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KESUVOS 6

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1)
(a) Rav Shimi bar Chizkiyah citing Rav, prohibit squeezing rags into the outlet of a barrel of beer on Yom Tov case ('Mesuchraisa di'Nezaisa') to stop it up - because it constitutes Sechitah (squeezing out, which is forbidden on Yom Tov).
(b) This poses a Kashya on Bei Rav, according to Rav - who permits the first Bi'ah on Shabbos because it is 'Davar she'Ein Miskaven'.
(c) We reconcile Rav's two statements - by placing the latter under the category of 'Psik Reisha' (something that is inevitable) which even Rebbi Shimon concedes is forbidden.
(d) It is not Psik Reisha in our case - because, as we shall see shortly, it is possible to be intimate with a Besulah without drawing blood.

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2)
(a) We query Bei Rav Amar Rav again from a Machlokes between Rav Chiya bar Ashi Amar - who rules like Rebbi Yehudah regarding Davar she'Eino Miskaven, and Rav Chanan bar Ami Amar Shmuel - who rules like Rebbi Shimon.
(b) Rav Chiya bar Avin cites the Machlokes between Rav and Shmuel - Stam, without being quoted by others.
(c) We reconcile Rav's lenient ruling by Bi'ah with Rav's latter opinion, according to the Lashon that considers Dam Besulim to be ...
1. ... detached - by placing making the opening under the category of Kilkul (destruction), which is Patur, even according to Rebbi Yehudah.
2. ... attached - by also ruling like him with regard to 'Mekalkel ba'Chaburah'.

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3)
(a) Abaye queries those who forbid the first Bi'ah on Shabbos from a Mishnah in Nidah, where Beis Shamai gives a girl who marries before she is due to have a period four nights, which means that - any blood that she sees on those nights is Dam Besulim (and not Dam Nidah).
(b) She is called not due to have a period - as long as she is still a Ketanah.
(c) According to Beis Hillel - this ruling will prevail until her wound heals (i.e. until she has Tashmish without bleeding).
(d) If she is due, then, according to Beis Shamai, we give her only one night; according to Beis Hillel - four.

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4)
(a) Rava tries to reconcile the latter statement of Beis Hillel (in the Mishnah in Nidah, which implies that we give a girl who is due to have a period, four days, including Shabbos) with those who forbid the first Bi'ah on Shabbos - by establishing the Mishnah by four days without Shabbos (despite the implication).
(b) Abaye objects to Rava's explanation however - in that the Tana explicitly says 'ad Motzei Shabbos Arba'ah Leilos', which, bearing in mind our Mishnah ('Besulah Nises ... ') cannot possibly preclude Shabbos.
(c) So Rava establishes the Mishnah when the marriage has already been consummated, and the Tana needs to add 'ad Motzei Shabbos' because of Shmuel - who permits Bi'ah even when it is a 'Pirtzah Dechukah' (if she has only performed Bi'ah once or twice, and her womb is still tight), even though he is likely to cause a wound (see Tosfos Nidah 64b. DH 'd'Shari').

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5)
(a) According to those who forbid the first Bi'ah on Shabbos, Abaye explains the Mishnah in Berachos 'Chasan Patur mi'Kri'as Shema ... ad Motzei Shabbos im Lo Asah Ma'aseh' (vis-a-vis Shabbos) - to mean that he is Patur because he is worried about not having consummated the marriage yet (not because he is about to consummate it).
(b) Rava however, rejects Abaye's explanation, on the grounds that - one is only Patur due to the worry that accompanies the performance of a Mitzvah, but not because of personal worries.
(c) The example Rava gives in presenting his argument is - that of someone who is worried on account of his ship having sunk in the sea, who is certainly not Patur from Kri'as Shema.
(d) And he proves it from a statement of Rebbi Aba bar Zavda, - who obligates an Avel to perform all the Mitzvos (in spite of his worries) ...
(e) ... with the sole exception of Tefilin, from which he is Patur - due to the Pasuk in Yechezkel, which refers to Tefilin as "Pe'er" (glory), and it is not Kavod for them to be worn by as Avel, who is wallowing in the dust ('Efer', rather than 'Pe'er').

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6)
(a) Rava reconciles those who forbid the first Bi'ah on Shabbos with the Mishnah in Berachos - by equating their opinion with the Tana in a Beraisa (which we will now discuss) who forbids it. (In other words, it is a Machlokes Tana'im).
(b) Both Beraisos quoted by Rava exempt a Chasan from Kri'as Shema on the first two nights, if he has not yet consummated the marriage. One of the Tana'im exempt him on the third night too, according to ...
1. ... Rava - because he permits consummating the marriage on Shabbos.
2. ... Abaye - because he is worried about not being able to perform the Bi'as Mitzvah ...
(c) ... because his worry is connected to a Mitzvah, as opposed to someone whose ship sunk, who is nonetheless Chayav to recite the Shema - because his worry is unconnected to a Mitzvah.

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7)
(a) The Tana'im whom we just cited conform with the Tana'im in another Beraisa, where the Tana Kama forbids the first Bi'ah. 'The Chachamim' who permit it - is in fact, Rebbi Shimon, who holds 'Davar she'Ein Miskaven, Mutar'.
(b) Abaye asked Rabah how this could be, seeing as Rebbi Shimon concedes that 'Psik Reisha' is forbidden. Rabah replied - that not everyone is like the Bavli'im, who do not know how to bend to the side (to perform Bi'ah without extracting blood); in other words, extracting blood is not really 'Psik Reisha'.

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8)
(a) Despite the fact that so many people are experts - Chazal exempt a Chasan from Kri'as Shema because of those who are not.
(b) This does not imply that an expert is permitted to consummate his marriage on Shabbos, and someone who is not, is forbidden - because, seeing as most people are experts, it is not considered a case of Psik Reisha (and is therefore never forbidden).
(c) We will learn later that they would appoint two groomsmen to prevent the Chasan from falsely claiming that the Kalah was no longer a Besulah. Despite the fact that most people are experts in avoiding bleeding anyway (in which case, the cloth will generally be free of bloodstains anyway), the purpose of the groomsmen, and of the cloth which they would later inspect was - to prevent the husband from hiding it, in case there were.
(d) If there are no bloodstains and the husband claims that she was no longer a Besulah - she can simply counter that she was (and that he was one of the majority of experts who knew how to perform Bi'ah without extracting blood).

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9)
(a) Rebbi Ami queries those who forbid the consummation of a marriage on Shabbos, from a Beraisa which rules that someone who squeezes a boil on Shabbos in order to extract the pus, is Patur. He will be Chayav however - if his intention is to create an opening (to extract the pus and to let in the air (Tosfos DH 'Im'), because it is a form of building (which applies even to live creatures - as the Torah writes in Bereishis "va'Yiven es ha'Tzela").
(b) 'Patur' in this Beraisa means - that it is permitted l'Chatchilah (and not Patur Aval Asur, as it usually does).
(c) Rebbi Ami - queries those who forbid the consummation of a marriage on Shabbos from this Beraisa.
(d) We answer that there the pus is 'Pakid v'Akir' (completely detached), whereas the Dam Besulim, even though it is considered Pakid (deposited and not intrinsically part of the flesh, is nevertheless 'Pakid v'Lo Akir' (not completely detached. It is partially absorbed in the walls of the womb), in which case extracting it is considered a wound (according to those who forbid it).

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