1)

WOMEN FORBIDDEN DUE TO SAFEK SOTAH (Yerushalmi Perek 1 Halachah 1 Daf 2a)

רבי יונה בשם רבי קריספא בוגרת כחבית פתוחה היא

(a)

(R. Yonah citing R. Krispa): A Bogeres is like an open barrel (even if she is a Besulah, her opening is open, like a Be'ulah; alternatively, sometimes she has no blood, just like open barrels are sometimes empty.)

הדא דאת אמר שלא להפסידה מכתובתה אבל לקיימה אינו רשאי משום ספק סוטה

(b)

Limitation: I.e. she does not lose her Kesuvah, but he may not keep her, due to Safek Sotah. (BNEI AHUVAH Hilchos Ishus 11:13 - the Yerushalmi holds that for money, her Vadai claim wins against his Safek claim. However, this does not help for Isur. Above, we said that if not that rape has a Kol, she would be permitted due to two Sefekos - perhaps she was raped, and even if she was enticed, perhaps it was before Eirusin. Why is she not permitted here? Perhaps she lost her Besulim due to Bagrus, and even if it was due to Bi'ah, perhaps it was before Eirusin! Perhaps only a small minority lose Besulim due to Bagrus. For money, we do not follow the majority, but for Isur we do, and we consider it a single Safek. Alternatively, since she did not say beforehand that she lost her Besulim, this is not considered a second Safek, like we say about rape when there is no Kol. The same applies below, in the case with Rebbi, and when she claims to be Mukas Etz. (PF)

ואתייא כיי דרבי חנינא דרבי חנינא אמר מעשה באשה אחת שלא נמצאו לה בתולים ובא מעשה לפני רבי אמר לה איכן הן

(c)

This is like R. Chanina, for R. Chanina said that a case occurred with a woman, that she was not found to have Besulim. The case came in front of Rebbi. He said, where are [your Besulim]?

אמרה ליה מעלותיו של בית אבא היו גבוהין ונשרו והאמינה רבי

1.

She told him, the steps of my father's house were tall, and [since I needed to spread my legs] they fell out. Rebbi believed her;

הדא דתימר שלא להפסידה מכתובתה אבל לקיימה אינו רשאי משום ספק סוטה

2.

Limitation: I.e. she does not lose her Kesuvah, but he may not keep her, due to Safek Sotah.

ואתייא כיי דתנינן תמן בתולה אלמנה גרושה וחלוצה מן האירוסין כתובתן מאתים ויש להן טענת בתולים בתולה אלמנה גרושה חלוצה מן הנשואין כתובתן מנה ואין להן טענת בתולים

(d)

This is like a Mishnah taught there - a Besulah who is a widow, divorcee or Chalutzah from Eirusin, her Kesuvah is 200, and she has Ta'anas Besulim. A Besulah who is a widow, divorcee or Chalutzah from Nisu'in, her Kesuvah is 100, and she has no Ta'anas Besulim;

הדא דאת אמר בכתובת מנה מאתים אבל לקיימה אינו רשאי משום ספק סוטה

1.

This is regarding the Kesuvah of 100 or 200, but he may not keep her, due to Safek Sotah.

i.

Note: Even though a widow from Nisu'in is assumed to be Be'ulah, since she claimed that she is a Besulah, we do not attribute the Bi'ah to her first husband. Her law is like one who was not married before. (PF)

ואתייא כיי דתנינן תמן האוכל אצל חמיו ביהודה שלא בעדים אינו יכול לטעון טענת בתולים מפני שהוא מתייחד עמה

(e)

This is like a Mishnah taught there - one who eats at his father-in-law's house (during Eirusin, and he was secluded with the Kalah) without witnesses, he cannot make Ta'anas Besulim, for he is secluded with her;

הדא דמר לכתובת מנה מאתים אבל לקיימה אינו רשאי מפני ספק סוטה

1.

This is regarding the Kesuvah of 100 or 200, but he may not keep her, due to Safek Sotah.

i.

Note: If he admits that he had Bi'ah with her, Ta'anas Besulim does not apply and surely he may keep her! Rather, he says that he did not have Bi'ah with her. He is not believed for money, but for Isur, according to his words there is only one Safek (perhaps the Bi'ah was before Eirusin), so she is forbidden. (PF)

ואתייא כיי דתנינן הנושא את האשה ולא מצא לה בתולים היא אומרת משאירסתני נאנסתי ונסתחפה שדך והוא אומר לא כי אלא עד שלא אירסתיך והיה מקחי מקח טעות

(f)

This is like a Mishnah taught there - one who marries a woman and did not find Besulim - she says, after he was Mekadesh me I was raped, and his field (i.e. me) was ruined. He says, no - rather, [you had Bi'ah] before I was Mekadesh you, and my Kidushin was mistaken;

הדא דמר לכתובת מנה מאתים אבל לקיימה אינו רשאי משום ספק סוטה

1.

[She is believed] regarding the Kesuvah of 100 or 200, but he may not keep her, due to Safek Sotah.

ואתייא כיי [דף ב עמוד ב] דתנינן תמן היא אומרת מוכת עץ אני והוא אומר לא כי אלא דרוסת איש את

2.

This is like a Mishnah taught there - she says, I am a Mukas Etz, and he says, no, you had Bi'ah with a man;

הדא דתימר בכתובת מנה מאתים אבל לקיימה אינו רשאי משום ספק סוטה

3.

[She is believed] regarding the Kesuvah of 100 or 200, but he may not keep her, due to Safek Sotah.

וכולהן מן ההיא דא"ר הילא בשם ר' אלעזר מצא הפתח פתוח אסור לקיימה משום ספק סוטה

(g)

All of these are learned from what R. Heila taught in the name of R. Elazar. If he found the opening open, it is forbidden to keep her, for she is a Safek Sotah.

2)

BIRKAS CHASANIM (Yerushalmi Perek 1 Halachah 1 Daf 2b)

על דעתיה דרבי לעזר בוגרת אימתי היא נישאת בתולה מן הנישואין אימתי היא נישאת מוכת עץ כרבי מאיר אימתי היא נישאת

(a)

Question: According to R. Elazar, when (which day of the week) does a Bogeres marry? (Her Kesuvah is 200, but there is no Ta'anas Besulim.) A Besulah from Nisu'in, when does she marry? A Mukas Etz according to R. Meir (who says that her Kesuvah is 200), when does she marry?

נישמעינה מן הדא אם יש עדים שיצאת בהינומא

(b)

Answer: We learn from the following [Mishnah. If they argue about whether or not she was a Besulah when he married her,] if there are witnesses that she went out with a veil (that was customary only for Besulos)...

ולא אידכר רביעי הדא אמרה דלית רביעי כלום

1.

Inference: It does not mention [that she was married on] Wednesday. This teaches that [being married on] Wednesday is not [a proof of] anything. (Where Beis Din meets every day, a Besulah may marry on any day. A widow may marry on Wednesday if she wants. This shows that we do not say 'Chachamim did not distinguish'; women without Ta'anas Besulim may marry on any day - RIDVAZ 10b.)

ואלמנה ביום החמישי שאם אומר את לו באחד מכל ימות השבת אף הוא משכים ויוצא למלאכתו

(c)

A widow marries on Thursday, for if you will say any other day of the week, [the next morning] he will rise promptly and go to his job;

מתוך שאת אומר לו בחמישי בשבת אף הוא שמח עמה חמישי ששי ושביעי

1.

Since you tell him [to marry] on Thursday, he will rejoice with her on Thursday, Friday and Shabbos.

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