Today's daf is sponsored by Judith Weil in loving memory of Adina Hagege's beloved mother-in-law, Ketti (Kamuna) Peretz Hagege, who passed away yesterday on the 18th of Tamuz. "May Adina and Eric know no more sorrow."

If a man marries a woman who was already married but still a virgin, he cannot take her to court and claim that he believed she was a virgin. The braita mentions that even if there are witnesses that she was not alone with him enough time to have intercourse, he still cannot take her to court regarding her virginity. Is it possible to learn from these sources that whoever believed his wife that she was a virgin and then found out she is not, would still have to give her a ketuba of 100 zuz? The customs in Judea and Galilee were different regarding the status of the engagement and whether the couple would be secluded in a room during the time of the engagement. Even in Judea, where they this would happen, there were different customs in the matter and not all permitted this. If they were to have secluded, though, the man would not be able to claim in the court after the wedding that his wife was not a virgin. In the court of the kohanim, they would give ketubot of 400 zuz to daughters of kohanim who were not previously married and sages did not object to this custom. Did the widows also receive double the amount of a regular widow? Who else deserved a bigger ketuba? Why? If a man does not find his wife is a virgin and when they come to court, she claims that she was raped at the time of the engagement and he claims that she was not a virgin before the engagement and wants to lower her keuba to 100 zuz, who is believed? There is a dispute between Rabban Gamliel and Rabbi Eliezer, who believe her, and Rabbi Yehoshua who believes him. Upon what halachic principles are their opinions based? Is this the same controversy that there is on the issue of disputed money where one claims they loaned someone money and the other claims that do not know?