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The Beis Din of Shmuel said that only the male Moabites and Amonites are forbidden to marry into Klal Yisrael.
A Talmid Chacham who cites a Halachah is believed only if he cites the Halachah prior to its relevancy.
The female Moabites are not blamed for not bringing supplies to Klal Yisrael, because a woman should avoid venturing outdoors.
The future reign of David ha'Melech was foretold already at the time of Avraham Avinu.
Rebbi Yehudah: The daughter of a Ger is Pasul for Kehunah just like the daughter of a Chalal. Rebbi Yosi: The daughter of a Ger is not Pasul for Kehunah. (1)
Rebbi Yochanan: The daughter of a Ger Amoni or a Mitzri Sheni is valid for Kehunah, even if the mother is a Bas Yisrael. (2)
The Isur of Arayos (daughter, granddaughter) applies only up to three generations.
Rebbi Eliezer ben Yakov: If a Kohen Gadol marries a Be'ulah, the child is a Chalal.
Rebbi Shimon learns from a Halachah l'Moshe mi'Sinai that a female Mitzri or Edomi who converts is permitted to marry a Yisrael.


1. Rebbi Yosi maintains that even if both parents are Gerim, the child is valid for Kehunah.
2. Even though the union between a Bas Yisrael and a Ger Amoni or a Mitzri Sheni is forbidden, the child is valid for Kehunah, according to Rebbi Yosi.


The Gemara relates that there was a controversy in the times of Shaul ha'Melech about whether a female Moabite or Amonite is permitted. The Maharsha asks how could this doubt have existed at that time? Boaz, who was a Shofet of Yisrael, married Ruth the Moabite! The Maharsha answers that Boaz was permitted to marry Ruth, because even if a female Moabite is forbidden, the Mitzvas Aseh of Yibum supersedes the Isur Lav of a Moabite. At that time, the Mitzvah of Yibum applied to other relatives besides the wife of a brother, as the Ramban says in Parshas Vayeshev. Even though the Gemara says that Yibum with an Isur Lav is forbidden mid'Rabanan because of the concern that the Yavam may do a second Bi'ah with the Yevamah which is forbidden once the Mitzvas Aseh of Yibum no longer applies, at the time of Boaz this decree had not yet been instituted.


A Talmid Chacham who issues a Halachic ruling that is relevant to himself is trusted only if he stated the Halachah before it became relevant. This limitation applies, however, only if he quotes the Halachah from someone else, but if he states the Halachah from his own logic and he gives a good reason for it and it sounds logical, we accept the Halachah even though it is relevant to him. (Shulchan Aruch YD 242:36)

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