Ketubot

A WOMAN  MAY NOT EAT TERUMAH UNTIL SHE HAS ENTERED THE BRIDAL CHAMBER. GEMARA. Whence is this  derived? — R. Hisda replied: From Scripture which states, And her brother and her mother said: 'Let the damsel abide with us yamim,  at the least ten.  Now, what could be meant by yamim? If it be suggested 'two days',  do people, [it might be retorted,] speak in such a manner? [If when] they suggested to him  two days he said no, would they then suggest ten days? Yamim must consequently mean  a year, for it is written, yamim  shall he have the right of redemption.  But might it not be said [that yamim means] a month,  for it is written, But a month of yamim?  — I will tell you: [The meaning of] an undefined [expression of] yamim may well be inferred from another undefined expression of yamim, but no undefined expression of yamim may be inferred from one in connection with which month was specifically mentioned. R. Zera stated that a Tanna taught: In the case of a minor,  either she herself or her father is empowered to postpone  [her marriage].  One can well understand why she is empowered to postpone [the marriage], but [why also her] father? If she is satisfied, what matters it to her father? — He might think this: Now she does not realize [what marriage implies] but to-morrow  she will rebel [against her husband], leave him and come back to, and fall [a burden] upon me. R. Abba b. Levi stated: No arrangements may be made for marrying a minor while she is still in her minority. Arrangements  may, however, be made while she is a minor for marrying her when she becomes of age. Is not this obvious? — It might have been suggested that [this should not be allowed] as a precaution against the possibility of her beginning to feel anxiety at once  and so becoming ill. Hence we were taught [that no such possibility need be considered]. R. Huna stated: If on the day she became adolescent  she was betrothed, she is allowed thirty days  like a widow.  An objection was raised: One who has attained adolescence is like one who has been claimed [by her intended husband in marriage]. Does not this imply, 'Like a Virgin who was claimed'?  — No, like a widow who was claimed. Come and hear: If a woman who is adolescent had waited for twelve months  her husband, said R. Eliezer, since he is liable for her maintenance, may also annul [her vows]!  — Read: A woman who is adolescent  or one  who waited twelve months. Come and hear: If a man betrothed a virgin, whether he  claimed her and she held back or whether she claimed him and he  held back, she is allowed twelve months  from the time of the claim but not from the time of the betrothal; and one who is adolescent is like one who has been claimed. How [is this to be understood]? If she was betrothed on the day she became adolescent,  she is allowed twelve months; while one betrothed [is sometimes allowed] thirty days.  Is not this a refutation against R. Huna? — It is a refutation. What [was meant by] 'while one betrothed [is sometimes allowed] thirty days'? — R. Papa replied, It is this that was meant: If an adolescent woman was betrothed after twelve months of her adolescence have elapsed, she is allowed  thirty days like a widow. IF THE RESPECTIVE PERIODS EXPIRED AND THEY WERE NOT MARRIED. 'Ulla stated: The daughter of an Israelite who is betrothed [to a priest] is, according to Pentateuchal law, permitted to eat terumah, for it is written In Scripture, But if a priest buy any soul, the purchase of his money,  and that [woman] also is the purchase of his money.  What then is the reason why [the Rabbis] ruled that she is not permitted to eat [terumah]? Because it might happen that when a cup [of terumah] will be offered  to her in the house of her father she might give her brother or sister  to drink [from it]. If so, [the same reason should apply] also where THE RESPECTIVE PERIODS EXPIRED AND THEY WERE NOT MARRIED! — In that case  he appoints for her a special place.  Now then, no [hired harvest] gleaner  [working] for an Israelite should be allowed to eat terumah, since it is possible that [the household of the Israelite] would come to eat with him! If  they feed him from their own [victuals], Would they eat of his? R. Samuel son of Rab  Judah explained:  Owing to a bodily defect  [that might subsequently be detected].  lf so, [should not the same reason] also [be applicable to a woman who] had entered the bridal chamber, but intercourse with whom did not take place?  — In that case  he arranges for her to be first examined and only then takes her in.  Now then, the slave of a priest,  bought from an Israelite, should not be allowed to eat terumah on account of a bodily defect  [that might be discovered]!  — [The law of cancellation of a sale owing to a subsequent detection of a] bodily defect  does not apply to slaves. For if the defect is external [the buyer] has presumably seen it;  and if it is internal, since [the buyer] requires [the slave] for work only he does not mind a private defect.  Were [the slave] to be found to have been a thief or