Kidushin Daf 70 - Kol Ha'Posel B'Mumo Posel
Summary
- The shiur presents the sugyot on Kiddushin 70 concerning proofs that multiple lineage classes ascended from Bavel with Ezra, the derashot identifying sources for ממזרים and other uncertain lineages from the verse ואלה העולים מתל מלח תל חרשא כרוב אדון ואמר, severe consequences for marrying an unfit spouse and for doing so for money, the rule כל הפוסל במומו פוסל with a detailed narrative involving Rav Yehuda and Rav Nachman culminating in communal proclamations about lineage disqualifications, and concluding teachings on indicators among kohanim and that Hashem’s *Shechinah* rests only upon meyuchas families while excluding one who marries an *isha she-eina hogenet*.
- The Gemara derives that even *geirim* and *avadim meshuchrarim* ascended with Ezra from “וכל הנבדל מטומאת גויי הארץ אליהם” in Ezra. It initially seeks to show that *mamzeirim* were among the returnees from Toviah the “eved Amoni” and his prestigious in-law ties, which would make offspring *mamzeirim* if one holds עובד כוכבים ועבד הבא על בת ישראל הולד ממזר, then rejects this proof due to views that the child is כשר, doubt about offspring, and uncertainty about where they were born.
- The verse itself is expounded to identify tainted lineages: תל מלח signals people whose deeds resemble Sodom, producing *mamzeirim*; תל חרשא signals a שתוקי; “ולא יכלו להגיד בית אבותם וזרעם אם מישראל הם” signals an אסופי. The phrase כרוב אדון ואמר is read two ways: as Hashem’s reproach that Israel made themselves like a נמר regarding עריות instead of like כרובים, and alternatively (Rabbi Abahu) as Hashem’s praise that even if they acted like a נמר, they remain as precious as כרוב, along the line of ממזר תלמיד חכם קודם לכהן גדול עם הארץ.
- Rabba bar bar Ḥana states that one who marries an *isha she-eina hogenet* is regarded as if he plowed the entire world and sowed it with salt, anchored in ואלה העולים מתל מלח תל חרשא. Rav Bar Rav Adda in the name of Rav adds that one who marries an *isha* פסולה *leshem mamon* has *banim she’einan mehuganim*, as in “בה’ בגדו כי בנים זרים ילדו,” and their wealth is erased swiftly, “עתה יאכלם חודש את חלקיהם,” which Rav Naḥman bar Yitzḥak reads as a month’s cycle consuming the assets.
- Rav Bar Rav Adda (and others citing Rav Hamnuna) teaches that one who marries an *isha she-eina hogenet* is bound by Eliyahu and lashed by Hashem, and a baraita says Eliyahu writes and Hashem signs, “אוי לו לפוסל את זרעו ולפוגם את משפחתו.” The baraita further states “כל הפוסל פסול ואינו מדבר בשבחה לעולם,” and Shmuel rules “במומו פוסל.”
- A man from Nehardea insults Rav Yehuda over butchers’ precedence, is put in *niduy*, and is proclaimed an eved by Rav Yehuda based on “כל הפוסל… במומו פוסל,” then summons Rav Yehuda to Rav Nachman. Rav Yehuda challenges Rav Nachman’s public conduct with Shmuel’s rule that a leader should not perform labor before three, to which Rav Nachman responds that he was engaged in a mitzvah; Rav Yehuda also censures inflated diction, invokes “אין משתמשים באשה” even for a קטנה, “קול באשה ערוה,” and “אין שואלין בשלום אשה” even via an agent or her husband. Rav Nachman argues Shmuel’s rule only mandates suspicion, not public proclamation, but the litigant then claims descent from Beit Hashmonai; Rav Yehuda invokes Shmuel that “כל דאמר מבית חשמונאי קאתינא, עבדא הוא,” corroborated by Rav Matna and the account of the last Hasmonean maiden who proclaimed “כל דאמר מבית חשמונאי אנא, עבדא הוא” before her death.
- Rav Nachman publicly declares the man an eved, many *ketubot* in Nehardea are torn, and the populace moves to stone Rav Yehuda until he threatens to reveal a further local *pesul*: two clans—Bei Yonah and Bei Urvata—of which only the one named after the kosher bird is טהור, “טמא טמא, טהור טהור,” causing the crowd to desist.
- Rav Yehuda in Pumbedita proclaims: Ada and Yonatan are *avadim*; Yehuda bar Pappa is a *mamzer*; and Bati bar Tovi, out of arrogance, did not accept a *get shichrur* and remains an eved. Rava in Mechoza proclaims that Beloi, Denoi, Teluyei, Miluyei, and Zagoi are all lineage-disqualified, Rav Yehuda identifies Givai Givonai and Dornusa Dorai as *Netinim*, and Rav Yosef states that the residents of Bei Kubi near Pumbedita are all *avadim*.
- Rav Yehuda said in the name of Shmuel that Pashchur ben Immer had four hundred (or four thousand) *avadim* who ate *terumah* and became confused with kohanim, leading to embedded taint. Shmuel holds that a kohen showing pronounced *azut panim* likely descends from them, whereas Rabbi Elazar maintains that even a brazen kohen should not be suspected, “ועמך כמריבי כהן.”
- Rav Avin bar Ada in the name of Rav states that one who marries an *isha she-eina hogenet* is excluded when Hashem bears witness upon the tribes, as in שבטי יה עדות לישראל. Rabbi Ḥama bar Ḥanina states that Hashem rests His *Shechinah* only upon meyuchas families in Israel, as implied by Yirmiyahu’s “*le’chol mishpachot ha’aretz*,” emphasizing families of lineage.
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