The Every B-S-I-T edition and audio series of the Talmud Bavli, Masechet Ketubot, has been dedicated by our dear friend Mr. Elliot Shasho, Hashem Yishmerehu V'ichayehu. May the zechut of the limmud of Masechet Ketubot stand for him, that he should have, B'ezrat Hashem, a Shana Tova U'Mevorechet, Osher V'Osher V'Chavod, Shalom Bayit, and Hatzlacha Bechol Maaseh Yadav. B'ezrat Hashem, may he continue to be a supporter of Torah and all holy projects. Amen.
Today's daf is being studied for the elevation of the soul of Avraham ben Esther, Ruach Hashem Tenichenu Be-gan Eden. Amen. Today's daf is also being studied in memory of our teacher and rabbi, the Chafetz Chaim, Zichrono Livracha, Rabbi Yisrael Meir Kagan HaCohen. May his merit protect us and all of Israel. Amen. Today marks his yahrtzeit, dedicated by our good friends Joe and Leah Hebert, Hashem Yishmerem V'ichayem. May the zechut of the Chafetz Chaim protect them and, B'ezrat Hashem, the entire shiur and all of the community. Amen. Yehi Zichro Baruch.
Today's shiur is being studied for a complete recovery for Yosef ben Sara, Rachamim ben Adele, and Sarah bat Rachel. El Na Refa Na Lahem, El Na Refa Na Lahem, El Na Refa Na Lahem, for the healing of body and soul, and let us say Amen. Amen.
We begin today's daf on Vav Amud Rishon and we are four lines from the top. We learned in the sugya of yesterday's daf the subject of engaging with a betulah on Leil Shabbat. Is it permissible or not? The Gemara brought different shitot regarding whether it is permissible. Is it making a chaburah or is it not making a chaburah? We examined the different shitot. Ultimately, the Gemara concluded that Rav held it is shari, permissible. The understanding is that even if one claims the blood is mifkad pakid, meaning the blood is pocketed and not absorbed into the walls, it is not considered a chaburah. Therefore, when the person makes the petach, he is merely opening the door, and the blood spills out, which does not constitute a chaburah.
However, the Gemara questions the act of creating a petach on Shabbat, arguing that such an act is considered boneh, building. How could one perform such an act? The Gemara responds that he is not mitkaven for the petach; his intention is solely to release the blood, not to create a petach. The Gemara then challenges this claim, questioning how one can assert that there is no intention to create a petach. It concludes that we must follow the opinion of Rabbi Shimon, who states that a davar she-eino mitkaven is mutar. Thus, since he is not mitkaven to make a petach, it is permissible. The Gemara will explore whether Rav indeed holds like Rabbi Shimon, as he permits the first bi'ah on Friday night.
Yet, the Gemara raises a new question: does Rav really hold like Rabbi Shimon? Is a davar she-eino mitkaven on Shabbat indeed mutar? We will see a case on Yom Tov or Shabbat where a person is not mitkaven and yet it is still assur according to Rav. The Gemara cites a case regarding a mesuchraya, a stopper for a keg of beer. When one pulls the spigot, if it does not fit properly, he may need to stuff it with old rags to make it tight. However, this stuffing could lead to sechita, squeezing, which is prohibited on Yom Tov and Shabbat. The Gemara explains that while the intention is merely to secure the spigot, it may inadvertently lead to sechita.
Despite the intention not being to squeeze, Rav still rules it is assur because even unintentional squeezing is prohibited. The Gemara continues to explore whether Rav indeed holds that a davar she-eino mitkaven is mutar. The Gemara presents a case where Rav states that one is forbidden to tighten the stopper on Yom Tov. This implies that he believes a davar she-eino mitkaven is assur. The Gemara then discusses the distinction of psik reisha, where a result is inevitable despite the intent. In this case, even Rabbi Shimon agrees that it is assur if the outcome is guaranteed.
Returning to the discussion of Shabbat, the Gemara questions if creating a petach during bi'ah is likewise a psik reisha. The Gemara concludes that there are individuals skilled in the hataya method, allowing them to engage without breaking the betulim. Thus, Rav may permit the first bi'ah on Shabbat under certain conditions, as it is not guaranteed that a petach will be created. However, if the bi'ah is performed in a typical manner, it is indeed assur.
Ultimately, the Gemara presents a challenge regarding the shoshbinin and the mappa, questioning their purpose if the hataya method can be employed. The Gemara explains that the shoshbinin serve to prevent trickery, ensuring the bride is not falsely accused of not being a betulah. The mappa captures any blood, providing evidence of the betulim. Thus, the shoshbinin are crucial in cases where the hataya method is not used, ensuring that the integrity of the marriage is preserved.
Through the various discussions and analyses, the Gemara reveals the complexities surrounding the engagement of a betulah on Shabbat, weighing the opinions of Rav, Rabbi Shimon, and others. Each ruling contributes to the broader understanding of the halachic implications and the importance of intention in the observance of Shabbat and marital relations.