Daf Yomi for Women - Hadran

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Ketubot 107 - October 21, 26 Tishrei Oct 21, 2022

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Rav and Shmuel disagree about whether the court can get involved and decide to award food payments to a wife from her husband's assets if he is abroad and she claims that he left her no money. Shmuel holds that they cannot, however, if they hear that he is dead, then they can award her money for food. Two explanations for Shmuel's position are brought. What is the practical difference between them? Seven sources, among them our Mishna, are brought to raise difficulties against Shmuel's approach but are all resolved. By which position do we hold? If someone else provides food for the woman while the husband is away, can he force the husband to reimburse him upon his return? This too is a debate between Chanan and the sons of the kohanim gedolim.

Ketubot 106 - October 20, 25 Tishrei Oct 20, 2022

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Study Guide Ketubot 106

The last week of Masechet Ketubot learning is sponsored in honor of Aviva Adler's Siyum HaShas by the members of her Navi chavura - Naomi, Tova, Vivi, Chani, Shoshana, Mindy and their spouses. "Aviva, we wish you many more years of learning in good health surrounded by all those who love you and continue to be inspired by you."

Today's daf is sponsored in honor of the marriage of Adina and Eric Hagege's son Eilon. Mazal tov! Today's daf is sponsored in honor of Noa - best wishes for an easy birth. The Gemara continues the story of Rav Anan and how someone who tried to give him a bribe indirectly caused a perversion of justice. Rav Anan is punished as his visits with Eliahu HaNavi are no longer as they were before. The difference is used to explain why there are two different works known as Seder Eliahu Raba and Seder Eliahu Zuta. As a verse regarding Elisha was mentioned previously (Kings 2 4:43), the Gemara brings another drasha on that verse explaining that Elisha had 2,200 scholars that he taught and fed daily. In the context of that statement, they then mention several rabbis and how many students they each fed. The number of students decreased with each rabbi mentioned. What else was paid for by the Temple treasury (trumat halishka - money collected from the half shekel)? There is a debate regarding the women who weaved the parochet – was it paid for by the Temple treasury or by the money collected for building and upkeep of the Temple (bedek habayit). A question is asked regarding the vessels in the Temple – are they needed for the sacrifices and therefore paid from the Temple treasury or are they needed for the altar and therefore paid for by the building/upkeep funds? Different opinions are brought and difficulties are raised. In the end, it is explained that it is a tannaitic debate.

Ketubot 105 - October 19, 24 Tishrei Oct 19, 2022

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Today's daf is sponsored by Gail Licht and family in loving memory of her father's yahrzeit, HaRav Avraham Shaul Halevi ben Yaakov.

Admon and Chanan were two judges (dayanei gezeirot) who ruled on various matters in which the rabbis or others disagreed with them. The last chapter of Ketubot deals with two rulings of Chanan and seven of Admon. If a husband goes abroad and his wife demands sustenance, does she need to take an oath that he did not leave her any food? Chanan and the sons of the kohanim gedolim debate at what stage/s she needs to take an oath. Later tannaim debate how to rule on this issue - like Chanan or like the sons of the kohanim gedolim. The Gemara struggles with the language of the Mishna - firstly why does it say there were two dayanei gezeirot when there are other sources that say three? Also, they are called dayanei gezeilot in other sources. These judges would receive their salary from the temple treasury. Are judges allowed to take a salary? On what does it depend? Can they take money from the two sides that come to be judged? Is this like taking bribes? What is the danger of taking bribes? The Gemara brings various stories to show how far a judge needs to go to ensure that he does not show any favor to either one of the sides. One who is not able to do that in a particular case should insist on not being a judge for that case, as is highlighted in a number of the stories.

Ketubot 104 - October 18, 23 Tishrei Oct 18, 2022

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Today's daf is sponsored by Jessica Shklar in honor of her sister, Hadran stalwart Ruth Leah Kahan. "In appreciation for hosting my boys and their miscellaneous friends who have been visiting Israel over the last few months. Thank you for giving them a home."

As Rabbi Yehuda HaNasi was about to die, the rabbis decreed a fast, prayed for his recovery, and declared that anyone who says Rebbi died will be stabbed by a sword. His maidservant realized at a certain point that Rebbi was suffering terribly so she threw a jug from the roof to distract them from the prayers and as soon as they stopped praying for a moment Rebbi died. How did they declare his death if they had forbidden people from saying he was dead? What were Rebbi's final words and how was he accepted in the heavens? How are the righteous greeted by the angels in heaven and what about evil people? The Mishna discusses a widow's ability to receive the money of her ketuba after twenty-five years. Can she still demand it? According to Rabbi Meir, if she was living the whole time in her husband's house then after twenty-five years she can no longer get her ketuba. According to the rabbis, it is an issue only if she is living in her father's house. What is the logic of each position? Difficulties are raised against each position and are resolved. Rav and Rabbi Elazar disagree about the rabbi's position - is it that she has a ketuba in hand or only if she does not have a ketuba? Two difficulties are raised against Rav's position (that she does not have a ketuba) but are resolved. A braita is brought to support Rav's position. Another question is raised about the debate in the Mishna - is it referring to the whole ketuba or only to the main part of the ketuba? A story is told of a woman whose brother-in-law no longer wanted to pay for her food or ketuba as twenty-five years had passed. She succeeds in getting a court ruling to collect her ketuba but as he refuses to fulfill the court order, the story drags on and she tries to claim proceeds from the land from the time of the ruling in her favor to now and although she tries to bring good halachic arguments, the court brings counter-arguments and awards her only the ketuba, but not the proceeds.

Ketubot 103 - Shmini Atzeret, October 17, 22 Tishrei Oct 14, 2022

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A case was brought regarding a man who rented a millstone and in exchange for payment, he ground the wheat for the owner. When the owner became rich and no longer needed the services of the grinder, he wanted to get paid money for the rental of the millstone. Can he force him to pay the money? Can we learn the answer to this question from the case in our Mishna with the two husbands who are forced to pay the value of the food they committed to give the daughter? Can one distinguish between the cases? Orphans need to allow the widow of their father to stay in their house and feed her. If she returns to her father's house, they do not need to feed her. In what situations do we make exceptions to these rules? The Gemara brings a braita that tells what happened when Rabbi Yehuda HaNasi died. First, he told his sons to take care of his wife and show respect for her. Isn't this a Torah obligation? He wanted his candle to be lit, and his table and bed to be set. Why? Apparently, Rabbi Yehuda HaNasi would come back (from the dead) every Friday night until one particular incident that caused him to stop coming. He told his sons who would serve him. They thought he meant at his burial but since they predeceased him, they realize he meant in heaven. He then called the sages and told them not to eulogize him in the cities, how long to mourn for him before reopening the yeshivot, and that Shimon his son is wise and Gamliel his son will take over as the Nasi, and Chanina bar Chama will be the head of the yeshiva. Why did he tell them each of these things? What happened as a result of not allowing eulogies for him in the small villages? How long did they in fact mourn for him? Chanina bar Chama did not sit at the head right away – as he first let Rabbi Afas be the head as he was older. While Rabbi Afas was the head, Rabbi Chanina would sit outside and learn with Levi. Once he died, Levi had no one to learn with and went to Babylonia. When Rav saw him come, he immediately understood that Rabbi Afas had died and Rabbi Chanina had become the head. How did he know this? Why wasn't Rabbi Chiya chosen? Rabbi Yehuda HaNasi then called in his children and passed on to them what they needed to know.

Ketubot 102 - Hoshana Raba - October 16, 21 Tishrei Oct 14, 2022

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Today's daf is sponsored by Gitta Neufeld in loving memory of her mother-in-law, Alice Neufeld, Aidel bat Natan veSara. "She was the Naomi to my (I hope) Ruth. We were blessed to have Oma live with us when she could no longer live alone - at a feisty 90 - and continue to be blessed as we watch our children and grandchildren follow in her ways of Torah, Yirat Shamayim and Hatzneya Lechet. Yehi Zichra Baruch."

Today's daf is sponsored by Blima Slutsky in loving memory of her sister, Rivka Sara bat Tina and Yitzhak.

A debate between Rabbi Yochanan and Reish Lakish is brought regarding one who says to another "I owe you (a certain amount of) money." If it was in writing, can we assume it is legitimate, even if there are no witnesses signed on the document? Two attempts to support Rabbi Yochanan's position are brought (one from our Mishna), but both are rejected. Rava suggests that perhaps their debate was also a debate between tannaim regarding an arev, a guarantor. But that suggestion is rejected as well. Why are agreements made between the family of the groom and the family of the bride considered as if there were written, even if they were not written? Ravina asks whether these agreements between the families can be written down or not. Rav Ashi answers that they cannot. Three sources are brought (including our Mishna) as difficulties on Rav Ashi but are resolved. Can we derive from our Mishna that the mother usually has precedence for custody over girls, even if they are older?

Ketubot 101 - Shabbat October 15, 20 Tishrei Oct 14, 2022

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Rav and Shmuel differ on the case referred to in the Mishna regarding a minor who refuses. Is it referring to a minor who actually refused (mi'un) or is it referring to a minor who could potentially refuse? Shmuel said it is one who actually refused, which is consistent with a statement he made elsewhere which lists halachic differences between a minor who refused and a minor who was divorced. Why was it necessary to make that list if those differences can be derived from our Mishna (according to Shmuel's version) and another Mishna (Yevamot 108a)? Shmuel added one new issue that wasn't mentioned in either place and therefore mentioned the others as well. A suggestion is made that the debate between Rav and Shmuel is also a subject of debate among tannaim. However, the suggestion is rejected. The worn clothing does not go to "her" according to the Mishna. Which "her" is it referring to, meaning, which case in the Mishna? When it says in the Mishna that they do not receive their ketuba, to which part/s of the ketuba is this referring? If there are rumors about a woman that she was with another man, does she lose her worn clothing? If a man married an aylonit or a kohen gadol married a widow and he knew beforehand that she was an aylonit/widow, does she lose her ketuba anyway? Is there a distinction in this regard between the case of an aylonit and the case of the widow with a kohen gadol? Can we derive an answer to this question from the language of our Mishna? If a woman got married and made an agreement with her husband that he would support her daughter (from her previous marriage) for five years, and they get divorced, he still needs to continue to support her. This is even true if she remarries and makes her new husband commit the same. They both need to provide the support – one gives it in the form of food and the other gives the value of what he would have spent on her food. If the daughter gets married, her husband provides the food and the other two provide her with money at the value of the food they committed to her mother. She also has an advantage over the mother's husband's heirs as she is a creditor and can therefore collect her money from liened property whereas they can only collect it from unliened property. A debate between Rabbi Yochanan and Reish Lakish is brought regarding one who says to another "I owe you (a certain amount of) money." Can we collect based on that statement alone or not? Can we bring support for one of the opinions from our Mishna?

Ketubot 100 - October 14, 19 Tishrei Oct 14, 2022

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If the widow sells items of the orphans for a loss, the sale is invalid, but if the judges do it, they have a margin of error of up to a sixth. Rashbag holds even higher than that we do not invalidate the sale of the judges, as the courts have more power than individuals - in the words of the Mishna, "If not, what is the power of the courts?" What is the law regarding a messenger who sells an orphan's property- is it like a widow or a court? They quoted that Rav Nachman ruled like the rabbis regarding the court's sale. But didn't Rav Nachman say regarding court-appointed stewards (apotropos) who divided up the land of the orphans that the children cannot change the distribution when they get older because "If not, what is the power of the courts?" How is this resolved? A story is brought with Rebbi who ruled like the rabbis but Parta convinced him to change his mind and hold like Rashbag. A different version has Rebbi only considering holding like the rabbis and then Parta convinces him to rule like Rashbag. Do the two versions disagree with each other on halachic grounds (do we hold that one who makes a mistake on a ruling in the Mishna has to undo the ruling or not) or is it just a disagreement about what actually happened? When one sells an orphan's property, whether or not it was the widow or the courts, the orphans automatically assume the guarantee for the sale. Even though Rashbag said that even if the courts err, the sale is valid, Rav Sheshet limits this to an error of half the price or double the price. Ameimar ruled that the courts who sell an orphan's property need to announce it, in order to ensure a good price. A question is raised against Ameimar from our Mishna. Three different ukimtot are brought to explain the case in our Mishna so it would not contradict Ameimar. If the orphans have moveable items, do we sell them immediately or wait for an opportunity to get the best price? On what does it depend? There are certain women who don't receive a ketuba - one who refused a marriage (mi'un - when she was married off by her mother/brother), one who married someone who was forbidden to her by rabbinic law and an aylonit. These women also have no rights to the produce, to food, or to worn out clothing.

Ketubot 99 - October 13, 18 Tishrei Oct 13, 2022

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Study Guide Ketubot 99

Today's daf is sponsored by Elana Kermaier in loving memory of her father Moshe Fox, Moshe Yehuda ben Harav Binyamin and Chaya Tzipora, on his 5th yahrzeit, which was yesterday. "I sorely miss his humor and warmth and the special relationship he had with his grandchildren."

The Gemara asks various questions regarding the laws of messengers who don't do exactly what they are asked to do, and tries to answer from our Mishna and other sources. But all attempts to answer are rejected. First question: If you ask a messenger to sell your land the size of a letech and instead the messenger sold a kor, double the area, is the sale of the land the size of the letech valid or void? Some explained that the question was the other way around - if they asked to sell a kor and instead the messenger sold a letech, is the sale void because maybe it hurts the owner that there will be two deeds on the land and not one? If someone sends a messenger to sell to one person (or they weren't specific at all as to how many people to sell to), can the messenger sell to more than one person?

Ketubot 98 - October 12, 17 Tishrei Oct 12, 2022

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A case is brought to show that we don't hold like Rabbi Shimon regarding his opinion that a woman who collects part of her ketuba cannot collect food payments anymore. If a woman sells her late husband's property to collect from it her ketuba money and she does not make the sale in front of a court, does she need to swear to the orphans (there is a debate about what exactly she would need to swear)? Why didn't they ask whether she needs to publicly announce the sale (to ensure that she gets a good price)? An unsuccessful attempt is made to try the first question. Even without having any answers, the Gemara tells us how we rule on both these issues. If the woman sold the land for more or less money than its value, what is the law? How does this law correspond to a similar case regarding a messenger? What if she sold more land than what was owed to her? A question is asked regarding a similar case regarding a messenger who sold more land than he was asked to. First, an attempt is made to get the answer from a Mishna in Meila 20a but is rejected. Then they try to derive the answer from the case in our Mishna of a woman who sold more than what she was owed.

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