Mamzer Kohein Getting First Aliya

3. All count towards the seven who are called up, even a woman and a child who knows who we bless, but the Sages said: A woman shall not read [the Torah] in public, out of concern for the honor of the community. RAMA: And these specifically may be include in those who read, but they may not be all women or children (who are listening) (Ra"n and Riva"sh). And a Canaanite slave is treated as a woman, but if his mother is Jewish he may go up [to read the Torah] (Hagahot Maimoniyot, Prayer and the Priestly Blessing, ch. 12). And it is prohibited to read with one's head uncovered. And there is no prohibition to call up a respected ignoramus, who is rich and powerful, before learned men; for it is not disrespectful to the learned men, rather an honor to the Torah which is honored by great men (Ohr Zaru'a). And a mamzer may go up to [read from] the Torah (Mahar"a of Prague). And see above, Siman 136, for the order of those who are called up.

A priest who had sexual relations with one of the forbidden partners or with a woman awaiting levirate marriage, and she became pregnant from the first intercourse, the child is not deconsecrated [i.e. invalidated] from priesthood, but he has caused her to be treated as a prostitute. If he or another priest subsequently had relations with her, the child is deconsecrated. But a priest who has relations with a convert or a freed [Canaanite] slave even if she conceived with the first intercourse, the child is deconsecrated.

A boy of nine years and one day [who is an] Ammonite or a Moabite, an Egyptian or an Edomite or an an idolater, a Nitin or a mamzer who engaged in relations with the daughter of a Kohen or the daughter of a Levite or the daughter of an Israelite -- she is disqualified from [marriage into] the priesthood. Rabbi Yosei says, whoever's offspring is fit, she herself is fit; whoever's offspring is disqualified, she herself is disqualified. Rabban Shimon ben Gamaliel says, anyone whose daughter is permitted to you in marriage, his widow is permitted to you in marriage, and anyone whose daughter is not permitted to you in marriage, his widows is not permitted to you in marriage. A Levitess whose daughter is taken captive -- she is fit to the priesthood. Levites [whose genealogy may have been] compromised by their mothers -- the Sages did not suspect them. A Levitess who was taken captive, or who engaged in sexual relations with a man to whom she is forbidden -- they take away the tithe from her. The daughter of a Levite who is born of a female Nitin or a female mamzer -- they do not take away the tithe from her. An ordinary Kohen who married an aylonit -- behold, she may eat Terumah. A Kohen Gadol should not marry a woman he raped or seduced, but he may marry a minor who refused her husband. A Kohen Gadol whose brother died must perform halitza, but if there are other brothers, he does not perform halitza. For what reason did they say (see Yev. 6:4) that a Kohen Gadol who performed ma'amar with the former wife of his deceased brother [before he was appointed Kohen Gadol] shall not bring her into marriage? Because the acquisition effected by ma'amer is not a complete acquisition.

The Gemara asks: And a daughter of a Levite, is she disqualified from partaking of the tithe by licentiousness? But isn’t it taught in a baraita: In the case of a Levite woman who was captured, who may have had intercourse with one of her captors, or even in a case where a Levite woman definitely engaged in licentious sexual relations, we nevertheless give her first tithe and she may eat it? This indicates that an act of fornication does not disqualify a woman from partaking of the tithe. Rav Sheshet said: The disqualification is a penalty imposed by the Sages on this particular woman for not taking sufficient care, as she married without witness testimony as to her first husband’s death.

From here they said that Israelites and mamzerim may make the confession, but not converts, nor freed slaves, since they have no inheritance in the land. Rabbi Meir says: neither do priests and Levites since they did not take a share of the land. Rabbi Yose says: they have the Levitical cities.

When the identity of a person's father as a priest has been established, but there is a rumor that he is the son of a divorcee or the son of a woman who performed chalitzah, we entertain suspicions and do not treat him as a priest. If one witness comes and testifies that he is acceptable, we treat him as a priest because of his statements. If two witnesses come afterwards and testify that he is a challal, we remove him from the priesthood.
If another witness comes and testifies that he is acceptable, we treat him as a priest, because the last witness is joined together with the first. Thus there are two witnesses testifying that he is acceptable and two testifying that he is unacceptable. Both pairs of witness and the rumor are voided, for two witnesses have the same legal power as 100. And the person remains a priest based on the status of his father.

Thus there are three categories of challalim: a challal according to Scriptural Law, a challal according to Rabbinic decree, a person whose status as a challal is a matter of question.
Anyone whose status as a challal is a matter of question must observe the severities incumbent on the priesthood and those incumbent on ordinary Israelites. He may not partake of terumah. He may not become impure due to contact with the dead and he must marry a woman fit to marry a priest. If he partakes of terumah, becomes impure, or marries a divorcee, he is given stripes for rebellious conduct. The same laws apply to a challal by Rabbinic decree.
When, however, a person is definitely a challal according to Scriptural Law, he is like [any other] non-priest. He may marry a divorcee and become impure due to contact with a corpse. [This is derived from Leviticus 21:1 which] states: "Speak to the priests, the descendants of Aaron." [Implied is that the prohibition that follows does not apply] even to the descendants of Aaron unless they are priests.