1)

Bearing in mind the Mitzvah "Ki Im Besulah me'Amav Yikach Ishah" (in Pasuk 14), what is this Pasuk coming to teach us?

1.

Ramban: Pasuk 14 is an Asei to marry a Besulah, 1 whereas this Pasuk teaches us the prohibition 2 against marrying a woman who is not a Besulah.


1

Assuming that he is not already married.

2

Ramban: A Lav that one extrapolates from an Asei is actually an Asei.

2)

What is the word "ve'Hu" coming to include?

1.

Horayos, 12b: The 'Hey' incorporates a Kohen Gadol who is serving and one who stood down, eiher because of Tum'ah or on account of a blemish. 1

2.

Horayos, 12b: The 'Hey' incorpotates a Mashu'ach Milchamah in the obligation to marry a Besulah. 2

3.

Yerushalmi Horayos, 3:2: The "Hu" comes to preclude a king and a Nazir from the obligation to marry a Besulah. 3


1

See Torah Temimah, note 76.

2

See Torah Temimah, note 77.

3

See Torah Temimah, note 78.

3)

Why does the Torah insert the word "Ishah"?

1.

Yevamos, 59a: In order to Darshen "Ishah" - 'Achas, ve Lo Shetayim', forbidding the Kohen Gadol to have two wives.

4)

What are the implications of "Yikach"?

1.

Yevamos, 59a: It implies marriage - not Erusin. Consequently, if the Kohen Gadol berothes a Besulah and she becoms a Bogeres, he is not allowed to marry her. 1


1

See Torah Temimah, note 81.

5)

Why does the Torah write "bi'Vesulehah"?

1.

Targum Yonasan and Yevamos 59a #1 (according to R. Meir): "Besulehah" implies that she has all her Besulim, to preclude a Bogeres, whose Besulim have (partially) 1 fallen out; Whereas "bi'Vesulehah" teaches us that the prohibition is confined to the location of the Besulim - precluding Bi'ah she'Lo ke'Darkah (unnatural relations) which will not disqualify her.

2.

Yevamos 59a #2 (according to R. Eliezer and R. Shimon): "Besulehah" implies even some Besulim - a Bogeres; whereas Bi'Vesulehah teaches us that she must be a total virgin - that she did not have relations wih a man even she'Lo ke'Darkah


1

See Torah Temimah, note 80.

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