משנה: בְּתוּלָה אַלְמָנָה גְּרוּשָׁה וַחֲלוּצָה מִן הַנִּישּׁוּאִין כְּתוּבָּתָן מְנָה וְאֵין לָהֶן טַעֲנַת בְּתוּלִים. הַגִּיּוֹרֶת וְהַשְּׁבוּיָה וְהַשִּׁפְחָה שֶׁנִּפְדּוּ אוֹ שֶׁנִּתְגַּייְרוּ אוֹ שֶׁנִּשְׁתַּחְרְרוּ יְתֵירוֹת עַל שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד כְּתוּבָּתָן מְנָה וְאֵין לָהֶן טַעֲנַת בְּתוּלִים. MISHNAH: 175Cf. Mishnah 2, Notes 108–111. For virgins who after a final marriage become widows, divorcees, or who received ḥalîṣah158Mishnah 4, about a girl whose husband dies in the ḥuppah after the recitation of the wedding benedictions., their ketubah is a mina and they are not subject to a claim of non-virginity. For a proselyte, a prisoner, and a slave who were redeemed, converted, or freed at more than three years and one day of age, their ketubah is a mina and they are not subject to a claim of non-virginity.
הלכה: בְּתוּלָה וְאַלְמָנָה גְּרוּשָׁה מִן הַנִּישּׁוּאִין כול׳. אֵי זוֹ הִיא בְּתוּלָה מִן הַנִּישּׁוּאִין. אָמַר רִבִּי יוֹחָנָן. כָּל־שֶׁנִּכְנְסָה לַחוּפָּה וְעֵידֶיהָ מֵעִידִין אוֹתָהּ שֶׁלֹּא נִבְעֲלָה. אָמַר רִבִּי יוֹסֵי. הָדָא אָֽמְרָה נָשָׂא אִשָּׁה בְחֶזְקַת בְּתוּלָה וְנִמְצֵאת בְּעוּלָה אֵין זֶה מֶקַח טָעוּת לְהַפְסִידָהּ מִכְּתוּבַּת מְנָה. נָשָׂא אִשָּׁה בְחֶזְקַת שֶׁלֹּא זִינְתָה וְנִמְצֵאת שֶׁזִּינְתָה אֵין זֶה מֶקַח טָעוּת לְהַפְסִידָהּ מִכְּתוּבַּת מְנָה. HALAKHAH: “A virgin, a widow, a divorcee after final marriage,” etc. Who is a virgin after marriage? Rebbi Joḥanan said, any who entered the bridal chamber but her witnesses testify that she had no sexual relations176A different formulation of the same fact is in the Tosephta, 1:4, and the Babli, 11b.. Rebbi Yose said, this implies that if a man married a woman under the presumption177Ḥazaqah “holding fast” is the presumption that a known status quo ante remains unchanged until a change in status has been observed. In the case here, the groom had the right to assume that his bride was still the virgin she had been at birth. If before the marriage he required special assurances that the bride was a virgin, that is not a case of presumption, and if she was not virginal he can claim acquisition in error and annulment of marriage and forfait of ketubah. that she was a virgin and she turned out not to be a virgin, that is not an erroneous acquisition to deprive her of the ketubah of a mina178In the case of the Mishnah there was a presumption of virginity but only a ketubah of one mina; this shows that the presumption does not exclude that the bride was not a virgin. In the Babli, 11b (13a), a statement of Rav Sheshet; this might imply that “R. Yose” here is R. Yasa.. If a man married a woman under the presumption that she never had illegitimate sex and she turned out that she had illegitimate sex, that is not an erroneous acquisition to deprive her of the ketubah of a mina179This is essentially the previous case since, if there are witnesses that the husband had not slept with her, any defect could have come only from illegitimate sexual activity..
רִבִּי לָֽעְזָר שָׁאַל. הַבָּא עַל שִׁפְחָה מְשׁוּחְרֶרֶת מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. יָכוֹל הַבָּא עַל שִׁפְחָה אֲרָמִית יְהֵא חַייָב. תַּלְמוּד לוֹמַר מָהֹר יִמְהָרֶנָּה לוֹ לְאִשָּׁה. אֶת שֶׁיֵּשׁ לֹו הֲוָייָה בָהּ. יָצָא שִׁפְחָה או מי שֶׁאֵין לֹו הֲוָייָה בָהּ. מִפְּנֵי שֶׁאֵין לֹו בָהּ הֲװָיָה. הָא אִם יֵשׁ לֹו הֲוָייָה בָהּ יֵשׁ לָהּ קְנָס. וְכָל־שֶׁיֵּשׁ לָהּ קְנָס יֵשׁ לָהּ כְּתוּבָּה. אָמַר רִבִּי יוּדָן. וְכִי בִקְנָס הַדָּבָר תָּלוּי. הֲרֵי בוֹגֶרֶת אֵין לָהּ קְנָס וּכְתוּבָּתָהּ מָאתַיִם. הֲרֵי בְתוּלָה מִן הַנִּישּׂוּאִין יֵשׁ לָהּ קְנָס וּכְתוּבָּתָהּ מְנָה. אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי מָנָא. תִּיפְתָּר בְּשֶׁנִּתְגַּייְרוּ אוֹ שֶׁנִּשְׁתַּחְרְרוּ פְחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. אָמַר לֵיהּ. אִם בְּשֶׁנִּתְגַּייְרוּ אוֹ שֶׁנִּשְׁתַּחְרְרוּ פְחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד כְּיִשְׂרָאֵל הֵן. Rebbi Eleazar asked, what about a male who sleeps with a manumitted slave girl180It seems that this is a rhetorical question since the ketubah of the freedwoman is determined in Mishnaiot 1:2,4 and her right to the fine imposed on the rapist or the seducer in 3:1,2. R. David Fraenckel emends מהו to מניין and reads the question as asking for the biblical source of the Mishnaiot mentioned.? Let us hear from the following181A parallel text in Halakhah 3:1.: I could think that a male who sleeps with a Gentile slave has to pay182The fine imposed on a person raping or seducing an underage girl, cf. Note 117.; the verse says183Ex. 22:15.: “He shall take her as wife by the bride price.” If he can marry her. This excludes the [gentile] slave (or any)184Reading ארמית for מי או of the text. whom he cannot marry. Only because he cannot marry her! Therefore, if he can marry her185If she is freed and can contract a marriage., she collects the fine, and any who collects the fine has a ketubah. 186From Halakhah 1:2. Rebbi Yudan said, does that depend on a fine? Look, the adult141Who marries as a virgin. collects no fine but her ketubah is 200, the virgin after marriage collects a fine142If she still has not reached 12 years and 6 months of age. The argument of R. Yose is shown to be wrong. but her ketubah is a mina62If 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.! Rebbi Ze‘ira said before Rebbi Mana, explain it if she was converted or freed before she reached three years and one day. He said to him, any woman who was converted or manumitted before she reached three years and one day is like an Israel187Mishnaiot 1:2, 3:1 state clearly that in matters of marriage, girls becoming Jewish at a very young age are equal to those born Jewish [except for marriages with priests where practice follows Ez. 44:22; cf. Bikkurim1:5 (Notes 89–99), Babli Yebamot 60b.].
סוּמָה וְאַייְלוֹנִית יֵשׁ לָהֶן טַעֲנַת בְּתוּלִין. סוּמֲכוֹס אָמַר מִשֵּׁם רִבִּי מֵאִיר. סוּמָה אֵין לָהּ טֵעֲנַת בְּתוּלִים. וּמַה טַעֲמָא דְרִבִּי מֵאִיר. אֲנִי אוֹמֵר. מָצָא וְאִיבֵּד. מַה טַעֲמָא דְרַבָּנִן. יְכוֹלָה הִיא לְתוֹפְשׂוֹ. מָה עֲבַד לָהּ רִבִּי מֵאִיר. יָכוֹל הוּא לִדְחוֹתָן בְּרוֹק. The blind woman and the she-ram188A woman without secondary female sex characteristics, presumed to be infertile; cf. Yebamot 1:1, Note 65. are subject to claims of missing virginity. Symmachos said in the name of Rebbi Meïr that the blind woman is not subject to claims of missing virginity. What is Rebbi Meïr’s reason? I say, he found [her to be a virgin] and destroyed [the evidence]189Since the blind woman cannot see what her husband does, she cannot see to it that the traces of her hymeneal blood are not destroyed, leaving her without defenses in court. R. Meïr assumes that she prefers to have an untouchable mina as ketubah over having 200 zuz with a chance of being deprived of it by a cheating husband.. What is the rabbi’s reason? She can catch him. What does Rebbi Meïr with this argument? He can cleanse it with spittle190The Babli, 36a, connects the disagreement between R. Meïr and the rabbis to that of Rabban Gamliel and R. Joshua (Mishnaiot 1:8,9) whether her unsupported statement is credible or not. The rabbis follow Rabban Gamliel, R. Meïr follows R. Joshua. The Tosephta, 3:5, knows only of the rabbis’ position..
תַּנֵּי. טַעֲנַת בְּתוּלִים עַד שְׁלֹשִׁים יוֹם. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. מִיָּד. מַה אֲנָן קַייָמִין. אִם בְּשֶׁבָּעַל. מִיָּד. אִם בְּשֶׁלֹּא בָעַל אֲפִילוּ לְאַחַר מִיכָּן עַד כַּמָּה. אֶלָּא כֵן אֲנָן קַייָמִין בִּסְתָם. רִבִּי מֵאִיר אוֹמֵר. חֲזָקָה אָדָם מַעֲמִיד עַצְמוֹ שְׁלֹשִׁים יוֹם. וְרַבָּנִין אָֽמְרִין. אֲפִילוּ יוֹם אֶחָד אֵין אָדָם מַעֲמִיד אֶת עַצְמוֹ. רִבִּי יִרְמְיָה בְעָא. מָהוּ שֶׁיְּהֵא נֶאֱמָן לוֹמַר עַל דְּרִבִּי מֵאִיר. הֶעֱמַדְתִּי עַצְמִי שְׁלֹשִׁים יוֹם. כְּדֵי לַעֲשׂוֹת אֶת הַװְלָד שְׁתוּקִי. נִישְׁמְעִינָהּ מִן הָדָא. הַיְבָמָה שֶׁאָֽמְרָה בְּתוֹךְ שְׁלֹשִׁים יוֹם. לֹא נִבְעַלְתִּי. כּוֹפִין אוֹתוֹ שֶׁיַּחֲלוֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם מְבַקְשִׁין מִמֶּנּוּ שֶׁיַּחֲלוֹץ לָהּ. וְאָמַר רִבִּי לָֽעְזָר. דְּרִבִּי מֵאִיר הִיא. וְאָמַר רִבִּי לָֽעְזָר. לֹא שָׁנוּ אֶלָּא אֶצְלָהּ. הָא אֶצֶל צָרָתָהּ לֹא. כְּמַהּ דְּתֵימַר תַּמָּן. לֹא הַכֹּל מִמֶּנָּה לַחוֹב לְצָרָתָהּ. וְכָא לֹא הַכֹּל מִמֶּנֻּה לַחוֹב לִבְנֹה. 192This is from Yebamot 13:15, Notes 123–130; cf. Babli Yebamot 111b. The variant readings from Yebamot are indicated by י. It was stated: A claim of non-virginity may be brought within thirty days, the words of Rebbi Meïr. But the Sages say, immediately. Where do we hold? If he copulated, immediately. If he did not copulate, even after a longer delay. But we must deal with the case that it was not spelled out. Rebbi Meïr said, it is credible that a man may hold himself back for thirty days. But the Sages say, a man does not hold himself back even for one day. Rebbi Jeremiah asked: According to Rebbi Meïr, would a man be believed to assert that he held himself back for thirty days in order to make the child of unknown paternity? Let us hear from the following: “If the sister-in-law claims within thirty days that she was not copulated with, one forces him to perform ḥalîṢah with her. After thirty days, one asks him to perform ḥalîṢah with her.” And Rebbi Eleazar said, this is Rebbi Meïr’s. And Rebbi Eleazar said, that refers only to her, but not to her co-wife. As you say there, she is not believed to damage her co-wife, so here, he is not believed to damage his son.