questioned kohanim as being descendants of Barzilai the Gileadite, the 13th century Talmudic scholar, Menachem Meiri points out the wording of the verse transmit a unique message. Barzilai the Gileadite, explained the Meiri, was reputed by Talmudic scholars to be a person of excessive sexual indulgence. Additionally, Barzilai was suspected as a common liar and entirely not versed in Torah law. These facts, Menachem concludes, is why the verse chose to tell us this seemingly unimportant detail, since it was who these kohanim chose to marry that was the source of the unpleasant outcome of being the subject of investigation. In any case both according to Talmud Bavli and Yerushalmi, the root cause for suspicion of these kohanim was only MiDirabbanan, and therefor at the conclusion of the investigation this Kohanic family was permitted to consume Terumah. Lineage document As to the essential content of the lineage document—and its general appearance—little information is given by the Talmud. This being contrary to other Rabbinic documents that are described at somewhat greater length, for example the Ketubah, the Get, various business documents (Shtarei Kinyan), and the document of freedom for a bondsman (Shtar Shichrur). Rashi, in his Torah commentary mentions that when the congregation of Israel were required to ascertain their lineage to join their respective tribe, this document was brought in tandem with the testifying of witnesses. In the book of Divrei HaYamim, the lineage document is usually cited in relation to the soldiers of Israel joining their respective legions based on their patrilineal tribe. Yair Bacharach noted that the lineage document was not commonly used by kohanim. To be deemed eligible for Kohanic service, explained Yair, is sufficient that two Kosher witnesses testify that the said kohen is of legitimate lineage. The Tur Shulchan Aruch follows a similar tone by stating that to be eligible for Kohanic service on the Mizbeach two witnesses is sufficient. According to the opinion of the Avodah Tamma, the option was available for the incoming kohen to either produce his lineage document or have two Kosher witnesses testify to his authenticity as a kohen. During the Temple period As to who was appointed to verify the lineage of the kohanim during this pre-temple era is a matter of debate. The Mishnah state that, as part of the Great Beit Din, there was a branch-commission occupied exclusively with this investigative task. While the Sifri and Babylonian