Study Sotah folio 27A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
a woman whose suspected promiscuity is publicly spoken of [duma], and not marry the daughter of a woman suspected of promiscuity, as this woman, who is herself suspected of promiscuity, comes from seed of unflawed lineage; but that woman, the daughter of a woman suspected of promiscuity, comes from
And R' Yoḥanan says: It is better that a man marry the daughter of a woman suspected of promiscuity, and not marry a woman suspected of promiscuity, as this daughter maintains the presumptive status of virtuousness, but that woman suspected of promiscuity does not maintain the presumptive status of
The Talmud raises an objection to R' Yoḥanan’s statement from a baraita: A man may marry a woman suspected of promiscuity. Rava said in response: And how can you understand the baraita at face value? The baraita states that a man may marry her ab initio, yet clearly it is undesirable to do so. Rath
The Talmud concludes: And the halakha is that it is better that a man marry the daughter of a woman suspected of promiscuity, and not marry a woman suspected of promiscuity. This is as Rav Taḥalifa, from the West, i.e., Eretz Yisrael, taught before R' Abbahu: If a married woman engages in adulter
Rav Amram raises a dilemma: What is the halakha if the woman was extremely promiscuous and one cannot reasonably attribute most instances of sex to the husband? Are her children considered of unflawed lineage, or is their lineage uncertain? According to the opinion of the one who says that a woman b