[a - 50 lines; b - 35 lines]
1)[line 2]כיון שהגיע לאויר הגגKEIVAN SHE'HIGI'A L'AVIR HA'GAG- once [the Get] reached the airspace above the roof
2)[line 3]כיון שיצא מרשות הגגKEIVAN SHE'YATZA ME'RESHUS HA'GAG- once [the Get] left the domain (i.e., the airspace) of the roof
3)[line 4]נמחקNIMCHAK- [even if it was at that point] erased (e.g., by rain)
4)[line 5]הא לא מינטר!HA LO MINTAR!- [how could she have been divorced when the Get reached the airspace above the roof?] it is not guarded [from being blown off of the roof by the wind, in which case it should not have been considered to have landed on the roof prior to its ruination]!
5)[line 6]מעקהMA'AKEH- lit. a fence; i.e., a guardrail
6)[line 8]שלשהSHELOSHAH- three [Tefachim]
7)[line 9]כל פחות משלשה סמוך לגג כגג דמיKOL PACHOS MI'SHELOSHAH SAMUCH L'GAG K'GAG DAMI (LAVUD - That which Two Objects within Three Tefachim of One Another are Considered to be Halachically Touching)
(a)Mechitzos (partitions) play important roles in determining various Halachos, such as the definition of a Reshus ha'Yachid for the purposes of carrying on Shabbos (Hotza'ah; see below, entry #11) and the definition of a valid Sukah. A Mechitzah must be ten Tefachim high.
(b)Various Halachos l'Moshe mi'Sinai (orally transmitted laws with no basis in the written Torah) teach that certain physically incomplete Mechitzos are Halachically considered to be complete (Sukah 5b). One of these is "Lavud", literally a "branch" or "connection". This Halachah states that when there is a space smaller than three full Tefachim between the Mechitzah and the surface (or object) next to, above, or below it, the Mechitzah is complete in that it may be considered connected to the nearby surfaces or objects without any gaps. The space itself is not ignored, but rather measured along with and as a part of the existing segment of the partition.
(c)This Halachah is not limited to Mechitzos. Regarding any Halachic necessity for two objects to be touching, Lavud states that they are considered so as soon as they are within three Tefachim of each other. Our Gemara explains that through Lavud, a Get is considered to be on a rooftop as soon as it reaches the airspace three Tefachim above it.
8)[line 10]הא לא מינטר!HA LO MINTAR!- [how could she have been divorced when the Get left the airspace above the roof?] it is not guarded [from being blown over the sides of the lower courtyard by the wind, in which case it should not have been considered to have landed on the roof prior to its ruination]!
9)[line 12]עודפות על העליונותODFOS AL HA'ELYONOS- more (i.e., higher) than [the walls of] the upper [courtyard (i.e., the roof)]
10)[line 17]כמאן?K'MAN?- according to whose [opinion does our Mishnah follow in that she is considered divorced as soon as the Get falls within the walls of the courtyard in which she is standing]?
11)[line 17]קלוטה כמי שהונחה דמיאKELUTAH K'MI SHE'HUNCHAH DAMYA (HOTZA'AH - The Transferal of Objects from one Domain to Another on Shabbos)
(a)One may not transfer objects from one domain to another (Hotza'ah) on Shabbos; this is the last of the thirty-nine Avos Melachos (categories of acts of creative labor) of Shabbos. There are four designations of domains for the purposes of Hotza'ah:
1.RESHUS HA'RABIM (a public domain) is defined as a thoroughfare that is sixteen Amos wide and open at both ends, or an open plaza that can hold many people. According to some Rishonim, 600,000 people must pass through daily for the area to be considered a Reshus ha'Rabim (see Insights to Shabbos 6b).
2.RESHUS HA'YACHID (a private domain) is an area at least four Tefachim square that is enclosed by a partition ten Tefachim high on at least three sides. A raised area ten Tefachim tall and four Tefachim square has the status of a Reshus ha'Yachid as well. Reshus ha'Rabim and Reshus ha'Yachid are the only Reshuyos recognized by the Torah.
3.KARMELIS is the Rabbinic term given to certain areas that share characteristics with both a Reshus ha'Yachid and a Reshus ha'Rabim. Examples include the sea, a desert, and a four Tefach square area in Reshus ha'Rabim that is not ten Tefachim tall.
4.MEKOM PETUR refers to areas that do not fall into any of the above categories. Examples include a doorstep smaller than four Tefachim square, an area in Reshus ha'Rabim less than four square Tefachim that is not ten Tefachim tall, and the airspace above ten Tefachim in a Reshus ha'Rabim (See Shabbos, Charts #1-2).
(b)According to Torah law, Hotza'ah involves one of the following:
1.HOTZA'AH - the transferal of objects from a Reshus ha'Yachid to a Reshus ha'Rabim;
2.HACHNASAH - the transferal of objects from a Reshus ha'Rabim to a Reshus ha'Yachid;
3.MA'AVIR ARBA AMOS BI'RESHUS HA'RABIM - carrying an object from one place in a Reshus ha'Rabim to another over a distance of at least four Amos;
4.MOSHIT - transferring an object from one Reshus ha'Yachid to another through a Reshus ha'Rabim (see Mishnah, Shabbos 96a).
(c)The Rabanan decreed that a Karmelis be treated stringently as both Reshus ha'Rabim and Reshus ha'Yachid since one may confuse it with either of these two domains. Transferring from a Mekom Petur to one of the other three Reshuyos is permitted (as the name implies), provided that one does not intend to use the Mekom Petur as a way station to transfer objects from Reshus ha'Yachid to a Reshus ha'Rabim through it (or vice versa).
(d)One does not transgress the biblical prohibition of Hotza'ah unless he performs an Akirah (initiation of movement) and a Hanachah (placing the object to rest). Both the Akirah and the Hanachah must be performed on the object by the same person. If one performs the Akirah and another the Hanachah, they transgress Hotza'ah only mid'Rabanan (Shabbos 3a).
(c)Rebbi Akiva and Rebbi both maintain that one who throws an object from one Reshus ha'Yachid to another through an intervening Reshus ha'Rabim has violated the Torah prohibition of Hotza'ah. One explanation of this opinion is that "Kelutah k'Mi she'Hunchah Damya" - "that which is 'caught' [by the airspace of the Reshus ha'Rabim below ten Tefachim] is as if it is at rest". Therefore, he has first performed an Akirah in a Reshus ha'Yachid and then a Hanachah in a Reshus ha'Rabim, and has transgressed the prohibition of Hotza'ah (Shabbos 4b).
12)[line 28]דרך ירידהDERECH YERIDAH- on the downward part of its trajectory [since only then is it considered to have been "given" (Devarim 24:1)]
13)[line 31]קדם גט לדליקהKADAM GET L'DELEIKAH- the Get arrived [at the point at which it burned] before the fire [erupted]
14)[line 33]רשויות חלוקות בגיטיןRESHUYOS CHALUKOS B'GITIN- lit. domains are considered separate with regard to Gitin. This means that if a husband loans his wife one area of his property (such as a courtyard) for the purposes of receiving her Get, then we may assume that he intended for her to utilize that specific area and no other (such as his roof). Therefore, she is not divorced unless she receives the Get in the particular area that he specified.
15)[line 35]סבאSABA- the elder (a third-person term of respect)
16)[line 38]למה לי אויר הגג?LAMAH LI AVIR HA'GAG?- why [is she not divorced until the Get reaches] the airspace above the roof? [She should be divorced even beforehand, since she owns the airspace above the courtyard below as well!]
17)[line 44]אושלה מקוםOSHLAH MAKOM- he loaned her a place
18a)[line 45]מידי איריא?MIDI IRYA?- is this a proof?
b)[line 46]דלמא הא כדאיתא והא כדאיתא!DILMA HA KED'ISA V'HA KED'ISA!- perhaps this [case] is unique unto itself, and the other is unique unto itself!
19)[line 47]שלש מדות בגיטיןSHALOSH MIDOS B'GITIN- there are three measures [in which the Halachos] of Gitin [differ from those of other prohibitions]
20a)[line 49]נעץ קנה ברשות היחיד (ובראשו טרסקל)NA'ATZ KANEH BI'RESHUS HA'YACHID (UV'ROSHO TERASKAL)- if one implanted a pole (with a basket at its top) in a Reshus ha'Yachid (see above, entry #11)
b)[line 49]וזרק ונח על גביוV'ZARAK V'NACH AL GABAV- and he threw [an object from a Reshus ha'Rabim] and it alighted upon it
21)[last line]רשות היחיד עולה עד לרקיעRESHUS HA'YACHID OLEH AD L'RAKI'A- [the airspace of] a Reshus ha'Yachid rises until the heavens (as opposed to the airspace of a Reshus ha'Rabim, which is considered a Reshus ha'Rabim only up until ten Tefachim off of the ground (see above, entry #11)]
22)[line 2]יקלוט מי גשמים מגגו של חבירוYIKLOT MEI HA'GESHAMIM MI'GAGO SHEL CHAVEIRO- gather rainwater [that is dripping] from a neighboring roof [when there is no Eruv Chatzeros (see Background to 59:45) since this constitutes Hotza'ah from one Reshus ha'Yachid to another (see above, entry #11)]
23)[line 3]דיורין חלוקין מלמטהDIYURIN CHALUKIM MIL'MA'ALAH- the living spaces are divided below
24)[line 5]לענין גטL'INYAN GET- regarding a [woman whose husband loaned her his roof for the purposes of receiving her] Get [but who then received it on the neighboring roof which also belonged to her husband]
25)[line 5]משום קפידא הואMISHUM KEPEIDAH HU- the reason [why she may not receive her Get in an area belonging to her husband that was not loaned to her] is that he objects [to her use of a different area]
26)[line 6]זו לפנים מזוZU LIFNIM MI'ZU- one inside of [and completely surrounded by] the other
27)[line 11]קופותKUPOS- large baskets
28)[line 13]אויר פנימיתAVIR PENIMIS- a) the airspace of the inner one (RASHI); b) the airspace above the sides of the inner one (TOSFOS DH d'Ha)
29)[line 14]הא לא נחHA LO NACH- it has not rested a) [on the bottom of the inner basket, and baskets - unlike courtyards - are not able to acquire objects that are in their airspace] (RASHI); b) [in the airspace of the inner basket, which has the same ability as a courtyard to acquire objects that are in its airspace] (TOSFOS DH d'Ha)
30)[line 16]קופה שאין לה שולייםKUPAH SHE'EIN LO SHULAYIM- an [outer] basket with no bottom [in which case the inner one is lying upon the ground]
31)[line 17]פוטרPOTER- may send away (i.e., divorce)
32)[line 18]גט ישןGET YASHAN- lit. an old Get; the Mishnah goes on to explain this term
33)[line 21]גזרה שמא יאמרו גיטה קודם לבנהGEZEIRAH SHEMA YOMRU GITAH KODEM LI'VNAH- [the Chachamim] decreed [that one should not divorce one's wife with a Get Yashan] since people may [falsely] claim that [she received] her Get prior to [the time that] her son [was conceived, due to that which the date written in the Get precedes his conception]
34)[line 23]אם נישאת לא תצאIM NIS'ES LO TETZEI- if she does [re]marry [after having been divorced with a Get Yashan], she need not be divorced [from her second husband]
35)[line 25]כתב לשום מלכות שאינה הוגנתKASAV L'SHUM MALCHUS SHE'EINAH HOGENES- if one wrote [a Get in Bavel and dated it according] to the calendar of an unfit monarchy (the Gemara explains the meaning of "an unfit monarchy")
36)[line 27]מדיMADAI- the country of Media
37)[line 27]יוןYAVAN- Greece
38)[line 27]לבנין הביתL'VINYAN HA'BAYIS- [if it was dated to] the building of the Beis ha'Mikdash (which is not a proper date since it does not relate to the reign of the current monarch)
39)[line 28]היה במזרח וכתב "במערב"HAYAH BA'MIZRACH V'CHASAV "B'MA'ARAV"- if he was in the east [when he wrote the Get] and he wrote [in the Get that it had been written] "in the west"
40a)[line 29]תצא מזה ומזהTETZEI MI'ZEH UMI'ZEH- she must leave [the marriage] of [both her original husband] and [he whom she has subsequently "married"]
b)[line 29]וצריכה גט מזה ומזהU'TZERICHAH GET MI'ZEH UMI'ZEH- and she requires a Get from [both her original husband mid'Oraisa] and [her second "husband" - although she was never married to him - mid'Rabanan, since people may otherwise think that she was divorced from a true marriage with no Get (Yevamos 88b)]
41)[line 30]כתובהKESUVAH (KESUVAS ISHAH - The Jewish Marriage Contract)
(a)When a man marries (Nisu'in) a woman who was a Besulah (virgin) at the time of her Kidushin (betrothal), he must give her a marriage document stipulating that she is to receive 200 Zuz from him or his estate should he divorce her or die. 200 Zuz are equivalent to the value of 960 grams of silver. This document is called a Kesuvah (lit. "written"). Tana'im disagree as to whether this obligation is mid'Oraisa (Biblical) or mid'Rabanan (Rabbinic) in origin (Kesuvos 10a).
(b)If the bride had been widowed or divorced and is therefore a Be'ulah (not a virgin) than she receives a different Kesuvah. The Kesuvah of a Be'ulah guarantees only 100 Zuz to the bride in the case of the dissolution of the marriage. There is no question that the obligation to give this document is mid'Rabanan in origin (Kesuvos 10b). A widow is termed an "Almanah" due to that which her Kesuvah is written for the amount of a "Maneh" (one hundred Zuz) (ibid.).
(c)If a woman is younger than three at the time of her Kidushin, she always receives 200 Zuz. This is because her hymen grows back even when broken at this young age, and she is therefore by definition a Besulah.
(d)The amounts detailed above are only the minimum required to be written into a Kesuvah. One may voluntarily add any amount onto his wife's Kesuvah, and doing so is considered a way of honoring her.
(e)A woman does not receive her Kesuvah when her own actions lead to a Halachic requirement for her husband to divorce her. This is true in our case as well, since she has committed adultery. Even if she had not been aware that her Get was Halachically invalid, it was her responsibility to insure that it had been written properly before she got remarried (see Yevamos 91b).
42)[line 30]פירותPEIROS (TENA'EI KESUVAH - Stipulations Built into a Kesuvah)
(a)Every man holds certain obligations toward his wife, some of which he is obligated in mid'Oraisa, and some mid'Rabanan. Some of these conditions of marriage are written into every Kesuvah (Jewish marriage contract; see previous entry), and they are all enforced by Beis Din. His Torah obligations include:
1.One must provide his wife with marital relations (Shemos 21:10).
2.One must provide her with clothing.
3.One must provide her with sustenance (Mezonos).
Some opinions maintain that these last two obligations are mid'Rabanan in nature. According to those who rule that Mezonos is a Rabbinic obligation, it was instituted in exchange for that which a husband receives his wife's earnings. Some Amora'im understand that this arrangement is for the benefit of a wife, who can therefore decide to forego her support and instead keep her earnings. Others argue that it is for the benefit of the husband and that he may decide to terminate the arrangement (see Kesuvos 47b and RAMBAN ibid.).
(b)Those stipulations of marriage that are Rabbinic in nature include:
1.One must provide his wife with any medical care that she requires for as long as they are married.
2.One must redeem his wife should she be taken captive. If he is a non-Kohen, he must take her back into his house; if he is a Kohen and cannot remain married to her, then he must redeem her and then divorce her so that she may remarry. He may not divorce her when she is in captivity and then claim that she can redeem herself with the money she has now gained through the Kesuvah. In exchange for this benefit, Chazal instituted that a husband may reap the profits of possessions belonging to his wife (Nichsei Milug; see below, entry #44) for as long as they are married. Neither may forego their right in exchange for giving up their responsibility in this regard (Kesuvos 47b).
3.One is obligated to pay for the burial expenses of his wife. In exchange for this benefit, Chazal instituted that he inherits the dowry that she brought into the marriage (Kesuvos 47b).
4.If one dies before his wife, then his wife may continue to live in his house and is provided for by his estate until she decides to remarry. This is termed "Mezon ha'Ishah". (This Tenai was not in effect in all sectors of Eretz Yisrael. It applied in Yerushalayim and the Galil, but in Yehudah the heirs reserved the right to give her the value of her Kesuvah and require her to move out of their father's home.) (Mishnayos Kesuvos 4:7-12)
5.After one's death, his daughters may continue to live in his house and are provided for by his estate, until they marry. This is termed "Mezon ha'Banos."
6.If one's wife dies before her husband, then her sons inherit the full value of her Kesuvah exclusively when her husband dies. This is aside from that which they split the remainder of their father's estate with any half-brothers born to their fathers other wives. This is termed "Kesuvas Benin Dichrin."
(b)One is obligated to fulfill these conditions even if he omitted them from his wife's Kesuvah or did not give her a Kesuvah to begin with.
(c)As a Kenas (fine) for marrying without insuring that her Get from her first husband was valid, the Chachamim decreed that she lose the right to be redeemed by her husband (see above, (b:2)). Since in return for this obligation her husband had received the right to the profits of his wife's possessions (Peiros), this is referred to in our Mishnah as "Peiros" (RASHI here; RASHI to Kesuvos 100b, 1st explanation). Alternatively, our Mishnah means that although he is no longer obligated to redeem her once she is forbidden to return to him after committing adultery, she need not be reimbursed for those Peiros that he has taken after the point at which she became forbidden to him (RASHI to Kesuvos 100b, 2nd explanation).
43)[line 31]מזונותMEZONOS- see previous entry, (a)
44)[line 31]בלאותBELA'OS (NICHSEI MILUG / NICHSEI TZON BARZEL - Property that a Woman Brings into a Marriage)
(a)All possessions belonging to a married woman fall into one of two categories: Nichsei Milug or Nichsei Tzon Barzel.
1.NICHSEI MILUG - In return for that which a husband is obligated to redeem his wife should she fall into captivity, the Chachamim decreed that he reaps the profits of any property belonging to his wife. Although the principle is hers, her husband reaps any gains that it produces as long as they are married. He may not, however, actively diminish the principle. For example, he owns any produce harvested from her field and the right to work her beast of burden, but he may not dig trenches in the field nor slaughter the ox. These possessions are called "Nichsei Milug" - "possessions that are plucked" - since he "plucks" the benefits from his wife's property (RA"V to Yevamos 7:1 and ARUCH Erech Malag). Nichsei Milug are not recorded, nor their values estimated, in a woman's Kesuvah (marriage contract). If her husband divorces her or dies before she does, then her Nichsei Milug are returned to her as is, regardless of any appreciation, depreciation, or deterioration that occurred through the intervening years.
2.NICHSEI TZON BARZEL - Property belonging to one's wife that are recorded and their values estimated in her Kesuvah are called "Nichsei Tzon Barzel" - lit. "iron sheep possessions". In the Kesuvah, her husband takes full responsibility for these items. Should he divorce her or die before she does, then his estate must see to it that she receives their value at the time of the marriage. Because he has a higher degree of responsibility for Nichsei Tzon Barzel than he does for Nichsei Milug, her husband has a higher degree of ownership in them as well.
(b)RASHI (here; Yevamos 84a, 87b; Kesuvos 100b; et. al.) explains that our Mishnah teaches that she loses the rights to the remnants (Bela'os) of her Nichsei Tzon Barzel that are still extant. TOSFOS (ibid.) explain that the Bela'os of our Mishnah refer to her right to be reimbursed for those Nichsei Tzon Barzel that have been completely depleted.
45)[line 32]הולדHA'VLAD- the child
46)[line 32]ממזרMAMZER - Illegitimate Offspring
(a)A Mamzer/Mamzeres is the child of a union prohibited by the Torah. Not all unions prohibited by the Torah result in a Mamzer. Rebbi Yehoshua rules that a Mamzer is born only from those unions punishable by Misas Beis Din (the death penalty). Rebbi Shimon ha'Timni maintains that a Mamzer results from even those unions punishable by Kares (see Background to 55:42). According to Rebbi Akiva, even those unions prohibited by a negative commandment (a Lav) produce a Mamzer (Mishnah, Yevamos 49a). Within the opinion of Rebbi Akiva, there are those Tana'im who insist that he includes only those Lavim which prohibit incestuous relationships (ibid.), those who maintain that it includes all Lavim, and those who assert that even those unions prohibited by a positive commandment (an Asei) produce a Mamzer (with the exception of a Kohen Gadol who has relations with a non-virgin; Kesuvos 30a). The Halachah follows the opinion of Rebbi Shimon ha'Timni (Yevamos ibid.).
(b)A Jew or Jewess of unsullied lineage may not marry a Mamzer/Mamzeres. Mamzerim may, however, marry each other as well as converts (MISHNAH Kidushin 69a). Whether or not a possible (Safek) Mamzer/Mamzeres may marry each other or Jews of unsullied lineage is the subject of both Tana'ic and Amora'ic dispute (see Yevamos 37a and Kidushin 73a, 74a).
47)[line 32]מזה ומזהMI'ZEH UMI'ZEH- from [her original husband if she returns to him after having "married" another] and from [her second "husband"]. The offspring from her second "husband" are Mamzerim mid'Oraisa. Those born out of her reunion with her original husband, however, are Mamzerim only mid'Rabanan. A Mamzer mid'Rabanan is prohibited from marrying a Mamzeres mid'Oraisa.
48)[line 33]לא זה וזה מטמאין להLO ZEH V'ZEH MITAM'IN LAH (TUM'AS KOHANIM - The Prohibition Forbidding a Kohen from Becoming Tamei)
(a)Kohanim are prohibited from coming into contact with most corpses. The exceptions to this rule are his mother, father, son, daughter, brother, sister (with whom he shares at least a father, and who is an unmarried virgin), and wife (whom he was permitted to marry). A Kohen is obligated to become Tamei and handle the burial of these relatives (Vayikra 21:1-4).
(b)This prohibition applies male Kohanim to only. Immediately before and during the Shalosh Regalim (Pesach, Shavu'os, and Sukos), however, every Jew, both male or female, must be careful to remain Tahor (RASHI to Yevamos 29b DH v'Lo Mitames). The Mitzvah to handle the burial of one's seven closest relatives applies to all Jews.
(c)Our Mishnah teaches that if they are Kohanim, neither her original husband nor her second "husband" may become Tamei to attend to her burial should she die.
49)[line 33]זכאיןZAKA'IN- retain the rights
50)[line 34]מציאתהMETZI'ASAH (METZI'AS ISHTO - A Lost Item Found by one's Wife)
(a)One is entitled to any lost item that his wife finds, assuming that is the type of lost item that one is allowed to keep (Mishnah, Kesuvos 46b). This is so that he will not come to a state of marital discord ("Mishum Eivah"; Bava Metzia 12b). This could occur if she would misappropriate that which belongs to her husband, claiming that she found the money or object (RITVA ibid.; Yerushalmi).
(b)If one is Halachically impelled to divorce his wife, the above concerns are nonexistent. As such, she may keep her own lost items even before she receives her Kesuvah.
51)[line 34]מעשה ידיהMA'ASEI YADEHA- her earnings (see above, entry #42:a)
52)[line 34]הפרת נדריהHAFARAS NEDAREHA (HAFARAS NEDARIM - The Annulment of Vows)
(a)One is able to annul certain vows made by his wife and daughter (Bamidbar 30:6-14). He does so by stating on the day that he hears of the vow that he does not wish it to remain in effect. The Tana'im disagree whether he has until nightfall of the day upon which he hears of the vow or a full twenty-four hours to annul it (Nedarim 77a).
(b)A father may annul Nedarim made by his daughter as long as she is not yet a Bogeres (the stage of adulthood which begins six months after the confluence of twelve years of age and the emergence of two pubic hairs). Should her father marry her off when she is within this age bracket, then both he and her husband must annul her vows in order to negate them when she is an Arusah (see above, entry #14). Once she is fully married through Nisu'in, the husband may annul her vows alone.
53)[last line]נפסלת מן הכהונהNIFSELES MIN HA'KEHUNAH (ZONAH - A Woman Whom a Kohen May Not Marry)
(a)A Kohen may not a marry a Zonah (Vayikra 21:7,14). Most opinions define a Zonah as a woman who engaged in prohibited marital relations. Not all prohibited relations, however, render a woman a Zonah. A Nidah who has had relations, for instance, does not become a Zonah, nor does a woman who had relations with an animal. The precise definition of a Zonah is the subject of a Tana'ic dispute:
1.Rebbi Yehudah rules that a Zonah is a woman who cannot bear children.
2.Rebbi Eliezer rules that a Zonah is a woman who engages in marital relations with one to whom she is forbidden, including an unmarried woman who engaged in relations with an unmarried man one single time.
3.Rebbi Akiva rules that a Zonah is a woman who engages in marital relations with one to whom she is forbidden, including an unmarried woman who engages in relations indiscriminately.
4.Rebbi Masya ben Charash rules that a Zonah is a woman who engages in marital relations with one to whom she is forbidden - even if they are allowed to marry each other. This includes relations between a husband and his wife who is a suspected adulteress (a Sotah) who has not yet drunk from Mei Sotah (see Background to 60:23).
5.The Chachamim rule that a Zonah is a woman who engages in marital relations with one to whom she is forbidden to marry, including a Nochris or maidservant (even after they convert or are freed).
6.Rebbi Elazar rules that a Zonah is a married woman who commits adultery. (Beraisa, Yevamos 61b)
(b)The Halachah follows the opinion of the Chachamim. See Background to 56:5 for more details on the specific definition of a Zonah.