Daf Yomi for Women - Hadran
47min2022 JUL 19
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If the husband claims his wife is not a virgin and she says that it was from an injury (mukat etz) and he accuses her of having been with another man, again we have a debate between Rabbi Gamliel and Rabbi Eliezer on one side and Rabbi Yehoshua on the other. Rabbi Yochanan and Rabbi Elazar disagree about whether the man claims 100 zuz and woman 200 zuz or the man claims that she deserves nothing and she claims 100 zuz. Their debate is based on the debate between Rabbi Meir and the rabbis regarding a mukat etz - whether she gets a ketuba or 100 or 200. It is also based on a disagreement regarding a man who finds out after the marriage that his wife was not a virgin, does she receive a ketuba or 100 or none at all. If a woman was "talking" to another man and there is concern she had relations with him, if she claims he was of "kosher" lineage, can we rely on her testimony and permit her to marry a kohen? Again, the same rabbis as above debate this issue. They also debate a case where the woman was pregnant and she testifies that the father is "kosher". What is the meaning of "talking" - was it that she went into a room alone with him or is it that we know she had intercourse with him? Zeiri and Rav Asi debate this issue and several sources are brought to raise difficulties against each of them and each difficulty is resolved, other than the last one which is left as a difficulty against Rav Asi. The last source was from the Tosefta Ketubot 1:9 which had a more detailed conversation between Rabbi Yehoshua and Rabban Gamliel and Rabbi Eliezer which ended with a confusing exchange regarding the differences/similarities between a woman taken into captivity and a pregnant woman or a woman who was seen in a secluded area with a man. Rabbi Yochanan and Rabbi Elazar disagree regarding whether each side holds their position also regarding the woman's testimony regarding the status of her daughter. Rabbi Eliezer raises a difficulty with Rabbi Yochanan from the Tosefta. Rabbi Yochanan responds by limiting what was meant by the designation in the Tosefta of the child being a shtuki.

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