The Daf YB set edition, an audio series of the Talmud Bavli, presents the study of Masechet Kiddushin, sponsored by our good friend Mr. Chaim Dana, שמרהו ויחייהו, in honor of his wife, Bina bat Rivka. May they be blessed with many years of shalom bayit, Masechet Kiddushin, and hatzlacha, parnasa, and all good things, including health, happiness, and nachat from their children, along with all the brachot. Today’s daf is Daf Ayin Gimmel. It is being studied לעילוי נשמת l’iluy nishmat מור זקני Yosef ben Salama, מרת זקנתי Yafa bat Salama, and for the elevation of the soul of אבי Avraham ben Ester, may Hashem comfort them in Gan Eden, אמן.
Today’s daf is also studied for a Refuah Sheleimah for Moshe Medina, Sara bat Rachel. A prayer is offered: א-ל נא רפא נא להם, for both the soul and body. May they experience a complete healing, Refuah Tama, soon, יהי רצון, and we say, אמן.
We begin today’s daf on Ayin Bet amud Bet, starting twelve lines from the bottom. The sages taught: “A ממזר and a נתין will be pure in the future,” these are the words of Rabbi Yose. Rabbi Yose states that when Eliyahu Hanavi comes, he will purify the ממזרים. As discussed in earlier sections of the Gemara, it was mentioned that Eliyahu Hanavi will make the ממזרים and the נתינים pure.
Rabbi Meir argues: “They will not be pure.” Rabbi Meir asserts that those who are already ממזרים will remain so; he will not purify anyone. Rabbi Yose responds: “But it has already been stated: ‘I will sprinkle upon you pure waters, and you will be purified.’” This verse implies that there will be purification, as it states that Eliyahu will sprinkle the holy waters, which indicates that there will be tahara.
Rabbi Meir counters: “When it states, ‘From all your impurities and all your idols,’ it indicates that he will purify us from idolatry, but not from the status of being a ממזר.” This means that whoever is a ממזר will remain a ממזר; there will not be a magical transformation by Eliyahu to change their status.
Rabbi Yose replies: “When it states, ‘I will purify you,’ it repeats the phrase, suggesting that it also refers to the ממזרים.” This implies that not only will there be purification from idolatry but also from the status of being a ממזר.
The Gemara continues by stating: “According to Rabbi Meir, this is consistent with the verse that says, ‘And a ממזר will dwell in Ashdod,’ implying that there will still be a concept of ממזרים, as Eliyahu Hanavi will not purify them, and thus they will be sent to Ashdod.” However, according to Rabbi Yose, what does he make of the verse? It suggests that there will be no ממזרים, as he believed Eliyahu would purify them all.
The explanation provided by Rav Yosef is that the Jewish people will sit securely in their land, similar to the way the non-Jews lived. This is not about the existence of ממזרים but rather a metaphor for how the Jewish people, who were estranged from their land, will return when the Messiah comes.
Now, according to our understanding, this refers to known ממזרים. As mentioned earlier, once they become mixed, they are considered mixed. The interpretation here is that the known ממזרים will be referenced by the verse about the ממזר sitting in Ashdod. The question arises, however, regarding the opinions of the early authorities. Some learned that this Gemara discusses that Rabbi Meir states that Eliyahu will not purify the known ממזרים, meaning he will reveal the ones that were already mixed in.
The question posed is why the Gemara does not simply answer that the verse about the ממזר sitting in Ashdod refers to the known ממזרים. The Gemara states: “It is understandable according to Rabbi Meir, who asserts that nothing will change, as the verse states that a ממזר will dwell in Ashdod.” But according to Rabbi Yose, how does he address the verse? Rabbi Yose says that the verse is not about ממזרים at all.
The Ran explains that the verse cannot be referring to known ממזרים because it is clear that they will exist, just as they do now. The laws of the Torah will not change when the Messiah comes. Therefore, what is the purpose of the verse? It must be teaching us that unknown ממזרים will be segregated and sent to Ashdod. This serves as proof against Rabbi Yose.
Rabbi Yose responds that the verse is not about known ממזרים at all. The Gemara concludes that there is a significant dispute between Rabbi Meir and Rabbi Yose. Rav Yehuda states in the name of Shmuel that the halacha is like Rabbi Yose, meaning that in the future, ממזרים will be made kosher.
Rav Yosef comments that if it were not for Rav Yehuda stating that the halacha is like Rabbi Yose, Eliyahu would come and reveal numerous ממזרים. Rashi explains that this means bundles of people would be exposed as ממזרים. It is a good thing that we rule like Rabbi Yose, as otherwise, many people would be cast out.
Next, the Gemara discusses the case of a convert marrying a ממזרת. There is a dispute: Rabbi Yose permits a convert to marry a ממזרת, while Rabbi Yehuda prohibits it. The discussion extends to whether a convert, freed slave, or chalal can marry a כהנת.
Rabbi Yose explains that a convert is permitted to marry a ממזרת based on the fact that the term “קהל” appears five times in the Torah. Rashi notes that according to Rabbi Yose, the congregation of converts is not considered a “קהל.” Therefore, they can marry ממזרים.
Rabbi Yehuda argues that the congregation of converts is indeed considered a “קהל.” This leads to the conclusion that a convert is prohibited from marrying a ממזרת, as they are included in the congregation. The Gemara continues to explore the implications of these rulings and the nature of the different congregations.
Ultimately, the discussion emphasizes the importance of understanding the distinctions between known and unknown ממזרים, the implications of these distinctions on halachic rulings, and the broader context of the Jewish community's genealogical purity.