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!!”
Want to dedicate learning? Get started here:
English
עברית
0:00
0:00
0:00
0:00
Summary
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
Follow 
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Kiddushin: 10- 17 – Daf Yomi One Week at a Time
August 30, 2023 | י״ג באלול תשפ״ג
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Batsheva Pava
Hashmonaim, Israel
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Harriet Hartman
Tzur Hadassah, Israel
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Julie Landau
Karmiel, Israel
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.
Adina Hagege
Zichron Yaakov, Israel
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Leah Goldford
Edmonton, Alberta, Canada
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
About a year into learning more about Judaism on a path to potential conversion, I saw an article about the upcoming Siyum HaShas in January of 2020. My curiosity was piqued and I immediately started investigating what learning the Daf actually meant. Daily learning? Just what I wanted. Seven and a half years? I love a challenge! So I dove in head first and I’ve enjoyed every moment!!
Nickie Matthews
Blacksburg, United States
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, Israel
I started learning Daf Yomi because my sister, Ruth Leah Kahan, attended Michelle’s class in person and suggested I listen remotely. She always sat near Michelle and spoke up during class so that I could hear her voice. Our mom had just died unexpectedly and it made me feel connected to hear Ruth Leah’s voice, and now to know we are both listening to the same thing daily, continents apart.
Jessica Shklar
Philadelphia, United States
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ruth Leah Kahan
Ra’anana, Israel
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
Miriam Tannenbaum
אפרת, Israel
I started learning Daf Yomi to fill what I saw as a large gap in my Jewish education. I also hope to inspire my three daughters to ensure that they do not allow the same Talmud-sized gap to form in their own educations. I am so proud to be a part of the Hadran community, and I have loved learning so many of the stories and halachot that we have seen so far. I look forward to continuing!
Dora Chana Haar
Oceanside NY, United States
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Rhondda May
Atlanta, Georgia, United States
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Caroline Graham-Ofstein
Bet Shemesh, Israel
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
See video
Susan Fisher
Raanana, Israel
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Rebecca Stulberg
Ottawa, Canada
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Yafit Fishbach
Memphis, Tennessee, United States
Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!
Elisheva Brauner
Jerusalem, Israel
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
Follow
