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1) PEOPLE THAT DO NOT RECEIVE TERUMAH AT THE GRANARIES

(a) A slave does not receive, lest people will come to assume he has proper lineage (for marriage).
(b) An Arel and Tamei do not receive - they are repulsive.
(c) A Kohen that married a woman forbidden to him - he is fined.
(d) Question: Why doesn't a woman receive?
(e) Answer #1 (Rav Papa or Rav Huna Brei d'Rav Yehoshua): Lest she continue to receive after she is divorced.
(f) Answer #2 (The Amora that did not give Answer #1): Lest she come to be in seclusion with a man.
(g) Question: What is the difference between these reasons?
(h) Answer #1: A place which is close to the city (and they would know if she was divorced), and people are not commonly found there (so seclusion is a problem);
(i) Answer #2: A place far from the city (they would not know that she was divorced), and people are common there (so seclusion is not a problem).
(j) (Beraisa): All of them, we send Terumah to their houses, except for a Tamei or a Kohen that married a woman forbidden to him.

1. But we do send to an Arel.
2. Suggestion: If this is because this is beyond his control (he should not circumcise himself, because his brothers died through circumcision) - the same applies to a Tamei!
3. Answer: An Arel is totally blameless - a Tamei could have been more careful.

(k) (Beraisa): A slave and a woman, they do not receive Terumah at the granaries; in a place where they receive, we give first to the woman, and send her away.
(l) Question: What does this mean (we said, they do not receive!)?
(m) Answer: Where Ma'aser Oni is distributed, we give a woman first, because of disgrace.

1. (Rava): Before, when a man and woman would come for judgment, I would hear the man's case first, because he is obligated in (all) Mitzvos.
2. Now that I heard the above law, I hear the woman's case first, because of disgrace.

(a) (Mishnah): When they grow up ...(if they freed each other) ...
(b) Question: Why may they choose if they want to free each other - before this, they cannot marry, neither a slave nor a Bas Yisrael!
(c) Answer (Rava): Rather, we force them to free each other.
(d) (Mishnah): They have the stringencies ...
(e) Question: What law does this teach?
(f) Answer (Rav Papa): When they bring a flour offering, a handful is offered on the Altar as an offering of a Yisrael, and the remainder is not eaten as the offering of a Kohen.

1. The handful is offered by itself, and the remainder by itself.

(g) Objection: But anything which has become permitted by offering a portion, one who burns the remainder transgresses "Do not burn"!
(h) Answer #1 (R. Yehudah Brei d'R. Shimon Ben Pazi): He burns it as if it was wood, as R. Elazar.

1. (Beraisa - R. Elazar): "For a fragrant scent", you cannot burn on the Altar, but you can burn as if it was wood.
2. This answer only works according to R. Elazar - according to Chachamim, how can we answer?

(i) Answer #2: We do as R. Elazar b'Rebbi Shimon.

1. (Beraisa - R. Elazar b'Rebbi Shimon): The handful is offered by itself, and the remainder is scattered in the place where ashes from the Altar are placed.
2. Even Chachamim only argue on R. Elazar b'Rebbi Shimon regarding the sin-offering of a Kohen, since it can be offered - but here, they admit.

(a) (Mishnah): A woman that remarried without waiting 3 months, and gave birth; we do not know if she gave birth after 9 months of pregnancy, and the baby is from the 1st husband; or if she gave birth after 7 months of pregnancy, and the baby is from the 2nd husband.
(b) If she had (certain) sons from both husbands - (if the doubtful son dies) they do Chalitzah, not Yibum; if one of them dies, the doubtful son does Chalitzah, not Yibum.

(c) If he had brothers from both possible fathers (and not from his mother), he may do Chalitzah or Yibum to their widows; if he died, a brother from one possible father does Chalitzah, and a brother from the other possible father may do Yibum.
(d) If 1 possible father was a Yisrael, and 1 a Kohen, the doubtful son has the following restrictions:

1. He marries a woman fit for a Kohen;
2. He may not become Tamei - if he did, he is not lashed;
3. He does not eat Terumah - if he ate, he does not pay the principle, nor add a fifth;
4. He does not receive a share of Terumah at the granaries; he sells Terumah that he separates from his own produce, and keeps the money;
5. He does not get a share of Kodshim of the Temple, if he comes to offer a sacrifice, we do not seize it from him;
6. He is exempt from giving the foreleg, jaw and stomach of a Chulin animal;
7. His firstborn animals graze until they get a blemish;
8. We put on him the stringencies of a Kohen and a Yisrael.

(e) If both possible fathers are Kohanim, he is an Onen when either of them dies, and they are Onenim when he dies;
(f) He does not become Tamei to engage in burying them, and they do not become Tamei to engage in burying him; he does not inherit them, but they inherit him; he is exempt if he hits or curses either of them;
(g) He goes to the Temple during the period when each of them goes up to serve, but he does not receive a portion of the sacrifices;

1. If they are from the same watch of Kohanim, he does receive a portion.

(h) (Gemara): Chalitzah must be done before Yibum - but not Yibum first, lest he is from the other father, and the Shomeres Yavam transgresses having relations with a stranger.

(a) (Shmuel): 10 Kohanim are standing, and one separated and had relations with a woman, who conceived and gave birth from that incident - the child is a Shtuki (silenced).
(b) Question: Regarding what is the child a Shtuki?

1. Suggestion: If we silence (deny) him from inheriting his father's property - this is obvious, we do not know which is his father!

(c) Answer: Rather, we silence him from serving as a Kohen - "To him and his sons after him" - we require that his sons know their lineage from him, and this is lacking.
(d) Question (Rav Papa): How will you expound what Hash-m said to Avraham - "To be to you as Hash-m, and to your children after you"?
(e) Answer: Hash-m warned him not to marry a Nochri or slave, so his seed should not go after her.
(f) Question (Beraisa): 'The first son (when a woman did Yibum within 3 months, and we do not know who is the father) is fitting to be a Kohen Gadol' - but the child cannot trace his lineage to his father!
(g) Answer: The requirement of being able to trace the lineage is only mid'Rabanan, the verse is only an Asmachta; Chachamim only decreed by extramarital relations, not by marriage.
(h) Question: Did Chachamim really decree by extramarital relations?

1. (Mishnah): A woman that remarried without waiting 3 months after her husband, and gave birth ...
2. Question: How did she leave her 1st husband?
3. Suggestion #1: If he died - but the Mishnah says later, the doubtful son is an Onen when they die, and they are Onenim when he dies!

i. We understand, the son is an Onen when the 2nd husband dies, and he is an Onen when the bones of the 1st husband are gathered.
ii. They are Onenim when he dies - but the 1st husband died before the son was born!

4. Suggestion #2: Rather, the 1st husband divorced her - she did not wait 3 months after the Get of her husband.

i. But the Mishnah says later, he may not become Tamei to engage in burying them, and they may not become Tamei to engage in burying him.
ii. We understand, they cannot become Tamei to bury him - each is in doubt if this is his son!
iii. We understand, the son can't become Tamei to bury the 2nd man - perhaps it is not his father!
iv. Question: Why can't the son become Tamei to bury the 1st man - if it is his father, this is a Mitzvah; if it is not his father - the son is a Chalal (his mother was divorced), he may become Tamei!

5. Answer #1: It must be, the 1st man never married his mother, they just had extramarital relations.

i. When the Mishnah says, she did not wait 3 months after Ba'alah (her husband) - it means, after Bo'alah (the man that had relations with her).
ii. The Mishnah continues, the son goes to the Temple with the watch of each father - this refutes Shmuel!

6. Answer #2 (Rav Shemaya): His mother did Mi'un (and was therefore permitted to remarry a Kohen).
7. Question: If she did Mi'un, she could not give birth!

i. (Rav Bibi): 3 woman have relations with a wad (to inhibit pregnancy) - a minor, a pregnant woman, and a nursing woman - a minor, lest she get pregnant and die; a pregnant woman, lest the fetus get squashed; a nursing woman - lest she be forced to wean her child, and he will die.
ii. The minor referred to is between 11 and 12 years of age - below or above this, she has normal relations - this is R. Meir's opinion;
iii. Chachamim say, in all cases, she has normal relations, and Heaven will have mercy on her - "Hash-m watches over the simple".

8. Answer #3: The case is, her engagement was on condition, and it was not fulfilled.

i. (Rav Yehudah): "She was not grabbed", she is forbidden - had she been forced, she would be permitted - there is another case, even though she was not grabbed, she is permitted - this is the case of a mistaken engagement.
ii. Even if her son is on her shoulder, she may do Mi'un and leave her husband.