Gemara on top of י״ז עמוד ב quotes the Mishnah: ואם יש עדים שיצאת בהינומה... בהינומה, that was a veil, right. If there are witnesses that the bride went out with a veil, so the Mishnah tells us that that is sufficient testimony to now entitle her at the time of her husband's death or she is being divorced to a full כתובה, if that the כתובה is lost and there's an argument, there's dispute as to whether she's entitled to the full כתובה or reduced כתובה, or you could prove her virginity based on these witnesses that say that she followed the custom of the veil, then she will be able to collect her full כתובה. So now the Gemara just goes on to explain what was this הינומה. If you remember, Rashi on the Mishnah says like the Gemara explains what הינומה means. The Mishnah says הינומה. Here is where the Gemara now explains what it means: מאי הינומה? סורחב בר פפא, anybody recognize that name? No? Oh, when we say a hadran, no? Sorchav bar Pappa. That's one of the sons. Huh? Haven't done one in a while. Oh. Yeah, so in the hadran, if you pay attention, at the siyum. רב פפא, תא רב פפא... Yeah, there are so many Rav Pappa. Yeah, so one of them was Sorchav, Sorchav bar Pappa. It's a big family. Yeah. Pay homage to them. Yeah. סורחב בר פפא משמיה דזעירי אמר: תנורא דאסא. So

תנורא דאסא is a round myrtle canopy. Round myrtle canopy. Yeah, a תנורא literally is oven. תנור. Yeah. תנורא, I guess תנורא. Shaped like a תנור, an oven. Wide at the bottom, narrow at the top. Wide at the bottom like a Like they say like a a woman. Right? Like a woman, in general. Right. That's one of the reasons, like an oven. That's a side point. Rashi in Chumash. Yeah. Yeah. The uterus, I think. Is that what it is? No, the body. Body in general? An upside-down תנור. Wide at the top you said? Wide at the bottom, narrow at the top. Like an oven. Oven is wider at the wider at the No, wide at the bottom, narrow at the top. Ramag? תנור. Yeah. Talk about women having babies, okay. Okay. Anyway, Maybe. Ramag. Okay. Just reading. Thank you. Thank you. So I'm not, so I didn't really prepare any of the מפרשים on this. I'm just going to go to פשט ש״ס. Anything Anything you see there, feel free feel feel free to share. So

ורבי יוחנן אמר, רבי יוחנן explains that it is פריסא דמנמנא בה כלתא, which is like we mentioned it before, the veil of which מנמנם means to doze off, to sleep. So, someone sitting in a chair, they might doze off, they might sleep because it could be boring. That's right. You got to wear a big You got to wear a big hat. Sombrero. So similarly, if she's hiding behind her veil, nobody sees her face and standing around, so lends itself for her one to doze off behind it. So, that was why it was called this veil of which she dozes off. ורבי יוחנן בן ברוקא אומר, okay, so that's that. Any any comments over there about that? I know why she's so tired. I mean the wedding is boring? What's What's What makes her want to fall asleep? I don't get it. But the wine? I don't know. No, nothing just just what you said already. תנומה is Hebrew for slumber. ורבי יוחנן, yeah. The Gemara used that word, I think, that אמוראים the time that the Gemara mentions someone was מנמנם, dozing off. I think it would call David HaMelech would say מנמנם like a horse, isn't that the word? Oh, yeah. Yeah, that's true. Yeah, yeah. I don't remember I don't know Sleeps like a horse, yeah. Is it horse breath or something? Yeah, yeah, yeah, all that stuff is there. Very good. So good? Okay, that's that. That's that Gemara. Next: ורבי יוחנן בן ברוקא אומר, רבי יוחנן בן ברוקא says,

and again that's a quote from the Mishnah, he offered an alternative minhag that they had, which was אף חילוק קליות שנו, the Mishnah said, meant that either distributing of candies or the nuts. How does חילוק go there? Distributing candies? Yeah, I don't see it yet. The parched Oh, the parched parched grain. Oh, before that. But Oh, the Gemara doesn't quote it here yet. Right, but doesn't quote it, yeah. Doesn't quote it, yeah. No, it's just in parentheses, but I remember it was parched grain that was sweet and they would throw that. Parched grain that was sweet? Yeah, yeah, the parched grain had a sweetness to it. Okay. Also, it's like candy? Yeah, like lightly, lightly sautéed, you know, yeah, burnt a little bit. Yeah. So תנא ברייתא. Beraita. Beraita. The Gemara says ההיא ראיה. So that was a re'aya, that was a proof from Yehuda. Distributing these fried grains was a proof for Yehuda. פליגי בה. That was a פלוגתא. ובבבל מאי? What was the minhag, what was the custom in Babylonia? What was the custom in Bavel? אמר רב, דא דוגי... what does דוגי say? Sorry, אמר רב, Rashi, wait, this is Rashi, hold on, דדודאי דמשחא ארישי דרבנן, which means that the women, they smeared oil on the heads of the רבנן, meaning younger רבנן, am I right? Younger rabbis? Rabbinic students. Rabbinic students. So women would smear oil, smear oil on their head. I wonder what the significance there, you have to find that out. Well, it says that there are there are two unusual actions taken. A, the oil is applied, usually applied to other parts of the body, but not to one's hair. Therefore, that's unusual, I guess. B, it was done by women. Such an occurrence would certainly be remembered. I don't understand how women were allowed to, I mean, maybe they poured it. Yeah, they poured it. Touching is not, well, maybe touching not for pleasure, because by their by their time, like the dancing, they carry the woman in the air, like we were saying last time? You know, we did speak about a ma'aseh, yeah, whether they carry right, get on a chair and She was like a beam, anyway. Wasn't that rabbi that picked up the woman and started like putting her on his, yeah. Put her on his shoulders. The commentary said that doesn't mean literally. Oh, right, it wasn't literal. Put on the shoulders? But she looked like a wooden beam, so she wasn't very attractive. No, I don't know, I also wonder, maybe it was a relative, maybe it was a mother, I don't know. Not clear who these נשים were, who were these women. But here it says they rub it, they rubbed it in, Rashi says. I don't understand how they were allowed to do that unless I don't know. Another level of people, you know, they were they were pure in the head. They weren't pure? They were. They could do this thing. They could do that? Yeah, maybe, no? It doesn't sound kasher. Doesn't sound kasher, I don't know. To me, this kind of requires an explanation. You have to really look into this. But that was the that was the custom that they do, and אמר ליה, Maybe because they did it, they would definitely remember it, because it wasn't, you know, it was, \"Ah, what are you doing?\" It's hard to imagine that they did something that was prohibited. Right. Right, so there must be something talking here, of which You'll have to look in Chatam Sofer, you have to look at the other פירושים to Masechet, part of Masechet Ketubot. He's got like, yeah. But that that'll take uh Or the the Rama in Even or Even HaEzer, 21:5. You have that handy. אמר ליה, yeah.

אמר ליה רב פפא לאביי. So רב פפא לאביי said, what is this, משחא דחפיפותא? קא אמר מר, are you talking about like this משחא דחפיפותא, this oil that was for shampoo kind of purposes? Did they need a shampoo? Question: did they shampoo their hair with oil? חפיפותא. חפיפותא connects to the word חפיפה, which is a word which is commonly used with regard to preparations for a woman going to the mikveh. Ah. For washing type of thing? Washing, yeah. We use that nowadays as scrubbing, yeah? The word חפיפה is used. That's what it is? Yeah, it's scrubbing. So אמר ליה, so he replied, יתמא. It's interesting because that has similar letters to חופה. חופה, yeah. אמר ליה יתמא, so he said, יתמא literally means an orphan. Check out the footnote. In the context of the Gemara here, it doesn't mean literally an orphan, rather, as Rashi says, יוצא מן המנהג, which means he was, I think as they translated, bereft? Yeah, bereft, or he was left out of the common practice. Right. What practice, though? What? What common practice was he left out of? putting that oil. Oh, putting the oil. The fact that he was questioning, he was asking what's this oil all about, oh yeah, so your חבר was like saying, \"Too bad for you.\" Said, \"You must have missed out.\" Right, bereft, \"You missed out.\" Bereft of this custom. Right. וזה לא עבדה לך אמך? Your mother didn't do that? דרדוגי משחא ארישא דרבנן בשעת חופה? Your mother didn't smear oil on the רישא, the head of the רבנן, at the time you got married? Like he was questioning that. We must have been missing out. You imagine. Deprived. Now it sounds like a berachah. Let me get my head washed. כי הא דהומי בר עולא. And he says just like we did find that this was a custom by the רבנן, דעסיק ליה לבריה, that they were involved in a שידוך בבי רבה בר עולא, with the family of רבה בר עולא. ואמרי לה, there are those who say it was רבה בר עולא that was דעסיק ליה לבריה בבי הומי בר עולא. There were like there were different versions as to who the boy was, who the girl was. So there was apparently a wedding between רבה בר עולא's child and that of הומי בר עולא, and דרדג משחא ארישא דרבנן בשעת חופה. Did they דרדג? What's that? What's What's דרדג? No, it's the same word? It didn't say, oh, it says רדוגי or דרדוגי. הנשים מטיפות שמן בראשי שפופרת. He says that we do see that this was a custom. And, but the fact that they didn't do it at your wedding, you are must have been, once again, a יוצא מן המנהג, not doing what was customary, was practiced at that time. Again, what is דרדג, you said? I think it means to smear, but what does then משחא also means? משחא is the oil. Oh, sorry. משחא is oil. Okay. I'm saying, how do how do they translate that? It just I mean, it says oil was rubbed on the heads. Yeah, but דרדג משחא ארישא. I don't know, maybe שמן המשחה. What does that mean שמן המשחה? It means the oil that משחא, שמן is oil. Like the first oil? שמן is oil, משחא is the like the first oil? No, that's שמן זית זך. Oh, the oil that's smeared? It sounds like repetitive. משחה means smeared also. משחה means smear. What's what's the halacha in we have הלכות הלכות שבת? Isn't that one of the ל״ט מלאכות? Yeah, what is it? What was it, משיחה, no, what is it? What are you משחווה? Isn't that isn't that How do you How do you say polishing? From Rashi it seems like, I think it was Rashi, דרדג משחא, the first one. Sorry, the second one on that piece. After דעסיק ליה לבריה, דרדג משחא. Yeah, this שך שמן בראשו. What's שך? שך means like rub it? Rub? Rub, smear, trying to look that word up. Rub, probably. Do they have it in there? I tried, but I could I was trying the same word because this שפוף, look in the previous Rashi. No, no, I am. I don't know what that means. Try to use שך. שפוך? How do you say pulling away? I mean he's It's Aramaic. It's Aramaic? Yeah, I tried Aramaic. Yeah? שך. Put a ו in between? Aramaic app? Paste over. Oh, no, here we go, scrape. Yeah, that sounds like type of make make the type of thing that we... There is Rashi, שך or it turned to שפך. I'd rather you know, go the other one. He'll know what it, the rest will go as right. It's from משיחה. משחא. No, I'm just asking, משיחה. To pull is משוך. Yeah. משך. That's to pull. Like before, משך. That's also to pull, משך. Okay, but the point I think we have. Okay, so this is what we got. So the Gemara continues, that that explains the custom that they had for the בתולה. For the virgin. Now the

Gemara questions, ארמלתא מאי? What about the widow? What custom do they have for the widow? חמי ויוסבי ארמלתא לית לה כסכיס. Rubbing. Rubbing, yeah. The Gemara asks what did they do for the widow? What was the custom for the widow? Why don't they have this parch grain? We're only asking about a widow and not about a divorcée. Because the Mishnah only includes a widow. Now the Mishnah said אישה שהיא ארמלתא or היא גרושה. And you know, so why did it bring down ארמלתא and not a divorcée? Okay. Okay, so, so in Yehuda, there's many customs to show that the bride is a virgin, right? In Yehuda. Yes. And if she's not and they're left out, she's a widow. In Yehuda. This brings evidence for Bavel, where the only custom is the oil rubbing, we mentioned the parched grain, right? So there's no witnesses that there was oil rubbing, there's no proof that she was not a virgin. There's evidence from Rav, Rav Pappa's case. Yes, but prove that she was a virgin. Just to prove it. She couldn't prove it, but she does not And if, but if in Bavel there's no oil rubbing, In Bavel there's no oil rubbing and she's not going to prove it. Right. So there's no What would What how What would witnesses help her? How would witnesses help her? To prove what? To say what? If nothing There's no custom to do any of this, The Gemara says, ואי בבבל מאי? What would they do in Bavel? They only put this oil on the So, that would happen. If you have, you would bring witnesses. What if there are no witnesses? If there are no witnesses, then she loses out. So then, how would you know if she was a widow in Bavel? If no parched grain That's how you know. Huh? That That's how you know, if there's no parched grain. No, but in Bavel, they didn't have the parched grain custom. Only in Yehuda they had the parched grain. It's just the difference in Bavel is had the oil rubbing custom. Only. So, if there was no witnesses to say on the oil rubbing, you would know she was a virgin, number one. She couldn't prove it. Number two, we wouldn't know if she was a virgin. I mean a widow, either. Make any sense? What proof is there in Bavel that the bride is a widow? What proof is there in Bavel that she's a widow? Yeah, in Bavel. The Gemara says that there's no that's the כסכיס. Okay. But that didn't go on Yehuda. That would ask that's the Gemara's question, right? Huh? Okay. Well, excuse me. So, because Oh, am I missing something here? No, it's uh, it's just the way it תנא דיהודה ראיה. What proof is there? Yehuda, we have a raayah. It's what it was parched Then Rav said, ואי בבבל מאי? What do they do in Bavel? They had a different minhag, rubbing the head. Now they're going to ask, what about a widow? What's that question? Where's that from? Bavel or Yehuda? Which, on which, on on the parched? On the widow. On on In Bavel, in Bavel. So everything after that we learned was all in Bavel, because that's what, that came after? You start if the Gemara asks תנא בי יהודה ראיה, then Bavel, Huh? Now All, all about Bavel. Okay. All right. So, that wraps up the minhagim that they had, which would be uh the proof in their favor that proved her virginity. Now the Gemara gets back through the second half of our Mishnah, which I really would like to go over again inside with some Rashi's and Tosafot's before we started before we start the before we started the Gemara, which this really takes us to I guess what's the first real in the yeshivish world as the yeshivishe sugya is that gets complicated and also fundamental and touch on different areas of Shas. And let's see what we could do to try to get a good understanding of it. So,

we're going to go back to the Mishnah on דף ט״ז עמוד ב׳. Tonight I'm not really going to speak out any mefarshim other than some Rashi's and Tosafot's, because it's really going to be important to get a good foundation in the Gemara here before we get into the Ran and the mefarshim. So, let's take a look at the second half of the Mishnah. מודה רבי יהושע. Last three lines from the bottom. Rabbi Yehoshua is modeh, which once again, the Gemara has told us, earlier Rabbi Yehoshua earlier the argument between the husband and wife, the time of the marriage she was a מוכת עץ, he wed her and all of a sudden we found out that, back to the shita of Rabbi Yehoshua, she says no, it happened after, and there Rabbi Yehoshua he takes the side of the husband, she has a burden of proof on her. And here, Rabbi Yehoshua agrees, מודה רבי יהושע באומר לחבירו, one says, one says to his friend, you have to stay focused upon what I call myself, doesn't so much focus. When he says to his friend, שדה זו שלך הייתה, this piece of property at one point belonged to your