משנה: בְּתוּלָה נִישֵּׁאת בַּיּוֹם הָֽרְבִיעִי וְאַלְמָנָה בַּיּוֹם הַחֲמִישִׁי שֶׁפַּעֲמַיִים בַּשַּׁבָּת בָּתֵּי דִינִין יוֹשְׁבִין בָּעֲייָרוֹת בְּיוֹם הַשֵּׁנִי וּבְיוֹם הַחֲמִישִׁי שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים הָיָה מַשְׁכִּים לְבֵית דִּין. MISHNAH: A virgin is married on Wednesday and a widow on Thursday, for in smaller towns court convenes two times per week, on Monday and Thursday, so if he has a complaint about virginity he can quickly go to court1This reason, explored at length (and rejected) in the Halakhah, refers only to the marriage of the presumed virgin. For the widow, both Talmudim explain that the groom will have three days, the day of the wedding, Friday, and the Sabbath, to spend with his new wife. If he marries any other day, the groom might be expected to go to work the next day. In a metropolis one might expect to have the court available every working day.
הלכה: בְּתוּלָה נִישֵּׁאת בַּיּוֹם הָֽרְבִיעִי כול׳. בַּר קַפָּרָא אָמַר. מִפְּנֵי שֵׁכָּתוּב בָּהּ בְּרָכָה. וַהֲלֹא אֵין כָּתוּב בְּרָכָה אֶלָּא בַּחֲמִישִׁי וּבַשִּׁישִׁי בִּלְבַד. בַּחֲמִישִׁי בָּעוֹפוֹת וּבְדָגִים. בַּשִּׁישִׁי בְּאָדָם וַחַוָּה. אָמַר רִבִּי יוֹסֵי. טַעֲמָא דְבַר קַפָּרָא. רְבִיעִי אוֹר חֲמִישִׁי. חֲמִישִׁי אוֹר שִׁישִׁי. וַהֲלֹא כָתוּב בְּרָכָה בַּשְׁבִיעִי. אֵין כָּתוּב בְּרָכָה בַבִּרְיוֹת אֶלָּא בַיּוֹם. HALAKHAH: “A virgin is married on Wednesday,” etc. Bar Qappara said, because a blessing is written there. But a blessing in only written on the Fifth and the Sixth days! On the Fifth for birds and fish2The days of the week, which in Hebrew are simply numbered from 1 to 6, are identified with the Days of Creation. Fish and birds, created on the Fifth Day (Thursday) are blessed in Genesis.1.22">Gen. 1:22., on the Sixth for Adam and Eve3Genesis.1.28">Gen. 1:28.. Rebbi Yose said, the reason of Bar Qappara is the Fourth, evening of the Fifth4A couple which marries on Wednesday will first sleep together in the following night. Since the Jewish day starts at nightfall, this already is Thursday; they immediately benefit of the blessing to be fruitful and multiply. In the Ketubot.5a">Babli, 5a, this is a baraita in Bar Qappara’s name., and the Fifth, evening of the Sixth5In the Ketubot.5a">Babli, 5a, the explanation of R. Yose is part of the baraita attributed to Bar Qappara.. Is there not a blessing written also on Sabbath6Genesis.2.3">Gen. 2:3.? No blessing is written for creatures, only for the day.
מִפְּנֵי שֶׁאֵין כָּתוּב בְּרָכָה בַבִּרְיוֹת. הָא אִילּוּ הֲוָה כָתוּב בְּרָכָה בַבִּרְיוֹת הָֽיְתָה נִישֵּׂאת בַּשַּׁבָּת. לֹא כֵן תַּנֵּי. לֹא יִבְעוֹל אָדָם בְּעִילָה כַתְּחִילָּה בַשַּׁבָּת מִפְּנֵי שֶׁהוּא עוֹשֶׂה חַבּוּרָה. אֶלָּא כָּאֲחֵרִים. מִפְּנֵי שֶׁאֲחֵרִים מַתִּירִין. כְּלוּם אֲחֵרִים מַתִּירִין אֶלָּא בְשֶׁכָּנַס. שֶׁעַד שֶׁלֹּא כָנַס אֵינוֹ זַכַּאי לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יְדֶיהָ וְלֹא בְהֵפֵר נְדָרֶיהָ. מִשֶּׁכָּנַס זַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יְדֶיהָ וּבְהֵפֵר נְדָרֶיהָ. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָה כְקוֹנֶה קִנְייָן בַּשַּׁבָּת. אָמַר רִבִּי מָנָא. הָדָא אָֽמְרָה. אִילֵּין דְּכָֽנְסִין אַרְמְלָן צָרִיךְ לְכוֹנְסָהּ מִבְּעוֹד יוֹם. שֶׁלֹּא יְהֵא כְקוֹנֶה קִנְייָן בַּשַּׁבָּת. Because no blessing is written for creatures? Could she have been married on the Sabbath if a blessing were written for creatures? But was it not stated7This baraita is stated in full in Berakhot 2:6:2-5" href="/Jerusalem_Talmud_Berakhot.2.6.2-5">Berakhot 2:6 (5b 1. 7), Ketubot 1:10:1" href="/Jerusalem_Talmud_Ketubot.1.10.1">Note 261.: “A man should not first have sexual relations8With his virgin bride. on the Sabbath, for he makes a wound.” It must follow “others”, for “others permit it.9This is part of the baraita text in Berakhot. In the Ketubot.6b">Babli, Ketubot 6b, the opinion of “others” is ascribed to “the Sages” and practice is decided following them.” But “others” permit only when he is already married10Meaning the final marriage ceremony in which the bride enters her husband’s house, which consists of the recitation of the “Seven Benedictions” in the presence of at least ten witnesses (cf. Ketubot 1:1:12" href="/Jerusalem_Talmud_Ketubot.1.1.12">Note 76) after which the couple is considered married in all respects by being alone together. This ceremony activates all monetary aspects of the marriage contract., for before he was married he had no right to what she finds, what she earns11In addition, the woman acquires the right to all services the husband is obligated to deliver in return for his acquisition of her property rights., and to dissolve her vows12Without needing her father’s consent; cf. Nedarim Chapter 11.. After he married her, he has the right to receive what she finds or earns, and to dissolve her vows. If you say so, he is like someone who acquires on the Sabbath13Which is certainly forbidden by rabbinic standards, and, in the opinion of Isaiah, by biblical standards (Isaiah.58.13">Is. 58:13).. Rebbi Mana said, this means that those who marry a widow14Who make the big wedding meal Friday night, to save the expenses of a separate Sabbath meal. must take her in15He must take her into his house before sunset to acquire his marital rights.
This sentence, which has no parallel in the Babli, is the source of an extensive rabbinic literature; cf. Šulḥan ‘Arukh Even Ha‘ezer 64:5. (In Yoma 13b:3:1" href="/Tosafot_on_Yoma.13b.3.1">Tosafot, Yoma 13b, s. v. לחדא, the statement is quoted in the name of R. Ḥanina.) The question is whether the clause “to take her in”, is different from “entering the ḥuppah” used to describe the final marriage ceremony of a virgin. From Medieval times, ḥuppah denotes the canopy, open on all sides, under which the pair stands for the recitation of the “Seven Benedictions”. But there is no reason to assume that חוּפָּה originally meant anything but the totally covered bridal bedroom (Psalms.19.6">Ps. 19:6), from חפה “to cover”. There is no indication here that the rules of transfer of property rights are different for marriages of virgins and widows. when it is still daytime on Friday, that he should not be like someone who acquires on the Sabbath.
רִבִּי לָֽעְזָר מַייְתֵי לָהּ טַעַם דְּמַתְנִיתִין. שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים הָיָה מַשְׁכִּים לְבֵית דִּין. מַתְנִיתָא מְסַייְעָא לְרִבִּי לָֽעְזָר. מִן הַסַּכָּנָה וְהֵילָךְ נָהֲגוּ לָשֵׂאת בַּשְּׁלִישִׁי וְלֹא מִיחוּ בְיָדָן חֲכָמִים. בְּשֵׁינִי אֵין שׁוֹמְעִין לוֹ. וְאִם מִפְּנֵי הָאוֹנֶס מוּתָּר. מַהוּ מִפְּנֵי הָאוֹנֶס. מִפְּנֵי הַכְּשָׁפִים. מַה בֵין שֵׁינִי לַשְּׁלִישִׁי. לֹא דוֹמֶה מִשְׁתָּהֵא יוֹם אֶחָד לְמִשְׁתָּהֵא שְׁנֵי יָמִים. וְיִשְׁתָּהֵא שְׁנֵי יָמִים. שֶׁלֹּא יֶעֱרַב עָלָיו הַמֶּקַח. וְיֶעֱרַב עָלָיו הַמֶּקַח. לֵית יְכוֹל. דְּאָמַר רִבִּי אִילָא בְשֵׁם רִבִּי אֶלְעָזָר. מָצָא הַפֶּתַח פָּתוּחַ אָסוּר לְקַייְמָהּ מִשּׁוּם סְפֵק סוֹטָה. וְחָשׁ לוֹמַר שֶׁמָּא אֲנוּסָה הִיא. קוֹל יוֹצֵא לָאֲנוּסָה. וַאֲפִילוּ תָחוּשׁ לָהּ מִשּׁוּם אֲנוּסָה. לֹא סָפֵק אַחֵר. סָפֵק אֲנוּסָה סָפֵק פְּתוּחָה. מִדְּבַר תּוֹרָה לְהַחֲמִיר. אָמַר רִבִּי יוֹסֵי. וַאֲפִילוּ תָחוּשׁ לָהּ מִשּׁוּם אֲנוּסָה. שְׁתֵּי סְפֵיקוֹת. סָפֵק אֲנוּסָה סָפֵק פְּתוּחָה סָפֵק מִשֶּׁנִּתְאָֽרְסָה סָפֵק עַד שֶׁלֹּא תֵאָרֵס. שְׁתֵּי סְפֵיקוֹת מִדְּבַר תּוֹרָה לְהָקֵל. Rebbi Eleazar explains the reason given in the Mishnah, that if he has a complaint about virginity he can quickly go to court16His explanation is given later, by R. Hila. He insists that the Mishnah does not refer only to the fact that if he married a girl supposed to be a virgin and he found her lacking virginity that he can divorce her without paying but he can claim “erroneous acquisition” and ask the court to void the marriage without bill of divorce.. A baraita supports Rebbi Eleazar: Since the time of danger17Tosephta 1:1, Ketubot.3b">Babli 3b. As S. Lieberman points out (Tosefta ki-Fshutah vol. 6, p. 187), “danger” always refers to the persecutions after the war of Bar Kokhba, when Jewish observances were forbidden and, therefore, marrying on Wednesday would have been a capital crime. (The Babli explains otherwise.) they used to marry on Tuesdays and the Sages did not object; about Monday one does not listen to him, but if it was because of a danger it is permitted. What is “because of a danger”? because of sorcery18If somebody is afraid that sorceresses will put a spell on him to make him impotent if he marries on a day known to be a day for marrying, one lets him marry on any other day.. What is the difference between Monday and Tuesday? One who waits one day cannot be compared to one who waits two days. Why not let him wait two days? That his acquisition should not be sweet for him. Why should his acquisition not be sweet for him? One cannot tolerate it, since Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful19Here סוֹטָה means “unfaithful, deviant” in a general sense, not in the technical sense discussed in Tractate Soṭah. R. Eleazar holds that the Mishnah does not only give the husband the right to complain about lack of virginity but obligates him to go to court to annul his marriage since nobody can stay married to an adulterous wife (Sotah 5:1:1" href="/Jerusalem_Talmud_Sotah.5.1.1">Mishnah Soṭah 5:1) and he presumes his bride was deflowered after she was preliminarily married to him, up to a year earlier. In the Ketubot.8b-9a">Babli, 8b/9a, the same argument is quoted in his name.. Could we not suspect that she was raped20If a married woman is raped, the husband does not have to divorce her unless he is a Cohen.? A rape is public knowledge. And even if you suspect that she was raped, there is no other doubt21In editio princeps: לֹא סָפֵק אֶחָד “is there not only one doubt?” It is a generally recognized principle in both Talmudim that a single doubt referring to biblical precepts has to be judged restrictively, a double doubt leniently. Cf Yevamot 7:3:5" href="/Jerusalem_Talmud_Yevamot.7.3.5">Yebamot 7:2, Note 73; Beitzah.3a">Babli Beṣah3a.. There is a doubt whether she was raped or whether she was [willingly] opened22If she was a willing partner to adultery. This only applies to a girl which has the status of adolescent since “the seduction of a minor is rape” (Yevamot.33b">Babli Yebamot 33b).. From the words of the Torah one has to be stringent. Rebbi Yose said, if you suspect that she was raped, there are two doubts. There is a doubt whether she was raped or whether she was [willingly] opened; there is a doubt whether it happened after she was preliminarily married or before. From the words of the Torah, with two doubts one has to be lenient23The husband who claims that his bride was not a virgin is not obligated to divorce his wife against his will; R. Eleazar’s interpretation of the Mishnah is rejected by R. Yose..
קִידְּשָׁהּ בַּחוּפָּה לֵית לֵיהּ בְּאִילֵּין קְנָסַייָא. אָֽמְרִין. רִבִּי מַתַּנְיָה עֲבַד לִבְרָתֵּיהּ כֵּן. עַל דַּעְתֵּיהּ דְּרִבִּי לָֽעְזָר בְּמָקוֹם שֶׁבָּתֵּי דִינִין יוֹשְׁבִין בְּכָל־יוֹם. תִּינָּשֵׂא בְּכָל־יוֹם. וּבְמָקוֹם שֶׁאֵין בָּתֵּי דִינִין יוֹשְׁבִין (בְּכָל־יוֹם) לֹא תִינָּשֵׂא. כָל־עִיקָּר. שֶׁלֹּא לַעֲקוֹר זְמַנּוֹ שֶׁלָּרְבִיעִי. וְיַעֲקוֹר זְמַנּוֹ שֶׁלָּרְבִיעִי. אַף הוּא אִית לֵהּ כְּהָדָא דְתַנֵּי בַּר קַפָּרָא. בַּר קַפָּרָא אָמַר. מִפְּנֵי שֶׁכָּתוּב בָּהֶן בְּרָכָה. וְתִינָּשֵׂא. בָרִאשׁוֹן וְיַשְׁכִּים לְבֵית דִּין בַּשֵּׁינִי. אִית דְּבָעֵי מֵימַר. שֶׁלֹּא לַעֲקוֹר זְמַנּוֹ. שֶׁלָּרְבִיעִי. וְאִית דְּבָעֵי מֵימַר כְּהָדָא דְתַנֵּי בַּר קַפָּרָא. דְּבַר קַפָּרָא אָמַר. מִפְּנֵי שֵׁכָּתוּב בָּהֶן בְּרָכָה. If he performed the preliminary marriage in the bridal chamber, these strictures do not apply. They said that Rebbi Mattaniah acted thus for his daughter24If the preliminary marriage (see Peah 6:2:6" href="/Jerusalem_Talmud_Peah.6.2.6">Peah 6:2, Note 46) precedes the final marriage ceremony only by a few moments, the bride could not possibly have committed adultery and R. Eleazar’s argument becomes pointless.
R. Mattaniah’s procedure was adopted by all Jewish groups (except that the bridal chamber was transformed into a canopy, Ketubot 1:1:3" href="/Jerusalem_Talmud_Ketubot.1.1.3">Note 15.) To separate the preliminary from the final marriage, one spends some time by publicly reading the marriage contract. However, it seems that the current procedure is not derived from any talmudic statement but is a consequence of the poverty of the remnants of the Jewish communities in Western Europe after the devastation of the First Crusade which did not allow most people to organize two festivities, one for the preliminary and a separate one for the definitive wedding; cf. I. Schepansky, התקנות בישׂראל, vol. 3, Jerusalem-NewYork 1992, pp. שע-שעא..
In the opinion of Rebbi Eleazar, could she be married any day at a place where courts are in session every day25In the Ketubot.3a">Babli, 3a, (and at the end also in the Yerushalmi, cf. Ketubot 1:1:10" href="/Jerusalem_Talmud_Ketubot.1.1.10">Note 66) this is accepted as a declarative sentence (subject to the condition that the groom spend three days to prepare the wedding feast.)? And at a place where there are no courts (every day)26An erroneous corrector’s addition (reproduced in editio princeps). could she never be married? One does not want to abolish the time of Wednesday27Nobody challenges the first statement in the Mishnah, even if they disagree with the meaning of the later part of that Mishnah.. Why does one not want to abolish the time of Wednesday? Because he28R. Eleazar accepts that the Wednesday/Thursday combination is preferable over Sunday/Monday, even though local courts always also sit on Monday. also accepts what Bar Qappara stated. Bar Qappara said, because a blessing is written there. Could she not be married on Sunday, that he might quickly go to court on Monday? Some want to say, not to abolish the time of Wednesday; some want to say, because of what Bar Qappara stated, for Bar Qappara said, because a blessing is written there29In the Ketubot.3b">Babli, 3b, the reason of the rejection is that the groom has to spend three days to prepare the wedding feast..
שָׁוִין שֶׁאֵינָהּ נִישֵּׂאת לֹא בְעֶרֶב שַׁבָּת וְלֹא בְמוֹצָאֵי שַׁבָּת. לֹא בְעֶרֶב שַׁבָּת. מִפְּנֵי כְבוֹד שַׁבָּת. וְלֹא בְמוֹצָאֵי שַׁבָּת. חֲבֵרַייָא אוֹמְרִין. מִפְּנֵי הַטּוֹרַח. רִבִּי יוֹסֵי אוֹמֵר. מִפְּנֵי כְבוֹד שַׁבָּת. מַתְנִיתָא מְסַייְעָא לַחֲבֵרַייָא. מִפְּנֵי מַה אָֽמְרוּ. בְּתוּלָה נִישֵּׁאת בַּיּוֹם הָֽרְבִיעִי. כְּדֵי שֶׁיְּהֵא אָדָם מַתְקִין צְרָכָיו שְׁלֹשָּׁה יָמִים זֶה אַחַר זֶה. One agrees that she should not be married either Friday or Saturday night. Not on Friday, for the honor of the Sabbath30That the wedding feast should not impinge on the observance of the Sabbath and the Sabbath meal. As noted above, the wedding of a widow, which proceeds without great fanfare, may be scheduled for Friday.. Not Saturday night: The colleagues say, because of the exertion; Rebbi Yose says, for the honor of the Sabbath31That he should not prepare on the Sabbath for the feast scheduled directly after nightfall; Ketubot.5a">Babli 5a.. A baraita32Ketubot.2a">Babli 2a,Ketubot.3a">3a,Ketubot.5a">5a,Ketubot.7a">7a. In the Tosephta, 1:1, this is given as an alternative to the reason explained in the Mishnah. supports the colleagues: Why did they say, a virgin is married on Wednesday? That a man should prepare for his needs33The wedding feast. three consecutive days.
רִבִּי בָּא בַּר כֹּהֵן אָמַר קוֹמֵי רִבִּי יוֹסֵי רִבִּי אָחָא בְשֵׁם רִבִּי יַעֲקֹב בַּר אִידִי. אָסוּר לָאָדָם לִישָּׂא אִשָּׁה בְּעֶרֶב שַׁבָּת. הָדָא דְאַתְּ אֲמַר לַעֲשׂוֹת סְעוּדַת אֵירוּסִין. הָא לָאֲרוֹס יְאָרֵס. שְׁמוּאֵל אָמַר. אֲפִילוּ בְתִשְׁעָה בְאַב יְאָרֵס. שֶׁלֹּא יְקַדְּמֶנּוּ אַחֵר. מִחְלְפָא שִׁיטְּתָא דִשְׁמוּאֵל. תַּמָּן הוּא אָמַר אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה וגו׳ בְּמֹאזְנַיִם לַעֲלוֹת הֵמָּה מֵהֶבֶל יָחַד. וּבְהַהוּא אָמַר אָכֵין. אֶלָּא שֶׁלֹּא יְקַדְּמֶנּוּ אַחֵר בִּתְפִילָּה. וְאַף עַל פִּי כֵן לֹא קַייְמָה. 34The parallels are in Beitzah 5:2:2-16" href="/Jerusalem_Talmud_Beitzah.5.2.2-16">Beṣah 5:2 (63, 1. 64) and Ta‘aniot 4:9 (69b, 1. 50). Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not [preliminarily] marry on a Friday. That means, to make an engagement feast35Since this would impinge on the Sabbath meal. It is in order to make the preliminary marriage on Friday and arrange the engagement feast as the Sabbath meal.. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab36The anniversary of both destructions of the Temple, the most severe day of mourning in the Jewish calendar, where any exhibition of joy is frowned upon. a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There37A similar argument in the Babli, Mo‘ed Qaṭan 18b., he says, “God puts singles in a house, etc.38Psalms.68.7">Ps. 68:7. The verse means that marriages are pre-ordained in Heaven. The verse is quoted in the name of R. Joḥanan in the Sotah.2a">Babli, Soṭa 2a and Sanhedrin.22a">Sanhedrin 22a, to show that selecting the right mate is as difficult as the liberation of Israel from Egypt, the topic of the second half of the verse.,” “To rise on scales; they all are of vapor!39Psalms.62.1">Ps. 62:1. In Lev.rabba 29(5), this verse is the topic of a sermon of R. Ḥiyya bar Abba in the name of R. Levi, that when the fetuses still are like vapor in their mothers’ wombs, they already are joined together on Heaven’s scales.” And there, he says so40If marriages are pre-ordained, why should anybody be afraid that another man could snatch the bride preselected for him?? That means, that he should not forestall him in prayer41Another man may by his prayer cause the Heavenly decree to be changed.. Even so, it would not be permanent42In the Babli, Samuel tells a man that praying to change Heaven's decree leads to an early death of either groom or bride..
רִבִּי חִזְקִיָּה רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּהוּ אָמַר. אָסוּר לָדוּן דִּינִי מְמוֹנוֹת בְּעֶרֶב שַׁבָּת. וְהָא מַתְנִיתָא פְלִיגָא. לְפִיכָךְ אֵין דָּנִין לֹא בְעֶרֶב שַׁבָּת וְלֹא בְעֶרֶב יוֹם טוֹב דִּינֵי נְפָשׁוֹת. הָא דִינֵי מָמוֹנוֹת דָּנִין. וְתַנֵּי רִבִּי חִייָה כֵן. דָּנִין דִּינֵי מָמוֹנוֹת בְּעֶרֶב שַׁבָּת אֲבָל לֹא דִינֵי נְפָשׁוֹת. כָּאן לַהֲלָכָה כָּאן לִדְבַר תּוֹרָה. 43The same text in Beitzah 5:2:2-16" href="/Jerusalem_Talmud_Beitzah.5.2.2-16">Beṣah 5:2 (64 1. 59), Sanhedrin 4:5:2" href="/Jerusalem_Talmud_Sanhedrin.4.5.2">Sanhedrin 4:6 (22b 1. 17). Rebbi Ḥizqiah, Rebbi Aḥa, said in the name of Rebbi Abbahu: It is forbidden to judge money matters on Friday. Does not a Mishnah object44Sanhedrin 4:5:1" href="/Jerusalem_Talmud_Sanhedrin.4.5.1">Sanhedrin, Mishnah 4:6: “In money matters, judgment can be rendered immediately. In criminal matters, the accused can be found innocent immediately, but he can be found guilty only the next day; therefore …” Since judgment may not be rendered on the Sabbath, the panel discussion cannot be held on Friday.: “Therefore, one does not judge criminal matters on Friday or any day before a holiday”? Therefore, one judges money matters45The prohibition is explicitly restricted to criminal matters.! Also, Rebbi Ḥiyya stated thus: One judges money matters on Friday but not criminal matters. One is for practice, the other for Torah study46In Sanhedrin: כָּאן לַהֲלָכָה כָּאן לְמַעֲשֶׂה “here for practice, there for action.” It is declared practice not to judge money matters on Friday but if a court held a session on Friday its decisions are valid. In the Babli (Baba Qama 113a): One does not schedule court sessions on the eve of a Sabbath or holiday..
רִבִּי יוֹנָה בְשֵׁם רִבִּי קְרִיסְפָּא. בּוֹגֶרֶת כְּחָבִית פְּתוּחָה הִיא. הָדָא דְאַתְּ אָמַר. שֶׁלֹּא לְהַפְסִידָהּ מִכְּתוּבָּתָהּ. אֲבָל לְקַייְמָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וְאַתְייָא כַּיי דְרִבִּי חֲנִינָא. דְּרִבִּי חֲנִינָא אָמַר. מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁלֹּא נִמְצְאוּ לָהּ בְּתוּלִים. וּבָא מַעֲשֶׂה לִפְנֵי רִבִּי. אָמַר לָהּ. אֵיכָן הֵן. אָֽמְרָה לֵיהּ. מַעֲלוֹתָיו שֶׁלְּבֵּית אַבָּא הָיוּ גְבוֹהִין וְנִשְׁרוּ. וְהֶאֱמִינָהּ רִבִּי. הָדָא דְתֵימַר שֶׁלֹּא לְהַפְסִידָהּ מִכְּתוּבָּתָהּ. אֲבָל לְקַייְמָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וְאַתְייָא כַּיי דְתַנִּינָן תַּמָּן. בְּתוּלָה וְאַלְמָנָה גְּרוּשָׁה וַחֲלוּצָה מִן הָאֵירוּסִין כְּתוּבָּתָן מָאתַיִם וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים. הָדָא דְאַתְּ אָמַר. בִּכְתוּבַּת מְנָה מָאתַיִם. אֲבָל לְקַייְמָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וְאַתְייָא כַּיי דְתַנִּינָן תַּמָּן. הָאוֹכֵל אֶצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בָעֵדִים אֵינוֹ יָכוֹל לִטְעוֹן טַעֲנַת בְּתוּלִים מִפְּנֵי שֶׁהוּא מִתְייָחֵד עִמָּהּ. הָדָא דָמַר לִכְתוּבַּת מְנָה מָאתַיִם. אֲבָל לְקַייְמָהּ אֵינוֹ רַשַּׁאי מִפְּנֵי סְפֵק סוֹטָה. וַתְייָא כַּיי דְתַנִּינָן. הַנּוֹשֵׂא אֶת הָאִשָּׁה וְלֹא מָצָא לָהּ בְּתוּלִים. וְהִיא אוֹמֶרֶת. מִשֶׁאֵירַסְתָּנִי נֶאֱנַסְתִּי וְנִסְתָּֽחְפָה שָׂדָךְ. וְהוּא אוֹמֵר. לֹא כִּי אֶלָּא עַד שֶׁלֹּא אֵירַשְׂתִּיךְ. וְהָיָה מִקְחוֹ מֶקַח טָעוּת. הָדָא דָמַר לִכְתוּבַּת מְנָה מָאתַיִם. אֲבָל לְקַייְמָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וַתְייָא כַּיי דְתַנִּינָן תַּמָּן. הִיא אוֹמֶרֶת. מוּכַּת עֵץ אֲנִי. וְהוּא אוֹמֵר. לֹא כִי אֶלָּא דְּרוּסַת אִישׁ אַתְּ. הָדָא דְתֵימַר בִּכְתוּבַּת מְנָה מָאתַיִם. אֲבָל לְקַייְמָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וְכוּלְּהֹן מִן הַהִיא דְּאָמַר רִבִּי הִילָא בְשֵׁם רִבִּי אֶלְעָזָר. מָצָא הַפֶּתַח פָּתוּחַ אָסוּר לְקַייְמָהּ מִשּׁוּם סְפֵק סוֹטָה. Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora47,Once she is older than 1½ years, her body is so soft that the rupture of the hymen may not be noticed. The court will not hear such a case.48In the quote in Tosaphot (9a, s. v. האומר): "an open wine amphora.". That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful19,Here סוֹטָה means “unfaithful, deviant” in a general sense, not in the technical sense discussed in Tractate Soṭah. R. Eleazar holds that the Mishnah does not only give the husband the right to complain about lack of virginity but obligates him to go to court to annul his marriage since nobody can stay married to an adulterous wife (Sotah 5:1:1" href="/Jerusalem_Talmud_Sotah.5.1.1">Mishnah Soṭah 5:1) and he presumes his bride was deflowered after she was preliminarily married to him, up to a year earlier. In the Ketubot.8b-9a">Babli, 8b/9a, the same argument is quoted in his name.49In the parallel case in the Babli, 9a, the argument ascribed here to R. Yose (Notes 21-23) is used to restrict R. Eleazar's statement to the case of either a Cohen (who has to divorce his wife in case of rape) or a person who preliminarily married a girl aged less than 3 full years (who could not have had premarital sex). Note also the change of language: R. Hila in the name of R. Eleazar states that he is forbidden to keep her; here he is not authorized to keep her. As Rashi explains in the Babli, there one treats the case that the husband comes to court to report the case and is ready to be convinced if the proceedings clear his wife. In the Yerushalmi one treats the case that the husband comes to complain convinced that his bride was unfaithful after preliminary marriage. Then one follows the principle that if somebody is convinced that something is forbidden, one cannot permit it.
Since the husband is only subjectively forbidden to keep his wife who objectively may have been a virgin, he has to pay the full amount of her ketubah since obligations based on written contracts can be abolished only by a full proof of the guilt of the beneficiary.. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi50In the Ketubot.10b">Babli, 10b, a woman did not bleed when deflowered and Rabban Gamliel the elder accepted the fact that not to bleed was hereditary in her family and told the husband to enjoy his wife. In another case quoted there, Rebbi convinced the husband that he had not penetrated on his weddding night.. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This51That the woman wins her case in money matters does not imply that the court tells the husband to keep her. also applies to what we stated there52: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage53Ketubot 1:2:1" href="/Jerusalem_Talmud_Ketubot.1.2.1">Mishnah 1:2. In all three cases the husband died before the ḥuppah ceremony and the women are presumed to be virgins. is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]54The ketubah sum of a non-virgin is 100 zuz, called מְנָה, a mina (1Μνᾶ = 100 Δράχμη, in contrast to the Babylonian מָנֶה manēi = 60 šeqel).. But he is not permitted to keep her because she might have been unfaithful. This51That the woman wins her case in money matters does not imply that the court tells the husband to keep her. also applies to what we stated there55Ketubot 1:5:1" href="/Jerusalem_Talmud_Ketubot.1.5.1">Mishnah 1:5.: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]54The ketubah sum of a non-virgin is 100 zuz, called מְנָה, a mina (1Μνᾶ = 100 Δράχμη, in contrast to the Babylonian מָנֶה manēi = 60 šeqel).. But he is not permitted to keep her because she might have been unfaithful56Even though the court will not hear a claim to annul the marriage because of missing virginity since the groom was alone, unchaperoned, with his preliminarily married wife, if he asserts that he did not sleep with her before the ḥuppah one tells him that he cannot keep his wife.. This51That the woman wins her case in money matters does not imply that the court tells the husband to keep her. also applies to what we stated57Ketubot 1:6:1" href="/Jerusalem_Talmud_Ketubot.1.6.1">Mishnah 1:6.: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded58If a farmer buys a field and after the property rights were transferred to him the field is flooded and unusable for that year, he has no regress on the seller. While it is true that her ketubah is only a mina since the ketubah is executed at the time of the final marriage, his acquisition of marital rights was at the preliminary marriage and, therefore, he cannot claim to have been lured by false pretenses and cannot annul the marriage without paying anything., but he says, no, it was before the preliminary marriage and my acquisition was in error,59It is a question who has the burden of proof. For Rabban Gamliel and R. Eliezer, the husband has the burden of proof and if he cannot prove his assertion he has to pay. For R. Joshua, the wife has the burden of proof and if she cannot prove her case the marriage is annulled and she gets nothing.” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This51That the woman wins her case in money matters does not imply that the court tells the husband to keep her. also applies to what we stated60Ketubot 1:7:1" href="/Jerusalem_Talmud_Ketubot.1.7.1">Mishnah 1:7. This case is completely parallel to the preceding one.: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful19Here סוֹטָה means “unfaithful, deviant” in a general sense, not in the technical sense discussed in Tractate Soṭah. R. Eleazar holds that the Mishnah does not only give the husband the right to complain about lack of virginity but obligates him to go to court to annul his marriage since nobody can stay married to an adulterous wife (Sotah 5:1:1" href="/Jerusalem_Talmud_Sotah.5.1.1">Mishnah Soṭah 5:1) and he presumes his bride was deflowered after she was preliminarily married to him, up to a year earlier. In the Ketubot.8b-9a">Babli, 8b/9a, the same argument is quoted in his name..
עַל דַּעְתֵּיהּ דְּרִבִּי לָֽעְזָר בּוֹגֶרֶת אֵימָתַי הִיא נִישֵּׂאת. בְּתוּלָה מִן הַנִּישּׂוּאִין אֵימָתַי הִיא נִישֵּׂאת. מוּכַּת עֵץ כְּרִבִּי מֵאִיר אֵימָתַי הִיא נִישֵּׂאת. נִישְׁמְעִינָהּ מִן הָדָא. אִם יֵשׁ עֵדִים שֶׁיָּצָאת בְּהִינוּמָא. וְלָא אִדְכַּר רְבִיעִי. הָדָא אָמְרָה דְלֵית רְבִיעִי כְּלוּם. When is an adult married following Rebbi Eleazar61Since it was stated that no claim of missing virginity is possible for adult girls, there is no need to have the wedding on Wednesdays.? When is a virgin after marriage married62If the husband died immediately after the final marriage ceremony, the widow is still a virgin but in her next marriage she can claim only the widow’s mina for her ketubah, the same as a widow who is not a virgin. Therefore, for R. Eleazar there is no reason why she should marry on a Wednesday.? When is a woman injured by a piece of wood married following Rebbi Meïr63Ketubot 1:3:1" href="/Jerusalem_Talmud_Ketubot.1.3.1">Mishnah 1:3. She can claim a virgin’s ketubah but is not subject to a claim of missing virginity.? Let us hear from the following64Ketubot 2:1:1" href="/Jerusalem_Talmud_Ketubot.2.1.1">Mishnah 2:1.: “If there are witnesses that she went out in hinuma.65A woman whose ketubah was lost who claims that she married as a virgin. If she can produce witnesses that ὑμέναια “wedding songs” were sung at her wedding, it is a proof that she married as a virgin (M. Sachs). Since wedding songs were prohibited after the wars of Bar Kokhba (Sotah 9:12:1" href="/Jerusalem_Talmud_Sotah.9.12.1">Soṭah9:13, Note 189), the word hinuma changed its meaning. In Babylonia it became “a veil” (2:1, 26a 1. 71; Ketubot.17b">Babli 17b), in Galilee φόρημα “a litter”.” Wednesday was not mentioned. This means that Wednesday does not mean anything66A marriage on Wednesday is no proof of virginity and a marriage on another day is no proof of non-virginity..
וְאַלְמָנָה בַּיּוֹם הַחֲמִישִׁי. שֶׁאִם אוֹמֵר אַתְּ לוֹ בְּאֶחָד מִכָּל־יְמוֹת הַשָּׁנָה אַף הוּא מַשְׁכִּים וְיוֹצֵא לִמְלַאכְתּוֹ. מִתּוֹךְ שֶׁאַתְּ אוֹמֵר לוֹ בַחֲמִישִׁי בְשַׁבָּת אַף הוּא שָׂמֵחַ עִמָּהּ חֲמִישִי שִׁישִׁי וּשְׁבִיעִי. “A widow [is married] on Thursday.” For if you would let him [marry] any other day of the year, he would go to work the next morning. Since you tell him, on a Thursday, he enjoys himself with her on Thursday, Friday, and Sabbath67The same argument, somewhat enlarged, in the Ketubot.5a">Babli, 5a, and Tosephta, 1:1. From the Tosephta text it seems likely that one whould read בְּאֶחָד מִכָּליְמוֹת הַשַּׁבָּת “any other weekday”. Since the husband has to spend time on Friday and buy provisions for the Sabbath, it is not worthwhile for him to go to work..
מֹשֶׁה הִתְקִין שִׁבְעַת יְמֵי הַמִּשְׁתֶּה וְשִׁבְעַת יְמֵי הָאֶבֶל וְלֹא הִתְקִין לָאַלְמָנָה כְּלוּם. אַף עַל גַּב דְּתֵימַר. לֹא הִתְקִין לָאַלְמָנָה כְּלוּם. טְעוּנָה בְרָכָה. מִבּוֹעַז. דִּכְתִיב וַיִּקַּח בּוֹעַז עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ פֹה וַיֵּשֵׁבוּ. אָמַר רִבִּי אֲלֶכְסַנְדְּרִי. מִכָּאן שֶׁאֵין קָטָן רַשַּׁאי לֵישֵׁב עַד שֶׁיֹּאמַר לֹו הַגָּדוֹל שֵׁב. אָמַר רִבִּי פִינְחָס. מִיכָּן לַבַּיִת הַזֶּה שֶׁהֵן מְמַנִּין זְקֵינִים בְּבָתֵּי מִשְׁתָּיוֹת שֶׁלָּהֶן. אָמַר רִבִּי לָֽעְזָר בֵּירִבִּי יוֹסֵי. מִיכָּן לְבִרְכַּת חֲתָנִים שֶׁהִיא בָּעֲשָׂרָה. אָמַר רִבִּי יוֹדָה בַר פָּזִי. וְלֹא סוֹף דָּבָר בָּחוּר לִבְתוּלָה אֶלָּא אֲפִילוּ אַלְמוֹן לְאָלְמָנָה. מִבּוֹעַז שֶׁהָיָה אַלְמוֹן וְרוּת הָֽיְתָה אַלְמָנָה. וּכְתִיב וַתֵּהוֹם כָּל־הָעִיר עֲלֵיהֶם. וְאֵיפְשַׁר כֵּן. כָּל־קַרְתָּא מִתְבָּהֲלָה בְגִין נָעֳמִי עַל עֲלִיבְתָא. אֶלָּא אִשְׁתּוֹ שֶׁל בּוֹעַז מֵתָה בְּאוֹתוֹ הַיּוֹם. עַד כָּל־עַמָּא גָמַל חַסְדָּא נִכְנְסָה רוּת עִם נָעֳמִי. וְנִמְצֵאת זוֹ יוֹצְאֵת וְזוֹ נִכְנֶסֶת. Moses instituted seven days of a marriage feast68The week-long wedding feast of Jacob and Leah, Genesis.29.27">Gen. 29:27. But in the interpretation of Nahmanides, the Yerushalmi refers to an oral tradition going back to Moses, without reference to biblical verses. Sforno sees in Genesis.29.21">Gen. 29:21 a biblical justification for R. Mattaniah’s procedure (Ketubot 1:1:5" href="/Jerusalem_Talmud_Ketubot.1.1.5">Note 24). In Yalqut Šim’oni II, 70, in a note attributed to Pirqe R.Eliezer (not in the surviving text): “The seven days of a wedding feast we learned from Jacob and Simson (Judges.14.12">Jud. 14:12).” and seven days of mourning69The week-long mourning for Jacob, Genesis.50.10">Gen. 50:10. Since this mourning was held before the burial, it cannot be the real paradigm for the rabbinic mourning period which starts after burial., but he instituted nothing for the widow. Even though you say that he instituted nothing for the widow, she needs a benediction70The “Seven Benedictions” without which the final marriage ceremony cannot be held. The same argument in the Ketubot.7a">Babli, 7a, as an Amoraic statement.. From Boaz, as it is written71Ruth.4.2">Ruth 4:2.: “And (Boaz)72Not in the biblical text, implied by Ruth.4.1">v. 4:1; is also in Ruth rabba 4(7). took ten men of the city Elders and said, sit here, and they sat down.” Rebbi Alexander said, 73This and the following statements are also in Ruth rabba4(7). from here [one learns that] the lesser person is not permitted to sit down until the more important person74Since Boaz was of the family of the princes of Judah, Ruth.4.21">Ruth 4:21; cf. the author’s Commentary to Seder ‘Olam(Northvale NJ 1998), pp. 124–125. tells him to sit down. Rebbi Phineas said, from here [one learns that] this family75The descendants of King David. appoints Elders for their marriage feasts. Rebbi Eleazar ben Rebbi Yose said, from here [one learns that] the wedding blessing needs ten people [present]76In contrast to the preliminary marriage ceremony which requires only the presence of two witnesses.. Rebbi Jehudah bar Pazy said, not only a bachelor marrying a virgin, but also a widower marrying a widow, since Boaz was a widower and Ruth a widow, as it is written77Ruth.1.19">Ruth 1:19. The same argument in the Babli, Baba batra 91a; Ruth rabba 3(6). “The entire city was in an uproar because of them.” Is that possible that the entire town was in alarm because of the sorry state of Naomi? But Boaz’s wife had died that very day and when all the people went to the burial, Ruth and Naomi entered. It turned out that when one left, the other entered.
תַּנֵּי. אוֹמֵר בִּרְכַּת חֲתָנִים כָּל־שִׁבְעָה. [רִבִּי יִרְמְיָה סְבַר מֵימַר מַפְקִין כַּלָּתָה כָּל־שִּׁבְעָה.] אָמַר לֵיהּ רִבִּי יוֹסֵי. וְהָא תַנֵּי רִבִּי חִייָה. אוֹמֵר בִּרְכַּת אֲבֵלִים כָּל־שִׁבְעָה. אִית לָךְ מֵימַר. מַפְקִין מִיתָא כָל־שִׁבְעָה. מַאי כְדוֹן. מַה כָּאן מְנַחֵם עִמּוֹ אַף כָּאן מְשַׂמֵּחַ עִמּוֹ. מַה כָּאן מַזְכִּירִין אַף כָּאן מַזְכִּירִין. It was stated: The marriage benedictions are said all seven days79In the Ketubot.7b">Babli, 7b: One recites the marriage benedictions in the presence of 10 persons all seven days. In Megillah: “Neither the marriage benedictions nor the mourning benedictions are said all seven days.” The following discussion shows that this cannot be the correct version.. [Rebbi Jeremiah wanted to say that one re-enacts the marriage all seven days.80How else could one recite the wedding benedictions?] Rebbi Yose said to him, but did not Rebbi Ḥiyya state: The benedictions of mourners81The special version of Grace for the mourner. are said all seven days. Can you say that one buries the dead all seven days? How is that? Since here he consoles with him, so there he enjoys with him82Anytime visitors to a house of mourners bring food and eat with the mourners, they recite the special version of Grace; anytime visitors of a newlywed couple who participate in a festive meal append the seven wedding benedictions to Grace recited after the meal.
In Megillah, the positions of “consoles” and “enjoys” are switched.; as here one remembers, so there one remembers83The topic of conversation in a house of mourning is the deceased; the topic of conversation with the newlyweds is the marriage ceremony..
תַּנֵּי. אָמַר רִבִּי יוּדָה. בִּיהוּדָה בָרִאשׁוֹנָה הָיוּ מַעֲמִידִין אוֹתָן שְׁנֵי שׁוּשְׁבִּינִין. אֶחָד מִשֶּׁל כַּלָּה וְאֶחָד מִשֶּׁלְּחָתָן. אַף עַל פִּי כֵן לֹא הָיוּ מַעֲמִידִין אוֹתָן אֶלָּא בִשְׁעַת נִישּׂוּאִין. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. בִּיהוּדָה בָרִאשׁוֹנָה הָיוּ מְייַחֲדִין הֶחָתָן אֶצֶל הַכַּלָּה שָׁעָה כְדֵי שֶׁיְּהֵא לִבּוֹ גַס בָּהּ. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. בִּיהוּדָה בָרִאשׁוֹנָה הָיוּ הַשּׁוּשְׁבִּינִין מְפַשְׁפְּשִׁין בִּמְקוֹם הֶחָתָן וּבִמְקוֹם הַכַּלָּה. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. בִּיהוּדָה בָרִאשׁוֹנָה הָיוּ הַשּׁוּשְׁבִּינִין יְשֵׁינִין בִּמְקוֹם חָתָן וּבִמְקוֹם כַּלָּה. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. כָּל שֶׁלֹּא נָהַג כְּמִנְהַג זֶה אֵינוֹ יָכוֹל לִטְעוֹן טַעֲנַת בְּתוּלִים. 84Slightly different version of this baraita are in the Ketubot.12a">Babli, 12a, and the Tosephta, 1:4. It was stated: Rebbi Jehudah said, in Judea in earlier times they appointed two best men, one for the bride and one for the groom, but85This is a hidden polemic against the formulation of the Tosephta, that the best men were appointed three days before the wedding day and conducted a common investigation of the bridal chamber, so that there was no place where the groom possibly could make a blood-stained cloth disappear in order to accuse the bride falsely of not being a virgin and also that the bride could not hide beforehand a blood-stained cloth in order to fake a non-existing virginity. they appointed them only for the wedding day. In contrast, this was not done in Galilee. In Judea in earlier times one let the fiancé be alone with the fiancée for an hour so that he became familiar with her; in contrast, this was not done in Galilee86This practice is confirmed by Ketubot 1:5:1" href="/Jerusalem_Talmud_Ketubot.1.5.1">Mishnah 1:5. As noted there, it is obvious that at a place where one lets the pair be alone together there can be no claim of virginity and no best men were appointed.
In the Babli, and it seems also in the Yerushalmi’s discussion of R. Eleazar’s position (Ketubot 1:1:9" href="/Jerusalem_Talmud_Ketubot.1.1.9">Note 54), one assumes that at certain places in Judea one was very stringent and at others very lax. But it seems from Ketubot 1:5:2-3" href="/Jerusalem_Talmud_Ketubot.1.5.2-3">Halakhah 1:5 that the radical change from appointing best men to letting the fiancé to be alone with the fiancée is not a matter of different localities but of different times (and the Yerushalmi’s practice certainly does not follow R. Eliezer).. In Judea in earlier times the best men were investigating the places of groom and bride; in contrast, this was not done in Galilee87This paragraph belongs together with the first; it explains the roles of the best men.. In Judea in earlier times the best men were sleeping in the room with groom and bride88After bride and groom had finished their first sexual relations, the best men were invited for the remainder of the night to make sure no evidence was removed or introduced.; in contrast, this was not done in Galilee. Anybody who did not follow these rules89In Jehudah, at a place where one did not let the pair be together unchaperoned. could not present a claim of missing virginity.
תַּמָּן תַּנִּינָן. כָּל־גֶּפֶן יֵשׁ בָּהּ יַיִן. וְשֶׁאֵין בָהּ יַיִן טְרוּקֵטֵי. רִבִּי יִרְמְיָה בָּעֵי. מֵעַתָּה אֵין טַעֲנַת בְּתוּלִים בְּרִבִּי יוּדָה. אָמַר רִבִּי יוֹסֵה. כָּל־גַּרְמָהּ אָֽמְרָה שֶׁיֵּשׁ טַעֲנַת בְּתוּלִים בְּרִבִּי יוּדָה. דְּתַנֵּי. אָמַר רִבִּי יוּדָה. בִּיהוּדָה בָרִאשׁוֹנָה הָיוּ מַעֲמִידִין שְׁנֵי שׁוּשְׁבִּינִין. אֶחָד מִשֶּׁלְּחָתָן וְאֶחָד מִשֶּׁלַּכַּלָּה. אַף עַל פִּי כֵן לֹא הָיוּ מַעֲמִידִין אֶלָּא [בִשְׁעַת] נִושֻּׂאִין. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. עַד יְשֵׁינִין בִּמְקוֹם חָתָן וּבִמְקוֹם כַּלָּה. וּבְגָלִיל לֹא הָיוּ עוֹשִׂין כֵּן. מַאי כְדוֹן. עָלֶיהָ לְהָבִיא רְאָייָה שֶׁהִיא מִמִּשְׁפַּחַת טְרוּקֵטֵי. There, we have stated90Mishnah Niddah 9:11, a statement of R. Jehudah.: “Every vine gives wine; if there is no wine it is dried up91Greek τρυγητής, from τρύγη, ἡ, “crop, vintage; dryness”. It means that there are women who are congenitally unable to bleed. (In this and similar discussions it is always assumed that the causes of menstrual bleeding and bleeding when the hymen is torn are the same.).” Rebbi Jeremiah asked: Does that mean that Rebbi Jehudah does not admit claims of missing virginity92Since he states that there are women who do not bleed when they are deflowered.? Rebbi Yose said, in itself it means that Rebbi Jehudah admits claims of missing virginity, as it was stated: Rebbi Jehudah said, in Judea in earlier times they appointed two best men, one for the groom and one for the bride, but they appointed them only for the wedding day. In contrast, this was not done in Galilee … they were sleeping in the room with groom and bride; in contrast, this was not done in Galilee. How is this? She has to bring proof that she comes from a family of dryness93The proven absence of bleeding is prima facie evidence of non-virginity, open to medical explanation which preserves the fact and denies the inference..
רִבִּי יִרְמְיָה סְבַר מֵימַר. מִנְהַג יְהוּדָה בַגָּלִיל. אָמַר לֵיהּ רִבִּי יוֹסֵי. וְכִי מִנְהַג יְהוּדָה בַגָּלִיל עֵדוּת תּוֹרָה הִיא. אֶלָּא מִנְהַג יְהוּדָה בִּיהוּדָה וּמִנהַג גָּלִיל בַּגָּלִיל. מִכֵּיוָן דְּתֵימַר. אֵינָהּ עֵדוּת תּוֹרָה. לֹא יַעֲמִד. אֶלָּא שֶׁלֹּא יִפְרְצוּ בְּנוֹת יִשְׂרָאֵל בְּזִימָּה. אִם בִּשְׁבִיל שֶׁלֹּא יִפְרְצוּ בְּנוֹת יִשְׂרָאֵל בְּזִימָּה אֲפִילוּ מַעֲמִיד לֹא יְהֵא נֶאֱמָן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִילָא. אֵין אָדָם עָשׂוּי לְהוֹצִיא יְצִיאוֹתָיו וּלְהוֹצִיא שֵׁם רַע עַל אִשְׁתּוֹ. אִם מִשּׁוּם שֶׁאֵין אָדָם עָשׂוּי לְהוֹצִיא יְצִיאוֹתָיו וּלְהוֹצִיא שֵׁם רַע עַל אִשְתּוֹ אֲפִילוּ אֵינוֹ מַעֲמִיד יְהֵא נֶאֱמָן. אָמַר רִבִּי הִילָא. מִפְּנֵי חֲשָׁד אֶחָד מִפְּנֵי פָרוּץ אֶחָ[ד]. מַה אֲנָן קַייָמִין. אִם בִּשֶׁפִּישְׁפֵּשׁ וּמָצָא הֲרֵי מָצָא. אִם בְּשֶׁלֹּא מָצָא הֲרֵי פִישְׁפֵּשׁ לֹא פִישְׁפֵּשׁ. אֶלָּא הָכֵין אֲנָן קַייָמִין. בְּשֶׁלֹּא פִישְׁפֵּשׁ וּמָצָא. הִיא אוֹמֶרֶת. דַּם בְּתוּלִים הִיא. וְהוּא אוֹמֵר. לֹא כִּי אֶלָּא דַם צִפּוֹר הִיא. הוֹרַע כּוֹחוֹ שֶׁלֹּא נָהַג כְּמִנְהַג זֶה. הָדָא דְתֵימַר. שֶׁלֹּא לְהַפְסִידָהּ מִכְּתוּבָּתָהּ. אֲבָל לְקַייְמָהּ אֵינוֹ רַשַּׁאי מִשּׁוּם סְפֵק סוֹטָה. וְתְייָא כַּיי דְתַנִּינָן תַּמָּן. בְּתוּלָה וְאַלְמָנָה וכול׳. וְכוּלְּהֹן מִן הַהֵין דְּאָמַר רִבִּי הִילָא בְשֵׁם רִבִּי לְעָזָר. מָצָא פֶּתַח פָּתוּחַ אָסוּר לְקַייְמָהּ מִשּׁוּם סְפֵק סוֹטָה. Rebbi Jeremiah was of the opinion to follow the standard of Judea in Galilee94Since at the end of the Tosephta R. Jehudah states that anybody not following the procedure of Judea cannot claim absence of virginity, it seems that he denies to the people of Galilee the right to bring any such claim.. Rebbi Yose said to him, is the standard of Judea in Galilee a testimony by biblical standards95The assertion of R. Jeremiah is unreasonable since the procedure of certain places in Judea has no biblical basis.? No, [one follows] the standard of Judea in Judea and the standard of Galilee in Galilee. If you say, it is not testimony by biblical standards, why appoint them96If the testimony of the best men is not needed, why are they there?? That the daughters of Israel should not become wanton in immorality. If it is that the daughters of Israel should not become wanton in immorality, even if one appoints, they should not be trustworthy! Rebbi Yose in the name of Rebbi Hila: A man would not go to all this expense in order to give his wife a bad reputation97Since the groom bears all expenses of the wedding feast, he would not do that if his intention was from the start to claim non-virginity and go for an annulment of the match. There are much cheaper ways to get a woman for one night. (In a different context, the same argument is made in the Ketubot.10a">Babli, Ketubot 10a, Yevamot.107a">Yebamot 107a, Kiddushin.45b">Qiddušin 45b.). If it is that a man would not go to all this expense in order to give his wife a bad reputation, even if one does not appoint, he should be believed. Rebbi Hila said, because of one suspicion, because of one immoral person98The entire set-up in certain regions in Judea is only because in a very few cases bad things do happen.. Where do we hold? If he investigated and found, he found99He is bound by the testimony of the best men that his wife was a virgin.! If he did not find but investigated, did he not investigate100He can go to court and ask for annulment of the marriage. {R. Nissim Gerondi (שיטה לר״ן, ed. A. L. Feldman, Jerusalem 1997, col. 28), copied from R. Crescas, reads: “If he did not check and found, or his side checked but not her side.”}? But we deal with the case that he did not investigate and found101He claims that he could enter his (underage) wife without resistance and that, therefore, she could not have been a virgin. The Ketubot.10b">Babli, 10b, dismisses such claims out of hand since (a) it might be possible to enter without rupturing the hymen and (b) any man making such a claim must have ample experience with women, virgins and non-virgins, so that he must be treated as an amoral person.. She says, it is blood of virginity. He says no, it is a bird’s blood. His case is damaged since he did not follow the procedures. 49. In the parallel case in the Ketubot.9a">Babli, 9a, the argument acribed here to R. Yose (Notes 21–23) is used to restrict R. Eleazar’s statement to the case either a Cohen (who has to divorce his wife in case of rape) or a person who preliminarily married a girl aged less than 3 full years (who could not have had premarital sex). Note also the change of language: R. Hila in the name of R. Eleazar states that he is forbidden to keep her; here he is not authorized to keep her. As Rashi explains in the Babli, there one treats the case that the husband comes to court to report the case and is ready to be convinced if the proceedings clear his wife. In the Yerushalmi one treats the case that the husband comes to complain convinced that his bride was unfaithful after the preliminary marriage. Then one follows the principle that if somebody is convinced that something is forbidden, one cannot permit it.
Since the husband is only subjectively forbidden to keep his wife who objectively may have been a virgin, he has to pay the full amount of her ketubah since obligations based on written contracts can be abolished only by a full proof of the guilt of the beneficiary. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. It follows what we statedthere102Ketubot 1:2:1" href="/Jerusalem_Talmud_Ketubot.1.2.1">Mishnah 1:2, cf. Ketubot 1:2:1" href="/Jerusalem_Talmud_Ketubot.1.2.1">Note 53.: “A virgin and a widow, etc.” All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful19Here סוֹטָה means “unfaithful, deviant” in a general sense, not in the technical sense discussed in Tractate Soṭah. R. Eleazar holds that the Mishnah does not only give the husband the right to complain about lack of virginity but obligates him to go to court to annul his marriage since nobody can stay married to an adulterous wife (Sotah 5:1:1" href="/Jerusalem_Talmud_Sotah.5.1.1">Mishnah Soṭah 5:1) and he presumes his bride was deflowered after she was preliminarily married to him, up to a year earlier. In the Ketubot.8b-9a">Babli, 8b/9a, the same argument is quoted in his name..
תַּנֵּי. טַעֲנַת בְּתוּלִים כָּל־שֶׁהֵן. מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁלֹּא נִמְצָא לָהּ בְּתוּלִים אֶלָּא כְּעֵין הַחַרְדָל וּבָאת לִפְנֵי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. אָמַר לָהּ. כְּמוֹתָךְ יִרְבּוּ בְיִשְׂרָאֵל. רִבִי זְכַרְיָה חַתְנֵיהּ דְּרִבִּי לֵוִי. מְקַלְּלָהּ. בְּאִינְשֵׁי רְאוּיָה לְסַמְייָה סַגִּי נְהוֹרָא. חֲבֵרַיָּה אָֽמְרֵי. מְקַנְתֵּר לָהּ. כָּל אִשָּׁה שֶׁדְּמֶיהָ מְעוּטִין װְלָדֶיהָ מְעוּטִין. רִבִּי יוֹסֵי אָמַר. מְקַלֵּס לָהּ. כָּל אִשָּׁה שֶׁדְּמֶיהָ מְעוּטִין אֵינָהּ מְצוּיָה לְטַמֵּא טַהֲרוֹת. It was stated: The claim of virginity is based on any amount (of blood). It happened that for a certain woman nothing was found except for [a stain the size of] a mustard seed. She came before Rebbi Ismael ben Rebbi Yose, who said to her, there should be many like you in Israel. Rebbi Zachariah the son-in-law of Rebbi Levi: He cursed her103As explained later, because she might not have children., like people who, when they see a blind man, call him “much light”. The colleagues said, he needled her, any woman with little blood has few children104In the Ketubot.10b">Babli, 10b, R. Meïr states the contrapositive: Any woman with much blood has many children.. Rebbi Yose said, he praised her, any woman with little blood will not cause impurity to food prepared in purity105In the Ketubot.10b">Babli, 10b: She will not cause her husband any problems with the impurity of her period..