משנה: בַּת יִשְׂרָאֵל מְאוֹרֶסֶת לְכֹהֵן מְעוּבֶּרֶת מִכֹּהֵן שׁוֹמֶרֶת יָבָם לְכֹהֶן. וְכֵן בַּת כֹּהֵן לְיִשְׂרָאֵל לֹא תֹאכַל בַּתְּרוּמָה. בַּת יִשְׂרָאֵל מְאוֹרֶסֶת לְלֵוִי מְעוּבֶּרֶת מִלֵּוִי שׁוֹמֶרֶת יָבָם לְלֵוִי וְכֵן בַּת לֵוִי לְיִשְׂרָאֵל לֹא תֹאכַל בַּמַּעֲשֵׂר. בַּת לֵוִי מְאוֹרֶסֶת לְכֹהֵן מְעוּבֶּרֶת מִכֹּהֵן שׁוֹמֶרֶת יָבָם לְכֹהֶן וְכֵן בַּת כֹּהֵן לְלֵוִי לֹא יֹאכְלוּ לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר. MISHNAH: An Israel woman betrothed to a Cohen, or pregnant from a Cohen54A pregnant widow, cf. Yevamot 7:3:1" href="/Jerusalem_Talmud_Yevamot.7.3.1">Mishnah 7:3. All cases will be explained in the Halakhah., or waiting for her Cohen levir, and also a Cohen woman betrothed to an Israel may not eat heave. An Israel woman betrothed to a Levite, or pregnant from a Levite, or waiting for her Levite levir, and also a Levite woman betrothed to an Israel may not eat tithe. A Levite woman betrothed to a Cohen, or pregnant from a Cohen, or waiting for her Cohen levir, and also a Levite woman betrothed to a Cohen may not eat either heave or tithe.
הלכה: בַּת יִשְׂרָאֵל מְאוֹרֶסֶת לְכֹהֵן. כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ. וְלֵית הִיא גַו בֵּייתֵהּ. מִכֹּהֵן. לִילִיד בַּית. אֵין בֵּין יְלִיד בַּיִת. לְשׁוֹמֶרֶת יָבָם לְכֹהֶן. כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ. וְלֵית הוּא גַו בֵּייתֵהּ. וְכֵן בַּת כֹּהֵן לְיִשְׂרָאֵל. וּבַת כֹהֵן כִּי תִהְיֶה לְאִישׁ זָר. מְעוּבֶּרֶת מִיִּשְׂרָאֵל שׁוֹמֶרֶת יָבָם לְיִשְׂרָאֵל. וְשָׁבָה אֶל בֵּית אָבִיהָ פְּרָט לְשׁוֹמֶרֶת יָבָם. בִּנְעוּרֶיהָ. פְּרָט לִמְעוּבֶּרֶת. HALAKHAH: “An Israel woman betrothed to a Cohen.” “Any pure person in your house may eat it,56Numbers.18.11">Num. 18:11, speaking of heave. While she was acquired by her husband (cf. Yevamot 1:1:15" href="/Jerusalem_Talmud_Yevamot.1.1.15">Chapter 1, Note 63), she is not in his house before the actual marriage. She has a claim if the husband drags his feet for the marriage, cf. Mishnah Ketubot 5:2–3.” but she is not in his house. “From a Cohen”, for the one born in his house; this one is not born in his house57This refers to the pregnant widow. The reason given is a misquote from Leviticus.22.11">Lev. 22:11: “Any born in his house, they should eat from his food.” The unborn does not eat.. “The one waiting for her Cohen levir,” “any pure person in your house may eat it,” but she is not in his house. “And also a Cohen woman betrothed to an Israel,” “a daughter of a Cohen when she will belong to an outside man58Leviticus.22.12">Lev. 22:12: “she may not eat from the holy heaves.”.” One59Speaking of the parallel cases not mentioned in the Mishnah of a Cohen’s daughter betrothed to, pregnant from, or waiting for a levir of, an Israel. pregnant from an Israel or waiting for an Israel levir: “When she returns to her father’s house60Leviticus.22.12">Lev. 22:12: “she may eat from her father’s food.” The same argument in the Yevamot.87a">Babli, 87a. A longer discussion in Sifra Emor Pereq 6(1),” that excludes the one waiting for her levir, “as in her youth59Speaking of the parallel cases not mentioned in the Mishnah of a Cohen’s daughter betrothed to, pregnant from, or waiting for a levir of, an Israel.,” that excludes the pregnant one.
בַּת יִשְׂרָאֵל מְאוֹרֶסֶת לְלֵוִי. אַתֶּם וּבֵיתְכֶם וְלֵית הִיא גַּו בֵּייתֵהּ. מְעוּבֶּרֶת מִלֵּוִי. יְלִיד בַּית. וְאֵין כָּאן יְלִיד בַּיִת. אָמַר רִבִּי יוֹסֵי. כְּלוּם כְּתִיב יְלִיד בַּיִת אֶלָּא בְכֹהֵן. כְּמַה דְתֵימַר תַּמָּן הַיְּלוּד מַאֲכִיל וְשֶׁאֵינוֹ יְלוּד אֵינוֹ מַאֲכִיל. וְהָכָא נַמֵּי הַיְּלוּד מַאֲכִיל וְשֶׁאֵינוֹ יְלוּד אֵינוֹ מַאֲכִיל. שׁוֹמֶרֶת יָבָם לְלֵוִי. אַתֶּם וּבֵיתְכֶם. וְלָאו הוּא גַּו בֵּייתָהּ. וְכֵן בַּת לֵוִי. וּבַת כֹהֵן כִּי תִהְיֶה לְאִישׁ זָר. וְלֹא בַּת כֹּהֵן כְּתִיב. אָמַר רִבִּי יוֹסֵי. בַּת. אַחַת בַּת כֹּהֵן וְאַחַת בַּת לֵוִי. בַּת כֹּהֵן שֶׁנִּישֵּׂאת לְיִשְׂרָאֵל חוֹזֶרֶת וְאוֹכֶלֶת. בַּת יִשְׂרָאֵל שֶׁנִּישֵּׂאת לְכֹהֵן חוֹזֶרֶת וְאֵינָהּ אוֹכֶלֶת. מְעוּבֶּרֶת מִיִּשְׂרָאֵל שׁוֹמֶרֶת יָבָם לְיִשְׂרָאֵל. וְשָׁבָה אֶל בֵּית אָבִיהָ פְּרָט לְשׁוֹמֶרֶת יָבָם. בִּנְעוּרֶיהָ. פְּרָט לִמְעוּבֶּרֶת. “An Israel woman betrothed to a Levite,” “you and your house61Numbers.18.31">Num. 18:31.” but she is not in his house. “Pregnant from a Levite,” “born in the house,” this one is not born in his house57This refers to the pregnant widow. The reason given is a misquote from Leviticus.22.11">Lev. 22:11: “Any born in his house, they should eat from his food.” The unborn does not eat.. Rebbi Yose said, is not “born in the house” written only for a Cohen? As you say there, whoever is born lets eat, whoever is not born does not let eat; here also whoever is born lets eat, whoever is not born does not let eat62All rules for the Levites are (rabbinically) derived from those of the Cohen; they are not biblical.. “Waiting for her Levite levir,” “you and your house,” but he is not in her house. “And also a Levite woman”: “And a daughter of a Cohen when she will belong to an outside man58Leviticus.22.12">Lev. 22:12: “she may not eat from the holy heaves.”.” Is there not written “daughter of a Cohen”? Rebbi Yose said “daughter”, whether she is a Cohen’s or a Levi’s63This argument is a little less cryptic in the Yevamot.68b">Babli, 68b, in the name of R. Abba: Since it is written “and a daughter” and not simply “a daughter”, following R. Aqiba one has to add another category of daughters who do not eat their part of agricultural produce.. The daughter of a Cohen who was married to an Israel may return and eat, the daughter of an Israel who was married to a Cohen may return and not eat. One64Again the case of the Levite is assimilated into that of the Cohen. pregnant from an Israel or waiting for an Israel levir: “When she returns to her father’s house,” that excludes the one waiting for her levir, “as in her youth,” that excludes the pregnant one.
בַּת לֵוִי מְאוֹרֶסֶת לְכֹהֵן. כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ. וְלֵית הוּא גַו בֵּייתָהּ. מְעוּבֶּרֶת מִּכֹּהֵן. יְלִיד בַּית. וְאֵין כָּאן יְלִיד בַּיִת. שׁוֹמֶרֶת יָבָם לְכֹהֶן. כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ. וְלֵית הוּא גַו בֵּיתָא. וְכֵן בַּת כֹּהֵן לְלֵוִי לֹא יֹאכְלוּ לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר. נִיחָא בַּתְּרוּמָה לֹא תֹאכֵל. בְּמַעֲשֵׂר. מַה נַפְשֵׁךְ. כֹּהֱנֶת הִיא תֹאכֵל. לְוִייָה הִיא תֹאכֵל. רִבִּי הִילָא בְשֵׁם רִבִּי יוֹחָנָן. כְּמָאן דְּאָמַר אֵין נוֹתְנִין מַעֲשֵׂר לִכְהוּנָּה. הֲוֵי הוּא דְאָמַר נוֹתְנִין מַעֲשֵׂר לִכְהוּנָּה. “A Levitic woman betrothed to a Cohen.” “Any pure person in your house may eat it,56Numbers.18.11">Num. 18:11, speaking of heave. While she was acquired by her husband (cf. Yevamot 1:1:15" href="/Jerusalem_Talmud_Yevamot.1.1.15">Chapter 1, Note 63), she is not in his house before the actual marriage. She has a claim if the husband drags his feet for the marriage, cf. Mishnah Ketubot 5:2–3.” but he is not in her house. “From a Cohen”, for the one born in his house; this one is not born in his house57This refers to the pregnant widow. The reason given is a misquote from Leviticus.22.11">Lev. 22:11: “Any born in his house, they should eat from his food.” The unborn does not eat.. “The one waiting for her Cohen levir,” “any pure person in your house may eat it,” but she is not in his house. 65This text is copied from Ma‘aser Sheni 5:9, Notes 176–177.“Similarly, the daughter of a Cohen [betrothed] to a Levite should eat neither heave nor tithe.” We understand that she should not eat heave. But tithe any way you take it, if she is a Cohen’s daughter she should eat, if she is a Levite’s wife she should eat. Rebbi Hila in the name of Rebbi Joḥanan: [It follows] him who says one does not give tithe to Cohanim. That means, he himself says one gives heave to Cohanim66This last sentence is inappropriate here; it refers to the position of R. Joḥanan that the daughter of a Cohen betrothed to a Levite may eat tithe. The discussion in the Yevamot.86">Babli, 86a/b, remains inconclusive..