Daf Yomi for Women - Hadran

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Ketubot 77 - September 21, 25 Elul Sep 21, 2022

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Today's daf is sponsored by Shelley and Jerry Gornish in loving memory of their ayin zayin, their beloved grandson Oz Wilchek. If the man has a blemish can the woman demand that he divorce her? On what does it depend? In what cases can the court force a man to give a get to his wife - by Torah law and by rabbinic law? Can they use force? In the context of blemishes, they mention a severe one - ba'alei ra'atan. As it is highly contagious, people would keep far away from them. However, Rabbi Yehoshua ben Levi went close to them and would teach them Torah, assuming that the Torah would protect him. As a reward for his selfless behavior, he managed to get into heaven without actually dying. The elaborate story and the negotiations between him and the angel of death are told and also contrasted with a similar story with Rabbi Chanina bar Papa, who was not deemed as worthy as Rabbi Yehoshua ben Levi.

Ketubot 76 - September 20, 24 Elul Sep 20, 2022

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Study Guide Ketubot 76 Today's daf is sponsored by Tina & Shalom Lamm "With hakarat hatov to Hashem for the blessing of a new granddaughter, Aluma Mindel. Mazal tov to the parents, Peninah and Eitan Kaplansky." After resolving a difficulty with Rava's interpretation of the Mishna, Rav Ashi brings a third approach to resolving the contradiction between the two parts of the Mishna. Rav Yehuda brought a halacha of Shmuel regarding a case where they bartered a donkey for a cow and the donkey died and it is unclear at what point - before the donkey owner acquired the cow or after. Shmuel holds that the burden of proof rests on the owner of the donkey and that can be derived from our Mishna. What case from our Mishna? A question is raised on this explanation of Shmuel from a braita and as a result, Rami bar Yechezkel explains Shmuel differently. The burden of proof rests on the person in whose possession the donkey was (owner of the cow). This fits in perfectly with our Mishna (in father's house, burden of proof is on the father; in husband's house, burden of proof is on the husband).

Ketubot 75 - September 19, 23 Elul Sep 19, 2022

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Today's daf is sponsored by Judi Felber in loving memory of her mother, Jan Abramson, Yocheved Bat Sara and Tzvi, on her 1st yahrzeit. "Women playing a significant role in Judaism was always important to her." Today's daf is sponsored by the Tannenbaum family in loving memory of Miriam's mother Ruth Zemsky, Razel bat Yehoshua v'Chaya Keyla z"l, on her 6th yahrzeit. "Her example of avodat Hashem continues to inspire us in the days leading up to Yamim Noraim and throughout the year. Yehi zichra baruch."

There is a contradiction between two braitot regarding a stipulation about the woman not having vows – what if she annuls the vow with a chacham? In one source they rule, the marriage is valid, in the other, it is not. The Gemara resolves the contradiction in two ways. The first one is to say it is a dispute between Rabbi Meir and Rabbi Elazar as explained by a Mishna that mentioned their opinions. The second resolution is that one is talking about an important woman and the other is not. If she is an important woman, he made the stipulation to ensure that if there were an issue, there would be no marriage so as not to forbid him to her relatives. If so, why does it appear after that case that if the condition is that there were no vows on him, and he annulled them, the marriage is valid – wouldn't we assume she would want the marriage dissolved to be free to marry his relatives? It's because women prefer to be married than to not be married. The Gemara cites several sayings to the effect that women prefer to be married. What are disqualifying blemishes in a woman? A braita says that there are blemishes that do not disqualify kohanim but are considered blemishes for women. Which? Are they really not blemishes for kohanim? The Gemara brings a contradiction from Mishna and resolves it in two ways. There are several other defects that are especially considered to be blemishes for women. If a woman is found with blemishes after the betrothal while still in her father's house, the burden of proof lies on her father to prove that the blemishes happened after the betrothal and the husband cannot claim it was a mekach tau't – mistaken betrothal. But without this proof, the husband has the upper hand. If they find a blemish in the woman from the time of marriage while she is in the house of the husband, the husband must prove that it is from before the engagement. But without this proof, the father has the upper hand. There is a contradiction between the two parts of the Mishna. The Gemara provides two resolutions.

Ketubot 74 - September 18, 21 Elul Sep 18, 2022

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After explaining Raba and Abaye's different explanations of Rav and Shmuel's debate regarding the case of a man who betrothed a woman with a stipulation that she not have any vows upon her and then married her without making the stipulation, Rabbi Yochanan's opinion is brought as well - the woman does not need a get as the marriage is not valid. A contradiction is raised against Rabbi Yochanan's position from a Tosefta Yevamot 12:10 and Rabbi Yochanan's explanation on it regarding the definition of a mistaken chalitza that is effective. The contradiction is resolved. Rabbi Elazar differs from Abaye and Raba and holds that both Rav and Shmuel agree that the marriage is valid in this case as well as in a few other similar cases. However, it is quoted in the name of Rabbi Ami that only in one of those cases it is valid, but in the others, including the case of a conditional betrothal, the marriage is invalid. Ulla ruled that a get is required and a dissenting opinion is brought. If a woman was betrothed upon condition that she not have vows or not have blemishes and she in fact does but goes to a chacham to annul her vows or goes to a doctor to fix her blemishes, is the marriage valid? Is there a reason to distinguish between vows and blemishes? There are contradictory sources regarding the case of the vows. The Gemara resolves the contradiction as there is a tannatic debate regarding the vows and brings a Mishna in Gittin 55b to prove it.

Ketubot 73 - Shabbat September 17, 21 Elul Sep 16, 2022

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Rav and Shmuel disagree in a case where a man betroths a woman with a stipulation that she does not have vows. If he then marries her without making the same stipulation, and she is found to have vows, does she need a get from him or not? Abaye understands the debate in one way and Raba understands it differently. Questions are raised against each approach from tannaitic sources.

Ketubot 72 - September 16, 20 Elul Sep 16, 2022

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This week's learning is sponsored by Judy Shapiro for the upcoming autumn yahrzeits of her mother, Deera Tychman, z"l; her brother, David Tychman, z"l; her father, Albert Tychman, z"l; and her mother-in-law, Margaret Shapiro, z"l. Today's daf is sponsored anonymously in memory of Elisheva Frist who tragically died this week at the age of 36. Elisheva, whose kindness touched so many lives, will be missed by her many friends and acquaintances. May her memory be an eternal blessing. Today's daf is sponsored in memory of Major Bar Falah who was killed this week while protecting our country, Israel. A husband cannot vow to forbid his wife to go to a house of mourning or celebration. Why is preventing her from going to a mourner's house constrictive for her in a negative way? What does it mean "to have her fill up and then dump in the garbage" - another vow he is not allowed to make. Two different interpretations are brought. He also can't prevent her from borrowing or loaning kitchen items from friends or she cannot vow that as well. She also cannot vow not to make her son's clothing, as these are all things that will reflect poorly on her/him in the community. The Mishna lists actions that if a woman does, her husband can divorce her without having to give her the ketuba money. There are two categories - dat Moshe and dat Yehudit. Dat Moshe includes actions that she does that affect him like doesn't tithe the produce he eats, has relations with him while she is a nidda and doesn't tell him, feeds him bread without taking out challa, or takes vows and doesn't keep them. Dat Yehudit relates to other issues such as going out in the marketplace with her hair uncovered or spinning threads in the marketplace, speaking with every man she meets, and according to some, cursing his parents in front of him and speaking loudly so that all her neighbors can hear. Regarding the first category, since these are things she does and he has no way of knowing about them, what is the scenario in which he can divorce her - how will he know that she "tricked" him? If she doesn't keep her vows, how does that affect her husband? There is a debate about whether it is better to try to resolve these issues or is it dangerous for the husband (as there are ramifications for these actions for him as well) and therefore best to divorce her. Dat Yehudit is relating to issues that are forbidden by Torah law - but isn't the law regarding hair covering for women a Torah law? The Gemara makes a distinction within the laws of hair covering that depends on the location. What is the issue with spinning threads in the marketplace? A few different explanations are brought to explain the cases of cursing his parents and a woman who speaks loudly.

Ketubot 71 - September 15, 19 Elul Sep 15, 2022

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This month's learning is sponsored by Debbie Gevir and her husband Yossi. "Thank you to Rabbanit Michelle, Hadran and the Hadran Zoom community for their kindness, support and care during a medically challenging year. May you all be zoheh to a healthy and happy תשפ"ג!"

Rava and Abaye disagree about the difference between Rabbi Yehuda and the tanna kama in the Mishna regarding the first case of a man who vows to forbid his wife to derive benefit from him. Regarding the timeframe of 30 days, Rav and Shmuel disagree about whether it means that he took a vow to up to thirty days or was it without a time frame and the Mishna is saying that we give him a 30-day grace period to see if he will change his mind. They have the same disagreement on a previous Mishna where he forbids her from having intercourse with him. Why was it necessary to state both? A question is raised against Shmuel from the second case in the Mishna where he forbids her a type of fruit and there is no grace period. To which the Gemara answers that it must be that she was the one who took the vow and he ratified it. The opinion of the Mishna is that in that case, he is held responsible as without his ratification, the vow would not be valid. Unattributed opinions in the Mishna are generally attributed to rabbi Meir, However, in this case, it raises a problem as Rabbi Meir holds that in vows that a woman makes and the husband ratifies, the woman is the one responsible. The Gemara tries to reconcile this with a different source that shows who holds what on that issue. Some of the other opinions there also don't seem to correspond to opinions in our Mishna and the Gemara attempts to resolve them. Rabbi Yosi in the Mishna held that a poor woman whose husband vows that she cannot adorn herself indefinitely must divorce her and give her the ketuba money. This implies that a husband can annul those types of vows. However, elsewhere Rabbi Yosi holds that he cannot annul vows of this type - only ones that are considered affliction to the woman. The Gemara suggests that this could be in the category of matters between the husband and wife. It is not clear, however, that all would agree it goes into this category, in which case they suggest that we can explain the case somewhat differently - that he vowed to forbid her to have relations with him if she adorns herself. What is the time frame that would be permitted for them to stay married if she was poor (according to Rabbi Yosi) and why does he hold 30 days for a wealthy woman? If someone vows that his wife will be forbidden to visit her family - the amount of time before he would need to divorce her depends on whether her family lives in the city or not. If he vows that she will be forbidden to visit a house of mourning or house of celebration, he must divorce her immediately unless the crowd there is a "bad" crowd and he wants to keep her away from them. If he vows that she needs to do things that would embarrass her, he should divorce her immediately. In all these cases, she received her ketuba money. The Gemara brings two resolutions to a contradiction in the language of the Mishna in the case of the vow to forbid her from going to her father's house.

Ketubot 70 - September 14, 18 Elul Sep 14, 2022

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Today's daf is sponsored by Judi Felber in loving memory of her father, Armin Abramson, Hershel Tzvi Shlomo Chaim ben Dina Sara and Pesach's 5th yahrzeit. "He was always amazed by the topics the rabbis discussed and the details they considered." In the case brought before Ilfa regarding the stipulations made by a father on his deathbed for sustenance for his sons, we rule that no matter what his language, we give the sons the amount they need for food. How does this correspond to the ruling of Rabbi Meir that we take very seriously what people say on their deathbed? A Mishna in Gittin 59a says that when children are old enough to understand the meaning of a sale, their sale is valid, even before they reach the age of maturity. However, this is limited to a case where the father did not set up an agent to be in charge of their inheritance. This law is derived from our Mishna. Someone who takes a vow to forbid his wife to benefit from him, can he stay married to her? If so, how does she get sustenance? At what point do we insist he divorce her? What other types of vows that a husband can make against the wife are cause for divorce? How can the husband even make sure a vow to forbid her to benefit from him if he is obligated to provide her with food? In order to answer this question, the Gemara assumes that the Mishna is referring to a more unique case where the husband told her to keep her salary and he will not pay for her food. An alternative suggestion is that the case if when he vowed during their betrothal period, before he became obligated to pay for her food. and then the time came for him to marry her and he was then obligated to pay for her food. A third possibility is that she was betrothed and then they got married. This possibility is then rejected. According to the Mishna, if he vows that she not benefit for 30 days, he sets up someone else to feed her. How can this work if, in the end, she benefits indirectly from the husband as the other person acts as a messenger of the husband? Rav Huna explains that the intermediary must not be acting as his messenger but on his own as the husband says, "He who wants to provide her with food will not lose out." Even though the husband will compensate him later, he is doing it by his own choice. A few questions are raised against Rav Huna but are answered.

Ketubot 69 - September 13, 17 Elul Sep 13, 2022

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Today's daf is sponsored by Rochie Sommer. "This is in honor of the start of shana baaretz learning of my daughter and my niece, granddaughters of Meryl Sasnowitz. May they deepen their connection to Eretz Yisrael and the passion for learning of their families, including their Safti."

Can a daughter collect her dowry money from assets sold or used as collateral by the brothers? Rabbi Yehuda Hanasi says yes. Rabbi Yohanan ruled no. Did he not know Rabbi Yehuda Hanasi's ruling (and if he had, he would change his mind) or did he know it and disagree? Does the daughter claim her dowry as an heir or as a debtor? What is the relevance of this question? Is it possible to recover the dowry from land or also from movables? It is told about Rabbi Anan who sent a question to Rabbi Huna and phrased his introduction in a disparaging manner. Rav Huna was angry with him and sent him back a disparaging reply. If the father said at the time of his death that he was designating money for his daughter and a specific person to buy her a field with that money, can she ask that the money be transferred to her husband instead of the person her father designated? To Rabbi Meir, the mitzvah is to fulfill the words of the person on one's deathbed and therefore she cannot decide who gets the money. Rabbi Yossi holds that she has the right to transfer it to her husband. Do they disagree regarding a woman who is engaged or married? A minor or a grown woman? When Rabbi Yochanan rose to prominence and Ilfa did not (see the story Ta'anit 21), Ifla wanted to prove his abilities and stood on the mast of a ship and announced that if anyone bring before him a braita from Rabbi Hiya or Rabbi Oshaya, he will find a Mishna to support it. And if not, he will fall off the ship and die. They brought him a braita regarding the ruling to fulfill the words of a person on one's deathbed, and Ilfa brought a proof from Rabbi Meir's opinion in our Mishna.

Ketubot 68 - September 12, 16 Elul Sep 12, 2022

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Today's daf is sponsored by Ellen Segal on behalf of her daughter, Dr. Chana Shacham-Rosby's birthday. "May you continue to go from strength to strength as you begin your fellowship at the Halpern Center at Bar Ilan."

Are you allowed to ignore one who needs charity? What if they are lying about their situation? Does a poor person need to trade in their expensive house and utensils for less expensive items before taking charity? On what does it depend? The Mishna and Gemara deal with orphan girls and their rights to a dowry. If at the time of the marriage, they are given a small dowry and they do not protest, can they later claim that they deserve more? On what does it depend? What is the standard amount that an orphan should get? Does it depend on the amount in the estate or does it depend on an assessment of what we think the father would have given her - was he generous or stingy? Is there an age limit on the orphan for being able to collect the dowry from the father's estate? In what way is the payment of food different from the payment for the dowry?

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