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The presumption of priestly descent in Judaism is the attribution to a kohen of equivalent position as if there was proven descent from the priestly family of Aaron. This is evidenced not by genealogical records but by de facto priestly behaviour as defined in rabbinical halakhic texts. In the Land of Israel it was the raising up of hands in the priestly benediction, and sharing heave-offering at the threshing floor, whereas in Syria and Babylonia the raising up of hands constituted adequate grounds, but not sharing heave offering at the threshing floor〔Jacob Neusner ''The Comparative Hermeneutics of Rabbinic Judaism: Seder Moed'' 2000- Page 108 "T. 3:1 There are two presumptive grounds for a person's being deemed to be in the priesthood in the Land of Israel: Raising up hands (the priestly benediction ), and sharing heave-offering at the threshing floor."〕 as stated in the Jerusalem Talmud Ketubot 2:7 and other texts.〔The Talmud of the Land of Israel: An Academic Commentary Volume 1 Jacob Neusner - 1998 "Gamaliel says, "Just as eating heave offering is presumptive evidence that a person is a priest in the case of the dividing of shares at the threshing floor], so first tithe is presumptive evidence that a person is a Levite in the case ...:〕 The "presumed kohen" kohen mukhzaq ((ヘブライ語:כהן מוחזק), from חזק) is a Rabbinic title which legitimates Kohen status to a Jewish kohen who—amongst multiple criteria—exhibits conduct exemplary of and is recognized by his peers and community as such.〔Such conduct includes—but not limited to—abstaining from becoming impure to a corpse, abstaining from forbidden marriages to a Kohen, administering the Priestly Blessing, Pidyon HaBen and more (see table of Halakhic opinions below)〕 The tannaitic rabbi Jose ben Halafta extolled the soundness of the said "presumption" (''chazakah'') by calling it a basis for the entire halakhic concept of ''chazakah'' (B.Ketubot 24b). It is based on this presumption that all Poskim agree, unanimously, to forbid presumptive Kohanim from marrying a divorcee. Of note is that from amongst the opinions of the Achronim, the mentioned presumption is given the title "a sound presumption".〔(【引用サイトリンク】url= http://hebrewbooks.org/pdfpager.aspx?req=41137&st=&pgnum=158 )〕 According to Maimonides, once he is established as a presumptive kohen it is a commandment to sanctify the Kohen.〔Maimonides ''Sefer HaMitzvot'' positive commandment 32〕 and assist him in abstaining from the prohibitions that apply to a Kohen. Maimonides considered that presumption of the Kohen is deemed valid and in good standing unless a valid objection to his lineage is made before a Beit Din.〔Maimonides on Mishna Ketubot〕 ==In the Hebrew Bible== From the time of Aaron being chosen as High Priest up to the times of the Babylonian exile the lineage of a Kohen was taken as matter-of-fact. This changed by the onset of the Jewish nation's returning from Babylonian exile and the building of the temple anew. This national revival created a call for the Kohanim to do their necessary priestly duty on the temple. However, due to the occurrence of intermarriage amongst the returnees in general and the Kohanim as well, the need to ascertain that each Kohen was lineage verifiable as being a male descendant, 'Son after son', also termed 'a paternal grandchild', of Aaron the High Priest and ''kosher'' in the literal sense; "in line" with the directives of the Law - for example not an offspring of a forbidden marriage such as if a Kohen were to marry a divorcee where the child would be disqualified from the priesthood. This necessity created an investigation ordered by Nehemiah that produced the first recorded investigation questioning the authenticity of apparently legitimate Kohanim: By first glance at the above verse it is understood that the mentioned families were rejected entirely from all duties and privileges exclusive to the Kohanim. However, the Tanna Rabbi Yossi adopted a more analytical approach based on the following verse: Based on the latter verse making explicit what these persons may not eat from the most holy things it is apparent that consumption of simply holy things was allowed. Rabbi Yossi gives the opinion that since the investigated families had prior to the investigation consumed only offerings from outside the holy land, from the point of investigative results and onward they were permitted to eat from offerings of the land of Israel (Ketubot 24b). He further explains that offerings from outside the Holy Land are prohibited to a non-Kohen based on Rabbinic command whereas offerings from the Holy Land are prohibited to a non-Kohen by a direct Biblical directive. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Presumption of priestly descent」の詳細全文を読む スポンサード リンク
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