The discussion of Rabbi Yochanan and Rebbi’s positions on the source for kiddushin/betrothal effected by intercourse continues. Is kiddushin by intercourse effected by the beginning of the act or the end? If kiddushin is done through intercourse, does that also effect the marriage or only the betrothal? Various texts are brought to try to answer this question but they are inconclusive.
Kiddushin
Masechet Kiddushin is sponsored by Julie and Martin Mendelsohn in honor of their two children who were recently married
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
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Today’s daily daf tools:
Kiddushin
Masechet Kiddushin is sponsored by Julie and Martin Mendelsohn in honor of their two children who were recently married
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
Kiddushin 10
אָמַר רַבִּי זֵירָא: מוֹדֶה רַבִּי לְעִנְיַן קְנָס דְּכוּלְּהוּ מְשַׁלְּמִי. מַאי שְׁנָא מִקְּטָלָא? שָׁאנֵי הָתָם, דְּאָמַר קְרָא: ״וּמֵת הָאִישׁ אֲשֶׁר שָׁכַב עִמָּהּ לְבַדּוֹ״.
Rabbi Zeira said: Rabbi Yehuda HaNasi concedes with regard to the fine of a rapist and a seducer that they all pay this fine, and they are not exempt merely because their acts of intercourse were with a non-virgin. The Gemara asks: In what way is this case different from the death penalty? With respect to the death penalty they are punished as though they engaged in intercourse with a betrothed non-virgin, and yet concerning the fine, they pay as though they engaged in intercourse with a virgin. The Gemara answers: It is different there, with regard to capital punishment, as the verse states: “Then the man only who lay with her shall die” (Deuteronomy 22:25), which indicates that only one man is executed for having sexual intercourse with a virgin, and no more.
וְרַבָּנַן הַאי ״לְבַדּוֹ״ מַאי עָבְדִי לֵיהּ? מִיבְּעֵי לְהוּ לְכִדְתַנְיָא, ״וּמֵתוּ גַּם שְׁנֵיהֶם״ – עַד שֶׁיִּהְיוּ שָׁוִין כְּאֶחָד, דִּבְרֵי רַבִּי אוֹשַׁעְיָא. רַבִּי יוֹנָתָן אוֹמֵר: ״וּמֵת הָאִישׁ אֲשֶׁר שָׁכַב עִמָּהּ לְבַדּוֹ״.
The Gemara asks: And the Rabbis, what do they do with this term “only”? The Gemara answers: They require it for that which is taught in a baraita. The verse states: “Then they shall both of them die” (Deuteronomy 22:22). This indicates that this is not the case unless the two of them are equal, i.e., both deserve punishment. But if one of them cannot be punished, e.g., if he is a minor, the other is not executed either. This is the statement of Rabbi Oshaya. Rabbi Yonatan says that the verse: “Then the man only who lay with her shall die,” indicates that in some cases only one of them is liable to receive the death penalty.
וְרַבִּי יוֹחָנָן, הַאי סְבָרָא מְנָא לֵיהּ? אִם כֵּן נִכְתּוֹב קְרָא ״בְּעוּלַת אִישׁ״, מַאי ״בְּעוּלַת בַּעַל״ – שְׁמַע מִינַּהּ תַּרְתֵּי.
The Gemara asks: And Rabbi Yoḥanan, from where does he derive this conclusion that only a woman’s husband can render her a non-virgin through intercourse in an atypical manner, if he uses this verse to derive the mode of betrothal by means of sexual intercourse? The Gemara answers: If so, that this verse is teaching only one halakha, let the verse write: If a man be found lying with a beulat ish, literally, a woman who engaged in sexual intercourse with a man. What is indicated by the term “beulat ba’al,” literally, who engaged in sexual intercourse with a husband? Learn two halakhot from it: First, that one can betroth a woman through intercourse, and second, that only a woman’s husband can render her a non-virgin by intercourse in an atypical manner.
אִיבַּעְיָא לְהוּ: תְּחִילַּת בִּיאָה קוֹנָה אוֹ סוֹף בִּיאָה קוֹנָה? נָפְקָא מִינַּהּ כְּגוֹן שֶׁהֶעֱרָה בָּהּ, וּפָשְׁטָה יָדָהּ וְקִבְּלָה קִדּוּשִׁין מֵאַחֵר.
§ A dilemma was raised before the Sages: Since intercourse is not a momentary act but has different stages, does the beginning of intercourse effect acquisition or does the end of intercourse effect acquisition? When exactly is the moment of betrothal? The Gemara comments: The practical difference resulting from this question is in a case where one engaged in only the initial stage of intercourse with her and in the meantime she reached her hand out and accepted betrothal from another man. If the beginning of sexual intercourse effects acquisition, the other man’s betrothal is meaningless. If the end of sexual intercourse effects acquisition, she is betrothed to the other man.
אִי נָמֵי, לְכֹהֵן גָּדוֹל דְּקָא קָנֵי בְּתוּלָה בְּבִיאָה, מַאי? אָמַר אַמֵּימָר מִשְּׁמֵיהּ דְּרָבָא: כׇּל הַבּוֹעֵל – דַּעְתּוֹ עַל גְּמַר בִּיאָה.
Alternatively, there is a difference with regard to a High Priest who acquires a virgin through sexual intercourse. If only the end of intercourse effects acquisition, she is no longer a virgin at the time of the betrothal, which would mean that a High Priest cannot acquire a woman through intercourse, as it is prohibited for him to marry a non-virgin (Leviticus 21:14). What, then, is the halakha? Ameimar said in the name of Rava: Anyone who engages in sexual intercourse has the completion of the act of intercourse in mind, not the beginning. Therefore, the acquisition is complete only when the act has been completed.
אִיבַּעְיָא לְהוּ: בִּיאָה נִשּׂוּאִין עוֹשָׂה, אוֹ אֵירוּסִין עוֹשָׂה? נָפְקָא מִינַּהּ – לְיוֹרְשָׁהּ,
Additionally, a dilemma was raised before the Sages: Does the sexual intercourse that is performed to effect betrothal effect marriage at the same time that it effects betrothal, or does it effect only betrothal? The practical difference that arises from this question concerns all cases where it matters whether a woman is betrothed or married. For example, one issue is whether the act allows him to inherit property from her. If he betroths her through intercourse, does he inherit her property when she dies as he would if they were married?
וְלִיטַמֵּא לָהּ, וּלְהָפֵר נְדָרֶיהָ. אִי אָמְרַתְּ נִשּׂוּאִין עוֹשָׂה – יוֹרְשָׁהּ וּמִיטַּמֵּא לָהּ וּמֵיפֵר נְדָרֶיהָ, וְאִי אָמְרַתְּ אֵירוּסִין עוֹשָׂה – אֵינוֹ יוֹרְשָׁהּ וְאֵינוֹ מִיטַּמֵּא לָהּ וְאֵינוֹ מֵיפֵר נְדָרֶיהָ. מַאי?
And if he is a priest, is he required to become ritually impure to bury her, as he must do for his wife? And similarly, does a betrothal through intercourse allow him to nullify her vows by himself, without her father’s participation? If you say that intercourse effects marriage, he inherits property from her, and he becomes impure to bury her, and he nullifies her vows alone. And if you say that it effects only betrothal, he does not inherit property from her, and he does not become ritually impure to bury her, and he cannot nullify her vows alone. What, then, is the halakha?
אָמַר אַבָּיֵי: תָּא שְׁמַע: הָאָב זַכַּאי בְּבִתּוֹ בְּקִדּוּשֶׁיהָ בְּכֶסֶף בִּשְׁטָר וּבְבִיאָה, וְזַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ, וּמְקַבֵּל אֶת גִּיטָּהּ, וְאֵינוֹ אוֹכֵל פֵּירוֹת בְּחַיֶּיהָ. נִישֵּׂאת – יָתֵר עָלָיו הַבַּעַל שֶׁאוֹכֵל פֵּירוֹת בְּחַיֶּיהָ.
Abaye said: Come and hear a resolution from the following mishna (Ketubot 46b): A father has authority over his daughter with regard to her betrothal, whether it is through money, through a document, or through sexual intercourse. Likewise, a father has a right to items she has found, and to her earnings, and to effect the nullification of her vows, i.e., a father may nullify his daughter’s vows. And he accepts her bill of divorce on her behalf if she is divorced from betrothal before she becomes a grown woman. And although he inherits her property when she dies, e.g., property she inherited from her mother’s family, he does not enjoy the profits of her property during her lifetime. If the daughter married, the husband has more rights and obligations than her father had before the marriage, as he enjoys the profits of her property during her lifetime.
קָתָנֵי ״בִּיאָה״, וְקָתָנֵי ״נִישֵּׂאת״! כִּי קָתָנֵי ״נִישֵּׂאת״ – אַשְּׁאָרָא.
The mishna teaches that a man has rights to his daughter’s betrothal through sexual intercourse, and it subsequently teaches: If the daughter married. This indicates that intercourse effects only betrothal. The Gemara rejects this claim: When it teaches: If the daughter married, that is referring to the other modes mentioned here, i.e., betrothal by means of money or a document. In these cases there is a difference between betrothal and marriage, while it is possible that betrothal through intercourse effects marriage as well.
אָמַר רָבָא: תָּא שְׁמַע: בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד מִתְקַדֶּשֶׁת בְּבִיאָה, וְאִם בָּא עָלֶיהָ יָבָם – קְנָאָהּ, וְחַיָּיבִין עָלֶיהָ מִשּׁוּם אֵשֶׁת אִישׁ, וּמְטַמְּאָה אֶת בּוֹעֲלָהּ
Rava said: Come and hear a resolution from a baraita: A girl who is three years and one day old can be betrothed through intercourse, and if her yavam engaged in intercourse with her, he has acquired her. And if she is married, one is liable if he engages in intercourse with her, due to her status as a married woman. And if she is impure as a menstruating woman, she renders one who engages in intercourse with her ritually impure for seven days.
לְטַמֵּא מִשְׁכָּב תַּחְתּוֹן כְּעֶלְיוֹן,
And he renders impure the object upon which he lies like the upper one. One who engages in sexual intercourse with a menstruating woman renders the objects upon which he lies ritually impure even if he has no direct contact with them.
וְאִם נִישֵּׂאת לְכֹהֵן – אוֹכֶלֶת בִּתְרוּמָה, וְאִם בָּא עָלֶיהָ אֶחָד מִכׇּל עֲרָיוֹת שֶׁבַּתּוֹרָה – מוּמָתִין עַל יָדָהּ, וְהִיא פְּטוּרָה. וְאִם בָּא עָלֶיהָ אֶחָד מִן הַפְּסוּלִין – פְּסָלָהּ מִן הַכְּהוּנָּה.
And if she marries a priest she may partake of teruma from that point onward. And if one of those with whom sexual relations are forbidden by the Torah (see Leviticus, chapter 18) engages in intercourse with her, he is put to death due to his sin with her, and she is exempt from punishment as a minor. And if someone of unfit lineage, i.e., a man who would disqualify her from marrying a priest if he engaged in sexual intercourse with her, engages in intercourse with her, he has disqualified her from marrying into the priesthood. This concludes the baraita.
קָתָנֵי ״בִּיאָה״, וְקָתָנֵי ״נִישֵּׂאת״! הָכִי קָאָמַר: אִי הָנֵי נִשּׂוּאִין דְּכֹהֵן נִינְהוּ – אוֹכֶלֶת בִּתְרוּמָה.
The Gemara analyzes this source. It is taught in that baraita: She can be betrothed through sexual intercourse, and it is taught separately: And if she marries a priest. This indicates that intercourse does not effect marriage. The Gemara rejects this: This is what the baraita said: If this betrothal through intercourse is a marriage to a priest, she may partake of teruma. It is possible that there are not two separate stages here but a single action, as sexual intercourse effects marriage.
תָּא שְׁמַע: וּכְבָר שָׁלַח יוֹחָנָן בֶּן בַּג בַּג אֵצֶל רַבִּי יְהוּדָה בֶּן בְּתִירָה לִנְצִיבִין: שָׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה אוֹמֵר אֲרוּסָה בַּת יִשְׂרָאֵל אוֹכֶלֶת בִּתְרוּמָה. שָׁלַח לוֹ: וְאַתָּה אִי אַתָּה אוֹמֵר כֵּן? מוּחְזְקַנִי בְּךָ שֶׁאַתָּה בָּקִי בְּחַדְרֵי תוֹרָה, לִדְרוֹשׁ בְּקַל וָחוֹמֶר אִי אַתָּה יוֹדֵעַ?!
Come and hear a proof from a baraita: And Yoḥanan ben Bag Bag already sent a message to Rabbi Yehuda ben Beteira in the city of Netzivin: I heard about you that you say that the daughter of a non-priest betrothed to a priest may partake of teruma. Rabbi Yehuda ben Beteira sent back this reply to him: And do you not say so? I know about you that you are an expert in many areas of Torah; do you not know how to teach halakhot based on an a fortiori inference?
וּמָה שִׁפְחָה כְּנַעֲנִית, שֶׁאֵין בִּיאָתָהּ מַאֲכִילָתָהּ בִּתְרוּמָה – כַּסְפָּהּ מַאֲכִילָתָהּ בִּתְרוּמָה, זוֹ, שֶׁבִּיאָתָהּ מַאֲכִילָתָהּ בִּתְרוּמָה – אֵינוֹ דִּין שֶׁכַּסְפָּהּ מַאֲכִילָתָהּ בִּתְרוּמָה? אֲבָל מָה אֶעֱשֶׂה שֶׁהֲרֵי אָמְרוּ חֲכָמִים: אֵין אֲרוּסָה בַּת יִשְׂרָאֵל אוֹכֶלֶת בִּתְרוּמָה עַד שֶׁתִּכָּנֵס לַחוּפָּה.
The a fortiori inference is as follows: If in the case of a Canaanite maidservant, whose sexual intercourse with a priest does not allow her to partake of teruma, as she is not betrothed to him, her money, i.e., if a priest acquires her through money, allows her to partake of teruma, is it not logical with regard to this betrothed woman, whose sexual intercourse with a priest allows her to partake of teruma, that her betrothal money from the priest should allow her to partake of teruma? If this is indeed the case, the daughter of a non-priest betrothed to a priest should be permitted to partake of teruma. But what can I do, as the Sages said: By rabbinic law, the daughter of a non-priest betrothed to a priest may not partake of teruma until she enters the wedding canopy.
הֵיכִי דָמֵי? אִי בְּבִיאָה שֶׁעַל יְדֵי חוּפָּה, וְכֶסֶף שֶׁעַל יְדֵי חוּפָּה – בְּתַרְוַיְיהוּ מֵיכָל אָכְלָה!
The Gemara clarifies: What are the circumstances of the comparison between money and sexual intercourse? If it is referring to a case of sexual intercourse by means of a wedding canopy, i.e., after they are married, and betrothal through money where the marriage is then completed by means of a wedding canopy, in both cases she may partake of teruma even by rabbinic law, as she is a full-fledged married woman.
וְאֶלָּא, בְּבִיאָה שֶׁעַל יְדֵי חוּפָּה, וְכֶסֶף שֶׁלֹּא עַל יְדֵי חוּפָּה – הָכָא תַּרְתֵּי, וְהָכָא חֲדָא! אֶלָּא לָאו בְּבִיאָה שֶׁלֹּא עַל יְדֵי חוּפָּה, וְכֶסֶף שֶׁלֹּא עַל יְדֵי חוּפָּה.
Or rather one could say that this comparison is referring to sexual intercourse by means of a wedding canopy, and betrothal through money not by means of a wedding canopy. If so, the a fortiori inference is not valid, as here, in the case of intercourse, there are two stages of acquisition, intercourse followed by the wedding canopy, and here, in the case of money, there is only one stage. Rather, is it not correct to say that the comparison between money and intercourse is referring to sexual intercourse not by means of a wedding canopy and also money not by means of a wedding canopy?
אִי אָמְרַתְּ בִּשְׁלָמָא נִשּׂוּאִין עוֹשָׂה – מִשּׁוּם הָכִי פְּשִׁיטָא לֵיהּ דַּאֲלִימָא לַהּ בִּיאָה מִכֶּסֶף. אֶלָּא אִי אָמְרַתְּ קִדּוּשִׁין עוֹשָׂה, מַאי שְׁנָא הָכָא דִּפְשִׁיטָא לֵיהּ, וּמַאי שְׁנָא הָכָא דִּמְסַפְּקָא לֵיהּ?
Granted, if you say that intercourse by itself effects marriage, it is due to that reason that it is obvious to Rabbi Yehuda ben Beteira that the mode of sexual intercourse is stronger than money, and allows her to partake of teruma. But if you say that sexual intercourse effects only betrothal, what is different here, in the case of betrothal through intercourse, that it is obvious to him that it allows her to partake of teruma, and what is different here, in the case of betrothal through money, that he is uncertain and must derive the matter through an a fortiori inference? In both cases she is only betrothed.
אָמַר רַב נַחְמָן בַּר יִצְחָק: לְעוֹלָם אֵימָא לָךְ בְּבִיאָה שֶׁעַל יְדֵי חוּפָּה וְכֶסֶף שֶׁלֹּא עַל יְדֵי חוּפָּה. וּדְקָאָמְרַתְּ: ״הָכָא תַּרְתֵּי וְהָכָא חֲדָא״ – קַל וָחוֹמֶר מִיהָא אִיתֵיהּ;
Rav Naḥman bar Yitzḥak said: Actually, I will say to you that he is speaking about sexual intercourse by means of a wedding canopy and money not by means of a wedding canopy. And as for that which you said in opposition to this a fortiori inference: Here there are two stages of acquisition, and here there is only one stage. In any event, there is a valid a fortiori inference.
וְהָכִי שְׁלַח לֵיהּ: וּמָה שִׁפְחָה כְּנַעֲנִית, שֶׁאֵין בִּיאָתָהּ מַאֲכִילָתָהּ בִּתְרוּמָה אֲפִילּוּ עַל יְדֵי חוּפָּה – כַּסְפָּהּ מַאֲכִילָתָהּ בְּלֹא חוּפָּה, זוֹ, שֶׁבִּיאָתָהּ מַאֲכִילָתָהּ בִּתְרוּמָה עַל יְדֵי חוּפָּה – אֵינוֹ דִּין שֶׁכַּסְפָּהּ מַאֲכִילָתָהּ בִּתְרוּמָה בְּלֹא חוּפָּה?
And this is what Rabbi Yehuda ben Beteira sent him, i.e., his statement should be understood as follows: If a Canaanite maidservant, whose intercourse with a priest does not allow her to partake of teruma, even by means of a wedding canopy, and yet her money allows her to partake of teruma without the means of a wedding canopy, is it not logical with regard to this betrothed woman, whose intercourse with a priest allows her to partake of teruma by means of a wedding canopy, that her betrothal money from the priest should allow her to partake of teruma without the means of a wedding canopy?
אֲבָל מָה אֶעֱשֶׂה שֶׁהֲרֵי אָמְרוּ חֲכָמִים: אֵין אֲרוּסָה בַּת יִשְׂרָאֵל אוֹכֶלֶת בִּתְרוּמָה עַד שֶׁתִּכָּנֵס לַחוּפָּה, מִשּׁוּם דְּעוּלָּא.
But what can I do, as the Sages said: By rabbinic law, the daughter of a non-priest betrothed to a priest may not partake of teruma until she enters the wedding canopy, due to the reason stated by Ulla. According to Ulla, there is a concern that she may feed her siblings or members of her family teruma while she is still living in her father’s house.
וּבֶן בַּג בַּג? גַּבֵּי שִׁפְחָה כְּנַעֲנִית לָא שַׁיַּיר בְּקִנְיָנַהּ, הָכָא, שַׁיֵּיר בְּקִנְיָנַהּ.
And ben Bag Bag explains why one cannot accept this a fortiori inference involving a Canaanite maidservant: With regard to a Canaanite maidservant who is purchased with money, the buyer does not leave out anything from her acquisition, i.e., he completes the purchase in full. Here, in the case of betrothal, he leaves out part of her acquisition, as the stage of marriage has yet to be performed. Therefore, these two cases are dissimilar.
רָבִינָא אָמַר: מִדְּאוֹרָיְיתָא – מִיפְשָׁט פְּשִׁיטָא לֵיהּ דְּאָכְלָה, וּמִדְּרַבָּנַן הוּא דִּשְׁלַח לֵיהּ.
Ravina said that by Torah law, it is obvious to Yoḥanan ben Bag Bag that she may partake of teruma also when she is betrothed to a priest through money alone, as she is acquired with his money. And the question that he sent him is referring to the halakha by rabbinic law.
וְהָכִי שְׁלַח לֵיהּ: שָׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה אוֹמֵר אֲרוּסָה בַּת יִשְׂרָאֵל אוֹכֶלֶת בִּתְרוּמָה, וְלָא חָיְישַׁתְּ לְסִימְפּוֹן. שְׁלַח לֵיהּ: וְאַתָּה אִי אַתָּה אוֹמֵר כֵּן? מוּחְזְקַנִי בְּךָ שֶׁאַתָּה בָּקִי בְּחַדְרֵי תוֹרָה, לִדְרוֹשׁ בְּקַל וָחוֹמֶר אִי אַתָּה יוֹדֵעַ?!
Ravina elaborates: And this is the question that he sent to him: I heard about you that you say that in practice the daughter of a non-priest betrothed to a priest may partake of teruma, and we are not concerned about an annulling factor [simfon], i.e., that he might find some blemish in her through which the betrothal would be considered retroactively invalid. If so, she would have eaten teruma when she was not permitted to do so. And it was with regard to this issue that Rabbi Yehuda ben Beteira sent to him: And do you not say this? I know about you that you are an expert in many areas of Torah; do you not know how to teach halakhot based on an a fortiori inference?
וּמָה שִׁפְחָה כְּנַעֲנִית שֶׁאֵין בִּיאָתָהּ מַאֲכִילָתָהּ בִּתְרוּמָה – כַּסְפָּהּ מַאֲכִילָתָהּ בִּתְרוּמָה, וְלָא חָיְישִׁינַן לְסִימְפּוֹן, זוֹ שֶׁבִּיאָתָהּ מַאֲכִילָתָהּ בִּתְרוּמָה – אֵינוֹ דִּין שֶׁכַּסְפָּהּ מַאֲכִילָתָהּ בִּתְרוּמָה, וְלֹא נֵיחוּשׁ לְסִימְפּוֹן? אֲבָל מָה אֶעֱשֶׂה שֶׁהֲרֵי אָמְרוּ חֲכָמִים: אֲרוּסָה בַּת יִשְׂרָאֵל אֵינָהּ אוֹכֶלֶת בִּתְרוּמָה
The a fortiori inference is as follows: If a Canaanite maidservant, whose engaging in intercourse with a priest does not allow her to partake of teruma, and yet her receiving purchase money allows her to partake of teruma, and we are not concerned about simfon, i.e., that the Canaanite maidservant may have some physical blemish that nullifies her purchase retroactively, is it not logical with regard to this betrothed woman, whose intercourse with a priest allows her to partake of teruma, that her receiving betrothal money from the priest should allow her to partake of teruma even before entering the wedding canopy, and we should not be concerned about simfon? But what can I do, as the Sages said: By rabbinic law the daughter of a non-priest betrothed to a priest may not partake of teruma
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I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
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I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
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The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Laura Warshawsky
Silver Spring, Maryland, United States
The start of my journey is not so exceptional. I was between jobs and wanted to be sure to get out every day (this was before corona). Well, I was hooked after about a month and from then on only looked for work-from-home jobs so I could continue learning the Daf. Daf has been a constant in my life, though hurricanes, death, illness/injury, weddings. My new friends are Rav, Shmuel, Ruth, Joanna.
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I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
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A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
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I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
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I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
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I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
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Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
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I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
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Jessica Shklar
Philadelphia, United States
Kiddushin 10
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΧ¨ΦΈΧ: ΧΧΦΉΧΦΆΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°Χ’Φ΄Χ Φ°ΧΦ·Χ Χ§Φ°Χ ΦΈΧ‘ ΧΦΌΦ°ΧΧΦΌΧΦΌΦ°ΧΧΦΌ ΧΦ°Χ©ΧΦ·ΧΦΌΦ°ΧΦ΄Χ. ΧΦ·ΧΧ Χ©ΧΦ°Χ ΦΈΧ ΧΦ΄Χ§ΦΌΦ°ΧΦΈΧΦΈΧ? Χ©ΧΦΈΧΧ Φ΅Χ ΧΦΈΧͺΦΈΧ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ§Φ°Χ¨ΦΈΧ: Χ΄ΧΦΌΧΦ΅Χͺ ΧΦΈΧΦ΄ΧΧ©Χ ΧΦ²Χ©ΧΦΆΧ¨ Χ©ΧΦΈΧΦ·Χ Χ’Φ΄ΧΦΌΦΈΧΦΌ ΧΦ°ΧΦ·ΧΦΌΧΦΉΧ΄.
Rabbi Zeira said: Rabbi Yehuda HaNasi concedes with regard to the fine of a rapist and a seducer that they all pay this fine, and they are not exempt merely because their acts of intercourse were with a non-virgin. The Gemara asks: In what way is this case different from the death penalty? With respect to the death penalty they are punished as though they engaged in intercourse with a betrothed non-virgin, and yet concerning the fine, they pay as though they engaged in intercourse with a virgin. The Gemara answers: It is different there, with regard to capital punishment, as the verse states: βThen the man only who lay with her shall dieβ (Deuteronomy 22:25), which indicates that only one man is executed for having sexual intercourse with a virgin, and no more.
ΧΦ°Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦ·ΧΧ Χ΄ΧΦ°ΧΦ·ΧΦΌΧΦΉΧ΄ ΧΦ·ΧΧ Χ’ΦΈΧΦ°ΧΦ΄Χ ΧΦ΅ΧΧΦΌ? ΧΦ΄ΧΧΦΌΦ°Χ’Φ΅Χ ΧΦ°ΧΧΦΌ ΧΦ°ΧΦ΄ΧΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ, Χ΄ΧΦΌΧΦ΅ΧͺΧΦΌ ΧΦΌΦ·Χ Χ©ΧΦ°Χ Φ΅ΧΧΦΆΧΧ΄ β Χ’Φ·Χ Χ©ΧΦΆΧΦΌΦ΄ΧΦ°ΧΧΦΌ Χ©ΧΦΈΧΦ΄ΧΧ ΧΦΌΦ°ΧΦΆΧΦΈΧ, ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ©ΧΦ·Χ’Φ°ΧΦΈΧ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ ΦΈΧͺΦΈΧ ΧΧΦΉΧΦ΅Χ¨: Χ΄ΧΦΌΧΦ΅Χͺ ΧΦΈΧΦ΄ΧΧ©Χ ΧΦ²Χ©ΧΦΆΧ¨ Χ©ΧΦΈΧΦ·Χ Χ’Φ΄ΧΦΌΦΈΧΦΌ ΧΦ°ΧΦ·ΧΦΌΧΦΉΧ΄.
The Gemara asks: And the Rabbis, what do they do with this term βonlyβ? The Gemara answers: They require it for that which is taught in a baraita. The verse states: βThen they shall both of them dieβ (Deuteronomy 22:22). This indicates that this is not the case unless the two of them are equal, i.e., both deserve punishment. But if one of them cannot be punished, e.g., if he is a minor, the other is not executed either. This is the statement of Rabbi Oshaya. Rabbi Yonatan says that the verse: βThen the man only who lay with her shall die,β indicates that in some cases only one of them is liable to receive the death penalty.
ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ, ΧΦ·ΧΧ Χ‘Φ°ΧΦΈΧ¨ΦΈΧ ΧΦ°Χ ΦΈΧ ΧΦ΅ΧΧΦΌ? ΧΦ΄Χ ΧΦΌΦ΅Χ Χ Φ΄ΧΦ°ΧͺΦΌΧΦΉΧ Χ§Φ°Χ¨ΦΈΧ Χ΄ΧΦΌΦ°Χ’ΧΦΌΧΦ·Χͺ ΧΦ΄ΧΧ©ΧΧ΄, ΧΦ·ΧΧ Χ΄ΧΦΌΦ°Χ’ΧΦΌΧΦ·Χͺ ΧΦΌΦ·Χ’Φ·ΧΧ΄ β Χ©ΧΦ°ΧΦ·Χ’ ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ ΧͺΦΌΦ·Χ¨Φ°ΧͺΦΌΦ΅Χ.
The Gemara asks: And Rabbi YoαΈ₯anan, from where does he derive this conclusion that only a womanβs husband can render her a non-virgin through intercourse in an atypical manner, if he uses this verse to derive the mode of betrothal by means of sexual intercourse? The Gemara answers: If so, that this verse is teaching only one halakha, let the verse write: If a man be found lying with a beulat ish, literally, a woman who engaged in sexual intercourse with a man. What is indicated by the term βbeulat baβal,β literally, who engaged in sexual intercourse with a husband? Learn two halakhot from it: First, that one can betroth a woman through intercourse, and second, that only a womanβs husband can render her a non-virgin by intercourse in an atypical manner.
ΧΦ΄ΧΧΦΌΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΧΧΦΌ: ΧͺΦΌΦ°ΧΦ΄ΧΧΦΌΦ·Χͺ ΧΦΌΦ΄ΧΧΦΈΧ Χ§ΧΦΉΧ ΦΈΧ ΧΧΦΉ Χ‘ΧΦΉΧ£ ΧΦΌΦ΄ΧΧΦΈΧ Χ§ΧΦΉΧ ΦΈΧ? Χ ΦΈΧ€Φ°Χ§ΦΈΧ ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ ΧΦΌΦ°ΧΧΦΉΧ Χ©ΧΦΆΧΦΆΧ’Φ±Χ¨ΦΈΧ ΧΦΌΦΈΧΦΌ, ΧΦΌΧ€ΦΈΧ©ΧΦ°ΧΦΈΧ ΧΦΈΧΦΈΧΦΌ ΧΦ°Χ§Φ΄ΧΦΌΦ°ΧΦΈΧ Χ§Φ΄ΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ ΧΦ΅ΧΦ·ΧΦ΅Χ¨.
Β§ A dilemma was raised before the Sages: Since intercourse is not a momentary act but has different stages, does the beginning of intercourse effect acquisition or does the end of intercourse effect acquisition? When exactly is the moment of betrothal? The Gemara comments: The practical difference resulting from this question is in a case where one engaged in only the initial stage of intercourse with her and in the meantime she reached her hand out and accepted betrothal from another man. If the beginning of sexual intercourse effects acquisition, the other manβs betrothal is meaningless. If the end of sexual intercourse effects acquisition, she is betrothed to the other man.
ΧΦ΄Χ Χ ΦΈΧΦ΅Χ, ΧΦ°ΧΦΉΧΦ΅Χ ΧΦΌΦΈΧΧΦΉΧ ΧΦΌΦ°Χ§ΦΈΧ Χ§ΦΈΧ Φ΅Χ ΧΦΌΦ°ΧͺΧΦΌΧΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧΦΈΧ, ΧΦ·ΧΧ? ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦ΅ΧΧΦΈΧ¨ ΧΦ΄Χ©ΦΌΧΦ°ΧΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ: ΧΦΌΧΧ ΧΦ·ΧΦΌΧΦΉΧ’Φ΅Χ β ΧΦΌΦ·Χ’Φ°ΧͺΦΌΧΦΉ Χ’Φ·Χ ΧΦΌΦ°ΧΦ·Χ¨ ΧΦΌΦ΄ΧΧΦΈΧ.
Alternatively, there is a difference with regard to a High Priest who acquires a virgin through sexual intercourse. If only the end of intercourse effects acquisition, she is no longer a virgin at the time of the betrothal, which would mean that a High Priest cannot acquire a woman through intercourse, as it is prohibited for him to marry a non-virgin (Leviticus 21:14). What, then, is the halakha? Ameimar said in the name of Rava: Anyone who engages in sexual intercourse has the completion of the act of intercourse in mind, not the beginning. Therefore, the acquisition is complete only when the act has been completed.
ΧΦ΄ΧΧΦΌΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΧΧΦΌ: ΧΦΌΦ΄ΧΧΦΈΧ Χ Φ΄Χ©ΦΌΧΧΦΌΧΦ΄ΧΧ Χ’ΧΦΉΧ©ΧΦΈΧ, ΧΧΦΉ ΧΦ΅ΧΧ¨ΧΦΌΧ‘Φ΄ΧΧ Χ’ΧΦΉΧ©ΧΦΈΧ? Χ ΦΈΧ€Φ°Χ§ΦΈΧ ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ β ΧΦ°ΧΧΦΉΧ¨Φ°Χ©ΧΦΈΧΦΌ,
Additionally, a dilemma was raised before the Sages: Does the sexual intercourse that is performed to effect betrothal effect marriage at the same time that it effects betrothal, or does it effect only betrothal? The practical difference that arises from this question concerns all cases where it matters whether a woman is betrothed or married. For example, one issue is whether the act allows him to inherit property from her. If he betroths her through intercourse, does he inherit her property when she dies as he would if they were married?
ΧΦ°ΧΦ΄ΧΧΦ·ΧΦΌΦ΅Χ ΧΦΈΧΦΌ, ΧΦΌΧΦ°ΧΦΈΧ€Φ΅Χ¨ Χ Φ°ΧΦΈΧ¨ΦΆΧΧΦΈ. ΧΦ΄Χ ΧΦΈΧΦ°Χ¨Φ·ΧͺΦΌΦ° Χ Φ΄Χ©ΦΌΧΧΦΌΧΦ΄ΧΧ Χ’ΧΦΉΧ©ΧΦΈΧ β ΧΧΦΉΧ¨Φ°Χ©ΧΦΈΧΦΌ ΧΦΌΧΦ΄ΧΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦΈΧΦΌ ΧΦΌΧΦ΅ΧΧ€Φ΅Χ¨ Χ Φ°ΧΦΈΧ¨ΦΆΧΧΦΈ, ΧΦ°ΧΦ΄Χ ΧΦΈΧΦ°Χ¨Φ·ΧͺΦΌΦ° ΧΦ΅ΧΧ¨ΧΦΌΧ‘Φ΄ΧΧ Χ’ΧΦΉΧ©ΧΦΈΧ β ΧΦ΅ΧΧ ΧΦΉ ΧΧΦΉΧ¨Φ°Χ©ΧΦΈΧΦΌ ΧΦ°ΧΦ΅ΧΧ ΧΦΉ ΧΦ΄ΧΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦΈΧΦΌ ΧΦ°ΧΦ΅ΧΧ ΧΦΉ ΧΦ΅ΧΧ€Φ΅Χ¨ Χ Φ°ΧΦΈΧ¨ΦΆΧΧΦΈ. ΧΦ·ΧΧ?
And if he is a priest, is he required to become ritually impure to bury her, as he must do for his wife? And similarly, does a betrothal through intercourse allow him to nullify her vows by himself, without her fatherβs participation? If you say that intercourse effects marriage, he inherits property from her, and he becomes impure to bury her, and he nullifies her vows alone. And if you say that it effects only betrothal, he does not inherit property from her, and he does not become ritually impure to bury her, and he cannot nullify her vows alone. What, then, is the halakha?
ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧͺΦΌΦΈΧ Χ©ΧΦ°ΧΦ·Χ’: ΧΦΈΧΦΈΧ ΧΦ·ΧΦΌΦ·ΧΧ ΧΦΌΦ°ΧΦ΄ΧͺΦΌΧΦΉ ΧΦΌΦ°Χ§Φ΄ΧΦΌΧΦΌΧ©ΧΦΆΧΧΦΈ ΧΦΌΦ°ΧΦΆΧ‘ΦΆΧ£ ΧΦΌΦ΄Χ©ΧΦ°ΧΦΈΧ¨ ΧΦΌΧΦ°ΧΦ΄ΧΧΦΈΧ, ΧΦ°ΧΦ·ΧΦΌΦ·ΧΧ ΧΦΌΦ΄ΧΦ°Χ¦Φ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΧΦ°ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ ΧΦΈΧΦΆΧΧΦΈ, ΧΦΌΧΦ·ΧΦ²Χ€ΦΈΧ¨Φ·Χͺ Χ Φ°ΧΦΈΧ¨ΦΆΧΧΦΈ, ΧΦΌΧΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΦΆΧͺ ΧΦΌΦ΄ΧΧΦΌΦΈΧΦΌ, ΧΦ°ΧΦ΅ΧΧ ΧΦΉ ΧΧΦΉΧΦ΅Χ Χ€ΦΌΦ΅ΧΧ¨ΧΦΉΧͺ ΧΦΌΦ°ΧΦ·ΧΦΌΦΆΧΧΦΈ. Χ Φ΄ΧΧ©ΦΌΧΦ΅ΧΧͺ β ΧΦΈΧͺΦ΅Χ¨ Χ’ΦΈΧΦΈΧΧ ΧΦ·ΧΦΌΦ·Χ’Φ·Χ Χ©ΧΦΆΧΧΦΉΧΦ΅Χ Χ€ΦΌΦ΅ΧΧ¨ΧΦΉΧͺ ΧΦΌΦ°ΧΦ·ΧΦΌΦΆΧΧΦΈ.
Abaye said: Come and hear a resolution from the following mishna (Ketubot 46b): A father has authority over his daughter with regard to her betrothal, whether it is through money, through a document, or through sexual intercourse. Likewise, a father has a right to items she has found, and to her earnings, and to effect the nullification of her vows, i.e., a father may nullify his daughterβs vows. And he accepts her bill of divorce on her behalf if she is divorced from betrothal before she becomes a grown woman. And although he inherits her property when she dies, e.g., property she inherited from her motherβs family, he does not enjoy the profits of her property during her lifetime. If the daughter married, the husband has more rights and obligations than her father had before the marriage, as he enjoys the profits of her property during her lifetime.
Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ΄ΧΦΌΦ΄ΧΧΦΈΧΧ΄, ΧΦ°Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ΄Χ Φ΄ΧΧ©ΦΌΧΦ΅ΧΧͺΧ΄! ΧΦΌΦ΄Χ Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ΄Χ Φ΄ΧΧ©ΦΌΧΦ΅ΧΧͺΧ΄ β ΧΦ·Χ©ΦΌΧΦ°ΧΦΈΧ¨ΦΈΧ.
The mishna teaches that a man has rights to his daughterβs betrothal through sexual intercourse, and it subsequently teaches: If the daughter married. This indicates that intercourse effects only betrothal. The Gemara rejects this claim: When it teaches: If the daughter married, that is referring to the other modes mentioned here, i.e., betrothal by means of money or a document. In these cases there is a difference between betrothal and marriage, while it is possible that betrothal through intercourse effects marriage as well.
ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ: ΧͺΦΌΦΈΧ Χ©ΧΦ°ΧΦ·Χ’: ΧΦΌΦ·Χͺ Χ©ΧΦΈΧΦΉΧ©Χ Χ©ΧΦΈΧ Φ΄ΧΧ ΧΦ°ΧΧΦΉΧ ΧΦΆΧΦΈΧ ΧΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦΆΧ©ΧΦΆΧͺ ΧΦΌΦ°ΧΦ΄ΧΧΦΈΧ, ΧΦ°ΧΦ΄Χ ΧΦΌΦΈΧ Χ’ΦΈΧΦΆΧΧΦΈ ΧΦΈΧΦΈΧ β Χ§Φ°Χ ΦΈΧΦΈΧΦΌ, ΧΦ°ΧΦ·ΧΦΌΦΈΧΧΦ΄ΧΧ Χ’ΦΈΧΦΆΧΧΦΈ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ΅Χ©ΧΦΆΧͺ ΧΦ΄ΧΧ©Χ, ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ°ΧΦΈΧ ΧΦΆΧͺ ΧΦΌΧΦΉΧ’Φ²ΧΦΈΧΦΌ
Rava said: Come and hear a resolution from a baraita: A girl who is three years and one day old can be betrothed through intercourse, and if her yavam engaged in intercourse with her, he has acquired her. And if she is married, one is liable if he engages in intercourse with her, due to her status as a married woman. And if she is impure as a menstruating woman, she renders one who engages in intercourse with her ritually impure for seven days.
ΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ ΧͺΦΌΦ·ΧΦ°ΧͺΦΌΧΦΉΧ ΧΦΌΦ°Χ’ΦΆΧΦ°ΧΧΦΉΧ,
And he renders impure the object upon which he lies like the upper one. One who engages in sexual intercourse with a menstruating woman renders the objects upon which he lies ritually impure even if he has no direct contact with them.
ΧΦ°ΧΦ΄Χ Χ Φ΄ΧΧ©ΦΌΧΦ΅ΧΧͺ ΧΦ°ΧΦΉΧΦ΅Χ β ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ, ΧΦ°ΧΦ΄Χ ΧΦΌΦΈΧ Χ’ΦΈΧΦΆΧΧΦΈ ΧΦΆΧΦΈΧ ΧΦ΄ΧΦΌΧΧ Χ’Φ²Χ¨ΦΈΧΧΦΉΧͺ Χ©ΧΦΆΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ β ΧΧΦΌΧΦΈΧͺΦ΄ΧΧ Χ’Φ·Χ ΧΦΈΧΦΈΧΦΌ, ΧΦ°ΧΦ΄ΧΧ Χ€ΦΌΦ°ΧΧΦΌΧ¨ΦΈΧ. ΧΦ°ΧΦ΄Χ ΧΦΌΦΈΧ Χ’ΦΈΧΦΆΧΧΦΈ ΧΦΆΧΦΈΧ ΧΦ΄Χ ΧΦ·Χ€ΦΌΦ°Χ‘ΧΦΌΧΦ΄ΧΧ β Χ€ΦΌΦ°Χ‘ΦΈΧΦΈΧΦΌ ΧΦ΄Χ ΧΦ·ΧΦΌΦ°ΧΧΦΌΧ ΦΌΦΈΧ.
And if she marries a priest she may partake of teruma from that point onward. And if one of those with whom sexual relations are forbidden by the Torah (see Leviticus, chapter 18) engages in intercourse with her, he is put to death due to his sin with her, and she is exempt from punishment as a minor. And if someone of unfit lineage, i.e., a man who would disqualify her from marrying a priest if he engaged in sexual intercourse with her, engages in intercourse with her, he has disqualified her from marrying into the priesthood. This concludes the baraita.
Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ΄ΧΦΌΦ΄ΧΧΦΈΧΧ΄, ΧΦ°Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ΄Χ Φ΄ΧΧ©ΦΌΧΦ΅ΧΧͺΧ΄! ΧΦΈΧΦ΄Χ Χ§ΦΈΧΦΈΧΦ·Χ¨: ΧΦ΄Χ ΧΦΈΧ Φ΅Χ Χ Φ΄Χ©ΦΌΧΧΦΌΧΦ΄ΧΧ ΧΦΌΦ°ΧΦΉΧΦ΅Χ Χ Φ΄ΧΧ Φ°ΧΧΦΌ β ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ.
The Gemara analyzes this source. It is taught in that baraita: She can be betrothed through sexual intercourse, and it is taught separately: And if she marries a priest. This indicates that intercourse does not effect marriage. The Gemara rejects this: This is what the baraita said: If this betrothal through intercourse is a marriage to a priest, she may partake of teruma. It is possible that there are not two separate stages here but a single action, as sexual intercourse effects marriage.
ΧͺΦΌΦΈΧ Χ©ΧΦ°ΧΦ·Χ’: ΧΦΌΧΦ°ΧΦΈΧ¨ Χ©ΧΦΈΧΦ·Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΌΦΆΧ ΧΦΌΦ·Χ ΧΦΌΦ·Χ ΧΦ΅Χ¦ΦΆΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΌΦΆΧ ΧΦΌΦ°ΧͺΦ΄ΧΧ¨ΦΈΧ ΧΦ΄Χ Φ°Χ¦Φ΄ΧΧΦ΄ΧΧ: Χ©ΧΦΈΧΦ·Χ’Φ°ΧͺΦΌΦ΄Χ Χ’ΦΈΧΦΆΧΧΦΈ Χ©ΧΦΆΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧΦ΅Χ¨ ΧΦ²Χ¨ΧΦΌΧ‘ΦΈΧ ΧΦΌΦ·Χͺ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ. Χ©ΧΦΈΧΦ·Χ ΧΧΦΉ: ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ ΧΦ΄Χ ΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧΦ΅Χ¨ ΧΦΌΦ΅Χ? ΧΧΦΌΧΦ°ΧΦ°Χ§Φ·Χ Φ΄Χ ΧΦΌΦ°ΧΦΈ Χ©ΧΦΆΧΦ·ΧͺΦΌΦΈΧ ΧΦΌΦΈΧ§Φ΄Χ ΧΦΌΦ°ΧΦ·ΧΦ°Χ¨Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ, ΧΦ΄ΧΦ°Χ¨ΧΦΉΧ©Χ ΧΦΌΦ°Χ§Φ·Χ ΧΦΈΧΧΦΉΧΦΆΧ¨ ΧΦ΄Χ ΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧΦ΅Χ’Φ·?!
Come and hear a proof from a baraita: And YoαΈ₯anan ben Bag Bag already sent a message to Rabbi Yehuda ben Beteira in the city of Netzivin: I heard about you that you say that the daughter of a non-priest betrothed to a priest may partake of teruma. Rabbi Yehuda ben Beteira sent back this reply to him: And do you not say so? I know about you that you are an expert in many areas of Torah; do you not know how to teach halakhot based on an a fortiori inference?
ΧΦΌΧΦΈΧ Χ©ΧΦ΄Χ€Φ°ΧΦΈΧ ΧΦΌΦ°Χ Φ·Χ’Φ²Χ Φ΄ΧΧͺ, Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΌΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ β ΧΦΌΦ·Χ‘Φ°Χ€ΦΌΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ, ΧΧΦΉ, Χ©ΧΦΆΧΦΌΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·Χ‘Φ°Χ€ΦΌΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ? ΧΦ²ΧΦΈΧ ΧΦΈΧ ΧΦΆΧ’Φ±Χ©ΧΦΆΧ Χ©ΧΦΆΧΦ²Χ¨Φ΅Χ ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΦ²ΧΦΈΧΦ΄ΧΧ: ΧΦ΅ΧΧ ΧΦ²Χ¨ΧΦΌΧ‘ΦΈΧ ΧΦΌΦ·Χͺ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ Χ’Φ·Χ Χ©ΧΦΆΧͺΦΌΦ΄ΧΦΌΦΈΧ Φ΅Χ‘ ΧΦ·ΧΧΦΌΧ€ΦΌΦΈΧ.
The a fortiori inference is as follows: If in the case of a Canaanite maidservant, whose sexual intercourse with a priest does not allow her to partake of teruma, as she is not betrothed to him, her money, i.e., if a priest acquires her through money, allows her to partake of teruma, is it not logical with regard to this betrothed woman, whose sexual intercourse with a priest allows her to partake of teruma, that her betrothal money from the priest should allow her to partake of teruma? If this is indeed the case, the daughter of a non-priest betrothed to a priest should be permitted to partake of teruma. But what can I do, as the Sages said: By rabbinic law, the daughter of a non-priest betrothed to a priest may not partake of teruma until she enters the wedding canopy.
ΧΦ΅ΧΧΦ΄Χ ΧΦΈΧΦ΅Χ? ΧΦ΄Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΈΧ Χ©ΧΦΆΧ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΧΦΌΧ€ΦΌΦΈΧ, ΧΦ°ΧΦΆΧ‘ΦΆΧ£ Χ©ΧΦΆΧ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΧΦΌΧ€ΦΌΦΈΧ β ΧΦΌΦ°ΧͺΦ·Χ¨Φ°ΧΦ·ΧΦ°ΧΧΧΦΌ ΧΦ΅ΧΧΦΈΧ ΧΦΈΧΦ°ΧΦΈΧ!
The Gemara clarifies: What are the circumstances of the comparison between money and sexual intercourse? If it is referring to a case of sexual intercourse by means of a wedding canopy, i.e., after they are married, and betrothal through money where the marriage is then completed by means of a wedding canopy, in both cases she may partake of teruma even by rabbinic law, as she is a full-fledged married woman.
ΧΦ°ΧΦΆΧΦΌΦΈΧ, ΧΦΌΦ°ΧΦ΄ΧΧΦΈΧ Χ©ΧΦΆΧ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΧΦΌΧ€ΦΌΦΈΧ, ΧΦ°ΧΦΆΧ‘ΦΆΧ£ Χ©ΧΦΆΧΦΌΦΉΧ Χ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΧΦΌΧ€ΦΌΦΈΧ β ΧΦΈΧΦΈΧ ΧͺΦΌΦ·Χ¨Φ°ΧͺΦΌΦ΅Χ, ΧΦ°ΧΦΈΧΦΈΧ ΧΦ²ΧΦΈΧ! ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΧ ΧΦΌΦ°ΧΦ΄ΧΧΦΈΧ Χ©ΧΦΆΧΦΌΦΉΧ Χ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΧΦΌΧ€ΦΌΦΈΧ, ΧΦ°ΧΦΆΧ‘ΦΆΧ£ Χ©ΧΦΆΧΦΌΦΉΧ Χ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΧΦΌΧ€ΦΌΦΈΧ.
Or rather one could say that this comparison is referring to sexual intercourse by means of a wedding canopy, and betrothal through money not by means of a wedding canopy. If so, the a fortiori inference is not valid, as here, in the case of intercourse, there are two stages of acquisition, intercourse followed by the wedding canopy, and here, in the case of money, there is only one stage. Rather, is it not correct to say that the comparison between money and intercourse is referring to sexual intercourse not by means of a wedding canopy and also money not by means of a wedding canopy?
ΧΦ΄Χ ΧΦΈΧΦ°Χ¨Φ·ΧͺΦΌΦ° ΧΦΌΦ΄Χ©ΧΦ°ΧΦΈΧΦΈΧ Χ Φ΄Χ©ΦΌΧΧΦΌΧΦ΄ΧΧ Χ’ΧΦΉΧ©ΧΦΈΧ β ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΈΧΦ΄Χ Χ€ΦΌΦ°Χ©ΧΦ΄ΧΧΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦΌΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧ ΧΦ·ΧΦΌ ΧΦΌΦ΄ΧΧΦΈΧ ΧΦ΄ΧΦΌΦΆΧ‘ΦΆΧ£. ΧΦΆΧΦΌΦΈΧ ΧΦ΄Χ ΧΦΈΧΦ°Χ¨Φ·ΧͺΦΌΦ° Χ§Φ΄ΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ Χ’ΧΦΉΧ©ΧΦΈΧ, ΧΦ·ΧΧ Χ©ΧΦ°Χ ΦΈΧ ΧΦΈΧΦΈΧ ΧΦΌΦ΄Χ€Φ°Χ©ΧΦ΄ΧΧΦΈΧ ΧΦ΅ΧΧΦΌ, ΧΦΌΧΦ·ΧΧ Χ©ΧΦ°Χ ΦΈΧ ΧΦΈΧΦΈΧ ΧΦΌΦ΄ΧΦ°Χ‘Φ·Χ€ΦΌΦ°Χ§ΦΈΧ ΧΦ΅ΧΧΦΌ?
Granted, if you say that intercourse by itself effects marriage, it is due to that reason that it is obvious to Rabbi Yehuda ben Beteira that the mode of sexual intercourse is stronger than money, and allows her to partake of teruma. But if you say that sexual intercourse effects only betrothal, what is different here, in the case of betrothal through intercourse, that it is obvious to him that it allows her to partake of teruma, and what is different here, in the case of betrothal through money, that he is uncertain and must derive the matter through an a fortiori inference? In both cases she is only betrothed.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ΄Χ¦Φ°ΧΦΈΧ§: ΧΦ°Χ’ΧΦΉΧΦΈΧ ΧΦ΅ΧΧΦΈΧ ΧΦΈΧΦ° ΧΦΌΦ°ΧΦ΄ΧΧΦΈΧ Χ©ΧΦΆΧ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΧΦΌΧ€ΦΌΦΈΧ ΧΦ°ΧΦΆΧ‘ΦΆΧ£ Χ©ΧΦΆΧΦΌΦΉΧ Χ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΧΦΌΧ€ΦΌΦΈΧ. ΧΦΌΧΦ°Χ§ΦΈΧΦΈΧΦ°Χ¨Φ·ΧͺΦΌΦ°: Χ΄ΧΦΈΧΦΈΧ ΧͺΦΌΦ·Χ¨Φ°ΧͺΦΌΦ΅Χ ΧΦ°ΧΦΈΧΦΈΧ ΧΦ²ΧΦΈΧΧ΄ β Χ§Φ·Χ ΧΦΈΧΧΦΉΧΦΆΧ¨ ΧΦ΄ΧΧΦΈΧ ΧΦ΄ΧΧͺΦ΅ΧΧΦΌ;
Rav NaαΈ₯man bar YitzαΈ₯ak said: Actually, I will say to you that he is speaking about sexual intercourse by means of a wedding canopy and money not by means of a wedding canopy. And as for that which you said in opposition to this a fortiori inference: Here there are two stages of acquisition, and here there is only one stage. In any event, there is a valid a fortiori inference.
ΧΦ°ΧΦΈΧΦ΄Χ Χ©ΧΦ°ΧΦ·Χ ΧΦ΅ΧΧΦΌ: ΧΦΌΧΦΈΧ Χ©ΧΦ΄Χ€Φ°ΧΦΈΧ ΧΦΌΦ°Χ Φ·Χ’Φ²Χ Φ΄ΧΧͺ, Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΌΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΧΦΌΧ€ΦΌΦΈΧ β ΧΦΌΦ·Χ‘Φ°Χ€ΦΌΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ°ΧΦΉΧ ΧΧΦΌΧ€ΦΌΦΈΧ, ΧΧΦΉ, Χ©ΧΦΆΧΦΌΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ Χ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΧΦΌΧ€ΦΌΦΈΧ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·Χ‘Φ°Χ€ΦΌΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ ΧΦΌΦ°ΧΦΉΧ ΧΧΦΌΧ€ΦΌΦΈΧ?
And this is what Rabbi Yehuda ben Beteira sent him, i.e., his statement should be understood as follows: If a Canaanite maidservant, whose intercourse with a priest does not allow her to partake of teruma, even by means of a wedding canopy, and yet her money allows her to partake of teruma without the means of a wedding canopy, is it not logical with regard to this betrothed woman, whose intercourse with a priest allows her to partake of teruma by means of a wedding canopy, that her betrothal money from the priest should allow her to partake of teruma without the means of a wedding canopy?
ΧΦ²ΧΦΈΧ ΧΦΈΧ ΧΦΆΧ’Φ±Χ©ΧΦΆΧ Χ©ΧΦΆΧΦ²Χ¨Φ΅Χ ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΦ²ΧΦΈΧΦ΄ΧΧ: ΧΦ΅ΧΧ ΧΦ²Χ¨ΧΦΌΧ‘ΦΈΧ ΧΦΌΦ·Χͺ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ Χ’Φ·Χ Χ©ΧΦΆΧͺΦΌΦ΄ΧΦΌΦΈΧ Φ΅Χ‘ ΧΦ·ΧΧΦΌΧ€ΦΌΦΈΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°Χ’ΧΦΌΧΦΌΦΈΧ.
But what can I do, as the Sages said: By rabbinic law, the daughter of a non-priest betrothed to a priest may not partake of teruma until she enters the wedding canopy, due to the reason stated by Ulla. According to Ulla, there is a concern that she may feed her siblings or members of her family teruma while she is still living in her fatherβs house.
ΧΦΌΧΦΆΧ ΧΦΌΦ·Χ ΧΦΌΦ·Χ? ΧΦΌΦ·ΧΦΌΦ΅Χ Χ©ΧΦ΄Χ€Φ°ΧΦΈΧ ΧΦΌΦ°Χ Φ·Χ’Φ²Χ Φ΄ΧΧͺ ΧΦΈΧ Χ©ΧΦ·ΧΦΌΦ·ΧΧ¨ ΧΦΌΦ°Χ§Φ΄Χ Φ°ΧΦΈΧ Φ·ΧΦΌ, ΧΦΈΧΦΈΧ, Χ©ΧΦ·ΧΦΌΦ΅ΧΧ¨ ΧΦΌΦ°Χ§Φ΄Χ Φ°ΧΦΈΧ Φ·ΧΦΌ.
And ben Bag Bag explains why one cannot accept this a fortiori inference involving a Canaanite maidservant: With regard to a Canaanite maidservant who is purchased with money, the buyer does not leave out anything from her acquisition, i.e., he completes the purchase in full. Here, in the case of betrothal, he leaves out part of her acquisition, as the stage of marriage has yet to be performed. Therefore, these two cases are dissimilar.
Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦ΄ΧΦΌΦ°ΧΧΦΉΧ¨ΦΈΧΦ°ΧΧͺΦΈΧ β ΧΦ΄ΧΧ€Φ°Χ©ΧΦΈΧ Χ€ΦΌΦ°Χ©ΧΦ΄ΧΧΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΦΈΧΦ°ΧΦΈΧ, ΧΦΌΧΦ΄ΧΦΌΦ°Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΧΦΌΧ ΧΦΌΦ΄Χ©ΧΦ°ΧΦ·Χ ΧΦ΅ΧΧΦΌ.
Ravina said that by Torah law, it is obvious to YoαΈ₯anan ben Bag Bag that she may partake of teruma also when she is betrothed to a priest through money alone, as she is acquired with his money. And the question that he sent him is referring to the halakha by rabbinic law.
ΧΦ°ΧΦΈΧΦ΄Χ Χ©ΧΦ°ΧΦ·Χ ΧΦ΅ΧΧΦΌ: Χ©ΧΦΈΧΦ·Χ’Φ°ΧͺΦΌΦ΄Χ Χ’ΦΈΧΦΆΧΧΦΈ Χ©ΧΦΆΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧΦ΅Χ¨ ΧΦ²Χ¨ΧΦΌΧ‘ΦΈΧ ΧΦΌΦ·Χͺ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ, ΧΦ°ΧΦΈΧ ΧΦΈΧΦ°ΧΧ©ΧΦ·ΧͺΦΌΦ° ΧΦ°Χ‘Φ΄ΧΧΦ°Χ€ΦΌΧΦΉΧ. Χ©ΧΦ°ΧΦ·Χ ΧΦ΅ΧΧΦΌ: ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ ΧΦ΄Χ ΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧΦ΅Χ¨ ΧΦΌΦ΅Χ? ΧΧΦΌΧΦ°ΧΦ°Χ§Φ·Χ Φ΄Χ ΧΦΌΦ°ΧΦΈ Χ©ΧΦΆΧΦ·ΧͺΦΌΦΈΧ ΧΦΌΦΈΧ§Φ΄Χ ΧΦΌΦ°ΧΦ·ΧΦ°Χ¨Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ, ΧΦ΄ΧΦ°Χ¨ΧΦΉΧ©Χ ΧΦΌΦ°Χ§Φ·Χ ΧΦΈΧΧΦΉΧΦΆΧ¨ ΧΦ΄Χ ΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧΦ΅Χ’Φ·?!
Ravina elaborates: And this is the question that he sent to him: I heard about you that you say that in practice the daughter of a non-priest betrothed to a priest may partake of teruma, and we are not concerned about an annulling factor [simfon], i.e., that he might find some blemish in her through which the betrothal would be considered retroactively invalid. If so, she would have eaten teruma when she was not permitted to do so. And it was with regard to this issue that Rabbi Yehuda ben Beteira sent to him: And do you not say this? I know about you that you are an expert in many areas of Torah; do you not know how to teach halakhot based on an a fortiori inference?
ΧΦΌΧΦΈΧ Χ©ΧΦ΄Χ€Φ°ΧΦΈΧ ΧΦΌΦ°Χ Φ·Χ’Φ²Χ Φ΄ΧΧͺ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΌΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ β ΧΦΌΦ·Χ‘Φ°Χ€ΦΌΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ, ΧΦ°ΧΦΈΧ ΧΦΈΧΦ°ΧΧ©ΧΦ΄ΧΧ Φ·Χ ΧΦ°Χ‘Φ΄ΧΧΦ°Χ€ΦΌΧΦΉΧ, ΧΧΦΉ Χ©ΧΦΆΧΦΌΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·Χ‘Φ°Χ€ΦΌΦΈΧΦΌ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ, ΧΦ°ΧΦΉΧ Χ Φ΅ΧΧΧΦΌΧ©Χ ΧΦ°Χ‘Φ΄ΧΧΦ°Χ€ΦΌΧΦΉΧ? ΧΦ²ΧΦΈΧ ΧΦΈΧ ΧΦΆΧ’Φ±Χ©ΧΦΆΧ Χ©ΧΦΆΧΦ²Χ¨Φ΅Χ ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΦ²ΧΦΈΧΦ΄ΧΧ: ΧΦ²Χ¨ΧΦΌΧ‘ΦΈΧ ΧΦΌΦ·Χͺ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ΅ΧΧ ΦΈΧΦΌ ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦΌΦ΄ΧͺΦ°Χ¨ΧΦΌΧΦΈΧ
The a fortiori inference is as follows: If a Canaanite maidservant, whose engaging in intercourse with a priest does not allow her to partake of teruma, and yet her receiving purchase money allows her to partake of teruma, and we are not concerned about simfon, i.e., that the Canaanite maidservant may have some physical blemish that nullifies her purchase retroactively, is it not logical with regard to this betrothed woman, whose intercourse with a priest allows her to partake of teruma, that her receiving betrothal money from the priest should allow her to partake of teruma even before entering the wedding canopy, and we should not be concerned about simfon? But what can I do, as the Sages said: By rabbinic law the daughter of a non-priest betrothed to a priest may not partake of teruma
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