Gemara: It is the man's field that was eroded.

Explanation: The Kedushah of his Kehunah caused him [to be forbidden to me], like I explained in our Mishnah (90b DH ba'Rishonah).

Gemara: They asked, if she said to her husband 'you divorced me'...

Explanation: 'And the Get was torn or lost' - do we believe her and permit her to marry?

Gemara: She knows that her husband does not know about it.

Explanation: Whether or not she was Mezanah. Therefore, she can lie, and she is not afraid.

Gemara: There, she is not wont to disgrace herself.

Explanation: It is a disgrace and a blemish to her when she was raped. Therefore, if it were not true, she would not say so.

Gemara: She overpowers the man.

Explanation: Via her anger, she overpowers the husband to be brazen, and tell him 'you divorced me.'

Gemara: 'Shamayim is between me and you' of the first Mishnah.

Explanation: They said that she is believed. This refutes Rava, even according to the first Mishnah. When she says 'you divorced me', she is not believed.

Gemara: Since it does not suffice for her not to say that his semen does not shoot out like an arrow, if it were not true, she would not say so.

Version #1: Since she needs to clarify her words, that she said 'Shamayim is between me and you', and must explicitly state her claim against him, that his semen does not shoot like an arrow. This is embarrassing for her; if it were not true, she would not say it.

Version #2: Some texts say 'since she sufficed', i.e. she found [audacity] in her heart to say so.

Gemara: Behold, here she knows that her husband knows about it.

Explanation: We are thinking now that also he knows [whether or not his semen] shoots like an arrow, and it teaches that she is not believed!

Gemara: Granted, he knows [whether or not] he has Bi'ah. Does he know [whether or not his semen] shoots like an arrow?!

Inference: We learn from here that 'Shamayim is between me and you' in our Mishnah means that his semen does not shoot like an arrow, like I wrote.

Ruling: We hold like Rav Hamnuna, that a woman who said to her husband "you divorced me" is believed, for the Sugya in the entire Talmud is like him.

Inference: Since we compare this to our Mishnah, this shows that she is believed not only to remarry, rather, even to receive a Kesuvah, like our Mishnah, which teaches "they leave and receive a Kesuvah."

Support: Also, we learn from the Kesuvah document. He writes to her "when you will [be permitted to] marry another man, you will receive what is written to you, like the Mishnah says in Yevamos (117a). And so wrote the Ramban in his Halachos.

Limitation: Perhaps we expound [the words of] the Kesuvah only regarding the primary Kesuvah, but not regarding Tosefes (additions). Therefore, she is believed more when she says "you divorced me" than when she says "Shamayim is between me and you."

This is because regarding "you divorced me", her husband knows. She would not be brazen [to lie about this]. Regarding "Shamayim is between me and you", her husband does not know. She is brazen [to lie about this].

Inference: When she says "he does not have Bi'ah with me at all", since her husband knows, even according to Mishnah Acharonah she is believed. He must divorce her and give a Kesuvah;

This is even if she does not claim that she needs a stick for her hand (a support in her old age), and a shovel to bury her (i.e. a son).

We learned a bigger Chidush than this. Chachamim said that even if he said "I want [to have Bi'ah with her] only when I am in my garment, and she is in her garment", he must divorce her and pay a Kesuvah [for she is entitled to enjoy Bi'ah without clothes].

Limitation: However, the Ri says that only when she requests divorce, we say that he must divorce her and pay a Kesuvah. If she claims a Kesuvah, she is not believed.

Proof (Ri): It says in Yevamos (117a) that if a woman said "my husband died" [and requests permission to remarry], she is believed [and receives her Kesuvah]. If she said "my husband died. Give to me my Kesuvah", she is not believed.

Inference: Here it connotes that a matter that her husband knows about, she is believed because she would not be brazen about it. What he does not know about, she is not believed.

Contradiction: There, in Yevamos (65a), regarding the Mishnah "if one married a woman and delayed 10 years with her, and she did not gave birth", he may not neglect [Pru u'Rvu. He must marry a fertile woman], it connotes oppositely!

We say there that if he says "Minah" (we are childless due to her - she is sterile), and she says "Minei" (he is sterile), R. Ami says "matters between him and her, she is believed";

Citation (65a) Question: What is the reason? She knows whether or not [his semen] shoots like an arrow. He does not know whether or not it shoots like an arrow.

Inference: Because he does not know, she is believed. If he would know, she would not be believed. Here we say oppositely!

Resolution (Ramban): These are different. There, it is he who [comes to] divorce her and deprive her of her Kesuvah;

Therefore, if both of them would know, we cannot say that she is believed due to the Chazakah that a woman is not brazen in front of her husband;

We say so (here, that she is not brazen) - this is only when she wants to uproot herself from her husband. That is very brazen. If she were not saying the truth, she could not be so brazen;

However, there, that he wants to divorce her, she is brazen.

However, since she knows [whether or not his semen shoots like an arrow], and he does not know, it is improper that he can divorce her and deprive her of her Kesuvah based on a claim of perhaps [my semen shoots like an arrow, and she is sterile].

Gemara: That woman.

Explanation: She was a Kohen's wife.

Source: If she were a Yisrael's wife, since even according to her words that she thought that it is her husband, there is no greater Ones than this. [If a Yisrael's wife was Mezanah] b'Ones, she is permitted [to her husband]!

Why would Rav Nachman say that she put her eyes on someone else? (Her story does not obligate her husband to divorce her!) Rather, surely it is like I said.

Gemara: This matter.

Explanation: Bi'ah.

Gemara: Vendors of Ahal (a fragrance).

Explanation: Nochrim who sell Ahal.

Gemara: Vendors of kerosene.

Translation: 'Naftuyei' means people who sell kerosene.

Gemara: Hiding.

Explanation: He was hiding with the woman. This is like 'd'Harzekei b'Androna' (Bava Kama 85b; he locked him in a room. Some change the text of the Ran to say 'd'Hadkei', like our text in Bava Kama. However, if so, how does the Ran learn from there?! - PF)

Gemara: The adulterer broke Lulavim.

Explanation: He breached a wall of Lulav and laurel branches.

Gemara: He would have feared.

Explanation: He would hide himself, lest his disgrace be seen.

Explanation: This is a curtain in front of the door.

Suggestion: We needed these reasons [why we are not concerned lest she was Mezanah], for without them, she would be forbidden.

Rejection: This is wrong. A woman is forbidden to her husband only through witnesses of warning [not to be secluded with Ploni] and seclusion, or with witnesses of a clear matter [of Zenus]!

Rather, if not for these reasons, it would be proper in cases like this for a Ba'al Nefesh (pious person) to be concerned for himself [and divorce her], in order to fulfill his obligation b'Yedei Shamayim.