meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Seder Nashim/Ketubot/English/Sefaria Community Translation.txt"}
text: Ketubot
  כתובות
  Sefaria Community Translation
  
  
  Ketubot
  
  
  
  Daf 1a
  
  
  
  Daf 1b
  
  
  
  Daf 2a
  
  
  
  Daf 2b
  
  
  
  Daf 3a
  
   
  And is it possible that biblically the Gett is null and because of modest and promiscuous women we will permit a married woman?
  Yes! He who betrothes does so according to the will of the Rabbis, and the Rabbis have nullified his marriage.
  Ravina said to Rav Ashi: When he betrothed with money, it is understandable. Betrothal with intercourse, what is there to say? The Rabbis equated his intercourse to a promiscuous act of intercourse.
  
  Daf 3b
  
  
  
  Daf 4a
  
  
  
  Daf 4b
  
  
  
  Daf 5a
  
  Because of [reckoning] accounts.
  Abaye said to him: And are accounts of a mitzvah forbidden? Did not R. Hisda and R. Hamnuna both say: Accounts of a mitzvah, one is allowed to calculate them on Shabbat; And R. Elazar said:  One may assign charity to the poor on Shabbat; And R. Jacob said [that] R. Yohanan said: One may go to synagogues and to schoolhouses to watch over public affairs on Shabbat; And R. Jacob the son of Idi said [that] R. Yohanan said: One may do any work to save a life  on Shabbat;
  And R. Shmuel the son of Nahmani said [that] R. Yonatan said: One may go to theatres and circuses to watch over public affairs on Shabbat;  and a tanna of the school of Menashia taught: One may arrange for girls to be betrothed on Shabbat and about a boy to teach him the book  and to teach him a trade?
  Rather R. Zera said: It was decreed forbidden lest he slaughter a fowl. Abaye said to him: But if this were so, then Yom Kippur which fell on the second day of the week should be postponed for fear lest he might slaughter a fowl? There, [where he prepares only] for himself he is not troubled [so much], [but] here, [where he prepares] for others, he is troubled.   Alternatively, there he has time, [but] here, he has time. 
  Now that you have come to this, the eve of Shabbat also is prohibited lest he slaughter a fowl.
  The question was asked: A virgin is married on the fourth day [of the week], and the intercourse takes place on the fourth day, and we are not afraid that his temper might cool down?  Or perhaps [the meaning is] a virgin is married on the fourth day [of the week], and the intercourse takes place on the fifth day because we are afraid that his temper might cool down?
  Come and hear: Bar-Kapara taught: A virgin is married on the fourth day [of the week] and the intercourse takes place on the fifth day because on it [the fifth day] the blessing for the fishes was said.  A widow is married on the fifth day [of the week] and the intercourse takes place on the sixth day because on it [the sixth day] the blessing for man was said.  We thus see that] the reason is on account of the blessing, but as to [his] temper cooling down we are not concerned.
  If so, [in the case of] a widow also the intercourse should take place on the fifth day [of the week],  because on it the blessing for fishes was said? The blessing for man is better for him. 
  Alternatively, it is on account of “they watched over” as it has been taught: Why did they say [that] a widow is married on the fifth day [of the week] and the intercourse takes place on the sixth day? Because, if you will say that the intercourse should take place on the fifth day, in the morning he will rise and go to his work; therefore the Sages watched over the welfare of the daughters of Israel that he should celebrate with her three days, on the fifth day of the week, on the eve of Shabbat and [on] Shabbat.
  What is the difference between “blessing” and “they watched over”?  The difference is this: [in the case of] a man of leisure, or [in the case] when a festival falls on the eve of Shabbat.
  Bar-Kappara expounded: The work of the righteous is greater than the work of heaven and earth, for in [regard to] the creation of heaven and earth it is written, Yea, My hand has laid the foundation of the earth, and My right hand has spread out the heavens” (Isaiah 48:13), while in [regard to] the work of the hands of the righteous it is written, “The place which You have made for You to dwell in, O Lord, the Temple, O Lord, which Your hands have established” (Exodus 15:17).
  One Babylonian replied and R. Hiyya [was] his name: [It is written.] “And the dry land his hands formed?” (Psalms 95:5). It is [to be] written, “His hand.”   But it is written, “They formed?” Nahman b. Yitzchak said: His fingers formed as it is written, “When I see Your heavens, the work of Your fingers, the moon and the stars which You have established” (Psalms 8:4).
  They raised an objection: [It is written,] “The heavens declare the glory of God, and the work of His hands the firmament shows?” (Psalms 19:2). This is what it says: The handiwork of the righteous, who tells of it? The firmament. And what is it? Rain.
  Bar-Kappara expounded: What is the meaning of that which is written, “And you shall have a peg among your gear” (Deuteronomy 23:14)? Do not read “your gear” but “on your ear”; that if a person hears an unworthy thing
  
  Daf 5b
  
  
  
  Daf 6a
  
  
  
  Daf 6b
  
  
  
  Daf 7a
  
  
  
  Daf 7b
  
  
  
  Daf 8a
  
  
  
  Daf 8b
  
  
     
    
       
     Rav Chanan bar Rav says:  All are aware for what purpose a bride goes into the chuppah, but anyone who fouls one's mouth and says something disgraceful, even if that person had a divine decree of seventy years of goodness sealed and granted, that would be reversed and that person would be sentenced to seventy bad years.
  
  Daf 9a
  
  
  
  Daf 9b
  
  
  
  Daf 10a
  
  
  
  Daf 10b
  
  
  
  Daf 11a
  
  
  
  Daf 11b
  
  
  
  Daf 12a
  
  Rabba said   Rav Ashi said 
    
     
   Rav Ashi said
  
  Daf 12b
  
  
  
  Daf 13a
  
  
  
  Daf 13b
  
  
  
  Daf 14a
  
  
  
  Daf 14b
  
  
  
  Daf 15a
  
  
  
  Daf 15b
  
  
  
  Daf 16a
  
  
  
  Daf 16b
  
  
  
  Daf 17a
  
  
  
  Daf 17b
  
  
  
  Daf 18a
  
  
  
  Daf 18b
  
  
  
  Daf 19a
  
  
  
  Daf 19b
  
  
  
  Daf 20a
  
  
  
  Daf 20b
  
  
  
  Daf 21a
  
  
  
  Daf 21b
  
  
  
  Daf 22a
  
  
  
  Daf 22b
  
  
  
  Daf 23a
  
  
  
  Daf 23b
  
  
  
  Daf 24a
  
  
  
  Daf 24b
  
  
  
  Daf 25a
  
  
  
  Daf 25b
  
  
  
  Daf 26a
  
  
  
  Daf 26b
  
  
  
  Daf 27a
  
  
  
  Daf 27b
  
  
  
  Daf 28a
  
  
  
  Daf 28b
  
  
  
  Daf 29a
  
  
  
  Daf 29b
  
  
  
  Daf 30a
  
  
  
  Daf 30b
  
  
  
  Daf 31a
  
  
  
  Daf 31b
  
  
  
  Daf 32a
  
  
  
  Daf 32b
  
  
  
  Daf 33a
  
  
  
  Daf 33b
  
  
  
  Daf 34a
  
  
  
  Daf 34b
  
  
  
  Daf 35a
  
  
  
  Daf 35b
  
  
  
  Daf 36a
  
  
  
  Daf 36b
  
  
  
  Daf 37a
  
  
  
  Daf 37b
  
  
  
  Daf 38a
  
  
  
  Daf 38b
  
  
  
  Daf 39a
  
  
  
  Daf 39b
  
  
  
  Daf 40a
  
  
  
  Daf 40b
  
  
  
  Daf 41a
  
  
  
  Daf 41b
  
  
  
  Daf 42a
  
  
  
  Daf 42b
  
  
  
  Daf 43a
  
  
  
  Daf 43b
  
  
  
  Daf 44a
  
  
  
  Daf 44b
  
  
  
  Daf 45a
  
  
  
  Daf 45b
  
  
  
  Daf 46a
  
  
  
  Daf 46b
  
    
  The father has authority over his daughter with regard to betrothal, [whether it be effected] with money, with a contract, or with intercourse.  He is [also] entitled to what she finds, to her earnings, and to the annulment of her vows. He [also] accepts her divorce document [on her behalf]. [However,] he does not enjoy the usufruct [of her inherited property] during her lifetime. 
  If she gets married, the husband has the advantage over [the father], inasmuch as he does enjoy the usufruct [of her inherited property] during her lifetime. But he is obligated to [provide] her food, her ransom [in case of her being in captivity], and her burial. Rabbi Yehudah says, "Even the poorest man in Israel should not have fewer than two mourning flutes, and one lamenting woman [at the funeral of his wife]."
  
  Daf 47a
  
  
  
  Daf 47b
  
  
  
  Daf 48a
  
     
  Rav Yosef taught There must be close bodily contact during sex, unlike the custom of the Persians who preform their marital duties in clothes. This supports the ruling of Rav Huna.  As Rav Huna said: A husband who says, "I will not perform [my marital duties] unless I wear my clothes and she wears hers, must [divorce her] and giver her the ketubah [settlement].
  
  Daf 48b
  
  
  
  Daf 49a
  
  
  
  Daf 49b
  
  
  
  Daf 50a
  
   
         
   
    
    
      
     
    
       
         
          
  Happy are those that observe justice, that do charity at all times (Ps. 10:3). ...Is it possible to do charity at all times?  Our Rabbis of Jamnia, and according to others R. Eliezer, interpreted it: ... "This refers to one who supports his sons and daughters when they are minors." ... R. Samuel b. Nachmeni said: ... "This refers to one who raises an orphan boy and girl in his house and gives them in marriage." 
  
  Daf 50b
  
  
  
  Daf 51a
  
  
  
  Daf 51b
  
  
  
  Daf 52a
  
  
  
  Daf 52b
  
  
  
  Daf 53a
  
  
  
  Daf 53b
  
  
  
  Daf 54a
  
  
  
  Daf 54b
  
  
  
  Daf 55a
  
  
  
  Daf 55b
  
  
  
  Daf 56a
  
  
  
  Daf 56b
  
  
  
  Daf 57a
  
  
  
  Daf 57b
  
  
  
  Daf 58a
  
  
  
  Daf 58b
  
  
  
  Daf 59a
  
  
  
  Daf 59b
  
  
  
  Daf 60a
  
  
  
  Daf 60b
  
  
  
  Daf 61a
  
  
  
  Daf 61b
  
  
  
  Daf 62a
  
  
  
  Daf 62b
  
   But did it not say once every six months? One with bread in his basket is not like one without bread in his basket.
  Rabbah bar Rav Chanan said to Abaye: A donkey driver [at the time of marriage] who became a camel driver, what is the law? He said to him: A woman prefers one measure and promiscuity to ten measures and abstinence.
  "Navigators every six months; these are the words of Rabbi Eliezer."
  
  Daf 63a
  
  
  
  Daf 63b
  
  
  
  Daf 64a
  
  
  
  Daf 64b
  
  
  
  Daf 65a
  
  
  
  Daf 65b
  
  
  
  Daf 66a
  
  
  
  Daf 66b
  
  
  
  Daf 67a
  
  
  
  Daf 67b
  
  
  ... Our sages taught  
  Our Sages taught [in a Baraita]:    
          
          
            
      
         
          
    
  ...  ...  ... 
  ...  Mar 'Ukva had a poor person in his neighborhood that he [Mar] threw 4 zuz into his door-socket every day. ... One day, he [the poor person] said,  ..."Let me go and see who does this kindness for me." On that day, Mar 'Ukva was late coming home from the Beit Midrash, and his wife came to meet him. 
  ... As soon as the poor man heard them at the door, he ran out after them. ... They ran from him [since they did not want him to know who they were], into a [large] oven that had just been raked. The ashes began to burn Mar 'Ukva's feet.  ... His wife said to him,  ... "Lift up your feet and place them on mine." ... Mar 'Ukva was upset [with what she said, and he realized that his wife was  more holy than him, since her feet were not burned]. ... She said to him, ... "My mitzvot happen inside the house, and I can help people directly." [By giving bread and food to the poor who arrive at the door.] 
  ... And what was the point of all that? [Hiding in the oven, etc.] ... Since Mar Zutra the son of Tuvia said in the name of Rav, and others say [it was] that Rav Huna the son of Bizna said in the name of Rabi Shimon the Pious, and others say [that it was] Rabi Yochanan [who said] in the name of Rabi Shimon Bar Yochai: ... "It is better for a person to throw themselves into a fiery furnace than to whiten someones face [embarrass someone else] in public." ... We learn this from [the story of] Tammar,  ... as it is written [in the Tanach] "When she was brought forth [she privately sent word to her father-in-law.]"
  ...Mar ‘Ukva had a poor person in his neighborhood, to whom he would give 400 Zuz every Erev Yom Kippur.  ...One day, he [Mar ‘Ukva] sent the money [to the poor man] with his son. His son came back and said,  ...“He does not need this.”  ...He said:  ...“What did you see [to make you say this?]”  ...He replied, “I saw [the poor man's’ sons] spraying old wine in front of him [in order to make the room smell nice.]”  ...He said, “How sensitive [this poor man] is!” ...Mar ‘Ukva then doubled the money, and sent it back to the poor man. 
  ... When he [Mar 'Ukva] was about to die, he said: ...He said, “Bring me my bank account records!” ... Written in his accounts, he found that he had 7,000 gold Sianki pieces.  He said, “No amount will be enough to take with me to the next world.” [lit. “The road is long, and the provisions few.”] He then distributed half of his wealth as tzedaka.  What - how could he do that!? Didn’t Rabi Elai say, “In Usha [the city] it was established: when distributing money ... - a person may only donate one-fifth of their income.” These words - only apply in a person's life, for perhaps a person might lose their property. But, in death - this rule doesn’t apply. 
  
  Daf 68a
  
  
  
  Daf 68b
  
  
  
  Daf 69a
  
  
  
  Daf 69b
  
  
  
  Daf 70a
  
  
  
  Daf 70b
  
  
  
  Daf 71a
  
  
  
  Daf 71b
  
  
  
  Daf 72a
  
  
  
  Daf 72b
  
  
  
  Daf 73a
  
  
  
  Daf 73b
  
  
  
  Daf 74a
  
  
  
  Daf 74b
  
  
  
  Daf 75a
  
  
  
  Daf 75b
  
  
  
  Daf 76a
  
  
  
  Daf 76b
  
  
  
  Daf 77a
  
  
  
  Daf 77b
  
  
  
  Daf 78a
  
  
  
  Daf 78b
  
  
  
  Daf 79a
  
  
  
  Daf 79b
  
  
  
  Daf 80a
  
  
  
  Daf 80b
  
  
  
  Daf 81a
  
  
  
  Daf 81b
  
  
  
  Daf 82a
  
  
  
  Daf 82b
  
  
  
  Daf 83a
  
  
  
  Daf 83b
  
  
  
  Daf 84a
  
  
  
  Daf 84b
  
  
  
  Daf 85a
  
  
  
  Daf 85b
  
  
  
  Daf 86a
  
  
  
  Daf 86b
  
  
  
  Daf 87a
  
  
  
  Daf 87b
  
  
  
  Daf 88a
  
  
  
  Daf 88b
  
  
  
  Daf 89a
  
  
  
  Daf 89b
  
  
  
  Daf 90a
  
  
  
  Daf 90b
  
  
  
  Daf 91a
  
  
  
  Daf 91b
  
  
  
  Daf 92a
  
  
  
  Daf 92b
  
  
  
  Daf 93a
  
  
  
  Daf 93b
  
  
  
  Daf 94a
  
  
  
  Daf 94b
  
  
  
  Daf 95a
  
  
  
  Daf 95b
  
  
  
  Daf 96a
  
  
  
  Daf 96b
  
  
  
  Daf 97a
  
  
  
  Daf 97b
  
  
  
  Daf 98a
  
  
  
  Daf 98b
  
  
  
  Daf 99a
  
  
  
  Daf 99b
  
  
  
  Daf 100a
  
  
  
  Daf 100b
  
  
     
   
   
    
   
      
    
   
    
   
   
     
     
     
   
     
   
     
  
  
  
  Gemara: Rav taught A minor who is divorced with a get she does not receive her Ketubah and all
  
  Daf 101a
  
  If she is sent away [divorced] with a get she is required to wait three months [before she can remarry].
  Why All this has all been taught [In the case of] the minor girl who had been married off by her mother or brothers and who then rejects her husband, he [the former husband] is allowed to [marry] her close relatives and she is allowed to [marry] his close relatives and [she] is not forbidden [to marry] from the priesthood. [On the other hand], if he gave her a get, then he is forbidden to her close relatives and she is forbidden to his close relatives, and she is forbidden [to marry] from the priesthood.
  She [the minor receiving the get] is required to wait 3 months [before remarrying] and [it was to teach this additional rule] that it was necessary to teach these [the previous rules]. 
  Is it like Rabbi Eliezer says? [that] the actions of a minor girl [mean] nothing and her husband is not entitled to what she finds and [he is ] not [entitled] to the work of her hands and he cannot nullify her vows, and he is not her heir, and he cannot become impure for her [to attend her funeral]. Is it all as he said [that she is not a wife in any way except that she can reject her husband?] [But] isn't she [the minor] as his wife in every way except that she can invalidate her marriage with him? Rabbi Y'hoshua says
  The actions of are nothing [but] her husband is entitled to what she finds and to the work of her hands and he can invalidate her vows and he is her heir and he can become impure for her [funeral]. Is it all as he said [that she is a wife in every way except she can reject her husband]. Here she is like a wife in all ways except that she is able to leave the marriage by the minor girl's right to reject a marriage set up by the mother or the brothers.
  Is Rav speaking like Rabbi Eliezer and Shmuel speaking like Rabbi Y'hoshuah?
  On their understanding of Rabbi Eliezer there is no disagreement.
  The disagreement is on their understanding of Rabbi Y'hoshuah Shmuel agrees with Rabbi Y'hoshuah and Rav He is not in agreement with Rabbi Y'hoshuah except how he sees the obligations from the wife to the husband, but not on the obligations from the husband to the wife.
  And no property: Said Rav Huna son of Chiyah to Rav Kahana You have said to us in the name of Shmuel There is no difference with the articles of Meeloog [between this case and a normal marriage], but with the articles of Tzon Barzel she is entitled to that property.
  Here comes Rav Papa
  
  Daf 101b
  
  
  
  Daf 102a
  
  
  
  Daf 102b
  
  
  
  Daf 103a
  
  
  
  Daf 103b
  
  
  
  Daf 104a
  
  
  
  Daf 104b
  
  
  
  Daf 105a
  
  
  
  Daf 105b
  
  
  
  Daf 106a
  
  
  
  Daf 106b
  
  
  
  Daf 107a
  
  
  
  Daf 107b
  
  
  
  Daf 108a
  
  
  
  Daf 108b
  
  
  
  Daf 109a
  
  
  
  Daf 109b
  
  
  
  Daf 110a
  
  
  
  Daf 110b
  
  
    
   
   
          
   
  Mishna: Anyone can bring [their spouse] up to the Land of Israel, but not anyone cannot bring [their spouse] down. Anyone can bring [their spouse] up to the Jerusalem, but not anyone cannot bring [their spouse] down. [All this applies to] both men and women.
      
   
   
    
   
    
    
   He wishes to leave Israel, and she does not want to leave, we force him not to leave, and if not, he divorces her and pays her her Ketuba.
   
     
   
     
     
    
        
  The Rabbis taught: A man should always live in the Land of Israel, even in a city of which the majority are idolaters, and not live outside of the Land of Israel, even in a city where the majority is Jewish. For whoever lives in the Land of Israel, it is as if he has a God. And whoever lives outside of the Land of Israel, it is as if he has no God. For it is said (Leviticus 25:38): "to give you the land of Canaan, to be your God."
  And whoever does not live in the Land has no God? Rather, to tell you, Whoever lives outside of the Land of Israel, it is as if he is an idolater. For it is said by David (I Samuel 26:19): "for they have driven me out this day that I should not cleave unto the inheritance of the LORD, saying: Go, serve other gods." And did they really say to him "Go serve other gods"? Rather, to tell you, Whoever lives outside of the Land of Israel, it is as if he is an idolater.
  Rabbi Zeira evaded Rav Yehuda when he wanted to go up to the Land of Israel. For Rav Yehuda said: Whoever goes up from Babylonia to the Land of Israel, violates a positive prohibition, for it is said:
  
  Daf 111a
  
  
  
  Daf 111b
  
  
      
      
     
     
    (Is it possible to 'cleave' to the Divine Presence concerning which) it is written, “For Hashem your God is a devouring fire?” 
  But [the meaning is this:] Any man who marries his daughter to a scholar, or carries on a trade on behalf of scholars, or benefits scholars from his estate is regarded by Torah as if he had cleaved to the Divine Presence.
  Similarly you read in the Torah,   “To love Hashem your God, [to hearken to His voice,] and to cleave unto Him.” Is it possible for a human being to 'cleave' to the divine presence? But [the meaning is this:] Any man who marries his daughter to a scholar, or carries on a trade for scholars, or benefits scholars from his estate is regarded by Torah as if he had cleaved to the Divine Presence.
  
  Daf 112a
  
  