Temurah 29b

תמורה כ״ט ע״ב

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Topic

אתנן זונה: when a payment to a זונה is forbidden for the מזבח, and which women and relationships it covers

Overview

The amud opens by finishing רבי אלעזר's case: a lamb given to a זונה is permitted for the מזבח if she offered it before the ביאה. The גמרא shows this only works when he said the lamb is hers at the ביאה, but hers right away if she needs it. רב אושעיא then asks about a lamb she only made הקדש before the ביאה, and the question ends in תיקו. Next, two ברייתות disagree about payment given after the ביאה. רב חנן בר רב חסדא explains that a specific promised lamb is אתנן, while an unspecified lamb is not. רב and לוי then argue about whether payment to one's own wife who is a נדה counts as אתנן, each relying on a different word in the פסוק. אביי holds that a gentile זונה's payment is forbidden but a Jewish זונה's is permitted, with the opposite result for a כהן's lashes. רבא makes both cases equal. A ברייתא is used to challenge both opinions, and the answer to the last challenge continues on the next amud.

Opening lines

The steps (43)

1. StatementThe lamb is permitted when she offered it first
2. ChallengeIf he gave it to her right away, the ruling is obvious
3. ChallengeIf it only becomes hers at the ביאה, she cannot offer it
4. ResolutionThe answer: a mixed transfer of ownership
5. QuestionWhat if she only made it holy first?
6. ProofTrying to answer from רבי אלעזר's words
7. RejectionThe inference from רבי אלעזר is the very thing being asked
8. QuestionThe other side: making it holy works like handing it over
9. ConclusionThe question stays unresolved
10. ChallengeTwo ברייתות disagree about payment given after the ביאה
11. ResolutionA specific lamb versus an unspecified lamb
12. ChallengeHow can 'this lamb' be hers without pulling it?
13. ResolutionThe case is a non-Jewish prostitute
14. ResolutionOr a Jewish woman, with the lamb in her courtyard
15. ChallengeThen he gave it to her at the start
16. ResolutionThe lamb was a conditional pledge
17. StatementPayment for any forbidden relationship is אתנן, except to one's wife who is a נדה
18. QuestionWhy is the wife who is a נדה different?
19. ResponseThe פסוק says 'prostitute', and his wife is not one
20. StatementLevi forbids even payment to one's wife who is a נדה
21. QuestionAsking for Levi's reason
22. ResponseThe פסוק says תועבה, and this is a תועבה
23. ChallengeBut the פסוק says זונה
24. ResolutionLevi: זונה excludes a male
25. QuestionWhere does רב learn 'female, not male'?
26. Responseרב learns it from רבי's ברייתא
27. ProofA hint from יחזקאל: a woman who pays is the reverse
28. QuestionWhat does רב do with the word 'abomination'?
29. Responseרב needs the word for אביי's rule about a gentile prostitute
30. ProofThe source: a word link between 'abomination' and forbidden relations
31. StatementA כהן is not lashed for a gentile prostitute
32. StatementA Jewish prostitute is the reverse on both points
33. Statementרבא: Gentile and Jewish prostitutes are treated the same
34. Proofרבא's reason: Each case learns from the other
35. ChallengeA ברייתא seems to refute אביי
36. Resolutionאביי: The ברייתא follows רבי עקיבא
37. ResolutionWhat the ברייתא teaches, according to אביי
38. ChallengeFor רבא, why mention the widow with a כהן גדול?
39. ResolutionThe widow example teaches that it must be clearly called payment
40. Resolutionרבא's rule excludes רבי אלעזר, but a woman who was already a prostitute is different
41. ResolutionAnother version of אביי's answer: the ברייתא is about עריות, where קידושין cannot take effect
42. ChallengeBut the ברייתא's last part lists cases where קידושין do take effect
43. ResolutionWhose opinion does this ברייתא follow?