Dedicate Daf 27a to:



דומה ואל ישא בת דומה
A woman of ill - repute, but should not marry the daughter of a suspected woman.

שזו באה מטיפה כשרה וזו באה מטיפה פסולה
Since the mother was immoral, she
comes from a proper source
as (at least) her mother was modest
, while
the daughter, while moral,
comes from an improper source,
as her true father is unknown.

 
So while the mother is not a Mamzer, the daughter may be a Mamzer.
 
 
ור' יוחנן אמר ישא אדם בת דומה ואל ישא דומה
2.
Rabbi Yochanan said that a person should marry the
moral
daughter of a suspected
woman
, but shouldn't marry
the
immoral woman
herself
.

שזו עומדת בחזקת כשרות וזו אינה עומדת בחזקת כשרות
For
the daughter
is upstanding, while
the mother
is not.

 
There's no need to suspect the daughter's lineage, for one that despite all the mother's immorality, she was intimate with her husband more than with others.
 
 
מיתיבי נושא אדם דומה
There's a contradiction
between the that one shouldn't marry a woman suspected of immorality and another teaching says that
a man should marry a suspected woman.

 
The Gemara answers:
 
 
אמר רבא ותסברא נושא לכתחלה
Rava asked
if this teaching really means that one should
marry an immoral woman?

 
As the Gemara said
earlier
, it's definitely not recommended to marry one accused of immorality!
 
So the Gemara answers:
 
 
אלא אם נשא
Rather,
the teaching is saying that if
one has to marry
someone, he should marry a suspected woman
.

 
As the teaching was obviously not accurately reported, perhaps there are other mistakes in the teaching, such as...
 
 
תני נמי בת דומה
So perhaps the Braisa really said that one should marry
the daughter
of a suspected woman
over a suspected woman
.

 
The Gemara concludes:
 
 
והלכתא ישא אדם בת דומה ואל ישא דומה
And the Halacha is that one should marry the daughter of an suspected
woman
rather than a suspected
woman
,

דתני רב תחליפא בר מערבא קמיה דר' אבהו
As Rav Tachlifa,
known as
the "Son of the West" taught
a Braisa
in front of Rabbi Avahu:

אשה מזנה בניה כשרין
Even if a woman has illicit relations, her children are fit
to marry any other normal Jew
,

רוב בעילות אחר הבעל
As
even an immoral person has most intimacies
with her husband.

 
And one is permitted to assume that the child is not a Mamzer. So since there are no Halachic issues marrying the daughter and the mother's immoral, the daughter would be a much better wife.
 
 
However, the Gemara continues to ask:
 
 
בעי רב עמרם היתה פרוצה ביותר מהו
Rav Amram asked:
What is the Halacha
if she was extremely immodest
(and the previous assumption no longer holds). May her children marry into the rest of the Jewish population?

 
The Gemara answers, citing an argument over what period of the month does one become pregnant:
 
 
אליבא דמ"ד אין אשה מתעברת אלא סמוך לווסתה לא תיבעי לך דלא ידע בה ולא מנטר לה
1.
According to the opinion
that a woman becomes
pregnant close to her
menstrual
cycle,
the child is forbidden, since
the husband does not know
when it takes place
and cannot prevent her
from being immoral on those days
.

כי תיבעי לך אליבא דמ"ד אין אשה מתעברת אלא סמוך לטבילתה מאי
2.
Rather, the question is according to
the opinion that
women become pregnant close to
the day
when they go to Mikvah.

כיון דידע בה נטורי מנטר לה
Since the husband knows
when his wife goes to Mikvah
, he
will be able to
prevent her
from being immoral then
,

או דלמא כיון דפרוצה ביותר לא שב"ד כו'
Or perhaps
since his wife
is so immoral,
his guarding may not help and there is a Halachic doubt if the child is a Mamzer.

 
The Gemara answers:
 
 
תיקו:
The question is left standing

 
 
 
The Gemara cites an argument:
 
 
ת"ר
The Rabbis taught:

איש
The verse says
"A man"

מה ת"ל איש
Why does
the verse say
"man"?

איש לרבות אשת חרש ואשת שוטה ואשת שעמום ושהלך בעלה למדינת הים ושהיה חבוש בבית האסורין שב"ד מקנין להן לפוסלן מכתובתן
To include
the law that the
court
issues a warning to the
wife of a deaf mute, the wife of a mentally deficient, a wife of an insane person, and
the wife
of one who went overseas.
(This warning, however, is only effective
to make
the wife
lose her Kesuba
if she was secluded).

יכול אף להשקותן
One may think that
this warning should be effective to
make her drink
the bitter water
,

ת"ל והביא האיש את אשתו
1. The verse says
"the man shall bring his wife"
- and not the court.

ר' יוסי אומר אף להשקותה
2.
Rabbi Yossi said that
the court issued
warning
is strong enough to make the wife
drink
the Sotah waters.

ולכשיצא בעלה מבית האסורין ישקנה
Since when the husband will leave jail, he can
personally
take her to
Jerusalem.

 
 
 
במאי קא מיפלגי
Regarding what is their argument?

רבנן סברי בעינן וקינא והביא ור' יוסי סבר לא בעינן וקינא והביא
The Sages
require that the one
warning
the Sotah be the one
bringing
her to Jerusalem
, but Rabbi Yossi does not.

 
 
 
ת"ר אשר תשטה אשה תחת אישה להקיש איש לאשה ואשה לאיש למאי הלכתא
The Sages taught
that the verse
"when a wife being under her husband, goes astray"
has a Hekesh linking the husband and the wife.

 
The Gemara cites three ways how the Hekesh connects the wife and the husband -
 
 
אמר רב ששת כשם שאם הוא סומא לא היה משקה
1.
Rav Sheshes said
that the Hekesh teaches that
just as a blind
man may not have his wife
drink
the bitter water,

דכתיב ונעלם מעיני אישה
(
As
the verse says
"and it be hid from the eyes of her husband"
)
,

כך היא אם היתה סומא לא היתה שותה
So too, if
the wife
was blind, she wouldn't drink
the bitter water.

 
 
 
רב אשי אמר כשם שחיגרת וגידמת לא היתה שותה
2.
Rav Ashi said that
the Hekesh teaches that
just as a
wife who is
lame or
without arms
does not drink
the bitter waters,

דכתיב
(
As
the verse says:






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Dedicated in loving memory of Leah Rivka Bas Reb Dovid HaKohen A"H.
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