Study Kiddushin folio 73A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
One is referring to priests, to teach that people with flawed lineage may not enter their congregation; and one is referring to Levites; and one to Israelites; and one serves to permit a mamzer to marry a shetuki, since a mamzer is prohibited from entering only the congregation of God, but he may
And if you wish, say: So too, R' Yehuda agrees with R' Yosei that Levites and priests are two congregations, since there are special halakhot of marriage that apply only to priests. Rather, R' Yehuda holds that the permissibility of the marriage of a mamzer with a shetuki and a shetuki with an Isr
This is accomplished by inferring the following: It is one who is a definite mamzer who may not enter, but one who is a mamzer as a result of an uncertainty, e.g., a shetuki, may enter. And similarly, it is into the congregation of those with definite unflawed lineage that a mamzer may not enter, b
And if you wish, say: These too, one who is a definite mamzer and one who is a mamzer as the result of an uncertainty, are two congregations, each requiring its own verse, and the reason of R' Yehuda is from here: “As for the congregation, there shall be one statute both for you, and for the stran
§ The Talmud comments: The statement of the Tosefta that a convert, and an emancipated slave, and a ḥalal are all permitted to marry the daughter of a priest supports the opinion of Rav, as Rav Yehuda says that Rav says: Women of unflawed lineage who are daughters of priests were not prohibited from