Doubt applies.

It is known from the words of the Sha’ari Yosher, Chapter 3, Chapter 22 (as I think) that in Kiddushin that are not dedicated to the coming of the Lord, there is no doubt that there is a visible reality towards Heaven, and only because the reality has disappeared from my eyes, I have external laws of conduct in spicuit, but there is a question of doubt, and I did not understand the concept that a man’s wife is a definition that this woman is my wife, so how can there be a doubt whether she is my wife or not, and that Tima, who, according to the Rabbi’s view, is a noun and not an adjective, would not agree that in the case of a divorced woman who divorced on condition, there are two complete questions of law that exist in a woman (if I understood the concept to the end), a divorced woman and a man’s wife, but I came to consecrate a free woman, there is no such thing, because free is not a question of law, and is it not evidence from the famous collection of notes that explains that the majority of the methods are permissible and the minority is forbidden, there is no cancellation in the majority, because permission is not a law, but anything in the world that is not subject to a prohibition is permissible, and as for the rabbi, as long as the question of law is not applied to her, it is permissible (it is not understood that it is permissible to come (On her except in the sense of wives) and only a divorced woman is the wife of a man who has cut off her genitals imperfectly, and this is a curse in itself.