Shulchan Aruch, Even HaEzer Siman 7

Siman 7

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א שְׁבוּיָה שֶׁנִּשְׁבֵּית וְהִיא בַּת ג' שָׁנִים וְיוֹם אֶחָד אוֹ יוֹתֵר, אֲסוּרָה לְכֹהֵן, מִפְּנֵי שֶׁהִיא סְפֵק זוֹנָה, שֶׁמָּא נִבְעֲלָה לְכּוּתִי. וְאִם יֵשׁ לָהּ עֵד שֶׁלֹּא נִתְיַחֵד כּוּתִי עִמָּהּ, הֲרֵי זוֹ כְּשֵׁרָה לִכְהֻנָּה. וַאֲפִלּוּ עֶבֶד אוֹ שִׁפְחָה אוֹ קָרוֹב נֶאֱמָן לְעֵדוּת זוֹ. הַגָּה: וַאֲפִלּוּ נָשִׁים שֶׁאֵינָן נֶאֱמָנוֹת בְּעֵדוּת אִשָּׁה, כְּגוֹן חֲמוֹתָהּ וְכוּ', נֶאֱמֶנֶת בִּשְׁבוּיָה (הַגָּהוֹת אַלְפָסִי פ"ב דִּכְתֻבּוֹת). וּשְׁתֵּי שְׁבוּיוֹת שֶׁהֵעִידָה כָּל אַחַת לַחֲבֶרְתָּהּ, הֲרֵי אֵלּוּ נֶאֱמָנוֹת. וְכֵן קָטָן שֶׁהָיָה מֵסִיחַ לְפִי תֻּמּוֹ, נֶאֱמָן. וּמַעֲשֶׂה בְּאֶחָד שֶׁנִּשְׁבָּה הוּא וְאִמּוֹ, וּבְנָהּ מֵסִיחַ לְפִי תֻּמּוֹ וְאָמַר: נִשְׁבֵּינוּ לְבֵין הַכּוּתִים אֲנִי וְאִמִּי, יָצָאתִי לִשְׁאֹב מַיִם, דַּעְתִּי עַל אִמִּי. לִלְקֹט עֵצִים. וְדַעְתִּי עַל אִמִּי. וְהִשִּׂיאוּ אוֹתָהּ חֲכָמִים לְכֹהֵן עַל פִּיו. וְיֵשׁ שֶׁכָּתַב, שֶׁהַקָּטָן נֶאֱמָן אֲפִלּוּ בְּמִתְכַּוֵּן לְהָעִיד:

1 A girl who was taken captive and was three years and a day or older is prohibited to a Cohen, because she is suspected to have had illicit relations, that she was copulated with by a non-Jew. And if she has a witness that no non-Jew was secluded with her, she is allowed to a Cohen. Even a slave or maidservant or relative is trusted in this testimony. Rema: and even women who are not trusted in women's testimony, like her mother-in-law, etc. are trusted with a captive (Rif on Ketubot 2). Two captives that testify about each other are trusted. Also a minor who speaks in innocence [without knowing the implications of his testimony] is trusted. An event: a child was captured with his mother, the child spoke in his innocence and said: We were captured among the non-Jews, me and my mother, I went to draw water, and my mind was on my mother, to gather wood, and my mind was on my mother. The wise-ones married her to a Cohen according to his testimony. There is one who writes that a child is believed even if he means to testify.

ב אֵין הַבַּעַל נֶאֱמָן לְהָעִיד בְּאִשְׁתּוֹ הַשְּׁבוּיָה שֶׁלֹּא נִטְמְאָה, שֶׁאֵין אָדָם מֵעִיד לְעַצְמוֹ. וְכֵן שִׁפְחָתָהּ לֹא תָּעִיד לָהּ. אֲבָל שִׁפְחַת בַּעְלָהּ מְעִידָה לָהּ. וְשִׁפְחָתָהּ שֶׁהָיְתָה מְסִיחָה לְפִי תֻּמָּהּ, נֶאֱמֶנֶת. הַגָּה: כּוּתִי פָּסוּל לְעֵדוּת שְׁבוּיָה, וַאֲפִלּוּ מֵסִיחַ לְפִי תֻּמּוֹ אֵינוֹ נֶאֱמָן (הָרֹא"שׁ כְּלָל ל"ב). וְיֵשׁ מְקִלִּין בְּמֵסִיחַ לְפִי תֻּמּוֹ (רִיאָ"ז). וְהוּא הַדִּין לְעֵד מִפִּי עֵד. וּמֵסִיחַ לְפִי תֻּמּוֹ, לֹא מְהַנֵּי רַק לְהָקֵל אֲבָל לֹא לְהַחֲמִיר (ר"ד כֹּהֵן בַּיִת ח'):

2 The husband is not trusted to testify for his captive wife, because a man does not testify for himself. And her handmaid does not testify for her. But the maid of her husband testifies for her. And a handmaid who speaks without knowing the implications of her statement, is believed. Rema: Kuti (non-Jews) are invalid to testify about captives, and even without knowing the implications of their statements, he is not trusted. (Rosh 32). There are those that are lenient in the case of "knowing the implications of their statements" (Ravid). And it is the same law in a case of a witness testifying he heard from another witness. And "knowing the implications of their statements" is only effective in case of being lenient, not when being strict (Rid Cohen 8).

ג כֹּהֵן שֶׁהֵעִיד לִשְׁבוּיָה שֶׁהִיא טְהוֹרָה, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה, שֶׁמָּא עֵינָיו נָתַן בָּהּ. וְאִם פְּדָאָהּ וְהֵעִיד בָּהּ, הֲרֵי זֶה יִשָּׂאֶנָּה, שֶׁאִלּוּ לֹא יָדַע שֶׁהִיא טְהוֹרָה לֹא נָתַן בָּהּ מְעוֹתָיו:

3 A priest who testified about a woman that she is pure [was not violated] he may not marry her, lest he set his eyes on her. And if he redeemed her and testified about her, he may marry her, for had he not known that she was pure, he wouldn't have placed his money on her.

ד הָאִשָּׁה שֶׁאָמְרָה: נִשְׁבֵּיתִי, וּטְהוֹרָה אֲנִי, נֶאֱמֶנֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. אֲפִלּוּ הָיָה שָׁם עֵד אֶחָד שֶׁמֵּעִיד שֶׁהִיא שְׁבוּיָה. אֲבָל אִם יֵשׁ שָׁם שְׁנֵי עֵדִים שֶׁנִּשְׁבֵּית, אֵינָהּ נֶאֱמֶנֶת עַד שֶׁיָּעִיד לָהּ אֶחָד שֶׁהִיא טְהוֹרָה:

4 A woman that says "I was captive, and I remained clean" she is trusted, for the mouth that forbade is the mouth that permitted - even if there is a witnesses that testifies she was taken captive. But if there are two witnesses that say say she was taken captive, she is not trusted until one testifies that she is clean.

ה הָיָה שָׁם ב' עֵדִים שֶׁנִּשְׁבֵּית, וְעֵד אֶחָד מֵעִיד שֶׁנִּטְמְאָה, וְאֶחָד מַכְחִישׁ אוֹתוֹ וּמֵעִיד לָהּ שֶׁהִיא טְהוֹרָה וְלֹא נִתְיַחֵד עִמָּהּ כּוּתִי, עַד שֶׁנִּפְדֵּית, אֲפִלּוּ זֶה שֶׁמֵּעִיד שֶׁהִיא טְהוֹרָה עֶבֶד אוֹ שִׁפְחָה, הֲרֵי זוֹ מֻתֶּרֶת. הַגָּה: וְיֵשׁ אוֹמְרִים שֶׁאִם הִיא אוֹמֶרֶת: נִטְמֵאתִי, נֶאֱמֶנֶת נֶגֶד עֵד אֶחָד שֶׁאוֹמֵר טְהוֹרָה, אֲבָל לֹא נֶגֶד ב' עֵדִים (הַגָּהוֹת אַלְפָסִי פ' הָאִשָּׁה שֶׁנִּתְאַרְמְלָה):

5 If there were two witnesses that she was taken captive, and one witness testifies that she was defiled, and one contradicts the others and testifies about her that she is pure and that no non-Jew was secluded with her before she was redeemed, even if the one who testifies that she is pure is a slave or handmaiden, she is permitted. Rema: And there are those who say that if she says: I was defiled, she is believed to oppose the one witness who says she is pure, but not the two witnesses (Hagahot Alfasi, Haishah Shenitarmalah).

ו מִי שֶׁאָמְרָה: נִשְׁבֵּיתִי, וּטְהוֹרָה אֲנִי, וְהִתִּירוּהָ בֵּית דִּין לִנָּשֵׂא, אוֹ שֶׁנִּשֵּׂאת לִפְנֵי בֵּית דִּין וְלֹא מִחוּ בָּהּ, וְאַחַר כָּךְ בָּאוּ שְׁנֵי עֵדִים שֶׁנִּשְׁבֵּית, הֲרֵי זוֹ תִּנָּשֵׂא לְכַתְּחִלָּה וְלֹא תֵּצֵא מֵהֶתֵּרָהּ. וַאֲפִלּוּ נִכְנַס אַחֲרֶיהָ שַׁבַּאי, וַהֲרֵי הִיא שְׁבוּיָה לְפָנֵינוּ בְּיַד אֲדֹנֶיהָ, הֲרֵי זוֹ לֹא תֵּצֵא מֵהֶתֵּרָהּ שֶׁהִתִּירוּהָ, וּמְשַׁמְּרִין אוֹתָהּ מֵעַתָּה עַד שֶׁתִּפָּדֶה. וְאִם בָּאוּ לָהּ ב' עֵדִים אַחַר כָּךְ שֶׁנִּטְמֵאת, אֲפִלּוּ נִשֵּׂאת וַאֲפִלּוּ הָיוּ לָהּ בָּנִים, הֲרֵי זוֹ תֵּצֵא. וְאִם בָּא עֵד אֶחָד, אֵינוֹ כְּלוּם:

6 One who says: I was taken captive and I am pure, and the court allowed her to remarry or she was married in the presence of the court and they didn't protest against her, and afterwards two witnesses came and testified that she was taken captive, behold this one can be married ab initio and she does not lose the permission she has to remarry. And even if the captor comes in after her and she is now seen to be a captive in front of us in the hands of her masters, she doesn't lose the permission she has to remarry. And they guard her from this point onwards until she is redeemed. And if two witnesses later come saying she was defiled, even if she married and had children, she need be divorced. And if one witness comes, it is nothing.

ז אָמְרָה: נִשְׁבֵּיתִי, וּטְהוֹרָה אֲנִי וְיֵשׁ לִי עֵדִים שֶׁאֲנִי טְהוֹרָה, אֵין אוֹמְרִים: נַמְתִּין עַד שֶׁיָּבוֹאוּ הָעֵדִים, אֶלָּא מַתִּירִין אוֹתָהּ מִיָּד. וְלֹא עוֹד, אֶלָּא אֲפִלּוּ יָצָא עָלֶיהָ קוֹל שֶׁיֵּשׁ עָלֶיהָ עֵדֵי טֻמְאָה, מַתִּירִין אוֹתָהּ עַד שֶׁיָּבוֹאוּ, שֶׁבִּשְׁבוּיָה הֵקֵלּוּ:

7 If she said: I was taken captive and I am pure and I have witnesses that I am pure. We don't say: Let's wait until witnesses come, rather we permit her immediately. Furthermore, even if a voice goes out that there are witnesses to her being defiled, they permit her immediately until the witnesses come, for with a captive the rabbis were lenient.

ח הָאָב שֶׁאָמַר: נִשְׁבֵּית בִּתִּי, וּפְדִיתִיהָ, בֵּין שֶׁהִיא גְּדוֹלָה בֵּין שֶׁהִיא קְטַנָּה, אֵינוֹ נֶאֱמָן לְאָסְרָהּ. הוּא הַדִּין אִם אוֹמֵר שֶׁנִּבְעֲלָה בְּעִילַת אִסוּר (הג"מ פי"ח מֵהא"ב בְּשֵׁם הָרַשְׁבָּ"א):

8 A father who said: My daughter was taken captive and I redeemed her, whether she is of majority age or a minor, he is not trusted to make her prohibited. The same is true if he says that she had relations with someone forbidden (Hagahot Maymoniyot, 18, in the name of the Rashba).

ט אֵשֶׁת כֹּהֵן שֶׁנֶּאֱסְרָה עָלָיו מִשּׁוּם שְׁבוּיָה, הוֹאִיל וְהַדָּבָר סָפֵק, הֲרֵי זוֹ מֻתֶּרֶת לָדוּר עִמּוֹ בְּחָצֵר אֶחָד וּבִלְבַד שֶׁיִּהְיוּ עִמּוֹ תָּמִיד בָּנָיו וּבְנֵי בֵּיתוֹ לְשָׁמְרוֹ:

9 A priest's wife who was prohibited to him because she was taken captive, since the issue [of whether she was defiled] is doubtful, behold she is permitted to live with him in the same courtyard, as long as his sons and the members of his household are always there to watch over him.

י עִיר שֶׁבָּא בְּמָצוֹר וְנִכְבְּשָׁה, אִם הָיוּ כּוּתִים מַקִּיפִים אֶת הָעִיר מִכָּל רוּחוֹתֶיהָ כְּדֵי שֶׁלֹּא תִּמָּלֵט אִשָּׁה אַחַת עַד שֶׁיִּרְאוּ אוֹתָהּ וְתֵעָשֶׂה בִּרְשׁוּתָם, הֲרֵי כָּל הַנָּשִׁים שֶׁבְּתוֹכָהּ פְּסוּלוֹת כִּשְׁבוּיוֹת, שֶׁמָּא נִבְעֲלוּ לְכוּתִים, אֶלָּא מִי שֶׁהָיְתָה מִג' שָׁנִים וּלְמַטָּה. וְאִם הָיָה אֶפְשָׁר שֶׁתִּמָּלֵט אִשָּׁה וְלֹא יֵדְעוּ בָּהּ, אוֹ שֶׁהָיָה בָּעִיר מַחֲבוֹאָה אַחַת, אֲפִלּוּ אֵינָהּ מַחֲזֶקֶת אֶלָּא אִשָּׁה אַחַת, הֲרֵי זוֹ מַצֶּלֶת הַכֹּל. כֵּיצַד מַצֶּלֶת, שֶׁכָּל אִשָּׁה שֶׁאָמְרָה: טְהוֹרָה אֲנִי, נֶאֱמֶנֶת וְאַף עַל פִּי שֶׁאֵין לָהּ עֵד, מִתּוֹךְ שֶׁיְּכוֹלָה לוֹמַר: נִמְלַטְתִּי כְּשֶׁנִּכְבְּשָׁה הָעִיר, אוֹ בְּמַחֲבוֹאָה הָיִיתִי וְנִצַּלְתִּי, נֶאֱמֶנֶת לוֹמַר: לֹא נִמְלַטְתִּי וְלֹא נֶחְבֵּאתִי וְלֹא נִטְמֵאתִי. בַּמֶּה דְּבָרִים אֲמוּרִים, בִּגְדוּד שֶׁל אוֹתָהּ מַלְכוּת, שֶׁהֵם מִתְיַשְּׁבִין בָּעִיר וְאֵין יְרֵאִים, לְפִיכָךְ חוֹשְׁשִׁין לָהֶם שֶׁמָּא בָּעֲלוּ. אֲבָל גְּדוּד שֶׁל מַלְכוּת אַחֶרֶת שֶׁפָּשַׁט וְשָׁטַף וְעָבַר, לֹא נֶאֶסְרוּ הַנָּשִׁים, מִפְּנֵי שֶׁאֵין לָהֶם פְּנַאי לִבְעֹל, שֶׁהֵם עוֹסְקִים בְּשָׁלָל וּבוֹרְחִים לָהֶם. וְאִם שָׁבוּ נָשִׁים וְנַעֲשׂוּ בִּרְשׁוּתָן, אַף עַל פִּי שֶׁרָדְפוּ אַחֲרֵיהֶם יִשְׂרָאֵל וְהִצִּילוּ אוֹתָם מִיָּדָם, הֲרֵי הֵן אֲסוּרוֹת. וְיֵשׁ חוֹלְקִים וְאוֹמְרִים שֶׁאַף בִּגְדוּד שֶׁל מַלְכוּת אַחֶרֶת, אֲסוּרוֹת:

10 A city that was under siege and was taken captive, if non-Jews surrounded the city from all directions in order that not even one woman could escape before they see her and take her back, behold all of the women in the city are invalid as captives, lest they had intercourse with non-Jews, unless they were three years old or younger. But if it was possible for a woman to escape without them knowing, or if there was one hiding place in the city, even if it doesn't hold more than one woman, behold this saves all of them. How does it save? That any woman who says, I am pure, she is believed even without a witness, for she could say, "I escaped when the city was taken captive" or "I was in the hiding place and I was protected" therefore she is believed to say I didn't escape, I didn't hide and I wasn't defiled. To what does this refer? With a band from that kingship, that dwells in that city and has no fear, therefore we are concerned lest they had intercourse. But a band from another kingship that broke through, the women are not prohibited, for there was no time for them to fornicate, for they are busy taking booty and escaping. And if women were taken captive into their domain, even if Israel chased after them and saved them, behold they are forbidden. And there are those who disagree and say that even with a band from another kingship, they are forbidden.

יא הָאִשָּׁה שֶׁנֶּחְבְּשָׁה בִּידֵי עוֹבֵד כּוֹכָבִים עַל יְדֵי מָמוֹן, מֻתֶּרֶת אֲפִלּוּ לִכְהֻנָּה. הַגָּה: וְדַוְקָא שֶׁחַיָּבִים לָהֶם, שֶׁיִּרְאוּ לִגַּע בָּהּ פֶּן יַפְסִידוּ מִכִּיסָם. אֲבָל אִם תָּפְסוּ אוֹתָהּ כְּדֵי שֶׁיִּפְדּוּהָ בְּמָמוֹן, שֶׁלֹּא יַפְסִידוּ מִכִּיסָם, אֲסוּרָה לְבַעְלָהּ כֹּהֵן (תא"ו נָתִיב כ"ג וְכֵן מַשְׁמַע בַּתוס' פ' א"מ). עַל יְדֵי נְפָשׁוֹת, אֲסוּרָה לִכְהֻנָּה, לְפִיכָךְ, אִם הָיָה בַּעְלָהּ כֹּהֵן, נֶאֶסְרָה עָלָיו. הַגָּה: וְיֵשׁ אוֹמְרִים דְּעַל יְדֵי נְפָשׁוֹת אֲסוּרָה אֲפִלּוּ לְבַעְלָהּ יִשְׂרָאֵל, דְּחַיְשִׁינָן שֶׁמָּא נִתְרַצֵּית לָהֶם כְּדֵי שֶׁלֹּא יַהַרְגוּהָ (הַתוס' וְהָרֹא"שׁ וְהַטּוּר וְהָרַ"ן וּבְפִסְקֵי מהרא"י סִימָן צ"ב). וְדַוְקָא בְּנֶחְבְּשָׁה מֵחֲמַת עַצְמָהּ וְיֵשׁ לָהֶם חֲשַׁשׁ מִיתָה (הַגָּהוֹת מַיְמוֹנִי פי"ח בְּשֵׁם י"א). אֲבָל בְּיוֹשְׁבוֹת חֲבוּשׁוֹת מֵחֲמַת בַּעֲלֵיהֶן, אֵינָן אֲסוּרוֹת אֶלָּא אִם כֵּן נִגְמַר דִּין בַּעֲלֵיהֶן לְמִיתָה (בְּפִסְקֵי מהרא"י סִי' צ"ב). וְיֵשׁ אוֹמְרִים דְּכָל מָקוֹם שֶׁהִיא סְבוּרָה לְהַחֲיוֹת עַל יְדֵי פִּדְיוֹן וְלַחֲזֹר, אֵינָהּ אֲסוּרָה לְבַעְלָהּ יִשְׂרָאֵל, דְּאֵינָהּ מִתְרַצֵּית אַף עַל פִּי שֶׁחֲבוּשָׁה מֵחֲמַת עַצְמָהּ (שָׁם בְּמהרא"י). וּבִשְׁעַת הַזַּעַם וְהֶרֶג רַב, הִתִּירוּ רַבּוֹתֵינוּ לְבַעְלָהּ יִשְׂרָאֵל, וְכַסְּבָרָא הָרִאשׁוֹנָה. וְאִם נֶחְבְּשָׁה בִּידֵי כּוּתִים וִיהוּדִים נִכְנָסִים וְיוֹצְאִים אֶצְלָהּ, שַׁרְיָא לְבַעְלָהּ (הַגָּהוֹת מַיְמוֹנִי פי"ח) יִשְׂרָאֵל שֶׁנִשְׁתַּמֵּד הוּא וְאִשְׁתּוֹ וְחָזְרוּ בָּהֶן, אִשְׁתּוֹ מֻתֶּרֶת לוֹ וְלֹא חַיְשִׁינָן שֶׁמָּא זָנְתָה תַּחְתָּיו, וַאֲפִלּוּ בַּעְלָהּ כֹּהֵן. וְאִם אִשְׁתּוֹ נִשְׁתַּמְּדָה לְחוּד, אֲסוּרָה לְבַעְלָהּ אֲפִלּוּ יִשְׂרָאֵל (תְּשׁוּבַת הָרַשְׁבָּ"א וְהַגָּהוֹת מָרְדְּכַי דִּכְתֻבּוֹת), אִם לֹא שֶׁיֵּשׁ לָהּ עֵד אֶחָד שֶׁלֹּא זָנְתָה, כִּשְׁבוּיָה. וְיֵשׁ מְקִלִּין וְאוֹמְרִים דְּלֹא חַיְשִׁינָן שֶׁמָּא זָנְתָה (שָׁם). וּבִשְׁעַת הַשְּׁמָד שֶׁהֵמִירוּ דָּתָן מֵחֲמַת אֹנֶס וְחָזְרוּ בָּהֶן לְאַחַר שֶׁעָבַר הָאֹנֶס, יֵשׁ לְהָקֵל וּלְהַתִּירָן אֲפִלּוּ לְבַעֲלָן כֹּהֲנִים (הָרֹא"שׁ כְּלָל ל"ב). וְאִם אִשָּׁה נָדְרָה לְהַמִיד עַצְמָה וְלֹא הֵמִירָה עֲדַיִן, וְחָזְרָה בָּהּ, מֻתֶּרֶת לְבַעְלָהּ (מַהֲרִי"ק שֹׁרֶשׁ ק"ס). בַּמֶּה דְּבָרִים אֲמוּרִים, בִּזְמַן שֶׁיַּד יִשְׂרָאֵל תַּקִּיפָה עַל הַכּוּתִים וְהֵם יְרֵאִים מֵהֶם, אֲבָל בִּזְמַן שֶׁיַּד הַכּוּתִים תַּקִּיפָה, אֲפִלּוּ עַל יְדֵי מָמוֹן, כֵּיוָן שֶׁנַּעֲשֵׂית בִּרְשׁוּת הַכּוּתִים, נֶאֱסְרָה, אֶלָּא אִם כֵּן הֵעִיד לָהּ אֶחָד, כִּשְׁבוּיָה. הַגָּה: וְכָל זֶה בְּנֶחְבְּשָׁה בִּידֵי כּוּתִים וּמְסוּרָה בְּיָדָם, אֲבָל אִם נִתְיַחֲדָה עִם כּוּתִים, אֲפִלּוּ שֶׁחַיֶּבֶת לָהֶם, אֵין אוֹסְרִין עַל הַיִּחוּד אַף עַל פִּי שֶׁעָשְׂתָה שֶׁלֹּא כַּדָּת. וַאֲפִלּוּ יָצָא עָלֶיהָ קוֹל זְנוּת, כָּל קָלָא דְּבָתַר נִשּׂוּאִין לֹא חַיְשִׁינָן לְאָסְרָהּ עַל בַּעְלָהּ (שָׁם בִּתְשׁוּבַת הָרֹא"שׁ). מִיהוּ, אִם נִתְיַחֲדָה לְשֵׁם זְנוּת, יֵשׁ לְהַחֲמִיר (מַהֲרִי"ק שֹׁרֶשׁ ק"ס):

11 A woman who was kidnapped by idol-worshippers for monetary reasons, is permitted even to a priest. Rema: Only if they owe money to the kidnappers, in which case they fear to touch the woman so that they do not lose [their money] from their pocket. But if they grabbed her in order to ransom her for money, in which case there would be no out-of-pocket loss, she is forbidden to her priestly husband (Toldot Adam V'Chava / Rabbenu Yerucham chapter 23, and as suggested in Tosafot in chapter Ain Maamidin Avoda Zara 23a). If she was kidnapped for capital reasons, she is forbidden to the priesthood, and therefore if her husband was a priest, she is forbidden to him. Rema: Some say that if she was kidnapped for capital reasons, she is forbidden even to her Israelite husband, because we fear that she acceded to the kidnappers to save her life (Tosafot, Rosh, Tur, Ran, and Piskei Maharai chapter 92). This is only when she is accused of capital crimes and she fears dying (Hagahot Maimoni chap. 18 in the name of "some say"). But those captured on their husbands' account are not forbidden unless the husband was sentenced to death ( Piskei Maharai chapter 92). Some say that any place that she can presume to live by being redeemed and returned, she is not forbidden to her Israelite husband, for she does not accede [to the kidnappers] even when she is captured on her own account (ibid.). And in times of anger and widespread murder, our Rabbis permitted her to her Israelite husband, following the first approach. If she is captured by Kuthites, and Jews are coming in and out by her, she is permitted to her husband (Hagahot Maimoni chap. 18). An Israelite who became apostate along with his wife, and then both returned [to Judaism], she is permitted to him and we do not worry that she committed adultery, even if the husband was a priest. If the wife became apostate herself, she is forbidden to her husband, even an Israelite (Responsa Rashba, Hagahot Mordechai Ketuboth), unless she has [at least] one witness that she did not commit adultery, similar to a captive. And some are lenient and say that we do not worry about adultery in this case (ibid.). In times of inquisition, when people converted under threat, and then returned after the threat had passed, it is appropriate to be lenient and permit women to return even to their priestly husbands (Rosh, rule 32). If a woman vowed to convert but did not yet convert, and then retracted, she is permitted to her husband (Maharik, root 160). Under what circumstances? When Israel rules over the Kuthites and they fear Israel, but when the Kuthites are stronger, even if [she was kidnapped] for financial matters, since it was done under the rule of the Kuthites she is forbidden [to her husband] unless someone testified on her behalf, similar to the case of a [war] captive. Rema: All this applies to one who was incarcerated at the hands of the Kuthites and under their control. But if she was alone with Kuthites, even if she owes them money, we do not forbid her for sequestering alone [with the Kuthite] even though she violated religious law. Even if a rumor of adultery circulated, all rumors after marriage are insufficient to forbid her to her husband (Responsa Rosh). However, if she sequestered with the intent of adultery, it is appropriate to be stringent (Maharik, root 160).

יב אֵיזוֹ הִיא חֲלָלָה, זוֹ שֶׁנּוֹלְדָה מֵאִסוּרֵי כְּהֻנָּה, כְּגוֹן כֹּהֵן הֶדְיוֹט שֶׁבָּא עַל הַזּוֹנָה אוֹ עַל הַגְּרוּשָׁה, וְכֹהֵן גָּדוֹל שֶׁבָּא עֲלֵיהֶן אוֹ עַל הָאַלְמָנָה, אוֹ שֶׁנָּשָׂא בְּעוּלָה וּבָא עָלֶיהָ, הֲרֵי אֵלּוּ נִתְחַלְּלוּ לְעוֹלָם. וְאִם הוֹלִיד מִמֶּנָּה, בֵּין זֶה שֶׁחִלְּלָה בֵּין אַחֵר, הַוָּלָד, בֵּין שֶׁהוּא זָכָר בֵּין שֶׁהוּא נְקֵבָה, חָלָל, וְהִיא עַצְמָהּ נִתְחַלְּלָה בְּבִיאָתוֹ מִשֶּׁהֶעֱרָה בָּהּ, בֵּין שֶׁבָּא עָלֶיהָ בְּשׁוֹגֵג בֵּין בְּמֵזִיד, בֵּין בְּאֹנֶס בֵּין בְּרָצוֹן, וְהוּא שֶׁיִּהְיֶה כֹּהֵן מִבֶּן ט' שָׁנִים וְיוֹם אֶחָד וּלְמַעְלָה, וְהַנִּבְעֶלֶת מִבַּת ג' שָׁנִים וְיוֹם אֶחָד וָמַעְלָה. אֲבָל כֹּהֵן שֶׁקִּדֵּשׁ אַחַת מֵאִסוּרֵי כְּהֻנָּה, וְנִתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה מִן הָאֵרוּסִין, לֹא נִתְחַלְּלָה. אֲבָל מִן הַנִּשּׂוּאִין, אַף עַל פִּי שֶׁלֹּא נִבְעֲלָה, נִתְחַלְּלָה, שֶׁכָּל נְשׂוּאָה בְּחֶזְקַת בְּעוּלָהּ הִיא אַף עַל פִּי שֶׁנִּמְצֵאת בְּתוּלָה:

12 Which [women] are chalalah [not holy]? One who is born of those forbidden to the priesthood, such as a priest other than the high priest who comes to a prostitute or divorcee, and the high priest comes to those [prostitute and divorcee] or to a widow, or who marries a woman who is not a virgin and comes to her, these are made not holy forever. And if he begets a child from her, whether he is the one who rendered her chalalah or whether it was another, the offspring, whether male or female is chalal, and she herself is rendered chalalah by his coming to her to awaken her, whether he come onto her by accident or on purpose, whether unwillingly or willingly, and the man who will be a priest from the age of nine years and one day and older, and the woman with whom intercourse has been had from the age of three years and one day and older. But a priest who betrothes a woman from those forbidden to the priesthood, but she is widowed or divorced from the forbidden one, she is not chalalah. But if he has married her, even if they haven't had sex, she is chalalah, because all who are married are assume to no longer be virgins, even if she is found to be a virgin.

יג הַכֹּהֵן עַצְמוֹ שֶׁעָבַר וּבָא עַל אַחַת מֵאִסוּרֵי כְּהֻנָּה, לֹא נִתְחַלֵּל:

13 A priest who transgressed and had sexual relations with a woman forbidden to priests [e.g. a divorcee] does not become deconsecrated from the priesthood.

יד כֹּהֵן שֶׁבָּא עַל אַחַת מֵהָעֲרָיוֹת, אוֹ עַל יְבָמָה לַשּׁוּק, וְנִתְעַבְּרָה מִבִּיאָה רִאשׁוֹנָה, אֵין הַוָּלָד חָלָל, אֲבָל עֲשָׂאָהּ זוֹנָה. וְאִם חָזַר וּבָא עָלֶיהָ, הוּא אוֹ כֹּהֵן אַחֵר, הַוָּלָד חָלָל. אֲבָל הַבָּא עַל הַגִּיּוֹרֶת וּמְשֻׁחְרֶרֶת, אֲפִלּוּ נִתְעַבְּרָה מִבִּיאָה רִאשׁוֹנָה, הַוָּלָד חָלָל:

14 A priest who had sexual relations with one of the forbidden partners or with a woman awaiting levirate marriage, and she became pregnant from the first intercourse, the child is not deconsecrated [i.e. invalidated] from priesthood, but he has caused her to be treated as a prostitute. If he or another priest subsequently had relations with her, the child is deconsecrated. But a priest who has relations with a convert or a freed [Canaanite] slave even if she conceived with the first intercourse, the child is deconsecrated.

טו כֹּהֵן שֶׁבָּא עַל הַנִּדָּה, הַוָּלָד כָּשֵׁר וְאֵינוֹ חָלָל:

15 A priest who had sexual relations with a menstruant woman, the child is kosher and not deconsecrated [i.e. invalidated from the priesthood].

טז חָלָל שֶׁנָּשָׂא כְּשֵׁרָה, הַוָּלָד מִמֶּנָּה חָלָל. וְכֵן בֶּן בְּנוֹ, כֻּלָּם חֲלָלִים עַד סוֹף כָּל הַדּוֹרוֹת. וְאִם יָלְדָה בַּת, אֲסוּרָה לִכְהֻנָּה. אֲבָל אִם נִשֵּׂאת אוֹתָהּ הַבַּת לְיִשְׂרָאֵל וְיָלְדָה מִמֶּנּוּ בַּת, אוֹתָהּ הַבַּת כְּשֵׁרָה לִכְהֻנָּה, שֶׁיִּשְׂרָאֵל שֶׁנָּשָׂא חֲלָלָה הַוָּלָד כָּשֵׁר:

16 ...A Halal who marries a kosher woman, the resulting child from her is also a Halal, as is the grandson, and so on to the end of all generations. If the child is a girl, that child is forbidden to the priesthood. But if she marries an Israelite and has a daughter, that daughter is kosher for the priesthood, for the child of an Israelite who marries a Halalah is kosher.

יז כּוּתִי וְעֶבֶד הַבָּא עַל בַּת יִשְׂרָאֵל וְיָלְדָה מִמֶּנּוּ בַּת, אוֹתָהּ הַבַּת פְּגוּמָה לִכְהֻנָּה:

17 A non-Jew and a slave that have relations with an Israelite girl and a girl is born from them, the daughter is not allowed to marry a priest.

יח כֹּהֵן שֶׁנָּשָׂא גְּרוּשָׁה מְעֻבֶּרֶת, בֵּין מִמֶּנּוּ בֵּין מֵאַחֵר, וְיָלְדָה כְּשֶׁהִיא חֲלָלָה, הַוָּלָד כָּשֵׁר, שֶׁהֲרֵי לֹא בָּא מִטִּפַּת עֲבֵרָה:

18 A priest who married a pregnant divorcee, whether [she was pregnant] by him or by another, and she gave birth after she had been desanctified to the priesthood, the child is valid [to the priesthood] for he didn't come from a sinful drop.

יט כֹּהֵן שֶׁבָּא עַל חֲלוּצָה, הִיא וּוְלָדָהּ חֲלָלִים מִדְּרַבָּנָן. אֲבָל כֹּהֵן שֶׁבָּא עַל אַחַת מֵהַשְּׁנִיּוֹת, הִיא כְּשֵׁרָה וְזַרְעוֹ מִמֶּנָּה כְּשֵׁרִים:

19 A priest who had relations with a woman who had previously been released from levirate marriage, she and her offspring are halalim from rabbinic decree. But a priest who had relations with a woman prohibited due to second degree incest, she is valid and his offspring with her are valid.

כ כֹּהֵן שֶׁבָּא עַל סְפֵק זוֹנָה אוֹ עַל סְפֵק גְּרוּשָׁה אוֹ סְפֵק חֲלוּצָה (טוּר), הֲרֵי זוֹ סְפֵק חֲלָלָה, וּוְלָדָהּ סְפֵק חָלָל, וְנוֹתְנִין עָלָיו חֻמְרֵי כֹּהֲנִים וְחָמְרֵי יִשְׂרָאֵל: אֵינוֹ אוֹכֵל בִּתְרוּמָה וְאֵינוֹ מִטַּמֵּא לְמֵתִים, וְנוֹשֵׂא אִשָּׁה הָרְאוּיָה לְכֹהֵן, וְאִם אָכַל אוֹ נִטְמָא אוֹ נָשָׂא גְּרוּשָׁה, מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וְהוּא הַדִּין בְּחָלָל שֶׁל דִּבְרֵיהֶם. אֲבָל חָלָל שֶׁל תּוֹרָה הַוַּדַּאי, הֲרֵי זֶה כְּזָר וְנוֹשֵׂא גְּרוּשָׁה וּמִטַּמֵּא לְמֵתִים, שֶׁנֶּאֱמַר: " אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן" (וַיִּקְרָא כא, א) אַף עַל פִּי שֶׁהֵם בְּנֵי אַהֲרֹן, עַד שֶׁיִּהְיוּ בְּכִהוּנָם:

20 A Cohen who comes to a possible prostitute (or a possible divorcee or a possible released woman - Tur), this is possible desecration and the offspring is a possible halal, and is given the restrictions of Cohanim and the restrictions of Israel. He may not eat Trumah and may not be exposed to a dead body, may only marry a woman permitted to a Cohen, and if he ate (trumah) or was exposed (to a dead body) or married a divorcee, they strike him with a stroke of rebellion. And this is the ruling regarding a halal of their words [i.e., rabbinic]. But the confirmed halal of Torah is like a Zar and may marry a divorcee and be exposed to the dead, as it is said "Say to the Cohanim the sons of Aaron" (Lev. 21:1) even though they are the sons of Aaron, not until they are serving as Cohanim.

כא גֵּר שֶׁנָּשָׂא גִּיּוֹרֶת, וְיָלְדָה בַּת, לֹא תִּנָּשֵׂא לְכַתְּחִלָּה לְכֹהֵן אֲפִלּוּ בַּת בִּתָּהּ עַד כַּמָּה דּוֹרוֹת, אַף עַל פִּי שֶׁהוֹרָתָהּ וְלֵידָתָהּ בִּקְדֻשָּׁה. וְאִם נִשֵּׂאת לְכֹהֵן, לֹא תֵּצֵא. וְאִם יֵשׁ בָּהּ צַד אֶחָד שֶׁל יִשְׂרָאֵל, כְּגוֹן גֵּר שֶׁנָּשָׂא יִשְׂרְאֵלִית אוֹ יִשְׂרָאֵל שֶׁנָּשָׂא גִּיּוֹרֶת, הַבַּת מֻתֶּרֶת לְכֹהֵן לְכַתְּחִלָּה. וְהוּא הַדִּין לִמְשֻׁחְרָר שֶׁנָּשָׂא יִשְׂרְאֵלִית אוֹ יִשְׂרָאֵל שֶׁנָּשָׂא מְשֻׁחְרֶרֶת:

21 If a male convert marries a female convert who then gives birth to a daughter, she may not in principle be married to a kohen (priest) -- even the daughter's daughter for several generations, despite the fact that her conception and birth were in holiness. And if she was [nonetheless] married to a kohen, she does not go out [necessarily from her marriage]. And if she were on one side Israelite, such as if a male convert married an Israelite woman or an Israelite man married a female convert, the daughter is permitted to a kohen even in principle. And that is the rule for a male emancipated slave who marries a Israelite woman or an Israelite man who marries an female emancipated slave.

כב הַכֹּהֶנֶת מֻתֶּרֶת לִנָּשֵׂא לְחָלָל וּלְגֵר וְלִמְשֻׁחְרָר, שֶׁלֹּא הֻזְהֲרוּ כְּשֵׁרוֹת לְהִנָּשֵׂא לִפְסוּלֵי כְּהֻנָּה, שֶׁנֶּאֱמַר "בְּנֵי אַהֲרֹן" (וַיִּקְרָא כא, א) וְלֹא בְּנוֹת אַהֲרֹן:

22 A daughter of priests may be married to a hallal (the son of a priest through a forbidden relationship), or to a convert, or to an emancipated slave, women with fitting ancestry not having been warned against marrying those unfit for priesthood, as the verse says, "Sons of Aaron" (Lev 21:1) and not 'daughters of Aaron."

כג מִשְׁפָּחָה שֶׁנִּתְעָרֵב בָּהּ סְפֵק חָלָל אוֹ וַדַּאי, וְכֵן אִם נִתְעָרֵב בָּהּ סְפֵק מַמְזֵר אוֹ מַמְזֵר וַדַּאי, נִתְבָּאֵר בְּסִי' ב':

23 A family that has within it a doubtful case of halal or a certain one, and so too if it has a doubtful case of a mamzer [born of a forbidden relationship] or a certain mamzer, this is clarified in section 2.

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