן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד סָפֵק שֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת סָפֵק שֶׁלֹּא הֵבִיא. הֲרֵי זוֹ אֲסוּרָה לֶאֱכל:

12

All of the relationships [mentioned above] that do not entitle a woman to partake of terumah prescribed by Scriptural Law also do not entitle her to partake of terumah prescribed by Rabbinic Law. [This is] a decree lest they have them partake of terumah prescribed by Scriptural Law.

יב

כָּל אֵלּוּ כְּשֵׁם שֶׁאֵין מַאֲכִילִין בִּתְרוּמָה שֶׁל תּוֹרָה כָּךְ אֵין מַאֲכִילִין בִּתְרוּמָה שֶׁל דִּבְרֵיהֶם גְּזֵרָה שֶׁמָּא יַאֲכִילוּ בְּשֶׁל תּוֹרָה:

13

The [following] individuals neither disqualify [the daughter of a priest from partaking of terumah]43 or enable [the daughter of an Israelite] to partake of it:44a rapist, a seducer,45 or a mentally or emotionally unstable person.46 [This applies] provided she is not forbidden to them, in which instance, they disqualify her through relations, because she becomes a zonah or a chalalah, as we explained.47

יג

וְאֵלּוּ לֹא פּוֹסְלִין וְלֹא מַאֲכִילִין. הָאוֹנֵס. וְהַמְפַתֶּה. וְהַשּׁוֹטֶה שֶׁנָּשָׂא אִשָּׁה. אֶלָּא אִם כֵּן הָיְתָה אֲסוּרָה לָהֶן שֶׁהֵן פּוֹסְלִין אוֹתָהּ בְּבִיאָתָם מִפְּנֵי שֶׁנַּעֲשֵׂית זוֹנָה וַחֲלָלָה כְּמוֹ שֶׁבֵּאַרְנוּ:

14

When a woman married a priest who was intellectually or emotionally unstable or a priest raped her or seduced her and she bore him a child, she may partake of terumah because of her son.48 There is a doubt concerning the matter, for since she was not consecrated to him, it is possible that she was impregnated by another person. Nevertheless, we operate under the presumption that the child was conceived by [the priest] who engaged in relations with her. [This applies] provided rumors did not circulate concerning her with another person. Instead, everyone gossips about her and this priest.

Similar concepts apply when an Israelite who is intellectually or emotionally unstable engages in relations with the daughter of a priest or [an Israelite] raped or seduced her and she became pregnant. She may not partake of terumah because of the fetus. If the fetus is is aborted, she may partake [of terumah].49

יד

מִי שֶׁנִּשֵּׂאת לְכֹהֵן שׁוֹטֶה אוֹ שֶׁאָנַס אוֹתָהּ אוֹ שֶׁפִּתָּה אוֹתָהּ כֹּהֵן וְיָלְדָה אוֹכֶלֶת בִּשְׁבִיל בְּנָהּ. וְאַף עַל פִּי שֶׁהַדָּבָר סָפֵק הוֹאִיל וּבְלֹא קִדּוּשִׁין הִיא שֶׁמָּא מֵאַחֵר נִתְעַבְּרָה הֲרֵי הַוָּלָד בְּחֶזְקַת זֶה שֶׁבָּא עָלֶיהָ. וְהוּא שֶׁלֹּא יָצָא עָלֶיהָ קוֹל עִם אַחֵר אֶלָּא הַכּל מְרַנְּנִין אַחֲרֶיהָ בְּזֶה הַכֹּהֵן. וְכֵן כֹּהֶנֶת שֶׁבָּא עָלֶיהָ יִשְׂרָאֵל שׁוֹטֶה אוֹ שֶׁאֲנָסָהּ אוֹ פִּתָּה אוֹתָהּ וְנִתְעַבְּרָה אֵינָהּ אוֹכֶלֶת מִפְּנֵי הָעֻבָּר. נִתְחַתֵּךְ הָעֻבָּר הֲרֵי זוֹ תֹּאכַל:

15

When witnesses concerning a [sotah] warning and witnesses concerning [a sotah] meeting testify against a woman50 married [to a priest], she is forbidden to partake of terumah until she drinks the bitter water, because there is a question whether she is a zonah. If her husband dies before she drinks the water or she is one of the women who are absolved from drinking51 and do not receive the money due them by virtue of their ketubah, she is forbidden to partake of terumah forever.52 Whenever the wife of a priest says: "I have been unfaithful," she is forbidden to partake of terumah.53

טו

אֵשֶׁת אִישׁ שֶׁבָּאוּ עָלֶיהָ עֵדֵי קִנּוּי וְעֵדֵי סְתִירָה הֲרֵי זוֹ אֲסוּרָה לֶאֱכל בִּתְרוּמָה עַד שֶׁתִּשְׁתֶּה מֵי הַמָּרִים מִפְּנֵי שֶׁהִיא סְפֵק זוֹנָה. מֵת בַּעְלָהּ קֹדֶם שֶׁיַּשְׁקֶנָּה. אוֹ שֶׁהָיְתָה מִן הַנָּשִׁים שֶׁאֵינָן שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה. הֲרֵי זוֹ אֲסוּרָה לֶאֱכל בִּתְרוּמָה לְעוֹלָם. וְכָל אֵשֶׁת כֹּהֵן שֶׁאָמְרָה טְמֵאָה אֲנִי הֲרֵי זוֹ אֲסוּרָה לֶאֱכל בִּתְרוּמָה:

16

When a daughter of an Israelite who has not attained majority marries a priest without her father's consent, whether in his presence or in his absence, she may not partake of terumah even though her father consecrated her.54 [The rationale is that] her father might object and then she would retroactively be unfit [to partake of terumah]. [The reason] he remains silent even though he sees is because he is angry because she married without his consent.55

טז

קְטַנָּה בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן שֶׁלֹּא מִדַּעַת אָבִיהָ בֵּין בִּפְנֵי אָבִיהָ בֵּין שֶׁלֹּא בְּפָנָיו אַף עַל פִּי שֶׁקִּדְּשָׁהּ אָבִיהָ אֵינָהּ אוֹכֶלֶת בִּתְרוּמָה. שֶׁאִם מִחָה תֵּעָשֶׂה זָרָה לְמַפְרֵעַ. וְזֶה שֶׁרוֹאֶה וְשׁוֹתֵק כּוֹעֵס הוּא לְפִי שֶׁנִּשֵּׂאת שֶׁלֹּא לְדַעְתּוֹ:

Test Yourself on This Chapter

Footnotes
1.

This statement is explained in the halachot that follow.

2.

Without being married to the priest or after being widowed from him.

3.

I.e., as soon as the baby is born, the mother is entitled to eat by virtue of her child. Until it is born, however, the restrictions apply.

4.

Without being married to the priest or after being widowed from him.

5.

Rashi (Yevamot 67b) explains that a pregnant woman is excluded, because she does not resemble a maiden.

6.

Without being married to the priest or after being widowed from him.

7.

To purify herself from the impurity she contracted because of the relations in which she engaged (see Leviticus 15:18). Note, however, Chapter 7, Halachah 7, and notes, from which it is apparent that there are times when a woman will have to wait longer.

8.

For even if she became pregnant, the pregnancy is not significant as the Rambam continues to explain. Hence, after 40 days passed, she should refrain from partaking of terumah until it is clear that she is not pregnant.

9.

She is required to make restoration of the terumah and add a fifth of its value as atonement.

10.

Without any other children.

11.

She herself may also not partake of terumah, as stated in Halachah 2. This halachah is speaking about her servants that are nichsei tzon barzel and thus belong to the heirs of her husband's estate. Until the fetus is born, it is not a significant entity and the servants that belong to it do not have the right to partake of terumah because of it.

12.

The Ra'avad differs with the Rambam concerning this point and maintains that the right of the fetus to the servants is significant even before the fetus is born. Hence, he disqualifies them from partaking of terumah. The Radbaz and the Kessef Mishneh offer interpretations of the relevant Talmudic portions that substantiate the Rambam's ruling.

13.

Until the estate is divided and each brother receives his share.

14.

Regardless of the age of the prospective yavam.

15.

Although she was married to the brother of the yavam, the yavam does not acquire her until he performs yibbum. The Radbaz emphasizes that this ruling applies even if the yavam gave her a ma'amar, designating her as his wife.

16.

Which, were she not obligated to her yavam, she could partake of by virtue of her membership in the priestly family.

17.

Rashi (loc. cit. 67b) explains that such a woman is excluded, because she may not return to her father's home.

18.

As stated in Hilchot Issurei Bi'ah 1:10, the term "uncover" is of Biblical origin (Leviticus 20:18) and refers to the insertion of the corona alone in the woman's vaginal channel. "Completing relations" refers to the insertion of the entire male organ.

19.

Hilchot Yibbum VeChalitzah 2:3.

20.

And thus was not yet entitled to partake of terumah by virtue of her initial marriage.

21.

I.e., during her first marriage.

22.

Chapter 6, Halachah 3, explains that the Sages forbade such a woman from partaking of terumah for this reason. According to Scriptural Law, she is entitled to partake of it.

23.

By virtue of her ancestral right.

24.

When a woman's husband words his statement in that manner, the consecration does not take effect until the 30 days pass (Hilchot Ishut 7:10).

25.

In which instance, the wording he uses is confusing and there is a doubt whether the consecration takes effect immediately or only after 30 days (ibid.:12).

26.

Because of the doubt regarding her status.

27.

I.e., if the man consecrated the woman conditionally, but stated that when the condition is fulfilled, the consecration would take effect from the present time (see ibid.: 6:16).

28.

According to Scriptural Law, a deaf-mute does not have the capacity to consecrate a woman as his wife. Our Sages, however, desired that these individuals be given a chance to enjoy the basics of family life (see Hilchot Ishut 4:9, 11:4).

29.

And the acquisition ordained by our Sages does not have the power to supercede Scriptural Law.

30.

For her consecration did not entitle her to partake of terumah and her marriage to a deaf-mute (through yibbum) does not give her this right either.

31.

In this instance, the yibbum performed by the deaf-mute creates a marriage-bond that is effective according to Scriptural Law. Nevertheless, the relations with which he engages with her resemble the inadvertent relations mentioned in Halachah 6 and hence do not entitle the woman to partake of terumah.

32.

For she is married according to Scriptural Law.

33.

And the relations with the yavam restore her to her previous status.

34.

The Rambam speaks about a boy "nine years and one day old." Nevertheless, the intent is that he has completed nine years of life and entered his tenth year. Even a portion of a day is considered as an entire day. Thus as soon as a child reaches his ninth birthday, he is nine years and one day old. Hence, for the purpose of brevity, we have translated as above.

35.

Although such a child is a minor and not entirely sexually potent, at this age, he is somewhat physically mature. Hence, relations in which he engage are significant to a certain extent. See Hilchot Ishut 11:3; Hilchot Yibbum 1:16; Hilchot Issurei Bi'ah 1:13.

36.

See Chapter 6, Halachah 7.

37.

I.e., and he inserted his organ in hers without an erection. The Radbaz explains that this is the fundamental new concept taught by this halachah. Otherwise, it would be obvious that since relations with this child are significant and they are forbidden to this woman, they disqualify her from partaking of terumah.

38.

For a male cannot acquire a wife until he reaches majority. Such a marriage is not significant even according to Rabbinic Law (Hilchot Ishut 11:6-7).

39.

In which instance, she would be forbidden to partake of terumah.

40.

In which instance, she would be permitted.

41.

Because of the doubt.

42.

For a child does not reach maturity - and hence, a marriage that he enters is not significant - until he manifests bodily signs, two pubic hairs for a male, that he has reached maturity. Attaining the age of maturity is itself not sufficient (Hilchot Ishut 2:10-11).

Seemingly, this clause is also speaking about an instance where the daughter of a priest is marrying a youth who disqualifies her and the question is whether he is of sufficient physical maturity for the marriage to be significant. In that instance, however, it would be proper to speak of consecration, not marriage. For this reason, Rav Yosef Korcus defines this clause as referring to a daughter of an Israelite who is marrying a priest and the question is whether the marriage entitles her to partake of terumah or not.

43.

If the individual involved is an Israelite fit to marry this woman.

44.

If the individual involved is a priest.

45.

I.e., one who seduced a girl under majority. In that instance, even though the relations were with consent, since the girl is a minor, they are considered to have been carried out against her will.

46.

In the first two instances, since the relations were carried out outside the context of marriage, they are not significant with regard to terumah. In the latter instance, since the marriage of an intellectual or emotionally unstable person is of no significance whatsoever (Hilchot Ishut 11:6), the relations are considered as taking place outside the context of marriage.

47.

See Chapter 6, Halachah 7. In such an instance, the woman is disqualified even if the relations were carried out under duress.

48.

Since he is a priest, he entitles his mother to partake of terumah. See Chapter 6, Halachah 12.

49.

I.e., she resumes her previous status.

50.

A sotah is a woman suspected of adultery who is subjected to a test of her fidelity by drinking special water, the "bitter water" mentioned by the Rambam, prepared in the Temple. For a woman to be required to take this test, two witnesses must testify that she was warned by her husband not to enter into privacy with a particular man and two witnesses must testify that she in fact entered into privacy with the said person (Hilchot Sotah 1:1).

51.

See Hilchot Sotah 2:2 which mentions fifteen women that are placed in this category.

52.

For the sotah test is necessary to very whether or not she was faithful to her husband and that test is not administered unless the husband is alive (ibid. 2:7).

53.

This is not speaking about a sotah, but rather an ordinary woman married to a priest.

Hilchot Ishut 24:23 states that, in this situation, we do not accept the woman's word and we require her to remain married to her husband, for we suspect that she was not unfaithful and made this statement only so that she would be divorced and free to marry someone else. Nevertheless, her word is accepted with regard to terumah and her husband must provide her with other food.

54.

Until a girl attains majority, she cannot marry without her father's consent. Thus it is as if the marriage is conditional until he consents and if he does not consent, it is nullified (Hilchot Ishut 3:13, 22:5). Hence, we do no allow her to partake of terumah, for if the marriage is nullified, she would have no right to partake of terumah.

55.

And does not desire to speak his mind until he calms down.

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The Mishneh Torah was the Rambam's (Rabbi Moses ben Maimon) magnum opus, a work spanning hundreds of chapters and describing all of the laws mentioned in the Torah. To this day it is the only work that details all of Jewish observance, including those laws which are only applicable when the Holy Temple is in place. Participating in one of the annual study cycles of these laws (3 chapters/day, 1 chapter/day, or Sefer Hamitzvot) is a way we can play a small but essential part in rebuilding the final Temple.
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