Let the עשה come and push away the לא תעשה, etc. - ניתי עשה ונדחה לא תעשה
Summary:
An עשה can be דוחה a ל"ת, but not a ל"ת ועשה. Our תוספות offers three explanations why we can say עדל"ת here by a מאנס, even though the תורה writes ולו תהיה לאשה, meaning אשה הראויה לו.
For instance, circumcision by leprosy - כגון מילה בצרעת
Summary:
The law that we say עדל"ת only in a case where it is א"א לקיים שניהם is derived from placing תכלת in a פשתן garment, for there it is impossible to be מקיים the עשה of תכלת unless we transgress the לאו of שעטנז. It follows then that we can even place two more threads of wool ציצית in the aforementioned בגד פשתן. We can therefore also say that one can put two threads of פשתן in a בגד צמר, in which תכלת has been placed.
If she said, ‘I do not want’, is there an עשה at all - אי אמרה לא בעינא מי איתיה לעשה כלל
Summary:
תוספות distinguishes between מאנס and כיבוד הורים being דוחה שבת, by כיבוד there is a definite מצוה to honor one’s parent, here the obligation to marry is on him, but not on her, for she can refuse, so his מצוה cannot make her transgress her prohibition.
This is how the text reads: ‘from where; since it states the rapist is liable but the seducer is exempt; if it is an orphan, it is obvious, but rather this is what he is informing us, etc.' - הכי גרסינן ממאי מדקתני האונס חייב והמפתה פטור יתומה פשיטא אלא הא קא משמע לן כולי
Summary:
The inference that ר"א agrees with ר"ע is from the ruling that מפתה is פטור. A direct teaching has priority over an inference.
