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Previous daf Bava Basra 32
BAVA BASRA 31 & 32 - these Dafim have been dedicated anonymously l'Iluy
Nishmas Tzirel Nechamah bas Tuvya Yehudah.
1) [line 3] MECHAZKINAN LEI B'AVUHA D'HAI D'CHOHEN HU - it is accepted
(based upon a Chazakah) that the father of the person whose lineage is in
question is a true Kohen
2) [line 4] NAFAK ALEI KOLA - a rumor spread about him [that he was a Ben
Gerushah or a Ben Chalutzah]
3) [line 4] BEN GERUSHAH U'VEN CHALUTZAH (CHALAL)
(a) The Torah (Vayikra 21:14) commands a Kohen Gadol not to marry a widow
(Almanah), divorcee (Gerushah), prostitute ("Zonah" -- see Background to
Kidushin 77:17) or Chalalah. An ordinary Kohen (Hedyot) is permitted to
marry a widow, but not any of the other women listed above. The child from
one of the above-mentioned unions is invalidated from the Kehunah, and is
called a "Chalal." The Rabanan also prohibited all Kohanim from marrying a
Chalutzah (see Background to Kidushin 45:6), and made the children of a
Kohen from a Chalutzah Chalalim mid'Rabanan.
(b) A Chalal may not serve in the Beis ha'Mikdash, and according to some
sources he is Chayav Misah b'Yedei Shamayim if he does (MINCHAS CHINUCH
275:5). A Chalal does not eat Terumah or the Kodshim reserved for Kohanim
(Terumos 8:1), and is not restricted with regard to the women that he is
allowed to marry. Chalalim are not prohibited from coming into contact with
corpses. Chalalim are not considered Kohanim with regard to the other
privileges and restrictions pertaining to Kohanim, as well.
(c) A widow, divorcee or prostitute who has relations with a Kohen Gadol,
and a divorcee or prostitute who has relations with a regular Kohen, becomes
a "Chalalah." Female children born through such a union are also Chalalos.
Also, any Jewish woman who has relations with a Chalal becomes a Chalalah
(even though she is permitted to have relations with him).
(d) A Chalalah is prohibited to marry a Kohen. If she does marry (and have
relations with) a Kohen, the Chalalah and the Kohen are punished with
Malkos. A Chalalah may not eat Terumah. Although a Jewish woman who has
living children from a Kohen normally eats Terumah, if she becomes a
Chalalah she may no longer eat Terumah. Similarly, although the daughter of
a Kohen normally eats Terumah until she becomes married to a non-Kohen, if
she becomes a Chalalah she may no longer eat Terumah (Yevamos 69a).
(e) There is a Mitzvas Aseh for a Kohen Gadol to marry a Besulah (Vayikra
21:13). If he transgresses this Aseh and marries a Be'ulah (who is not an
Almanah), the Tana'im argue as to whether the woman becomes a Chalalah and
whether the child is a Chalal.
4) [line 9] MITZTARFIN EDUS - we combine the testimonies [of the two
witnesses who claimed that he is a valid Kohen]
5) [line 1] SHETARA ZAIFA - a forged document
6) [line 1] GACHIN, LACHIS LEI L'RABAH - he bent over and whispered to Rabah
7) [line 2] SHETARA MA'ALYA - a valid document
8) [line 3] IRKAS - it got lost
9) [line 3] INKIT HAI B'YADAI KOL DEHU - if I will at least hold this in my
hand. I.e. use this to support my claim in Beis Din
10) [line 7] CHASPA B'ALMA HU - it is merely a potsherd, i.e. it is
11) [line 8] D'MASIKNA VACH - [a debt of money] that I hold against you
12) [line 20] ARVA (AREV - a guarantor of a loan)
(a) An Arev is a guarantor for a loan who accepts upon himself to pay back
the loan instead of the borrower, under certain circumstances.
(b) There are different levels of guarantors. A normal guarantor only has to
pay back the loan if the borrower cannot pay. In the case of an Arev Kablan,
the lender may approach the Arev Kablan to pay even if the lender has not
yet asked the borrower to pay. The Halachah of our Gemara applies either to
an Arev Kablan or to a normal Arev in a case where the Malveh stipulated
that he has the right to decide from whom he wished to collect the debt.
13) [line 28] HADRAS OZAFTINHU MINAI - you in turn borrowed the money from
14a) [line 30] SHAIFEI - worn down
b) [line 30] SUMKEI - [the copper of the coins became overly] red
(invalidating them as legal tender)
15) [line 30] AKATI ISEI L'SHI'ABUDA DI'SHTARA - the obligation created by
the document is still in existence
16a) [line 32] EIMA LI EIZI - Tell me, now...
b) [line 32] GUFA D'UVDA HEICHI HAVAH? - ... what was the actual incident?
17) [line 33] AR'A B'MASHKONTA HAVAH NEKITNA ME'AVUHON D'YASMEI - I was
holding on to the land, which I received from the father of the orphans, as
a Mashkanta d'Sura (see Background to Bava Metzia 109:32)