כתובות א׳Ketubot 1

Mishnah

משנה: בְּתוּלָה נִישֵּׁאת בַּיּוֹם הָרְבִיעִי וְאַלְמָנָה בַּיּוֹם הַחֲמִישִׁי שֶׁפַּעֲמַיִים בַּשַּׁבָּת בָּתֵּי דִינִין יוֹשְׁבִין בָּעֲיָירוֹת בְּיוֹם הַשֵּׁנִי וּבְיוֹם הַחֲמִישִׁי שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים הָיָה מַשְׁכִּים לְבֵית דִּין.

MISHNAH: A virgin is married on Wednesday and a widow on Thursday, for in smaller towns court convenes two times per week, on Monday and Thursday, so if he has a complaint about virginity he can quickly go to court

Halakhah

הלכה: בְּתוּלָה נִישֵּׁאת בַּיּוֹם הָרְבִיעִי כול׳. בַּר קַפָּרָא אָמַר. מִפְּנֵי שֵׁכָּתוּב בָּהּ בְּרָכָה. וַהֲלֹא אֵין כָּתוּב בְּרָכָה אֶלָּא בַּחֲמִישִׁי וּבַשִּׁישִׁי בִּלְבַד. בַּחֲמִישִׁי בָּעוֹפוֹת וּבְדָגִים. בַּשִּׁישִׁי בְּאָדָם וַחַוָּה. אָמַר רִבִּי יוֹסֵי. טַעֲמָא דְבַר קַפָּרָא. רְבִיעִי אוֹר חֲמִישִׁי. חֲמִישִׁי אוֹר שִׁישִׁי. וַהֲלֹא כָתוּב בְּרָכָה בַּשְׁבִיעִי. אֵין כָּתוּב בְּרָכָה בַבִּרְיוֹת אֶלָּא בַיּוֹם.

HALAKHAH: “A virgin is married on Wednesday,” etc. Bar Qappara said, because a blessing is written there. But a blessing in only written on the Fifth and the Sixth days! On the Fifth for birds and fish, on the Sixth for Adam and Eve. Rebbi Yose said, the reason of Bar Qappara is the Fourth, evening of the Fifth, and the Fifth, evening of the Sixth. Is there not a blessing written also on Sabbath? No blessing is written for creatures, only for the day.

מִפְּנֵי שֶׁאֵין כָּתוּב בְּרָכָה בַבִּרְיוֹת. הָא אִילּוּ הֲוָה כָתוּב בְּרָכָה בַבִּרְיוֹת הָיְתָה נִישֵּׂאת בַּשַּׁבָּת. לֹא כֵן תַּנֵּי. לֹא יִבְעוֹל אָדָם בְּעִילָה כַתְּחִילָּה בַשַּׁבָּת מִפְּנֵי שֶׁהוּא עוֹשֶׂה חַבּוּרָה. אֶלָּא כָּאֲחֵרִים. מִפְּנֵי שֶׁאֲחֵרִים מַתִּירִין. כְּלוּם אֲחֵרִים מַתִּירִין אֶלָּא בְשֶׁכָּנַס. שֶׁעַד שֶׁלֹּא כָנַס אֵינוֹ זַכַּאי לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יְדֶיהָ וְלֹא בְהֵפֵר נְדָרֶיהָ. מִשֶּׁכָּנַס זַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יְדֶיהָ וּבְהֵפֵר נְדָרֶיהָ. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָה כְקוֹנֶה קִנְיָין בַּשַּׁבָּת. אָמַר רִבִּי מָנָא. הָדָא אָמְרָה. אִילֵּין דְּכָנְסִין אַרְמְלָן צָרִיךְ לְכוֹנְסָהּ מִבְּעוֹד יוֹם. שֶׁלֹּא יְהֵא כְקוֹנֶה קִנְיָין בַּשַּׁבָּת.

Because no blessing is written for creatures? Could she have been married on the Sabbath if a blessing were written for creatures? But was it not stated: “A man should not first have sexual relations on the Sabbath, for he makes a wound.” It must follow “others”, for “others permit it.” But “others” permit only when he is already married, for before he was married he had no right to what she finds, what she earns, and to dissolve her vows. After he married her, he has the right to receive what she finds or earns, and to dissolve her vows. If you say so, he is like someone who acquires on the Sabbath. Rebbi Mana said, this means that those who marry a widow must take her in when it is still daytime on Friday, that he should not be like someone who acquires on the Sabbath.

רִבִּי לָעְזָר מַיְיתֵי לָהּ טַעַם דְּמַתְנִיתִין. שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים הָיָה מַשְׁכִּים לְבֵית דִּין. מַתְנִיתָא מְסַיְיעָא לְרִבִּי לָעְזָר. מִן הַסַּכָּנָה וְהֵילָךְ נָהֲגוּ לָשֵׂאת בַּשְּׁלִישִׁי וְלֹא מִיחוּ בְיָדָן חֲכָמִים. בְּשֵׁינִי אֵין שׁוֹמְעִין לוֹ. וְאִם מִפְּנֵי הָאוֹנֶס מוּתָּר. מַהוּ מִפְּנֵי הָאוֹנֶס. מִפְּנֵי הַכְּשָׁפִים. מַה בֵין שֵׁינִי לַשְּׁלִישִׁי. לֹא דוֹמֶה מִשְׁתָּהֵא יוֹם אֶחָד לְמִשְׁתָּהֵא שְׁנֵי יָמִים. וְיִשְׁתָּהֵא שְׁנֵי יָמִים. שֶׁלֹּא יֶעֱרַב עָלָיו הַמֶּקַח. וְיֶעֱרַב עָלָיו הַמֶּקַח. לֵית יְכוֹל. דְּאָמַר רִבִּי אִילָא בְשֵׁם רִבִּי אֶלְעָזָר. מָצָא הַפֶּתַח פָּתוּחַ אָסוּר לְקַיְימָהּ מִשּׁוּם סְפֵק סוֹטָה. וְחָשׁ לוֹמַר שֶׁמָּא אֲנוּסָה הִיא. קוֹל יוֹצֵא לָאֲנוּסָה. וַאֲפִילוּ תָחוּשׁ לָהּ מִשּׁוּם אֲנוּסָה. לֹא סָפֵק אַחֵר. סָפֵק אֲנוּסָה סָפֵק פְּתוּחָה. מִדְּבַר תּוֹרָה לְהַחֲמִיר. אָמַר רִבִּי יוֹסֵי. וַאֲפִילוּ תָחוּשׁ לָהּ מִשּׁוּם אֲנוּסָה. שְׁתֵּי סְפֵיקוֹת. סָפֵק אֲנוּסָה סָפֵק פְּתוּחָה סָפֵק מִשֶּׁנִּתְאָרְסָה סָפֵק עַד שֶׁלֹּא תֵאָרֵס. שְׁתֵּי סְפֵיקוֹת מִדְּבַר תּוֹרָה לְהָקֵל.

Rebbi Eleazar explains the reason given in the Mishnah, that if he has a complaint about virginity he can quickly go to court. A baraita supports Rebbi Eleazar: Since the time of danger they used to marry on Tuesdays and the Sages did not object; about Monday one does not listen to him, but if it was because of a danger it is permitted. What is “because of a danger”? because of sorcery. What is the difference between Monday and Tuesday? One who waits one day cannot be compared to one who waits two days. Why not let him wait two days? That his acquisition should not be sweet for him. Why should his acquisition not be sweet for him? One cannot tolerate it, since Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful. Could we not suspect that she was raped? A rape is public knowledge. And even if you suspect that she was raped, there is no other doubt. There is a doubt whether she was raped or whether she was [willingly] opened. From the words of the Torah one has to be stringent. Rebbi Yose said, if you suspect that she was raped, there are two doubts. There is a doubt whether she was raped or whether she was [willingly] opened; there is a doubt whether it happened after she was preliminarily married or before. From the words of the Torah, with two doubts one has to be lenient.

קִידְּשָׁהּ בַּחוּפָּה לֵית לֵיהּ בְּאִילֵּין קְנָסַיָיא. אָמְרִין. רִבִּי מַתַּנְיָה עֲבַד לִבְרָתֵּיהּ כֵּן. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר בְּמָקוֹם שֶׁבָּתֵּי דִינִין יוֹשְׁבִין בְּכָל יוֹם. תִּינָּשֵׂא בְּכָל יוֹם. וּבְמָקוֹם שֶׁאֵין בָּתֵּי דִינִין יוֹשְׁבִין (בְּכָל יוֹם) לֹא תִינָּשֵׂא. כָל עִיקָּר. שֶׁלֹּא לַעֲקוֹר זְמַנּוֹ שֶׁלָּרְבִיעִי. וְיַעֲקוֹר זְמַנּוֹ שֶׁלָּרְבִיעִי. אַף הוּא אִית לֵהּ כְּהָדָא דְתַנֵּי בַּר קַפָּרָא. בַּר קַפָּרָא אָמַר. מִפְּנֵי שֶׁכָּתוּב בָּהֶן בְּרָכָה. וְתִינָּשֵׂא. בָרִאשׁוֹן וְיַשְׁכִּים לְבֵית דִּין בַּשֵּׁינִי. אִית דְּבָעֵי מֵימַר. שֶׁלֹּא לַעֲקוֹר זְמַנּוֹ. שֶׁלָּרְבִיעִי. וְאִית דְּבָעֵי מֵימַר כְּהָדָא דְתַנֵּי בַּר קַפָּרָא. דְּבַר קַפָּרָא אָמַר. מִפְּנֵי שֵׁכָּתוּב בָּהֶן בְּרָכָה.

If he performed the preliminary marriage in the bridal chamber, these strictures do not apply. They said that Rebbi Mattaniah acted thus for his daughter. In the opinion of Rebbi Eleazar, could she be married any day at a place where courts are in session every day? And at a place where there are no courts (every day) could she never be married? One does not want to abolish the time of Wednesday. Why does one not want to abolish the time of Wednesday? Because he also accepts what Bar Qappara stated. Bar Qappara said, because a blessing is written there. Could she not be married on Sunday, that he might quickly go to court on Monday? Some want to say, not to abolish the time of Wednesday; some want to say, because of what Bar Qappara stated, for Bar Qappara said, because a blessing is written there.

שָׁוִין שֶׁאֵינָהּ נִישֵּׂאת לֹא בְעֶרֶב שַׁבָּת וְלֹא בְמוֹצָאֵי שַׁבָּת. לֹא בְעֶרֶב שַׁבָּת. מִפְּנֵי כְבוֹד שַׁבָּת. וְלֹא בְמוֹצָאֵי שַׁבָּת. חֲבֵרַיָיא אוֹמְרִין. מִפְּנֵי הַטּוֹרַח. רִבִּי יוֹסֵי אוֹמֵר. מִפְּנֵי כְבוֹד שַׁבָּת. מַתְנִיתָא מְסַיְיעָא לַחֲבֵרַיָיא. מִפְּנֵי מַה אָמְרוּ. בְּתוּלָה נִישֵּׁאת בַּיּוֹם הָרְבִיעִי. כְּדֵי שֶׁיְּהֵא אָדָם מַתְקִין צְרָכָיו שְׁלֹשָּׁה יָמִים זֶה אַחַר זֶה.

One agrees that she should not be married either Friday or Saturday night. Not on Friday, for the honor of the Sabbath. Not Saturday night: The colleagues say, because of the exertion; Rebbi Yose says, for the honor of the Sabbath. A baraita supports the colleagues: Why did they say, a virgin is married on Wednesday? That a man should prepare for his needs three consecutive days.

רִבִּי בָּא בַּר כֹּהֵן אָמַר קוֹמֵי רִבִּי יוֹסֵי רִבִּי אָחָא בְשֵׁם רִבִּי יַעֲקֹב בַּר אִידִי. אָסוּר לָאָדָם לִישָּׂא אִשָּׁה בְּעֶרֶב שַׁבָּת. הָדָא דְאַתְּ אֲמַר לַעֲשׂוֹת סְעוּדַת אֵירוּסִין. הָא לָאֲרוֹס יְאָרֵס. שְׁמוּאֵל אָמַר. אֲפִילוּ בְתִשְׁעָה בְאַב יְאָרֵס. שֶׁלֹּא יְקַדְּמֶנּוּ אַחֵר. מִחְלְפָא שִׁיטְּתָא דִשְׁמוּאֵל. תַּמָּן הוּא אָמַר אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה וגו׳ בְּמֹאזְנַיִם לַעֲלוֹת הֵמָּה מֵהֶבֶל יָחַד. וּבְהַהוּא אָמַר אָכֵין. אֶלָּא שֶׁלֹּא יְקַדְּמֶנּוּ אַחֵר בִּתְפִילָּה. וְאַף עַל פִּי כֵן לֹא קַיְימָה.

Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not [preliminarily] marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There, he says, “God puts singles in a house, etc.,” “To rise on scales; they all are of vapor!” And there, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

רִבִּי חִזְקִיָּה רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּהוּ אָמַר. אָסוּר לָדוּן דִּינִי מְמוֹנוֹת בְּעֶרֶב שַׁבָּת. וְהָא מַתְנִיתָא פְלִיגָא. לְפִיכָךְ אֵין דָּנִין לֹא בְעֶרֶב שַׁבָּת וְלֹא בְעֶרֶב יוֹם טוֹב דִּינֵי נְפָשׁוֹת. הָא דִינֵי מָמוֹנוֹת דָּנִין. וְתַנֵּי רִבִּי חִיָיה כֵן. דָּנִין דִּינֵי מָמוֹנוֹת בְּעֶרֶב שַׁבָּת אֲבָל לֹא דִינֵי נְפָשׁוֹת. כָּאן לַהֲלָכָה כָּאן לִדְבַר תּוֹרָה.

Rebbi Ḥizqiah, Rebbi Aḥa, said in the name of Rebbi Abbahu: It is forbidden to judge money matters on Friday. Does not a Mishnah object: “Therefore, one does not judge criminal matters on Friday or any day before a holiday”? Therefore, one judges money matters! Also, Rebbi Ḥiyya stated thus: One judges money matters on Friday but not criminal matters. One is for practice, the other for Torah study.

רִבִּי יוֹנָה בְשֵׁם רִבִּי קְרִיסְפָּא. בּוֹגֶרֶת כְּחָבִית פְּתוּחָה הִיא. הָדָא דְאַתְּ אָמַר. שֶׁלֹּא לְהַפְסִידָהּ מִכְּתוּבָּתָהּ. אֲבָל לְקַיְימָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וְאַתְיָיא כַּיי דְרִבִּי חֲנִינָא. דְּרִבִּי חֲנִינָא אָמַר. מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁלֹּא נִמְצְאוּ לָהּ בְּתוּלִים. וּבָא מַעֲשֶׂה לִפְנֵי רִבִּי. אָמַר לָהּ. אֵיכָן הֵן. אָמְרָה לֵיהּ. מַעֲלוֹתָיו שֶׁלְּבֵּית אַבָּא הָיוּ גְבוֹהִין וְנִשְׁרוּ. וְהֶאֱמִינָהּ רִבִּי. הָדָא דְתֵימַר שֶׁלֹּא לְהַפְסִידָהּ מִכְּתוּבָּתָהּ. אֲבָל לְקַיְימָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וְאַתְיָיא כַּיי דְתַנִּינָן תַּמָּן. בְּתוּלָה וְאַלְמָנָה גְּרוּשָׁה וַחֲלוּצָה מִן הָאֵירוּסִין כְּתוּבָּתָן מָאתַיִם וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים. הָדָא דְאַתְּ אָמַר. בִּכְתוּבַּת מְנָה מָאתַיִם. אֲבָל לְקַיְימָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וְאַתְיָיא כַּיי דְתַנִּינָן תַּמָּן. הָאוֹכֵל אֶצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בָעֵדִים אֵינוֹ יָכוֹל לִטְעוֹן טַעֲנַת בְּתוּלִים מִפְּנֵי שֶׁהוּא מִתְיָיחֵד עִמָּהּ. הָדָא דָמַר לִכְתוּבַּת מְנָה מָאתַיִם. אֲבָל לְקַיְימָהּ אֵינוֹ רַשַּׁאי מִפְּנֵי סְפֵק סוֹטָה. וַתְיָיא כַּיי דְתַנִּינָן. הַנּוֹשֵׂא אֶת הָאִשָּׁה וְלֹא מָצָא לָהּ בְּתוּלִים. וְהִיא אוֹמֶרֶת. מִשֶׁאֵירַסְתָּנִי נֶאֱנַסְתִּי וְנִסְתָּחְפָה שָׂדָךְ. וְהוּא אוֹמֵר. לֹא כִּי אֶלָּא עַד שֶׁלֹּא אֵירַשְׂתִּיךְ. וְהָיָה מִקְחוֹ מֶקַח טָעוּת. הָדָא דָמַר לִכְתוּבַּת מְנָה מָאתַיִם. אֲבָל לְקַיְימָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וַתְיָיא כַּיי דְתַנִּינָן תַּמָּן. הִיא אוֹמֶרֶת. מוּכַּת עֵץ אֲנִי. וְהוּא אוֹמֵר. לֹא כִי אֶלָּא דְּרוּסַת אִישׁ אַתְּ. הָדָא דְתֵימַר בִּכְתוּבַּת מְנָה מָאתַיִם. אֲבָל לְקַיְימָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וְכוּלְּהֹן מִן הַהִיא דְּאָמַר רִבִּי הִילָא בְשֵׁם רִבִּי אֶלְעָזָר. מָצָא הַפֶּתַח פָּתוּחַ אָסוּר לְקַיְימָהּ מִשּׁוּם סְפֵק סוֹטָה.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [ zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [ zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [ zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [ zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [ zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר בּוֹגֶרֶת אֵימָתַי הִיא נִישֵּׂאת. בְּתוּלָה מִן הַנִּישּׂוּאִין אֵימָתַי הִיא נִישֵּׂאת. מוּכַּת עֵץ כְּרִבִּי מֵאִיר אֵימָתַי הִיא נִישֵּׂאת. נִישְׁמְעִינָהּ מִן הָדָא. אִם יֵשׁ עֵדִים שֶׁיָּצָאת בְּהִינוּמָא. וְלָא אִדְכַּר רְבִיעִי. הָדָא אָמְרָה דְלֵית רְבִיעִי כְּלוּם.

When is an adult married following Rebbi Eleazar? When is a virgin after marriage married? When is a woman injured by a piece of wood married following Rebbi Meïr? Let us hear from the following: “If there are witnesses that she went out in hinuma.” Wednesday was not mentioned. This means that Wednesday does not mean anything.

וְאַלְמָנָה בַּיּוֹם הַחֲמִישִׁי. שֶׁאִם אוֹמֵר אַתְּ לוֹ בְּאֶחָד מִכָּל יְמוֹת הַשָּׁנָה אַף הוּא מַשְׁכִּים וְיוֹצֵא לִמְלַאכְתּוֹ. מִתּוֹךְ שֶׁאַתְּ אוֹמֵר לוֹ בַחֲמִישִׁי בְשַׁבָּת אַף הוּא שָׂמֵחַ עִמָּהּ חֲמִישִי שִׁישִׁי וּשְׁבִיעִי.

“A widow [is married] on Thursday.” For if you would let him [marry] any other day of the year, he would go to work the next morning. Since you tell him, on a Thursday, he enjoys himself with her on Thursday, Friday, and Sabbath.

מֹשֶׁה הִתְקִין שִׁבְעַת יְמֵי הַמִּשְׁתֶּה וְשִׁבְעַת יְמֵי הָאֶבֶל וְלֹא הִתְקִין לָאַלְמָנָה כְּלוּם. אַף עַל גַּב דְּתֵימַר. לֹא הִתְקִין לָאַלְמָנָה כְּלוּם. טְעוּנָה בְרָכָה. מִבּוֹעַז. דִּכְתִיב וַיִּקַּח בּוֹעַז עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ פֹה וַיֵּשֵׁבוּ. אָמַר רִבִּי אֲלֶכְסַנְדְּרִי. מִכָּאן שֶׁאֵין קָטָן רַשַּׁאי לֵישֵׁב עַד שֶׁיֹּאמַר לֹו הַגָּדוֹל שֵׁב. אָמַר רִבִּי פִינְחָס. מִיכָּן לַבַּיִת הַזֶּה שֶׁהֵן מְמַנִּין זְקֵינִים בְּבָתֵּי מִשְׁתָּיוֹת שֶׁלָּהֶן. אָמַר רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי. מִיכָּן לְבִרְכַּת חֲתָנִים שֶׁהִיא בָּעֲשָׂרָה. אָמַר רִבִּי יוֹדָה בַר פָּזִי. וְלֹא סוֹף דָּבָר בָּחוּר לִבְתוּלָה אֶלָּא אֲפִילוּ אַלְמוֹן לְאָלְמָנָה. מִבּוֹעַז שֶׁהָיָה אַלְמוֹן וְרוּת הָיְתָה אַלְמָנָה. וּכְתִיב וַתֵּהוֹם כָּל הָעִיר עֲלֵיהֶם. וְאֵיפְשַׁר כֵּן. כָּל קַרְתָּא מִתְבָּהֲלָה בְגִין נָעֳמִי עַל עֲלִיבְתָא. אֶלָּא אִשְׁתּוֹ שֶׁל בּוֹעַז מֵתָה בְּאוֹתוֹ הַיּוֹם. עַד כָּל עַמָּא גָמַל חַסְדָּא נִכְנְסָה רוּת עִם נָעֳמִי. וְנִמְצֵאת זוֹ יוֹצְאֵת וְזוֹ נִכְנֶסֶת.

Moses instituted seven days of a marriage feast and seven days of mourning, but he instituted nothing for the widow. Even though you say that he instituted nothing for the widow, she needs a benediction. From Boaz, as it is written: “And (Boaz) took ten men of the city Elders and said, sit here, and they sat down.” Rebbi Alexander said, from here [one learns that] the lesser person is not permitted to sit down until the more important person tells him to sit down. Rebbi Phineas said, from here [one learns that] this family appoints Elders for their marriage feasts. Rebbi Eleazar ben Rebbi Yose said, from here [one learns that] the wedding blessing needs ten people [present]. Rebbi Jehudah bar Pazy said, not only a bachelor marrying a virgin, but also a widower marrying a widow, since Boaz was a widower and Ruth a widow, as it is written “The entire city was in an uproar because of them.” Is that possible that the entire town was in alarm because of the sorry state of Naomi? But Boaz’s wife had died that very day and when all the people went to the burial, Ruth and Naomi entered. It turned out that when one left, the other entered.

תַּנֵּי. אוֹמֵר בִּרְכַּת חֲתָנִים כָּל שִׁבְעָה. [רִבִּי יִרְמְיָה סְבַר מֵימַר מַפְקִין כַּלָּתָה כָּל שִּׁבְעָה.] אָמַר לֵיהּ רִבִּי יוֹסֵי. וְהָא תַנֵּי רִבִּי חִיָיה. אוֹמֵר בִּרְכַּת אֲבֵלִים כָּל שִׁבְעָה. אִית לָךְ מֵימַר. מַפְקִין מִיתָא כָל שִׁבְעָה. מַאי כְדוֹן. מַה כָּאן מְנַחֵם עִמּוֹ אַף כָּאן מְשַׂמֵּחַ עִמּוֹ. מַה כָּאן מַזְכִּירִין אַף כָּאן מַזְכִּירִין.

It was stated: The marriage benedictions are said all seven days. [Rebbi Jeremiah wanted to say that one re-enacts the marriage all seven days.] Rebbi Yose said to him, but did not Rebbi Ḥiyya state: The benedictions of mourners are said all seven days. Can you say that one buries the dead all seven days? How is that? Since here he consoles with him, so there he enjoys with him; as here one remembers, so there one remembers.

תַּנֵּי. אָמַר רִבִּי יוּדָה. בִּיהוּדָה בָרִאשׁוֹנָה הָיוּ מַעֲמִידִין אוֹתָן שְׁנֵי שׁוּשְׁבִּינִין. אֶחָד מִשֶּׁל כַּלָּה וְאֶחָד מִשֶּׁלְּחָתָן. אַף עַל פִּי כֵן לֹא הָיוּ מַעֲמִידִין אוֹתָן אֶלָּא בִשְׁעַת נִישּׂוּאִין. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. בִּיהוּדָה בָרִאשׁוֹנָה הָיוּ מְיַיחֲדִין הֶחָתָן אֶצֶל הַכַּלָּה שָׁעָה כְדֵי שֶׁיְּהֵא לִבּוֹ גַס בָּהּ. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. בִּיהוּדָה בָרִאשׁוֹנָה הָיוּ הַשּׁוּשְׁבִּינִין מְפַשְׁפְּשִׁין בִּמְקוֹם הֶחָתָן וּבִמְקוֹם הַכַּלָּה. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. בִּיהוּדָה בָרִאשׁוֹנָה הָיוּ הַשּׁוּשְׁבִּינִין יְשֵׁינִין בִּמְקוֹם חָתָן וּבִמְקוֹם כַּלָּה. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. כָּל שֶׁלֹּא נָהַג כְּמִנְהַג זֶה אֵינוֹ יָכוֹל לִטְעוֹן טַעֲנַת בְּתוּלִים.

It was stated: Rebbi Jehudah said, in Judea in earlier times they appointed two best men, one for the bride and one for the groom, but they appointed them only for the wedding day. In contrast, this was not done in Galilee. In Judea in earlier times one let the fiancé be alone with the fiancée for an hour so that he became familiar with her; in contrast, this was not done in Galilee. In Judea in earlier times the best men were investigating the places of groom and bride; in contrast, this was not done in Galilee. In Judea in earlier times the best men were sleeping in the room with groom and bride; in contrast, this was not done in Galilee. Anybody who did not follow these rules could not present a claim of missing virginity.

תַּמָּן תַּנִּינָן. כָּל גֶּפֶן יֵשׁ בָּהּ יַיִן. וְשֶׁאֵין בָהּ יַיִן טְרוּקֵטֵי. רִבִּי יִרְמְיָה בָּעֵי. מֵעַתָּה אֵין טַעֲנַת בְּתוּלִים בְּרִבִּי יוּדָה. אָמַר רִבִּי יוֹסֵה. כָּל גַּרְמָהּ אָמְרָה שֶׁיֵּשׁ טַעֲנַת בְּתוּלִים בְּרִבִּי יוּדָה. דְּתַנֵּי. אָמַר רִבִּי יוּדָה. בִּיהוּדָה בָרִאשׁוֹנָה הָיוּ מַעֲמִידִין שְׁנֵי שׁוּשְׁבִּינִין. אֶחָד מִשֶּׁלְּחָתָן וְאֶחָד מִשֶּׁלַּכַּלָּה. אַף עַל פִּי כֵן לֹא הָיוּ מַעֲמִידִין אֶלָּא [בִשְׁעַת] נִושֻּׂאִין. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. עַד יְשֵׁינִין בִּמְקוֹם חָתָן וּבִמְקוֹם כַּלָּה. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. מַאי כְדוֹן. עָלֶיהָ לְהָבִיא רְאָיָיה שֶׁהִיא מִמִּשְׁפַּחַת טְרוּקֵטֵי.

There, we have stated: “Every vine gives wine; if there is no wine it is dried up.” Rebbi Jeremiah asked: Does that mean that Rebbi Jehudah does not admit claims of missing virginity? Rebbi Yose said, in itself it means that Rebbi Jehudah admits claims of missing virginity, as it was stated: Rebbi Jehudah said, in Judea in earlier times they appointed two best men, one for the groom and one for the bride, but they appointed them only for the wedding day. In contrast, this was not done in Galilee … they were sleeping in the room with groom and bride; in contrast, this was not done in Galilee. How is this? She has to bring proof that she comes from a family of dryness.

רִבִּי יִרְמְיָה סְבַר מֵימַר. מִנְהַג יְהוּדָה בַגָּלִיל. אָמַר לֵיהּ רִבִּי יוֹסֵי. וְכִי מִנְהַג יְהוּדָה בַגָּלִיל עֵדוּת תּוֹרָה הִיא. אֶלָּא מִנְהַג יְהוּדָה בִּיהוּדָה וּמִנהַג גָּלִיל בַּגָּלִיל. מִכֵּיוָן דְּתֵימַר. אֵינָהּ עֵדוּת תּוֹרָה. לֹא יַעֲמִד. אֶלָּא שֶׁלֹּא יִפְרְצוּ בְּנוֹת יִשְׂרָאֵל בְּזִימָּה. אִם בִּשְׁבִיל שֶׁלֹּא יִפְרְצוּ בְּנוֹת יִשְׂרָאֵל בְּזִימָּה אֲפִילוּ מַעֲמִיד לֹא יְהֵא נֶאֱמָן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִילָא. אֵין אָדָם עָשׂוּי לְהוֹצִיא יְצִיאוֹתָיו וּלְהוֹצִיא שֵׁם רַע עַל אִשְׁתּוֹ. אִם מִשּׁוּם שֶׁאֵין אָדָם עָשׂוּי לְהוֹצִיא יְצִיאוֹתָיו וּלְהוֹצִיא שֵׁם רַע עַל אִשְתּוֹ אֲפִילוּ אֵינוֹ מַעֲמִיד יְהֵא נֶאֱמָן. אָמַר רִבִּי הִילָא. מִפְּנֵי חֲשָׁד אֶחָד מִפְּנֵי פָרוּץ אֶחָ[ד]. מַה אֲנָן קַיָימִין. אִם בִּשֶׁפִּישְׁפֵּשׁ וּמָצָא הֲרֵי מָצָא. אִם בְּשֶׁלֹּא מָצָא הֲרֵי פִישְׁפֵּשׁ לֹא פִישְׁפֵּשׁ. אֶלָּא הָכֵין אֲנָן קַיָימִין. בְּשֶׁלֹּא פִישְׁפֵּשׁ וּמָצָא. הִיא אוֹמֶרֶת. דַּם בְּתוּלִים הִיא. וְהוּא אוֹמֵר. לֹא כִּי אֶלָּא דַם צִפּוֹר הִיא. הוֹרַע כּוֹחוֹ שֶׁלֹּא נָהַג כְּמִנְהַג זֶה. הָדָא דְתֵימַר. שֶׁלֹּא לְהַפְסִידָהּ מִכְּתוּבָּתָהּ. אֲבָל לְקַיְימָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וְתְיָיא כַּיי דְתַנִּינָן תַּמָּן. בְּתוּלָה וְאַלְמָנָה וכול׳. וְכוּלְּהֹן מִן הַהֵין דְּאָמַר רִבִּי הִילָא בְשֵׁם רִבִּי לְעָזָר. מָצָא פֶּתַח פָּתוּחַ אָסוּר לְקַיְימָהּ מִשּׁוּם סְפֵק סוֹטָה.

Rebbi Jeremiah was of the opinion to follow the standard of Judea in Galilee. Rebbi Yose said to him, is the standard of Judea in Galilee a testimony by biblical standards? No, [one follows] the standard of Judea in Judea and the standard of Galilee in Galilee. If you say, it is not testimony by biblical standards, why appoint them? That the daughters of Israel should not become wanton in immorality. If it is that the daughters of Israel should not become wanton in immorality, even if one appoints, they should not be trustworthy! Rebbi Yose in the name of Rebbi Hila: A man would not go to all this expense in order to give his wife a bad reputation. If it is that a man would not go to all this expense in order to give his wife a bad reputation, even if one does not appoint, he should be believed. Rebbi Hila said, because of one suspicion, because of one immoral person. Where do we hold? If he investigated and found, he found! If he did not find but investigated, did he not investigate? But we deal with the case that he did not investigate and found. She says, it is blood of virginity. He says no, it is a bird’s blood. His case is damaged since he did not follow the procedures. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. It follows what we statedthere: “A virgin and a widow, etc.” All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

תַּנֵּי. טַעֲנַת בְּתוּלִים כָּל שֶׁהֵן. מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁלֹּא נִמְצָא לָהּ בְּתוּלִים אֶלָּא כְּעֵין הַחַרְדָל וּבָאת לִפְנֵי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. אָמַר לָהּ. כְּמוֹתָךְ יִרְבּוּ בְיִשְׂרָאֵל. רִבִי זְכַרְיָה חַתְנֵיהּ דְּרִבִּי לֵוִי. מְקַלְּלָהּ. בְּאִינְשֵׁי רְאוּיָה לְסַמְיָיה סַגִּי נְהוֹרָא. חֲבֵרַיָּה אָמְרֵי. מְקַנְתֵּר לָהּ. כָּל אִשָּׁה שֶׁדְּמֶיהָ מְעוּטִין וְולָדֶיהָ מְעוּטִין. רִבִּי יוֹסֵי אָמַר. מְקַלֵּס לָהּ. כָּל אִשָּׁה שֶׁדְּמֶיהָ מְעוּטִין אֵינָהּ מְצוּיָה לְטַמֵּא טַהֲרוֹת.

It was stated: The claim of virginity is based on any amount (of blood). It happened that for a certain woman nothing was found except for [a stain the size of] a mustard seed. She came before Rebbi Ismael ben Rebbi Yose, who said to her, there should be many like you in Israel. Rebbi Zachariah the son-in-law of Rebbi Levi: He cursed her, like people who, when they see a blind man, call him “much light”. The colleagues said, he needled her, any woman with little blood has few children. Rebbi Yose said, he praised her, any woman with little blood will not cause impurity to food prepared in purity.

Mishnah

משנה: בְּתוּלָה כְּתוּבָּתָהּ מָאתַיִם וְאַלְמָנָה מְנָה. בְּתוּלָה אַלְמָנָה גְּרוּשָׁה וַחֲלוּצָה מִן הָאֵירוּסִין כְּתוּבָּתָן מָאתַיִם וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים. הַגִּיּוֹרֶת וְהַשְּׁבוּיָה וְהַשִּׁפְחָה שֶׁנִּפְדּוּ שֶׁנִּשְׁתַּחְרְרוּ וְשֶׁנִּתְגַּיְירוּ פְּחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד כְּתוּבָּתָן מָאתַיִם וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים.

MISHNAH: The ketubah of a virgin is 200 and that of a widow one mina. The ketubah of virgins who after a preliminary marriage become widows, divorcees, or who received ḥalîṣah, is 200 and they are subject to a claim of non-virginity. The ketubah of a proselyte, a prisoner, and a slave who were redeemed, freed, or converted at less than three years and one day of age, is 200 and they are subject to a claim of non-virginity.

Halakhah

הלכה: בְּתוּלָה כְּתוּבָּתָהּ מָאתַיִם וְאַלְמָנָה מְנָה. כול׳. חוּנָה בְשֵׁם שְׁמוּאֵל. בְּשֶׁקֶל הַקּוֹדֶשׁ. רִבִּי בָּא בַּר בִּינָא אָמַר. מַטְבֵּעַ יוֹצֵא. מַתְנִיתָא מְסַיְיעָה לְרִבִּי בָּא בַּר בִּינָא. וְחָמֵשׁ סְלָעִים שֶׁל בֵּן בִּמְנָה צוֹרִי שְׁלֹשִׁים שֶׁל עֶבֶד חֲמִשִׁים שֶׁל אוֹנֵס וְשֶׁל מְפַתֶּה מֵאָה שֶׁל מוֹצִיא שֶׁם רַע כּוּלָּן בְּשֶׁקֶל הַקּוֹדֶשׁ בְּמְנָה צוֹרִי. וְלֹא תַנָּא כְּתוּבַּת אִשָּׁה עִמָּהֶן. אָמַר רִבִּי אָבִין. כְּלוּם לָמְדוּ מִכְּתוּבַּת אִשָּׁה לֹא מֵאוֹנֵס וּמִמְּפַתֶּה. מִכֵּיוָן דְּתַנִּינָן. הָאוֹנֵס וְהַמְפַתֶּה. כְּמָאן דְּתַנָּא. כְּתוּבַּת אִשָּׁה עִמָּהֶן.

HALAKHAH: “The ketubah of a virgin is 200 and that of a widow one mina,” etc. Huna in the name of Samuel: In the Temple šeqel. Rebbi Abba bar Bina said, circulating coin. A Mishnah supports Rebbi Abba bar Bina: “The five tetradrachmas of the firstborn are in Tyrian coinage, the 30 of the slave, the 50 of the rapist and the seducer, the 100 of the slanderer, are all computed in Temple šeqels in Tyrian coinage.” A woman’s ketubah is not stated with them. Rebbi Abin said, did they not learn the ketubah of a woman from the rapist and the seducer? Since the rapist and the seducer are mentioned, it is as if women’s ketubah was stated with them.

עַד כְּדוֹן בְּתוּלָה. אַלְמָנָה מַאי. אָמַר רַב חִינְנָא. דַּיָיהּ לָאַלְמָנָה שֶׁתִּיטּוֹל מַחֲצִית בְּתוּלָה.

So far about a virgin. What about a widow? Rav Ḥinena said, it is enough for a widow that she take half of a virgin’s portion.

אָמַר רִבִּי חִיָיה בַּר אָדָא. אֲפִילוּ נִיתְנֵי. כְּתוּבַּת אִשָּׁה עִמָּהֶן. לֵית כָּל אִילֵּין רַבָּנִין פְלִיגִין. רִבִּי חֲנַנְיָה וְרִבִּי יוֹנָתָן תְּרֵיהוֹן אָמְרִין. מַטְבֵּעַ יוֹצֵא. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. מַטְבֵּעַ יוֹצֵא. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אִימִּי רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יוּדָן נְשִׂיָיא. מַטְבֵּעַ יוֹצֵא. אָמַר רִבִּי יוֹחָנָן. סְלָעִים סֶבֵירְיָנִיּוֹת מְהָגֵינוֹת יְרוּשַׁלְמִיּוֹת. אִילֵּין אָמְרִין אָכֵן וְאִילֵּין אָמְרִין אָכֵן. אֶלָּא אַף הוּא חָזַר וְסָבַר דִּכְוָותְהוֹן. וְלֵית כָּל מִילַּיָיא אָכֵן אִילֵּין אָמְרִין אָכֵן וְאִילֵּין אָמְרִין אָכֵן. הָא אַף הוּא חָזַר וְאָמַר דִּכְוָותְהוֹן.

Rebbi Ḥiyya bar Ada said, even if “a woman’s ketubah” was stated with them, do not all these rabbis disagree? Rebbi Ḥananiah and Rebbi Jonathan both say, circulating coin. Rebbi Joshua ben Levi said, circulating coin. Rebbi Jacob bar Aḥa, Rebbi Immi, Rebbi Simeon ben Laqish in the name of Rebbi Jehudah Neśia: Current coin. Rebbi Joḥanan said, good Severan tetradrachmas, Jerusalem ones. These are saying so, those are saying otherwise! But he also changed his mind and thought like them. Are not always these saying so, those are saying otherwise? Here, even he changed his mind and thought like them.

אָתָא עוֹבְדָא קוֹמֵי דְרִבִּי חֲנִינָא. בְּאִשָּׁה שֶׁהָיְתָה כְּתוּבָּתָהּ פְּחוּתָה מִמָּאתַיִם זוּז. וְאָמַר. תִּיטּוֹל מַה שֶׁכָּתַב לָהּ. אָמַר לְרִבִּי מָנָא. שֵׁב וַחֲתוֹם. אָמַר לֵיהּ. אַשְׁוֵי שִׁיטָּתָךְ וּבָהּ חֲתוֹם. לֹא רִבִּי חִיָיה דְאָמַר בְּשֵׁם שְׁמוּאֵל. בְּשֶׁקֶל הַקּוֹדֶשׁ. רִבִי אֶבוֹדֶמָא דְצִיפּוֹרִי בְשֵׁם רִבִּי חוּנָה. מִשֵּׁם וִיתּוּר. מֵעַתָּה אִשָּׁה שֶׁהֶיְתָה כְּתוּבָּתָהּ פְּחוּתָה מִמָּאתַיִם תַּטְמִין כְּתוּבָּתָהּ כְּדֵי שֶׁתִּיטּוֹל בְּשֶׁקֶל הָקּוֹדֶשׁ. אָמְרֵי בְשֵׁם רִבִּי חוּנָה. בְּמָקוֹם שֶׁאֵין כּוֹתְבִין כְּתוּבָּה. אֲבָל בְּמָקוֹם שֶׁכּוֹתְבִין כְּתוּבָּה מַה דוּ מַפְקָא הִיא גוֹבָה. אָמַר רִבִּי יוֹחָנָן. וְתַנֵּי כֵן. חֵרֵשׁ שֶׁנָּשָׂא פִּיקַּחַת אֵין לָהּ עָלָיו מְזוֹנוֹת וְלֹא כְּתוּבָּה. וְאִם מֵתָה הוּא יוֹרְשָׁהּ. שֶׁהִיא רָצְתָה לָזוּק לוֹ נְכָסֶיהָ. וְהוּא לֹא רוֹצֶה לָזוּק לָהּ בִּנְכָסָיו. פִּיקֵּחַ שֶׁנָּשָׂא חֵרֶשֶׁת יֵשׁ לָהּ עָלָיו מְזוֹנוֹת וּכְתוּבָּה. וְאִם מֵתָה אֵינוֹ יוֹרְשָׁהּ. שֶׁהוּא רוֹצֶה לָזוּק לָהּ נְכָסָיו וְהִיא לֹא רָצְתָה לָזוּק לוֹ נְכָסֶיהָ. וְחֵרֶשֶׁת יֵשׁ לָהּ קִנְיָין וְיֵשׁ לָהּ כְּתוּבָּה. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי לָעְזָר. תִיפְתָּר כְּשֶׁכָּנְסָהּ פִּיקַּחַת כָּנְסָהּ. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָעְזָר. שֶׁכְּנָסָהּ פִּיקַּחַת וְנִתְחָרְשָׁה. מִכָּל מָקוֹם לֹא פִּיקַּחַת כְּנָסָהּ. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָעְזָר. תִיפְתָּר שֶׁהָיְתָה חֲרֶשֶׁת וְנִתְפַּקְּחָה. כְּנָסָהּ פִּיקַּחַת וְנִתֲחָרְשָׁה. שֶׁלֹּא תֹאמַר. הוֹאִיל וְהָיְתָה חֵרֶשֶׁת תְּחִילָּה יֵשׁ לָהּ כְּתוּבָּה. לְפוּם כֵּן צָרִיךְ לְמֵימַר אֵין לָהּ. רִבִּי יוֹסֵי לֹא אָמַר כֵּן אֶלָּא אִילּוּ מִי שֶׁבָּא עַל הַחֲרֶשֶׁת שֶׁמָּא אֵין לָהּ קְנָס. וְכָל שֶׁאֵין לָהּ קְנָס אֵין לָהּ כְּתוּבָּה. אָמַר רִבִּי יוּדָן. וְכִי בִקְנָס הַדָּבָר תָּלוּי. הֲרֵי בוֹגֶרֶת אֵין לָהּ קְנָס וּכְתוּבָּתָהּ מָאתַיִים. הֲרֵי בְתוּלָה מִן הַנִּשּׂוּאִין יֵשׁ לָהּ קְנָס וּכְתוּבָּתָהּ מְנָה.

There came a case before Rebbi Ḥanina of a woman whose ketubah was less than 200 zuz, and he said, she should take what he had written for her. He said to Rebbi Mana, sit down and sign. He answered, follow your argument and sign yourself, did not Rebbi Ḥiyya say in the name of Samuel, by the Temple šeqel? Rebbi Eudaimon of Sepphoris in the name of Rebbi Ḥuna: Because of a renunciation. Now, should a woman whose ketubah was for less than 200 [ zuz] not hide her ketubah in order to collect by the Temple šeqel? They said in the name of Rebbi Ḥuna, at a place where one does not write a ketubah. But at a place where one writes a ketubah, what she presents she collects. Rebbi Joḥanan said, it was stated thus: If a deaf-mute man married a hearing wife, she has no claim for support nor ketubah, but if she died, he inherits from her, for she wanted to connect him with her property, but he could not want to connect her with his property. If a hearing male married a deaf-mute woman, she has a claim to support and ketubah, but if she died, he does not inherit, for he wanted to connect her with his property, but she could not want to connect him with her property. But can a deaf-mute woman acquire and have ketubah? Rebbi Jeremiah in the name of Rebbi Eleazar, explain it that at the moment he married her, she was hearing. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, he married her when she was hearing but she turned deaf-mute. In any case, did he not marry her when she was hearing? Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, explain it that she was deaf-mute and turned hearing; he married her when she was hearing and she turned deaf. That you should not say, because at the start she was deaf-mute she has [no] ketubah, therefore it is necessary to say that she (does not have) [has]. Rebbi Yose does not say so, but since if one has sexual relations with a deaf-mute, is he not liable for a fine? Only if there were no fine would there be no ketubah. Rebbi Yudan said, does that depend on a fine? Look, the adult woman collects no fine but her ketubah is 200, the virgin after marriage collects a fine but her ketubah is a mina!

חֵרֵשׁ אוֹ שׁוֹטֶה שֶׁיִּכָּנְסוּ פִּיקַּחַת. אַף עַל פִּי שֶׁחָזַר הַחֵרֵשׁ וְנִתְפַּקֵּחַ שׁוֹטֶה וְנִשְׁתַּפֶּה אֵין לָהּ כְּתוּבָּה. רָצָה לְקַיְימָהּ כְּתוּבָּתָהּ מְנָה. רִבִּי לָעְזָר בְשֵׁם רִבִּי חֲנִינָה. וְהוּא שֶׁבָּא עָלֶיהָ מִשֶּׁנִּתְפַּקֵּחַ וּמִשֶּׁנִּשְׁתַּפֶּה. אֲבָל אִם לֹא בָא עָלֶיהָ מִשֶּׁנּתְפַּקֵּחַ וּמִשֶּׁנִּשְׁתַּפֶּה אֲפִילוּ כְּתוּבַּת מְנָה אֵין לָהּ.

”A deaf-mute or an insane male who were taken in by a hearing woman. Even if the deaf-mute became hearing, or the insane sane, she has no ketubah. If he wants to keep her, her ketubah is one mina.” Rebbi Eleazar in the name of Rebbi Ḥanina: Only if he slept with her after he became hearing or sane. If he did not sleep with her after he became hearing or sane, she does not even have a ketubah of a mina.

פְּחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. רִבִּי יוֹסֵי בְשֵׁם רִבִּי חִיָיה בַּר אַשִּׁי רִבִּי יוֹנָה רַב חִיָיה בַּר אַשִּׁי בְשֵׁם רַב. לְמַה זֶו דוֹמֶה. לְעוֹשֶׂה גוּמָא בַבָּשָׂר וְחוֹזֵר וּמִתְמָלֵא. תַּנֵּי רִבִּי חִיָיה. לְעוֹכֵר אֶת הָעַיִן וְחוֹזֶרֶת וְצוֹלֶלֶת. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. פְּחוּתוֹת מִיכָּן כְּנוֹתֵן אֶצְבַּע בָּעַיִן. אָמַר רִבִּי אָבוּן. אֶקְרָא לֵאלֹהִים עֶלְיוֹן לָאֵל גּוֹמֵר עָלַי. בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד וְנִמְלָכִין בֵּית דִּין לְעוֹבְרוֹ הַבְּתוּלִין חוֹזְרִין. וְאִם לָאו אֵין הַבְּתוּלִין חוֹזְרִין.

At less than three years and one day of age, Rebbi Yose in the name of [Rav] Ḥiyya bar Ashi, Rebbi Jonah, Rav Ḥiyya bar Ashi in the name of Rav: What is this like? One makes a dimple in the flesh which straightens out by itself. Rebbi Ḥiyya stated: Like one who muddies a source which becomes clear again. Rebbi Yose said, a Mishnah says so: Younger than that, it is as if one puts a finger on an eye. Rebbi Abun said: “I am calling to Almighty God, to the God who decides with me.” If a girl is three years and one day old, if the Court decided to lengthen, her hymen repairs itself, otherwise her hymen does not repair itself.

Mishnah

משנה: הַגָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה וְהַקָּטָן שֶׁבָּא עַל הַגְּדוֹלָה וּמוּכַּת עֵץ כְּתוּבָּתָן מָאתַיִם דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים מוּכַּת עֵץ כְּתוּבָּתָהּ מְנָה.

MISHNAH: If an adult male had sexual relations with an underage girl, or an underage boy with an adult female, or one injured by wood, their ketubot are 200 [ zuz], the words of Rebbi Meïr. But the Sages say, the ketubah of one injured by wood is a mina.

Halakhah

הלכה: הַגָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה כול׳. אֵי זֶהוּ קָטָן וְאֵי זוֹ קְטַנָּה. מִשּׁוּם רִבִּי יְהוּדָה בֶן חַגְרָא אָמְרוּ. קָטָן פָּחוֹת מִבֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד וּקְטַנָּה פְחוּתָה מִבַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. נִיחָא גָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה הַבְּתוּלִין חוֹזְרִין. קָטָן שֶׁבָּא עַל הַקְּטַנָּה הַבְּתוּלִין חוֹזְרִין. קָטָן שֶׁבָּא עַל הַגְּדוֹלָה אֵין הַבְּתוּלִין חוֹזְרִין. אָמַר רִבִּי אָבִין. תִּפְתָּר שֶׁבָּא עָלֶיהָ שֶׁלֹּא כְדַרְכָּהּ. אָמַר רִבִּי יוֹסֵי בֵּרִבִּי אָבִין. וַאֲפִילוּ תֵימָא בִכְדַרְכָּהּ. קָטָן בִּיאָתוֹ בִיאָה. אֲבָל אֵין בוֹ כֹחַ לִיגַּע בַּסִּימָנִין. וְתַנֵּי כֵן. מַעֲשֶׂה שֶׁעִיבְּרָה וּבְתוּלֵיהָ קַיָימִין.

HALAKHAH: “If an adult male had sexual relations with an underage girl,” etc. What is an underage boy and what is an underage girl? They said in the name of Rebbi Jehudah ben Ḥagra, an underage boy is younger than nine years and one day, an underage girl is younger than three years and one day. One understands that if an adult male had sexual relations with an underage girl, her hymen repairs itself. If an underage boy has sexual relations with an underage female, her hymen repairs itself. But if an underage boy has sexual relations with an adult female, her hymen does not repair itself! Rebbi Abin, explain it that he had relations with her without penetration. Rebbi Yose ben Rebbi Abin said, you can even say that he had normal relations with her. The relations of an underage boy are relations but he does not have the force to damage her hymen. It was stated thus: It happened that [an adult] became pregnant while her hymen was intact.

מֵיתִבִּין לְרִבִּי מֵאִיר. בְּתוּלִין אֵין כָּאן. וְתֵימַר כְּתוּבָּה מָאתַיִם. אָמַר לוֹן. וְכִי בִבְתוּלִין הַדָּבָר תָּלוּי. הֲרֵי בוֹגֶרֶת אֵין לָהּ בְּתוּלִים וּכְתוּבָּתָהּ מֵאתַיִם. הֲרֵי בְּתוּלָה מִן הַנִּישּׂוּאִין יֵשׁ לָהּ בְּתוּלֵיהֶן וּכְתוּבָּתָהּ מְנָה. מֵאי כְדוֹן. בּוֹגֶרֶת לֹא בָטַל חֵינָהּ. בְּתוּלָה מִן הַנִּישּׂוּאִין בָּטַל חֵינָהּ. מַה פְלִיגִין. בְּמוּכַּת עֵץ. דְּרִבִּי מֵאִיר אָמַר. לֹא בָטַל חֵינָהּ. וְרַבָּנִין אָמְרִין. בָּטַל חֵינָהּ.

They objected to Rebbi Meïr: There is no hymen and you say, her ketubah is 200 [ zuz]? He answered them, is that dependent on the hymen? But the adult has no hymen and her ketubah is 200! the virgin widow has a hymen and her ketubah is a mina! What is the reason? The adult still has all her grace; the virgin widow has lost her grace. Where do they disagree? If she was injured by wood. Rebbi Meïr says, she did not lose her grace, but the rabbis say, she lost her grace.

מַה פְלִיגִין. בְּתוּלָה הַנִּבְעֶלֶת מִן הַקָּטָן וּמִמִּי שֶׁאֵינוֹ אִישׁ כְּשֵׁירָה לִכְהוּנָה. תַּנֵּי רִבִּי חֲלַפְתָּא בַּר שָׁאוּל. כְּשֵׁירָה אֲפִילוּ לְכֹהֵן גָּדוֹל.

Did they disagree that a virgin who had sexual relations with an underage boy or with someone who is not a man is enabled for the priesthood? Rebbi Ḥalaphta ben Shaul said, she is enabled even for the High Priest.

רִבִּי יִרְמְיָה וְרִבִּי אִמִּי מַקְשֵׁי. מַה בֵּינָהּ לְבֵין הַנִּבְעֶלֶת בְּאֶצְבַּע. אִילּוּ הַנִּבְעֶלֶת בְּאֶצְבַּע שֶׁמָּא אֵינָהּ פְּסוּלָה לִכְהוּנָה. אָמַר רִבִּי חַגַּי. תִּיפְתָּר שֶׁבָּא עָלֶיהָ שֶׁלֹּא כְדַרְכָּהּ. בְּעָא רִבִּי חַגַּיי מֵיהַדֵּר בֵּיהּ. אָמַר לֵיהּ רִבִּי אַבָּא. לֹא תְהַדּוֹר בָּךְ. וְלָמָּה בְעָא רִבִּי חַגַּיי מֵיהַדֵּר בֵּיהּ. מִן הָדֵין דִּכְתִיב וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח. עַד שֶׁתְּהֵא בְתוּלָה מִשְּׁנֵי צְדָדֶיהָ. וְדִכְוָותָהּ. בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ. בְּתוּלָה (מ)כְדַרְכָּהּ. וְאִישׁ לֹא יְדָעָהּ שֶׁלֹּא כְדַרְכָּהּ. אָמַר רִבִּי יִצְחָק בֶּן אֶלְעָזָר. אֲפִילוּ בְיָדֶיהּ לֹא תָבַע בָּהּ. שֶׁנֶּאֱמַר כִּי לֹא יָנוּחַ שֶׁבֶט הָרֶשַׁע עַל גוֹרָל הַצַּדִּיקִים. מַה עֲבַד לָהּ רִבִּי חַגַּיי עַד שֶׁלֹּא יַחֲזיֹר בּוֹ. פָּתַר לָהּ בְּהֶעֱרָיָיה. וְלָמָּה לֵית רַב יוֹסֵף פָּתַר לֵיהּ בְּהֶעֱרָיָיה. אָמַר רִבִּי מָנָא. דְּהִיא צְרִיכָה לָהּ. רִבִּי יוֹסֵי בְעָא. הֶעֱרָיָיה בְּזָכוֹר מָהוּ. הֶעֱרָיָיה בַּבְּהֵמָה מָהוּ. כַּד שְׁמַע רִבִּי יִרְמְיָה הָדָא דְרִבִּי חַגַּיי אָמַר. לֹא עַל הָדָא הֲוָה רִבִּי אִמִּי מַקְשֶׁה.

Rebbi Jeremiah and Rebbi Ammi asked: What is the difference between her and one who had sex with a finger? Is the one who had sex with a finger not disabled for priesthood? Rebbi Haggai said, explain it that there was no penetration. Rebbi Haggai wanted to change his mind; Rebbi Abba said to him, do not change your mind. Why did Rebbi Haggai want to change his mind? Because of the verse: “But he shall marry a wife in her virginities,” only if she is a virgin in both respects. Similarly, “a virgin and no man had known her.” A virgin, with respect to penetration. No man had known her, without penetration. Rebbi Isaac ben Eleazar said, [no man] ever had wanted to touch her hand, for it was said: “The staff of evil shall not rest on the just’s lot.” Why did Rebbi Haggai want to change his mind? He could explain it by “touching”. Why does (Rav Yosef) [Rebbi Yasa] not explain it by “touching”? Rebbi Mana said, because it presented a problem for him: Rebbi Yasa asked: What is the legal status of “touching” with a male? “Touching” with an animal? When Rebbi Jeremiah heard that of Rebbi Haggai, he said, that was not Rebbi Ammi’s problem.

Mishnah

משנה: בְּתוּלָה אַלְמָנָה גְּרוּשָׁה וַחֲלוּצָה מִן הַנִּישּׁוּאִין כְּתוּבָּתָן מְנָה וְאֵין לָהֶן טַעֲנַת בְּתוּלִים. הַגִּיּוֹרֶת וְהַשְּׁבוּיָה וְהַשִּׁפְחָה שֶׁנִּפְדּוּ אוֹ שֶׁנִּתְגַּיְירוּ אוֹ שֶׁנִּשְׁתַּחְרְרוּ יְתֵירוֹת עַל שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד כְּתוּבָּתָן מְנָה וְאֵין לָהֶן טַעֲנַת בְּתוּלִים.

MISHNAH: For virgins who after a final marriage become widows, divorcees, or who received ḥalîṣah, their ketubah is a mina and they are not subject to a claim of non-virginity. For a proselyte, a prisoner, and a slave who were redeemed, converted, or freed at more than three years and one day of age, their ketubah is a mina and they are not subject to a claim of non-virginity.

Halakhah

הלכה: בְּתוּלָה וְאַלְמָנָה גְּרוּשָׁה מִן הַנִּישּׁוּאִין כול׳. אֵי זוֹ הִיא בְּתוּלָה מִן הַנִּישּׁוּאִין. אָמַר רִבִּי יוֹחָנָן. כָּל שֶׁנִּכְנְסָה לַחוּפָּה וְעֵידֶיהָ מֵעִידִין אוֹתָהּ שֶׁלֹּא נִבְעֲלָה. אָמַר רִבִּי יוֹסֵי. הָדָא אָמְרָה נָשָׂא אִשָּׁה בְחֶזְקַת בְּתוּלָה וְנִמְצֵאת בְּעוּלָה אֵין זֶה מֶקַח טָעוּת לְהַפְסִידָהּ מִכְּתוּבַּת מְנָה. נָשָׂא אִשָּׁה בְחֶזְקַת שֶׁלֹּא זִינְתָה וְנִמְצֵאת שֶׁזִּינְתָה אֵין זֶה מֶקַח טָעוּת לְהַפְסִידָהּ מִכְּתוּבַּת מְנָה.

HALAKHAH: “A virgin, a widow, a divorcee after final marriage,” etc. Who is a virgin after marriage? Rebbi Joḥanan said, any who entered the bridal chamber but her witnesses testify that she had no sexual relations. Rebbi Yose said, this implies that if a man married a woman under the presumption that she was a virgin and she turned out not to be a virgin, that is not an erroneous acquisition to deprive her of the ketubah of a mina. If a man married a woman under the presumption that she never had illegitimate sex and she turned out that she had illegitimate sex, that is not an erroneous acquisition to deprive her of the ketubah of a mina.

רִבִּי לָעְזָר שָׁאַל. הַבָּא עַל שִׁפְחָה מְשׁוּחְרֶרֶת מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. יָכוֹל הַבָּא עַל שִׁפְחָה אֲרָמִית יְהֵא חַיָיב. תַּלְמוּד לוֹמַר מָהֹר יִמְהָרֶנָּה לוֹ לְאִשָּׁה. אֶת שֶׁיֵּשׁ לֹו הֲוָיָיה בָהּ. יָצָא שִׁפְחָה או מי שֶׁאֵין לֹו הֲוָיָיה בָהּ. מִפְּנֵי שֶׁאֵין לֹו בָהּ הֲוָויָה. הָא אִם יֵשׁ לֹו הֲוָיָיה בָהּ יֵשׁ לָהּ קְנָס. וְכָל שֶׁיֵּשׁ לָהּ קְנָס יֵשׁ לָהּ כְּתוּבָּה. אָמַר רִבִּי יוּדָן. וְכִי בִקְנָס הַדָּבָר תָּלוּי. הֲרֵי בוֹגֶרֶת אֵין לָהּ קְנָס וּכְתוּבָּתָהּ מָאתַיִם. הֲרֵי בְתוּלָה מִן הַנִּישּׂוּאִין יֵשׁ לָהּ קְנָס וּכְתוּבָּתָהּ מְנָה. אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי מָנָא. תִּיפְתָּר בְּשֶׁנִּתְגַּיְירוּ אוֹ שֶׁנִּשְׁתַּחְרְרוּ פְחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. אָמַר לֵיהּ. אִם בְּשֶׁנִּתְגַּיְירוּ אוֹ שֶׁנִּשְׁתַּחְרְרוּ פְחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד כְּיִשְׂרָאֵל הֵן.

Rebbi Eleazar asked, what about a male who sleeps with a manumitted slave girl? Let us hear from the following: I could think that a male who sleeps with a Gentile slave has to pay; the verse says: “He shall take her as wife by the bride price.” If he can marry her. This excludes the [gentile] slave (or any) whom he cannot marry. Only because he cannot marry her! Therefore, if he can marry her, she collects the fine, and any who collects the fine has a ketubah. Rebbi Yudan said, does that depend on a fine? Look, the adult collects no fine but her ketubah is 200, the virgin after marriage collects a fine but her ketubah is a mina! Rebbi Ze‘ira said before Rebbi Mana, explain it if she was converted or freed before she reached three years and one day. He said to him, any woman who was converted or manumitted before she reached three years and one day is like an Israel.

סוּמָה וְאַיְילוֹנִית יֵשׁ לָהֶן טַעֲנַת בְּתוּלִין. סוּמֲכוֹס אָמַר מִשֵּׁם רִבִּי מֵאִיר. סוּמָה אֵין לָהּ טֵעֲנַת בְּתוּלִים. וּמַה טַעֲמָא דְרִבִּי מֵאִיר. אֲנִי אוֹמֵר. מָצָא וְאִיבֵּד. מַה טַעֲמָא דְרַבָּנִן. יְכוֹלָה הִיא לְתוֹפְשׂוֹ. מָה עֲבַד לָהּ רִבִּי מֵאִיר. יָכוֹל הוּא לִדְחוֹתָן בְּרוֹק.

The blind woman and the she-ram are subject to claims of missing virginity. Symmachos said in the name of Rebbi Meïr that the blind woman is not subject to claims of missing virginity. What is Rebbi Meïr’s reason? I say, he found [her to be a virgin] and destroyed [the evidence]. What is the rabbi’s reason? She can catch him. What does Rebbi Meïr with this argument? He can cleanse it with spittle.

תַּנֵּי. טַעֲנַת בְּתוּלִים עַד שְׁלֹשִׁים יוֹם. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. מִיָּד. מַה אֲנָן קַיָימִין. אִם בְּשֶׁבָּעַל. מִיָּד. אִם בְּשֶׁלֹּא בָעַל אֲפִילוּ לְאַחַר מִיכָּן עַד כַּמָּה. אֶלָּא כֵן אֲנָן קַיָימִין בִּסְתָם. רִבִּי מֵאִיר אוֹמֵר. חֲזָקָה אָדָם מַעֲמִיד עַצְמוֹ שְׁלֹשִׁים יוֹם. וְרַבָּנִין אָמְרִין. אֲפִילוּ יוֹם אֶחָד אֵין אָדָם מַעֲמִיד אֶת עַצְמוֹ. רִבִּי יִרְמְיָה בְעָא. מָהוּ שֶׁיְּהֵא נֶאֱמָן לוֹמַר עַל דְּרִבִּי מֵאִיר. הֶעֱמַדְתִּי עַצְמִי שְׁלֹשִׁים יוֹם. כְּדֵי לַעֲשׂוֹת אֶת הַוְולָד שְׁתוּקִי. נִישְׁמְעִינָהּ מִן הָדָא. הַיְבָמָה שֶׁאָמְרָה בְּתוֹךְ שְׁלֹשִׁים יוֹם. לֹא נִבְעַלְתִּי. כּוֹפִין אוֹתוֹ שֶׁיַּחֲלוֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם מְבַקְשִׁין מִמֶּנּוּ שֶׁיַּחֲלוֹץ לָהּ. וְאָמַר רִבִּי לָעְזָר. דְּרִבִּי מֵאִיר הִיא. וְאָמַר רִבִּי לָעְזָר. לֹא שָׁנוּ אֶלָּא אֶצְלָהּ. הָא אֶצֶל צָרָתָהּ לֹא. כְּמַהּ דְּתֵימַר תַּמָּן. לֹא הַכֹּל מִמֶּנָּה לַחוֹב לְצָרָתָהּ. וְכָא לֹא הַכֹּל מִמֶּנֻּה לַחוֹב לִבְנֹה.

It was stated: A claim of non-virginity may be brought within thirty days, the words of Rebbi Meïr. But the Sages say, immediately. Where do we hold? If he copulated, immediately. If he did not copulate, even after a longer delay. But we must deal with the case that it was not spelled out. Rebbi Meïr said, it is credible that a man may hold himself back for thirty days. But the Sages say, a man does not hold himself back even for one day. Rebbi Jeremiah asked: According to Rebbi Meïr, would a man be believed to assert that he held himself back for thirty days in order to make the child of unknown paternity? Let us hear from the following: “If the sister-in-law claims within thirty days that she was not copulated with, one forces him to perform ḥalîṢah with her. After thirty days, one asks him to perform ḥalîṢah with her.” And Rebbi Eleazar said, this is Rebbi Meïr’s. And Rebbi Eleazar said, that refers only to her, but not to her co-wife. As you say there, she is not believed to damage her co-wife, so here, he is not believed to damage his son.

Mishnah

משנה: הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים אֵינוֹ יָכוֹל לִטְעוֹן טַעֲנַת בְּתוּלִים מִפְּנֵי שֶׁמִּתְיָחֵד עִמָּהּ. אֶחָד אַלְמָנַת יִשְׂרָאֵל וְאֶחָד אַלְמָנַת כֹּהֲנִים כְּתוּבָּתָן מְנָה. בֵּית דִּין שֶׁלַּכֹּהֲנִים הָיוּ גוֹבִין לַבְּתוּלָה אַרְבַּע מֵאוֹת זוּז וְלֹא מִיחוּ בְיָדָם חֲכָמִים.

MISHNAH: If somebody eats at his father-in-law’s in Judea without chaperones cannot claim missing virginity since he is alone with her. Both for an Israel widow as a Cohanim widow the ketubah is a mina. The court of priests collected 400 zuz for a virgin, to which the Sages did not object.

Halakhah

הלכה: הָאוֹכֵל אֵצֶל חָמִיו כול׳. בָּרִאשׁוֹנָה גָזְרוּ שְׁמָד בִּיהוּדָה. שֶׁכֵּן מְסוֹרֶת לָהֶם מֵאֲבוֹתָם שֶׁיְּהוּדָה הָרַג אֶת עֵשָׂו. דִּכְתִיב יָדְךָ בְּעוֹרֶף אוֹיְבֶיךָ. וְהָיוּ הוֹלְכִין וּמְשַׁעְבְּדִין בָּהֶן וְאוֹנְסִין אֶת בְּנוֹתֵיהֶן וְגָזְרוּ שֶׁיְּהֵא אִיסְטְרָטֵיוֹס בּוֹעֵל תְּחִילָּה. הִתְקִינוּ שֶׁיְּהֵא בַּעֲלָהּ בָּא עָלֶיהָ עוֹדָהּ בְּבֵית אָבִיהָ. שֶׁמִּתּוֹךְ שֶׁהִיא יוֹדַעַת שֶׁאֵימַת בַּעֲלָהּ עָלֶיהָ עוֹד הִיא נִגְרֶרֶת. מִּכָּל מָקוֹם אֵין סוֹפָהּ לְהִיבָּעֵל מֵאִיסְטְרָטֵיוֹס. אֲנוּסָה הִיא וַאֲנוּסָה מוּתֶּרֶת לְבֵיתָהּ. כֹּהֲנוֹת מָה הָיוּ עוֹשׂוֹת. מַטְמִינוֹת הָיוּ. וְיַטְמִינוּ אַף בְּנוֹת יִשְׂרָאֵל. קוֹל יוֹצֵא וּמַלְכוּתָא שָׁמְעָה וְאִילֵּין וְאִילֵּין מִתְעָרְבְבִין. מַה סֵימָן הָיָה לָהֶן. קוֹל מַגֵּרוֹס בָּעִיר. מִשְׁתֶּה שָׁם מִשְׁתֶּה שָׁם. אוֹר הַנֵּר בִּבְרוֹר חַיִל. שָׁבוּעַ בֶּן שָׁבוּעַ בֶּן. אַף עַל פִּי שֶׁבָּטַל הַשְּׁמָד הַמִנְהַג לא בָטַל. כַּלָּתוֹ שֶׁלְּרִבִּי הוֹשַׁעְיָה נִכְנְסָה מְעוּבֶּרֶת.

HALAKHAH: “If somebody eats at his father-in-law’s,” etc. In earlier times they decided on a persecution in Judea because they had a tradition from their forefathers that Jehudah had killed Esaw, as it is written: “Your hand is on your enemies’ neck.” They went and enslaved them and raped their daughters; they decided that a soldier would have sex with her first. They decreed that her husband should come to her when still in her father’s house; for when she knows that her husband’s fear is on her she is drawn after him. But is she not in the end being used for sex by a soldier? She is raped, and a rape victim is permitted to her husband. What did Cohanot do? They were hiding them. Why did they not also hide the daughters of Israel? That becomes talk and the government hears it; then these and those will be taken together. What kind of a sign did they have? The talk of a cook in town: There is a wedding meal, there is a wedding meal; there is light in Beror-Ḥayil: a week for a son, a week for a son. When the persecution ended, the custom did not end. Rebbi Hoshaia’s daughter-in-law was pregnant when she married definitively.

תַּנֵּי. וְלָאַלְמָנָה מָאתַיִם. תַּנֵּי. אֶחָד אַלְמָנַת יִשְׂרָאֵל וְאֶחָד אַלְמָנַת כֹּהֲנִים כְּסֵדֶר הַזֶּה. אָמַר רִבִּי יוֹסֵי. מִסְתַּבְּרָא בַּת כֹּהֵן לְיִשְׂרָאֵל תִּגְבֶּה. שֶׁשִּׁבְטָהּ גּוֹבֶה. בַּת יִשְׂרָאֵל לְכֹהֵן לֹא תִגְבֶּה. לָא מִסְתַּיָיה דִסְלִיקָא לִכְהוּנָתָא אֶלָּא דְתֵימַר תִּגְבֶּה. אָמַר רִבִּי מָנָא. לָא מִסְתַּבְּרָא דְלָא חֲלִיפִין. בַּת יִשְׂרָאֵל לְכֹהֵן תִּגְבֶּה דִסְלִיקָה לִכְהוּנָתָא. וּבַת כֹּהֵן לָא תִגְבֶּה דִנְחִיתָא מִן כְּהוּנָתָא. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי אָבוּן. אַחַת זוֹ וְאַחַת זוֹ קְנָס קָנְסוּ בָהֶן כְּדֵי שֶׁיְּהֵא אָדָם מִידְבַּק בְּשִׁבְטוֹ וּבְמִשְׁפַּחְתּוֹ.

It was stated: “And for a widow 200.” It was stated: “This order applies both to a widow of an Israel and a widow of a Cohen”. Rebbi Yose said, it is reasonable that the daughter of a Cohen should collect, for her tribe collects. The daughter of an Israel married to a Cohen should not collect; is it not sufficient that she rose to the priesthood that you say, she should collect? Rebbi Mana said, it is reasonable the other way. The daughter of an Israel married to a Cohen should collect for she rose to the priesthood; the daughter of a Cohen should not collect for she stepped down from the priesthood. Rebbi Yose bar Abun said, in both cases they demanded a fine so that everybody should cling to his tribe and family.

Mishnah

משנה: הַנּוֹשֵׂא אֶת הָאִשָּׁה וְלֹא מָצָא לָהּ בְּתוּלִים הִיא אוֹמֶרֶת מִשֶׁאֵירַסְתַּנִי נֶאֱנַסְתִּי וְנִסְתַּחֲפָה שָׂדֵהוּ וְהוּא אוֹמֵר לֹא כִּי אֶלָּא עַד שֶׁלֹּא אֵירַסְתִּיךְ וְהָיָה מִקְחִי מֶקַח טָעוּת. רַבָּן גַּמְלִיאֵל וְרִבִּי אֱלִיעֶזֶר אוֹמֵר נֶאֱמֶנֶת. רִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא מִפִּיהָ אָנוּ חַיִּין אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה עַד שֶׁלֹּא תִּתְאָרֵס וְהִיטְעָתוֹ עַד שֶׁתָּבִיא רְאָיָיה לִדְבָרֶיהָ.

MISHNAH: Somebody married a woman and found that she was no virgin. She says, I was raped after you had married me preliminarily, so your field was flooded. He says not so, but it happened before I married you preliminarily; therefore, my acquisition was made in error. Rabban Gamliel and Rebbi Eliezer say, she is believed. Rebbi Joshua said, we do not live off her mouth but there is a presumption that she had sexual relations before she was preliminarily married unless she provides proof of her statement.

Halakhah

הלכה: הַנּוֹשֵׂא אִשָּׁה וְלֹא מָצָא לָהּ בְּתוּלִים כול׳. רִבִּי יִרְמְיָה בָּעֵי. מֵעַתָּה אֵין טַעֲנַת בְּתוּלִים לֹא כְרַבָּן גַּמְלִיאֵל וּכְרִבִּי אֱלִיעֶזֶר אֶלָּא כְרִבִּי יְהוֹשֻׁעַ. וְחָזַר וְאָמַר. יֵשׁ טַעֲנַת בְּתוּלִים כְּרַבָּן גַּמְלִיאֵל וּכְרִבִּי אֱלִיעֶזֶר בְּשׁוֹתֶקֶת. וַאֲפִילוּ תֵימֵר בִּמְדַבֶּרֶת. בְּאוֹמֶרֶת. מָצָא וְאִיבֵּד. וּתְהֵא נֶאֱמֶנֶת. לֵית יְכִיל. דְּאָמַר רִבִּי אִילָא בְשֵׁם רִבִּי לָעְזָר. מָצָא פֶּתַח פָּתוּחַ אָסוּר לְקַיְימָהּ מִשּׁוּם סְפֵק סוֹטָה. הָכָא אִיתְמַר נֶאֱמֶנֶת. וְהָכָא אִיתְמַר אֵינָהּ נֶאֱמֶנֶת. תַּמָּן שְׁנֵיהֶן מוֹדִין בְּשֶׁהַפֶּתַח פָּתוּחַ.

HALAKHAH: “Somebody married a woman and found that she was no virgin”, etc. Rebbi Jeremiah asked: Does this mean that a claim of missing virginity is impossible following Rabban Gamliel and Rebbi Eliezer, only following Rebbi Joshua? He turned around and said, a claim of missing virginity is possible following Rabban Gamliel and Rebbi Eliezer, if she remains silent. And even if you say that she talks, if she said that he found her a virgin and destroyed the evidence. Why should she not be believed? One cannot tolerate it, since Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful. Here you say, she is believed. There, you say that she is not believed. In this case, both agree that the door was open.

תַּמָּן תַּנִּינָן. הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ הָאָב צָרִיךְ לְהָבִיא רְאָיָיה. רִבִּי לָעְזָר שָׁאַל לְרִבִּי יוֹחָנָן. מַתְנִיתָא דְרַבָּן גַּמְלִיאֵל וְרִבִּי אֱלִיעֶזֶר דְּלֹא כְרִבִּי יְהוֹשֻׁעַ. אָמַר לֵיהּ. דִּבְרֵי הַכֹּל הִיא. שֶׁנְיָיא הִיא מוּמִין שֶׁדַּרְכָּן לְהִיוָולֵד. אָמַר רִבִּי יוֹסֵי. מִקַּמָּא דְנָן חֲמֵיי רַבָּנִן מְדַמּוּ מִוּמִין לִבְתוּלִין. אִילֵּין יָלְפִין מִן אִילֵּין וְאִילֵּין יָ‍לְפִין מִן אִילֵּין. מוּמִין מִבְּתוּלִים. שֶׁאִם בָּא עָלֶיהָ עוֹדָהּ בְּבֵית אָבִיהָ צָרִיךְ הָאָב לְהָבִיא רְאָיָיה. בְּתוּלִים מִמּוּמִין. שֶׁאִם נוֹלְדוּ לָהּ מוּמִין סָפֵק מִשְׁנִּכְנְסָה לִרְשׁוּתוֹ סָפֵק עַד שֶׁלֹּא תִיכָּנֵס לִרְשׁוּתוֹ הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָיה. מִן אִילֵּין בְּתוּלִין. וּבְתוּלִין וְכִי בָטְלוּ לֹא בְּבֵית אָבִיהָ בָטְלוּ. וְאַתְּ אָמַר. הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָיה. וָכָא הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָיה.

There, we have stated: “If she had bodily defects while still in her father’s house, the father has to bring proof.” Rebbi Eleazar asked Rebbi Joḥanan: Is this Mishnah from Rabban Gamliel and Rebbi Eliezer? Not from Rebbi Joshua? He said to him, those are everybody’s words. There is a difference because bodily defects have a way to appear. Rebbi Yose said, formerly we saw rabbis who compared bodily defects to [defects of] virginity. These can be inferred from those and those can be inferred from these. Bodily defects from claims of missing virginity: For if he slept with her in her father’s house, the father has to provide proof. Claims of missing virginity from bodily defects: For if she developed bodily defects and there is a doubt whether it happened after she entered his domain or before she entered his domain, the husband has to provide proof, from claims of missing virginity. But if she lost her virginity, was it not in her father’s house? Nevertheless, you say, the husband has to provide proof; so here also, the husband has to provide proof.

Mishnah

משנה: הִיא אוֹמֶרֶת מוּכַּת עֵץ אֲנִי וְהוּא אוֹמֵר לֹא כִי אֶלָּא דְרוּסַת אִישׁ אַתְּ רַבָּן גַּמְלִיאֵל וְרִבִּי אֱלִיעזֶר אוֹמֵר נֶאֱמֶנֶת. רִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא מִפִּיהָ אָנוּ חַיִּין אֶלָּא הֲרֵי זוֹ בְחֶזְקַת דְּרוּסַת אִישׁ עַד שֶׁתָּבִיא רְאָיָיה לִדְבָרֶיהָ.

MISHNAH: She says, I was injured by wood, but he says not so, you were trampled on by a man; Rabban Gamliel and Rebbi Eliezer say, she is believed. Rebbi Joshua said, we do not live off her mouth but there is a presumption that she was trampled on by a man unless she provides proof of her statement.

Halakhah

הלכה: הִיא אוֹמֶרֶת מוּכַּת עֵץ אֲנִי כול׳. אָמַר רִבִּי לָעְזָר. דְּרִבִּי מֵאִיר הִיא. דְּרִבִּי מֵאִיר אָמַר. מוּכַּת עֵץ כְּתוּבָּתָהּ מָאתַיִם. אָמַר רִבִּי יוֹסֵי. וַהֲוֵינָן סָבְרִין מֵימַר. מַה פְלִיגִין רִבִּי מֵאִיר וְאִילֵּין רַבָּנִן. בְּשֶׁכְּנָסָהּ בְּחֶזְקַת מוּכַּת עֵץ. אֲבָל אִם כְּנָסָהּ בְּחֶזְקַת בְּתוּלָה וְנִמְצֵאת מוּכַּת עֵץ אַף רִבִּי מֵאִיר מוֹדֶה. מִן מַה דְתַנִּינָן. הִיא אוֹמֶרֶת. מוּכַּת עֵץ אֲנִי. וְהוּא אוֹמֵר. לֹא כִי אֶלָּא דְרוּסַת אִישׁ אַתְּ. הָדָא אָמְרָה. אֲפִילוּ כְּנָסָהּ בְּחֶזְקַת מוּכַּת עֵץ וְנִמְצֵאת מוּכַּת עֵץ הִיא הַמַּחֲלוֹקֶת. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעִירָא לֹא אָמַר כֵּן אֶלָּא. הִיא אוֹמֶרֶת. מוּכַּת עֵץ אֲנִי וּכְתוּבָתָהּ מָאתַיִם. וְהוּא אוֹמֵר. לֹא כִי אֶלָּא דְרוּסַת אִישׁ אַתְּ וְאֵין לָךְ עָלַי כְּלוּם. מָה אֲנָן קַיָימִין. אִם בְּשֶׁכְּנָסָהּ בְּחֶזְקַת בְּתוּלָה וְנִמְצֵאת מוּכַּת עֵץ. אַף רִבִּי מֵאִיר מוֹדֶה. אִם בְּשֶׁכְּנָסָהּ בְּחֶזְקַת מוּכַּת עֵץ וְנִמְצֵאת מוּכַּת עֵץ נִיכָּר הוּא בְּפֶתַח פָּתוּחַ בֵּין בְּעֵץ בֵּין בָּאָדָם. רִבִּי הוּנָא בְשֵׁם רִבִּי זְעִירָא לֹא אָמַר כֵּן אֶלָּא. הִיא אוֹמֶרֶת מוּכַּת עֵץ אֲנִי. כֵּן אַתְנֵיתִי עִמָּךְ. וְהוּא אוֹמֵר. לֹא כִי אֶלָּא דְרוּסַת אִישׁ אַתְּ. לֹא אַתְנֵיתִי עִמָּךְ כְּלוּם.

HALAKHAH: “She says, I was injured by wood,” etc. Rebbi Eleazar said, that follows Rebbi Meïr, since Rebbi Meïr said the ketubah of one injured by wood is 200 [ zuz]. Rebbi Yose said, we would think to say, when did Rebbi Meïr disagree with those rabbis? If he took her in assuming she was injured by wood. But if he took her in assuming she was a virgin and it turned out she was injured by wood, then even Rebbi Meïr agrees, since we have stated: “She says, I was injured by wood, but he says not so, you were trampled on by a man.” That means, there is a disagreement even if he took her in assuming she was injured by wood and she turned out to have been injured by wood. Rebbi Jeremiah in the name of Rebbi Ze‘ira did not say so, but: She says, I was injured by wood and my ketubah is 200 [ zuz]. He says, it is not so, but you were trampled on by a man and you have no claim on me. What are we talking about? If he married her as a virgin and she turns out to have been injured by wood, Rebbi Meïr will agree. If he married her as one injured by wood and she turns out to have been injured by wood, is there a recognizable difference in the opening of the door between wood or man? Rebbi Huna in the name of Rebbi Ze‘ira did not say so, but: She says, I was injured by wood and so I stipulated with you, but he says, it is not so, but you were trampled on by a man and there was no stipulation between you and me.

Mishnah

משנה: רָאוּהָ מְדַבֶּרֶת עִם אֶחָד אָמְרוּ לָהּ מַה טִיבוֹ שֶׁלָּזֶה. אִישׁ פְּלוֹנִי וְכֹהֵן הוּא רַבָּן גַּמְלִיאֵל וְרִבִּי אֱלִיעזֶר אוֹמֵר נֶאֱמֶנֶת. רִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא מִפִּיהָ אָנוּ חַיִּין אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה לְנָתִין וּלְמַמְזֵר עַד שֶׁתָּבִיא רְאָיָיה לִדְבָרֶיה.

MISHNAH: If she was seen speaking to a man and one asked her, what kind of man is this? He is Mr. X, a Cohen; Rabban Gamliel and Rebbi Eliezer say, she is believed. Rebbi Joshua said, we do not live off her mouth but there is a presumption that she was lying with a Gibeonite and a bastard unless she provides proof of her statement.

Halakhah

הלכה: רָאוּהָ מְדַבֶּרֶת עִם אֶחָד כול׳. מָהוּ מְדַבֶּרֶת. נִבְעֶלֶת. וְלָמָּה תַנִּינָן מְדַבֶּרֶת. לָשׁוֹן בָּקִי. רִבִּי אוֹמֵר נָקִי.

HALAKHAH: “If she was seen speaking to a man,” etc. What is “speaking”? She had sexual relations. Why did we state “speaking”? An expression for the knowing; Rebbi says, of purity.

רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יֹאשִׁיָּה. הֲלָכָה כְרַבָּן גַּמְלִיאֵל וּכְרִבִּי אֱלִיעֶזֶר מִשּׁוּם שְׁנַיִם שֶׁרָבוּ עַל אֶחָד. רִבִּי יוֹסֵי בָעֵי. אִם הֲלָכָה לָמָּה שְׁנַיִם. וְאִם שְׁנַיִם לָמָּה הֲלָכָה. מֵעַתָּה אִין יִסְבּוֹר רִבִּי יוֹחָנָן כְּרִבִּי יְהוֹשֻׁעַ אֵין הֲלָכָה כְרַבָּן גַּמְלִיאֵל וּכְרִבִּי אֱלִיעֶזֶר אֶלָּא כְּרִבִּי יְהוֹשֻׁעַ. מַאי כְדוֹן. מִשּׁוּם עֵדוּת שֶׁהָאִשָּׁה כְשֵׁירָה לָהּ. הֲווֹן בָּעֵיי מֵימַר. מַה פְלִיגִין רִבִּי יְהוֹשֻׁעַ וְאִילֵּין רַבָּנִין. בְּמָקוֹם שֶׁרוֹב פְּסוּלִין. אֲבָל בְּמָקוֹם שֶׁרוֹב כְּשֵׁירִין אַף רִבִּי יְהוֹשֻׁעַ מוֹדֵי. אָתָא רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן וְרִבִּי אִילָא בְשֵׁם רִבִּי לָעְזָר. אֲפִילוּ בְּמָקוֹם שֶׁרוֹב כְּשֵׁירִין הִיא הַמַּחֲלוֹקֶת. סָבַר רִבִּי יְהוֹשֻׁעַ. הַזְּנוּת רָצָה אַחַר הַפְּסוּלִים. אָמַר רִבִּי זְעִירָא. מַתְנִיתָא אָמְרָה. אֲפִילוּ כְשֵׁירִין מְזַנִּין. דְּתַנֵּי. אֲפִילוּ חָסִיד שֶׁבַּחֲסִידִים אֵין מְמַנִּין אוֹתוֹ אֶפִּיטְרוֹפּוֹס עַל עֲרָיוֹת.

Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: Practice follows Rabban Gamliel and Rebbi Eliezer since two form a majority against one. Rebbi Yose asked: If it is practice, why two? And if two, why practice? Would that mean if Rebbi Joḥanan would hold with Rebbi Joshua that practice would not follow Rabban Gamliel and Rebbi Eliezer but Rebbi Joshua? What about it? It is a testimony for which a woman in empowered. They wanted to say, when does Rebbi Joshua disagree with these rabbis? At a place where most are disabling, but at a place where most are qualified, even Rebbi Joshua will agree. There came Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi Hila in the name of Rebbi Eleazar: There is disagreement even at a place where most are qualified. Does Rebbi Joshua think that immorality runs after the disabling? Rebbi Ze‘ira said, a baraita stated that even qualified people whore, as it was stated: Even the most pious man cannot be appointed guardian for illicit sex.

Mishnah

משנה: הָיְתָה מְעוּבֶּרֶת וְאָמְרוּ לָהּ מַה טִיבוֹ שֶׁלְּעוּבָּר הַזֶּה. מֵאִישׁ פְּלוֹנִי וְכֹהֵן הוּא רַבָּן גַּמְלִיאֵל וְרִבִּי אֱלִיעזֶר אוֹמֵר נֶאֱמֶנֶת. רִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא מִפִּיהָ אָנוּ חַיִּין אֶלָּא הֲרֵי זוֹ בְחֶזְקַת מְעוּבֶּרֶת לְנָתִין וּלְמַמְזֵר עַד שֶׁתָּבִיא רְאָיָיה לִדְבָרֶיהָ.

MISHNAH: If she was pregnant and one asked her, what kind of fetus is this? He is from Mr. X, a Cohen; Rabban Gamliel and Rebbi Eliezer say, she is believed. Rebbi Joshua said, we do not live off her mouth but there is a presumption that she is pregnant from a Gibeonite or a bastard unless she provides proof of her statement.

Halakhah

הלכה: הָיְתָה מְעוּבֶּרֶת כול׳. אָמַר רִבִּי לָעְזָר. הַכֹּל מוֹדִין בִּוְולָד שֶׁהוּא שְׁתוּקִי. וְתַנֵּי כֵן. בַּמֶּה דְבָרִים אֲמוּרִים. בְּעֵידוּת אִשָּׁה גּוּפָהּ. אֲבָל בִּוְולָד הַכֹּל מוֹדִין שֶׁהוּא שְׁתוּקִי. אָמַר לֵיהּ רִבִּי יוֹחָנָן. שְׁתוּקִי סְתָם. מָצִינוּ שְׁתוּקִי כֹהֵן גָּדוֹל. הֵיךְ עֲבִידָא. סִיעָה שֶׁל כֹּהֲנִים עוֹבֶרֶת וּפִירֵשׁ אֶחָד מֵהֶן וּבָעַל. הֲרֵי מָצִינוּ שְׁתוּקִי כֹהֵן גָּדוֹל.

HALAKHAH: “If she was pregnant,” etc. Rebbi Eleazar said, everybody agrees that the child is of unknown paternity. It was stated thus: “Where was this said, for the testimony of the woman in her own behalf. But everybody agrees that the child is of unknown paternity.” Rebbi Joḥanan said to him, simply of unknown paternity! We find that a child of unknown paternity can be High Priest. How is this possible? A group of Cohanim was passing by, one of them came and had sexual relations; it turns out that the child of unknown paternity can be High Priest.

אָמַר לֵיהּ רִבִּי לָעְזָר. הֲרֵי אַלְמָנַת עִיסָּה הֲרֵי הִיא כְשֵׁירָה וּבִתָּהּ פְּסוּלָה. אָמַר לֵיהּ. כְּדִבְרֵי שֶׁהוּא מַכְשִׁיר בָּהּ מַכְשִׁיר בְּבִתָּהּ. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. לֹא אָמַר כְּדִבְרֵי מִי שֶׁהוּא מַכְשִׁיר. הָא מִכְּלָל דְּאִית חוֹרָן פּוֹסֵל. מַנִּי מַכְשִיר. רִבִּי מֵאִיר. מַנִּי פוֹסֵל. רַבָּנִן. דְּתַנֵּי. אֵי זוֹ הִיא עִיסָּה כְשֵׁירָה. כָּל שֶׁאֵין בָּהּ לֹא חָלָל וְלֹא מַמְזֵר וְלֹא נָתִין. רִבִּי מֵאִיר אוֹמֵר. כָּל שֶׁאֵין בָּהּ אַחַת מִכָּל אֵילּוּ בִּתָּהּ כְּשֵׁירָה לִכְהוּנָּה. אֲבָל מִשְׁפָּחָה שֶׁנִּשְׁתַּקַּע בָּהּ פְּסוּל. רִבִּי מֵאִיר אוֹמֵר. בּוֹדֵק עַד אַרְבַּע אִימָּהוֹת וּמַשִּׂיא. וַחֲכָמִים אוֹמְרִים. בּוֹדֵק לְעוֹלָם.

Rebbi Eleazar said to him: Is not the dough widow qualified but her daughter is disqualified? He said to him, whoever declares her to be qualified, declares her daughter to be qualified. Rebbi Jacob bar Aḥa said, did he not say “whoever declares her to be qualified”? This implies that there is another who disqualifies! Who declares qualified? Rebbi Meïr. Who disqualifies? The rabbis. As we have stated: What is qualified dough, anyone about whom there is [no suspicion of descent from] a desecrated, a bastard, or a Gibeonite. Rebbi Meïr says, the daughter of any woman not tainted with one of these is qualified for thepriesthood. But about a family in which a disability had disappeared, Rebbi Meïr says he checks up to four mothers and marries, but the Sages say, he checks forever.

רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעִירָא לֹא אָמַר כֵּן אֶלָּא רִבִּי לָעְזָר שָׁאַל לְרִבִּי יוֹחָנָן. אַלְמָנַת עִיסָּה מָה הִיא. אָמַר לֵיהּ. כְּשֵׁירָה. בִּתָּהּ מָה הִיא. אָמַר לֵיהּ. כְּדִבְרֵי מִי שֶׁהוּא מַכְשִׁיר בָּהּ מַכְשִׁיר בְּבִתָּהּ. הֲווֹן בָּעֵיי מֵימַר. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר שְׁתוּקִי פָסוּל. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן שְׁתוּקִי כָשֵׁר. אַף רִבִּי יוֹחָנָן אִית לֵיהּ שְׁתוּקִי פָסוּל. בְּשִׁיטָּתוֹ הֵשִׁיבוֹ. בְּשִׁיטָּתָךְ שֶׁאַתְּ אוֹמֵר. אַף שְׁתוּקִי סְתָם. מָצִינוּ שְׁתוּקִי כֹהֵן גָּדוֹל. הֵיךְ עֲבִידָא. סִיעָה שֶׁל כֹּהֲנִים עוֹבֶרֶת וּפִירֵשׁ אֶחָד מֵהֶן וּבָעַל. הֲרֵי מָצִינוּ שְׁתוּקִי כֹהֵן גָּדוֹל.

Rebbi Jeremiah in the name of Rebbi Ze‘ira had a different version: Rebbi Eleazar asked Rebbi Joḥanan, what is the rule about a dough widow? He said to him, she is qualified. What about her daughter? He said to him, the one who declares her to be qualified, declares her daughter to be qualified. They wanted to say, according to Rebbi Eleazar, a child of unknown paternity is disqualified; according to Rebbi Joḥanan, a child of unknown paternity is qualified. Rebbi Joḥanan also holds that in some cases a child of unknown paternity is disqualified; he answered [Rebbi Eleazar] following the latter’s reasoning: Since you reason that the child is simply of unknown paternity, we find that a child of unknown paternity can be High Priest! How is this possible? A group of Cohanim was passing by, one of them came and had sexual relations; it turns out that the child of unknown paternity can be High Priest.

מִילְתֵיהּ דְּרִבִּי זֵירָא אָמְרָה. שְׁתוּקִי כָשֵׁר. רִבִּי זְעִירָא בְעָא קוֹמֵי רִבִּי יוֹסֵי. אַף לְעִנְיָין מִשְׁפָּחָה כֵן. אָמַר לֵיהּ. כֵּן אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תַּמָּן תַּנִּינָן לְעִנְיָין מִשְׁפָּחָה. בְּרַם הָכָא לְעִנְיָין קָדְשֵׁי הַגְּבוּל. מִילְתָא דְרִבִּי שְׁמוּאֵל בַּר יִצְחָק. שְׁתוּקִי פָסוּל. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּעָא. מֵעַתָּה אֵין שְׁתוּקִי כְרַבָּן גַּמְלִיאֵל וּכְרִבִּי אֱלִיעֶזֶר אֶלָּא כְרִבִּי יְהוֹשֻׁעַ. חָזַר וְאָמַר. יֵשׁ שְׁתוּקִי כְרַבָּן גַּמְלִיאֵל וּכְרִבִּי לִיעֶזֶר בְּשׁוֹתֶקֶת. וַאֲפִילוּ תֵימֵר בִּמְדַבֶּרֶת. בְּאוֹמֶרֶת. אֵינִי יוֹדַעַת.

The word of Rebbi Zera implies that a child of unknown paternity is qualified, for Rebbi Ze‘ira asked before Rebbi Yasa: Is it the same for families? He said to him, so says Rebbi Simeon ben Laqish: There, for families, but here for sanctified food in the country. The word of Rebbi Samuel ben [Rav] Isaac implies that a child of unknown paternity is disqualified, for Rebbi Samuel ben Rav Isaac asked: Does this mean that a child of unknown paternity is does not exist following Rabban Gamliel and Rebbi Eliezer, only following Rebbi Joshua? He turned around and said, a child of unknown paternity is possible following Rabban Gamliel and Rebbi Eliezer, if she remains silent. And even if you say that she talks, if she said that she does not know.

Mishnah

משנה: אָמַר רִבִּי יוֹסֵי מַעֲשֶׂה בְתִינוֹקֶת שֶׁיָּרְדָה לְמַלְאוֹת מַיִם מִן הָעַיִן וְנֶאֱנָסָה אָמַר רִבִּי יוֹחָנָן בֶּן נוּרִי אִם רוֹב אַנְשֵׁי הָעִיר מִשִּׂיאִין לַכְּהוּנָה הֲרֵי זוֹ תִינָּשֶׂא לַכְּהוּנָה.

MISHNAH: Rebbi Yose said: It happened that, when a girl was raped while she went to draw water from the spring, Rebbi Yoḥanan ben Nuri said: If most people of the town can marry into the priesthood then she can marry into the priesthood.

Halakhah

הלכה: אָמַר רִבִּי יוֹסֵי מַעֲשֶׂה בְתִינוֹקֶת כול׳. רַב יְהוּדָה בְשֵׁם רַב. כְּהָן קְרֵונֵה שֶׁלְּצִיפּוֹרִין הֲוָה עוֹבְדָא.

HALAKHAH: “Rebbi Yose said: It happened,” etc. Rav Jehudah in the name of Rav: That happened at the source of Sepphoris.

רִבִּי יִרְמְיָה רִבִּי חָמָא בַּר עוּקְבָּא תְּרֵיהוֹן אָמְרֵי בְשֵׁם רִבִּי חֲנִינָה בְשֵׁם רִבִּי יַנַּיי. מוֹדֶה רִבִּי יְהוֹשֻׁעַ בָּאֲנוּסָה. רִבִּי חִזְקִיָּה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מוֹדֶה רִבִּי יְהוֹשֻׁעַ בָּאֲנוּסָה. רַב חִיָיה בַּר אַשִּׁי אָמַר בְּשֵׁם רַב. הֲלָכָה כְרִבִּי יוֹסֵי שֶׁאָמַר מִשֵּׁם רִבִּי יוֹחָנָן בֶּן נוּרִי. רִבִּי זְעִירָא בְעָא קוֹמֵי רִבִּי יָסָא. הֵיךְ עָבְדִין עוֹבְדָא. אָמַר לֵיהּ. כְּרִבִּי יוֹסֵי. שֶׁאָמַר בְּשֵׁם רִבִּי יוֹחָנָן בֶּן נוּרִי.

Both Rebbi Jeremiah, Rebbi Ḥama bar Uqba, say in the name of Rebbi Ḥanina in the name of Rebbi Yannai: Rebbi Joshua agrees in the case of the rape victim. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Joshua agrees in the case of the rape victim. Rav Ḥiyya bar Ashi said in the name of Rav: Practice follows Rebbi Yose who said in the name of Rebbi Yoḥanan ben Nuri. Rebbi Ze‘ira asked before Rebbi Yasa: How does one act in a practical case? He said to him, following Rebbi Yose who spoke in the name of Rebbi Yoḥanan ben Nuri.

אָמַר רִבִּי אִילָא בְשֵׁם רִבִּי יַנַּאי. תּוֹכָהּ שֶׁבְּצִיפּוֹרִין בָּעַל. רַבָּא בְשֵׁם רִבִּי יַנַּאי. רָאוּ אוֹתוֹ פוֹרֵשׁ מִצִּיפּוֹרִין וּבוֹעֵל חֲזָקָה שֶׁפּוֹסֵל שֶׁשָּׁם בָּעַל. פְּלַטֵּיָא מָהוּ. רִבִּי יִרְמְיָה בַּר וָוה רִבִּי יוֹסֵי אוֹמֵר. בְּרוֹב. חֵיילֵיהּ דְּרִבִּי יִרְמְיָה מִן הָדָא. דָּמַר רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מָבוֹי שֶׁכּוּלָּהּ גוֹיִם וְיִשְׂרָאֵל אֶחָד דָּר בְּתוֹכוֹ וְנָפַל בְּתוֹכוֹ מַפּוֹלֶת מְפַקְּחִין עָלָיו בְּשְׁבִיל יִשְׂרָאֵל שֶׁשָּׁם. וּפְלַטֵּיָא הוֹלְכִין אַחַר הָרוֹב. וּמָהוּ דְאָמַר רִבִּי בָּא בְשֵׁם רִבִּי יַנַּאי. רָאוּ אוֹתוֹ פוֹרֵשׁ מִצִּיפּוֹרִין וּבוֹעֵל חֲזָקָה שֶׁפָּסוּל שֶׁשָּׁם בָּעַל. עַל דַּעְתֵּיהּ דְּרִבִּי יִרְמְיָה. וְהֵן שֶׁרָאוּהוּ פּוֹרֵשׁ מִן הַבָּתִּים. וְעַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי. אֲפִילוּ בִּפְלַטֵּיָא. הָיְתָה צִיפּוֹרִין נְעוּלָה. רִבִּי יוֹסֵי אוֹמֵר. עַד שֶׁיּוֹכִיחַ. וָכָא רִבִּי יוֹסֵי אוֹמֵר. בְּרוֹב. חֵיילֵיהּ דְּרִבִּי יוֹסֵי מִן הָדָא. דָּמַר רִבִּי זְעִירָא. רִבִּי (יוֹסֵי) [חִיָיא] בְשֵּׁם רִבִּי יוֹחָנָן. נִתְחַלְּפוּ (פִּיתּוֹ) [קוּפָּתוֹ] אֶצֶל הַטּוֹחֵן. אִם הוּחְזָק עַם הָאָרֶץ לִהְיוֹת טוֹחֵן שָׁם אוֹתוֹ הַיּוֹם חוֹשֵׁשׁ וְאִם לָאו אֵינוֹ חוֹשֵׁשׁ. מַה בֵּינָהּ וּלְסֵירָקִי. לֹא כֵן תַּנִּי סֵירָקִית שֶׁהִיא מִסְתַּפֶּקֶת יוֹם אֶחָד מִן הָאִיסּוּר נַעֲשֶׂה אוֹתוֹ הַיּוֹם הוֹכִיחַ לְכָל הַיָּמִים. סֵירָקִית אֵיפְשַׁר לָהּ שֶׁלֹּא לְהִסְתַּפֵּק. וָכָא אֲנִי אוֹמֵר. לֹא הוּחְזָק עַם הָאָרֶץ לִהְיוֹת טוֹחֵן שָּׁם בְּאוֹתוֹ הַיּוֹם וְחוֹשֵׁשׁ. וָכָא אֵנִי אוֹמֵר. לֹא יָרַד הַפָּסוּל אֶלָּא לְמַלְאוֹת שָׁם בְּאוֹתוֹ הַיּוֹם וְחוֹשֵׁשׁ. וְהָא רִבִּי אִילָא [בְשֵׁם] רִבִּי יַנַּאי אוֹמֵר. תּוֹכָהּ שֶׁבְּצִיפּוֹרִין בָּעַל. וְהָא רִבִּי בָּא בְשֵׁם רִבִּי יַנַּאי אוֹמֵר. רָאוּ אוֹתוֹ פוֹרֵשׁ מִצִּיפּוֹרִין וּבוֹעֵל חֲזָקָה פָסוּל שֶׁשָּׁם בָּעַל.

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

וּבְנִמְצָא הוֹלְכִין אַחַר הָרוֹב. מִן קוּשְׁיַי מְדַמּוּ לָהּ רַבָּנִין לִשְׁרָצִים. דְּתַנֵּי. תֵּשַׁע צְפַרְדְּעִים שֶׁרֶץ אֶחָד בִּרְשׁוּת הַיָּחִיד וְנָגַע בְּאֶחָד מֵהֶן וְאֵין יָדוּעַ בְּאֵי זוֹ נָגַע סְפֵיקוֹ טָמֵא. פֵּירַשׁ לִרְשׁוּת הָרַבִּים וְנָגַע סְפֵיקוֹ טָהוֹר. חָזַר לִרְשׁוּת הַיָּחִיד וְנָגַע סְפֵיקוֹ טָמֵא. וּלְנִמְצָא הַלֵּךְ אַחַר הָרוֹב. אָמַר רַב חִסְדָּא. וְלֹא מָצְאוּ כָל אַנְשֵׁי חַיִל יְדֵיהֶם. אָמַר רִבִּי אִימִּי. בָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְדִבְרֵיהֶם. עַד דְּאַתְּ מְדַמֵּי לָהּ לִרְשׁוּת הַיָּחִיד דְּמִיתָהּ לִרְשׁוּת הָרַבִּים. דְּתַנֵּי. תֵּשַׁע שְׁרָצִים וּצְפַרְדֵּעַ אֶחָד בֵּינֵיהֶן בִּרְשׁוּת הָרַבִּים וְנָגַע בְּאֶחָד מֵהֶן וְאֵין יָדוּעַ בְּאֵי זֶה מֵהֶן נָגַע סְפֵיקוֹ טָהוֹר. פֵּירַשׁ לִרְשׁוּת הַיָּחִיד וְנָגַע בּוֹ סְפֵיקוֹ טָמֵא. חָזַר לִרְשׁוּת הָרַבִּים וְנָגַע בּוֹ סְפֵיקוֹ טָהוֹר. וּלְנִמְצָא הַלֵּךְ אַחַר הָרוֹב. אָמַר רַב חִסְדָּא. וְלֹא מָצְאוּ כָל אַנְשֵׁי חַיִל יְדֵיהֶם. אָמַר רִבִּי אִימִּי. בָּרוּךְ שֶׁבָּחַר בָּהֶן וּבְדִבְרֵיהֶן. קְרֵונֵה שֶׁלְּצִיפּוֹרִין לָאו רְשׁוּת הָרַבִּים הוּא. אָמַר רִבִּי יוֹסֵי. מִכֵּיוָן שֶׁשְּׁנֵיהֶן יְכוֹלִין לְהִתְיָיחֵד כְּמָאן דְּהוּא רְשׁוּת הַיָּחִיד.

“And everything found is judged by a majority.” In difficult cases the rabbis compare this to crawling things, as it was stated: “Nine frogs and one crawling thing in a private domain, if somebody touched one of them and it is not known which one he touched, in doubt he is impure. If he transferred to the public domain and touched, in doubt he is pure. If he returned to the private domain and touched, in doubt he is impure. And for what is found one follows the majority.” Rav Ḥisda said, no valiant person can find his hands. Rebbi Immi said, praise to Him Who chose them and their words; do not compare this to a private domain but to the public domain! As it was stated: “Nine crawling things and one frog between them in the public domain, if somebody touched one of them and it is not known which one he touched, in doubt he is pure. If he transferred to a private domain and touched, in doubt he is impure. If he returned to the public domain and touched, in doubt he is pure. And for what is found one follows the majority.” Rav Ḥisda said, no valiant person can find his hands. Rebbi Immi said, praise to Him Who chose them and their words; is the spring of Sepphoris not public domain? Rebbi Yose said, since the two could be alone together it is treated as private domain.

מַעֲשֶׂה בְתִינוֹקֶת שֶׁרָאוּ אוֹתָהּ מוּשְׁלֶכֶת לְאִישְׁפָּה. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי וְאָמַר. תִּיטָּפֵל לְעִיסָּה. רִבִּי יִרְמְיָה סָבַר מֵימַר. לְעִיסָּה כְשֵׁירָה. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי חָלוּק עַל אָבִיו. אָמַר רִבִּי יוֹסֵי. וַאֲפִילוּ תֵימָא. לְעִיסָּה פְסוּלָה. לֵית רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי חָלוּק עַל אָבִיו. לָמָּה. כְּשֵׁירִים מְזַנִּין וּפְסוּלִין מַשְׁלִיכִין.

It happened that a baby girl was noticed who had been thrown on a garbage heap. The case came before Rebbi Ismael ben Rebbi Yose, who said, she should be adjoined to dough. Rebbi Jeremiah thought to say, to qualified dough, would Rebbi Ismael ben Rebbi Yose disagree with his father? Rebbi Yose said, even if you say to disqualified dough, Rebbi Ismael ben Rebbi Yose would not disagree with his father. Why? While the qualified whore, only the disqualified throw away.