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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Gitin 89


(a) What does Rava say in connection with an unmarried woman about whom a rumor has spread that she behaves immorally? To which sort of man is the rumor referring?

(b) What is the reasoning behind Rava's ruling?

(c) Like which of the Tana'im in the following Beraisa does Rava hold, Rebbi Meir, Rebbi Akiva or Rebbi Yochanan ben Nuri?

(a) What does Rebbi Meir say about a woman who ate in the street, who walked proudly in the street with her head in the air or who nursed her baby in the street?

(b) According to Rebbi Akiva, she does not leave husband unless the women are talking about her.
Which women?

(c) What does Rebbi Yochanan ben Nuri comment on Rebbi Akiva's ruling?

(d) How does he extrapolate his own opinion from the Pasuk in Ki-Seitzei "Ki Matza Bah Ervas Davar" (regarding a Get) and the Pasuk in Shoftim (regarding testimony) "al-Pi Shenayim Eidim ... Yakum Davar"?

(a) What does the Tana of the Beraisa mean when he says that we ignore ...
  1. ... 'Be'ulah'?
  2. ... 'Nesu'ah'?
  3. ... 'Arusah'?
(b) How do we reconcile these Halachos with our Mishnah 'Yatza Sh'mah be'Ir Mekudeshes, Harei Zu Mekudeshes'?

(c) What do the following have in common: a rumor that a woman became betrothed but the name of the man is not mentioned, and a rumor that she became betrothed to a specific man in another town?

(d) Do we contend with the rumor that ...

  1. ... a woman is a Mamzeres or a Shifchah?
  2. ... someone declared his property Hekdesh or Hefker?
(a) How do we amend the Beraisa which, describing the rumor of 'Mekudeshes' in our Mishnah, writes 've'Omros P'lonis Miskadeshes Hayom'? What is wrong with the Lashon as it stands?

(b) In a similar statement, Rabah bar bar Chanah Amar Rebbi Yochanan adds 'Amru Davar, Zehu Kol; Lo Amru Davar, Zehu Amasla'. If they didn't say anything, surely it cannot be called an Amasla.
So what is Rebbi Yochanan coming to teach us with this statement?

(c) Rebbi Yochanan comes to preclude the opinion of Rabah bar Rav Huna. What did Rabah bar Rav Huna say?

(a) Rebbi Aba Amar Rav Huna Amar Rav said that a mere rumor is insufficient to send a woman away from her husband.
What then, is required?

(b) On what grounds do we refute Rebbi Aba Amar Rav Huna Amar Rav's statement?

(c) So what did Rav Yehudah Amar Shmuel add to the statement of Rebbi Aba Amar Rav Huna Amar Rav?

(d) In connection with the previous ruling, Abaye asked Rav Yosef whether a rumor can be negated.
What are the two ways of explaining this She'eilah?

(a) Rav Yosef replied to Abaye's She'eilah on the basis of Rav Chisda, who required Kasher witnesses to create the rumor, a clear indication that the Chachamim were lenient (and by the same token, they would allow.
What did Abaye counter the rumor to be negated?

(b) What was the outcome of the She'eilah? What was Rav Yosef's last word on the subject?

(c) There was a case where a rumor had spread that a woman was betrothed to a certain Talmid, whom Rav Chama brought before his father.
What Amasla did that Talmid present?

(d) Why did Rav Chama's father decline to accept it?

(a) In another incident, a rumor had it that a certain woman had become betrothed by means of 'Atzipa de'Tuchla' by the well of Bei Shifi.
What is 'Atzipa de'Tuchla'?

(b) On what grounds did ...

  1. ... Abaye tell Rav Idi bar Avin that even the Neherdians, who did not normally negate rumors, would negate this one?
  2. ... Rava say the same in a case where a rumor had spread that a woman had become betrothed to one of the sons of P'loni?
  3. ... Rav Mordechai tell Rav Ashi the same thing with regard to a case where the rumor had spread that a woman had become betrothed to a Katan who resembled a Gadol?
(c) What did he mean by quoting the Pasuk in Shoftim "li'F'lagos Re'uven Gedolim Chikekei Leiv"?
Answers to questions



(a) We cited earlier the opinion of Rabah bar Rav Huna, who validates an Amasla up to ten days from the time of the rumor.
What additional leniency does Rav Z'vid hold with regard to Amasla?

(b) Rav Papa asked Rav Z'vid from our Mishnah 'u'Bil'vad she'Lo Tehei Sham Amasla', implying that one requires the actual Amasla.
What was Rav Z'vid's reply?

(a) If, on the basis of one witness, who testified that her husband had died, Beis-Din permitted a woman to marry, and after she married, her husband returned, she is forbidden to him.
Why is that? What are we afraid that people will say?

(b) If, on the other hand, she was only *betrothed* to the second man when her husband returned, she is permitted to return to him.
What does Rav Kahana try to prove to Rav Papa from here?

(c) What did Rav Papa reply? Why do we not need to come on to the concept of Amasla at all?

(d) Then why do we not say the same even when she was already married?

(a) What does Rav Ashi say about a rumor ...
  1. ... that was not substantiated by Beis-Din?
  2. ... that only began to spread after the woman was already married?
(b) What sort of rumor is Rav Ashi talking about in the latter case?

(c) Why does she not even require a Get from the other man?

(d) Rav Ashi does however, contend with a similar rumor after she is betrothed.
What does this mean practically?

(a) Rav Chaviva is even more lenient than Rav Ashi (in the latter Halachah). What does he say? Does she require a Get from the other man?

(b) Like whom is the Halachah?

(a) What did Shmuel rule when the Talmidim of Rav asked him (after Rav's death) what the Din will be if a second man betrothed a woman *after* a rumor had already spread that she was betrothed to someone else?

(b) When he added that they need to investigate further, why can he not have meant that, in the event that they discovered the first rumor to be false, they should negate it?

(c) Then what *did* he mean?

(a) Rav Huna disagrees with Shmuel. According to him, if a married woman stretched out her hand and accepted Kidushin from someone else, she is betrothed to him, because of Rav Hamnuna.
What did Rav Hamnuna say?

(b) Does this mean that Shmuel disagrees with Rav Hamnuna?

(c) What does Rav Huna hold in the previous case of Shmuel, but where the Kidushin of the first man was not confirmed?

(d) Why does he not allow the second man to divorce her and the first one to marry her?

(a) Rav Shinena B'rei de'Rav Idi disagrees with Rav Huna.
On what grounds does he permit what Rav Huna forbids?

(b) If a rumor spread first that the woman was betrothed to Reuven and a second rumor, that she was betrothed to Shimon, Rav Papa extends the ruling of Rav Huna in the previous case ('Megaresh Rishon, ve'Nosei Sheini'). What does Ameimar mean when he says 'Muteres li'Sheneihem'?

(c) Will even Rav Huna agree with this ruling?

(d) What is the Halachah?

Answers to questions

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