Daf Yomi Ketubot

Ketubot 2a and Ketubot 2b, the idea of a woman getting married on a Wednesday, to allow for proper reactions if something goes wrong in a marriage.

Ketubot 3a and Ketubot 3b, whether we allow for circumstances beyond control in giving a get, and reasons we would allow a wedding not on the fourth day of the week.

Ketubot 4a and Ketubot 4b, when mourning and joy collide, and newlyweds being allowed to be alone together.

Ketubot 5a and Ketubot 5b, issues with getting married on Friday or Motzaei Shabbat

Ketubot 6a and Ketubot 6b, how Shabbat rules affect the question of first consummating a marriage on Friday night.

Ketubot 7a and Ketubot 7b, finishing up the question of first relations on the night of Shabbat, moving on to the blessings made at a wedding and throughout the week.

Ketubot 8a and Ketubot 8b, the berachot we make at weddings and at mourning meals, what they mean and who counts for the minyan for them.

Ketubot 9a and Ketubot 9b, the claim of petah patuah, I found an opening, and when and why it obligates a man or has financial consequences.

Ketubot 10a and Ketubot 10b, the ketubah payment and ways a woman might give physical evidence of having had an affair when she had not.

Ketubot 11a and Ketubot 11b, how children are converted and have the right to refuse conversion, and then what happens when a man is misled about his wife’s status

Ketubot 12a and Ketubot 12b, finishing up the issue of expectations of one kind of ketubah switching to another, then writing a ketubah for more than the minimum, and how to handle unproven monetary claims.

Ketubot 13a and Ketubot 13b, the parameters of debates about when and to what extent we believe a woman about the identity of her unknown partner.

Ketubot 14a and Ketubot 14b, figuring out the parameters of when we believe women about the fathers of their children, and other lineage doubts and concerns.

Ketubot 15a and Ketubot 15b, various ways to reach levels of certainty–majority, double majority, moving, fixed in place–and how it affects issues of kashrut, of lineage, of marriage…

Ketubot 16a and Ketubot 16b, why R. Yehoshu’a accepts some claims based on having a better one and not others.

Ketubot 17a and Ketubot 17b, praises for brides, rabbis, and others, and how wedding differentiated first time brides from veteran ones.

Ketubot 18a and Ketubot 18b, how claims against a father differ from claims against the person himself, some rules of partial admissions, and how witnesses can or cannot negate their signature on a deed.

Ketubot 19a and Ketubot 19b, ways to validate and invalidate a document.

Ketubot 20a and Ketubot 20b, verifying documents with problematic witnesses, and the idea of writing down testimony.

Ketubot 21a and Ketubot 21b, what we are witnessing when we verify signatures on a document, and who can testify to the various parts of a document.

Ketubot 22a and Ketubot 22b, how judges sign on for the verification of documents, and claims a woman can make and then explain away, called amatla.

Ketubot 23a and Ketubot 23b, figuring out the status of women who claim to be divorced and/or not to have been raped while in captivity.

Ketubot 24a and Ketubot 24b, how we figure out the status of a kohen, and when and whether people lie for each other.

Ketubot 25a and Ketubot 25b, trying to piece together if the fact of giving the priestly blessing can establish a man as a priest, and for what issues.

Ketubot 26a and Ketubot 26b, what kinds of claims against a kohen lead us to think he can or cannot serve in the position, and when the honor of the courts shapes how we act in issues.

Ketubot 27a and Ketubot 27b, when captive women are assumed to have been violated, when invaders are assumed to violate women, and who can verify it did not happen.

Ketubot 28a and Ketubot 28b, how divorced couples have to act to avoid getting back together (when it is impermissible), and the testimonies for which we trust a now-grown minor.

Ketubot 29a and Ketubot 29b, the issue of kenas for seduction or rape of a young woman, for whom and who not.

Ketubot 30a and Ketubot 30b, the source of the idea someone who deserves karet will not have to pay for damages caused in the course of the same sin, and its ramifications for our view of Divine Providence.

Ketubot 31a and Ketubot 31b, constructing a way the Shabbat violation came at the same time as theft, to exempt the thief from payment.

Ketubot 32a and Ketubot 32b, when an act deserves a fine as well as lashes, the debate between Ulla and R. Yohanan as to which is given the malfeasant.

Ketubot 33a and Ketubot 33b, further tracking kam lei be-de-rabbah minei, when we give only one punishment and which one.

Ketubot 34a and Ketubot 34b, whether ritual slaughter of items prohibited for benefit counts as slaughter, and the debate about paying  money as well as suffering the death penalty, of different sorts.

Ketubot 35a and Ketubot 35b, getting to who holds what regarding when we do or don’t say kam lei be-de-rabbah minei

Ketubot 36a and Ketubot 36b, more examples of women who will or will not be paid a fine should they be raped or seduced.

Ketubot 37a and Ketubot 37b, figuring out R. Yehuda’s position on a woman taken captive, and then back to sources for not taking financial punishment or damages when another punishment looms.

Ketubot 38a and Ketubot 38b, the debate about whether there is a fine for a na’ara who has been betrothed before, and who would receive it, she or her father.

Ketubot 39a and Ketubot 39b, when a father does or does not collect kenas, and then the payments by a mefateh and an ones, with what the tza’ar is of rape.

Ketubot 40a and Ketubot 40b, defining the other payments given for rape or statutory rape, and to whom they are paid.

Ketubot 41a and Ketubot 41b, ending the chapter, with discussions of the differences between fines and damages payments.

Ketubot 42a and Ketubot 42b, the debate about when and whether a kenas, a fine, becomes considered an ordinary debt.

Ketubot 43a and Ketubot 43b, the na’ara and her support as compared to a widow and her support.

Ketubot 44a and Ketubot 44b, how to handle two documents on for the same commitment, and then the levels of Jewishness for the rules of a na’arah, the fine paid her, the repercussions for a husband’s slandering her.

Ketubot 45a and Ketubot 45b, where the death penalty is administered for a na’arah ha-me’orasah as well as for worshipping powers other than God.

Ketubot 46a and Ketubot 46b, interpreting the verses around a motzi shem ra, to know when a husband will or won’t be liable for claiming his wife had been unfaithful before the full marriage, and then figuring out the rights of a father with his na’ara daughter.

Ketubot 47a and Ketubot 47b, figuring out the rights and responsibilities of fathers and husbands.

Ketubot 48a and Ketubot 48b, finishing up the husband’s responsibilities to the wife, moving on to the moment of transfer of the woman from her father’s house to her husband’s.

Ketubot 49a and Ketubot 49b, finishing the rules for when a young woman is considered to have left her father’s household, and then the issue of a father’s obligation to feed his young children.

Ketubot 50a and Ketubot 50b, the takkanot of Usha, and how they changed Jewish life.

Today’s shiur is dedicated by Adira Sorsh

לעילוי נשמת אמי מורתי האנעלע בת הרב יהודא הכהן

Ketubot 51a and Ketubot 51b, the elements of the ketubah that are assumed even if not written.

Ketubot 52a and Ketubot 52b, when ransoming a wife (or a widow) is complicated by other factors.

Ketubot 53a and Ketubot 53b, figuring out when a woman and/or her heirs do or don’t receive the side benefits of the ketubah.

Ketubot 54a and Ketubot 54b, the support of a widow and daughters from the estate, and then a new chapter, the relationship of tosefet, additional money a husband promises, to the ketubah itself.

Ketubot 55a and Ketubot 55b, places where the additional commitment of the ketubah counts just like the original.

Ketubot 56a and Ketubot 56b, when we trust our assumptions about other people’s motivations in transactions, and how we reflect a partial payment of a loan or ketubah.

Ketubot 57a and Ketubot 57b, when before a marriage a woman may forego her ketubah, and when after a commitment ceremony either member of the couple can be expected to be ready for the marriage.

Ketubot 58a and Ketubot 58b, issues of feeding  a wife, especially in terms of terumah, and then the ability of the husband to sanctify her earnings (or not).

Ketubot 59a and Ketubot 59b, the relationship between her expected earnings and her extra earnings, then beginning the question of her expected housework, depending on how much help she brings with her.

Ketubot 60a and Ketubot 60b, a mother’s nursing commitment and some of its rules.

Ketubot 61a and Ketubot 61b, how additional household employees affects a woman’s responsibilities to the household, what women should do regardless of how much household staff they have, and responsibilities of a man to his wife.

Ketubot 62a and Ketubot 62b, the timing of a husband’s conjugal obligations, and when he is or is not allowed to study Torah instead.

Ketubot 63a and Ketubot 63b, women who put up with a lot and women (and men) who decide they want out.

Ketubot 64a and Ketubot 64b, the reactions to one member of a couple refusing to hold up their end of the marriage, and then what the husband must provide the wife in terms of food and clothing.

Ketubot 65a and Ketubot 65b, figuring out what women do and don’t get as expected support, then a new chapter on the husband’s rights within a wife’s assets.

Ketubot 66a and Ketubot 66b, the father’s commitments to a son in law, and how we evaluate them in the market.

Ketubot 67a and Ketubot 67b, standards in supporting a wife and supporting the poor.

Ketubot 68a and Ketubot 68b, calculating how and when to support the poor, and then a daughter’s right to a percentage of her father’s assets at her marriage.

Ketubot 69a and Ketubot 69b, the status of a woman’s dowry as part of an estate, and when we accept a woman’s instructions countermanding her father’s regarding her dowry.

Ketubot 70a and Ketubot 70b, finishing the analysis of when we can listen to orphans about how to spend their estate, and then a new chapter, on when a man can stop a wife from getting benefit from him, and what we do about it.

Ketubot 71a and Ketubot 71b, the ways husbands and wives can create problems with vows.

Ketubot 72a and Ketubot 72b, ways a woman can give her husband cause to divorce her without paying a ketubah.

Ketubot 73a and Ketubot 73b, conditions a man places on a marriage and how we interpret his then marrying her anyway.

Ketubot 74a and Ketubot 74b, finishing the discussion of how conditions affect later marriages.

Ketubot 75a and Ketubot 75b, the kinds of physical disfigurements that can justify claiming a marriage was entered fraudulently.

Ketubot 76a and Ketubot 76b, figuring out the burden of proof with shifting prior assumptions.

Ketubot 77a and Ketubot 77b, the kinds of male disfigurements that end a marriage, by the woman’s choice or necessarily, regardless of what she says.

Ketubot 78a and Ketubot 78b, a woman’s control over assets that come her way at various stages of her marriage.

Ketubot 79a and Ketubot 79b, figuring out the assets in a marriage, especially those that come with the woman, what counts as original property, what as profit.

Ketubot 80a and Ketubot 80b, figuring out how to apportion profit and expenses from a wife’s assets, and then the status of a shomeret yabam‘s property, a woman waiting for yibum.

Ketubot 81a and Ketubot 81b, figuring out who has the responsibility to bury a woman, based on whether the ketubah is collectible yet or not, and how much a husband must put away for his wife’s ketubah.

Ketubot 82a and Ketubot 82b, the rights of a yevamah, a childless widow who performed yibum with a brother in law, to a ketubah from the first husband’s estate, and how that works.

Ketubot 83a and Ketubot 83b, how and whether a husband can remove himself from financial interests in his wife’s possessions during and/or after her lifetime.

Ketubot 84a and Ketubot 84b, how Rav disagrees with RSBG about the reason for his insistence on a husband’s inheriting a wife, but agrees about the conclusion, and then a debate about whether creditors or a ketubah-collecting wife can take precedence over the heirs.

Ketubot 85a and Ketubot 85b, some rights and abilities to take over loans, force collection of loans, believability of people, and more.

Ketubot 86a and Ketubot 86b, assigning responsibility to pay off loans or ketubot from various assets, and then starting on what oaths a husband can demand from his wife.

Ketubot 87a and Ketubot 87b, what oaths we do and don’t extract from women.

Ketubot 88a and Ketubot 88b, figuring out ways to prove and disprove claims about financial issues, by claimants, their heirs, and others, and then different understandings of R. Shim’on’s view a woman only takes an oath about the husband’s assets when she comes to collect her ketubah.

Ketubot 89a and Ketubot 89b, how to handle competing claims when there is no documentary proof for either side.

Ketubot 90a and Ketubot 90b, what happens when later creditors jump in and collect before they are supposed to, and then what happens when one wife doesn’t have formal ketubah rights (she passed away before the husband) and the other does.

Ketubot 91a and Ketubot 91b, how to apportion possessions when two sets of sons have competing claims, and then how to collect debts from property, and what it counts as.

Ketubot 92a and Ketubot 92b, when ahrayut on property comes into play and when not.

Ketubot 93a and Ketubot 93b, how to split up an estate with insufficient funds for all the wives’ ketubot.

Ketubot 94a and Ketubot 94b, how earlier wives and later wives handle their various rights to the husband’s estate.

Ketubot 95a and Ketubot 95b, who loses out when assets get destroyed and there aren’t enough for all the parties.

Ketubot 96a and Ketubot 96b, how a woman’s support and ability to secure food change when her husband passes away.

Ketubot 97a and Ketubot 97b, still working on a woman’s rights to sell an estate’s property, either for her food support or to pay off her ketubah.

Ketubot 98a and Ketubot 98b, the process of selling land to pay for a woman’s food or ketubah, and when sales go wrong, who suffers or profits.

Ketubot 99a and Ketubot 99b, figuring out what counts as a messenger overstepping his bounds and what counts as a complete violation of the job s/he was sent to do.

Ketubot 100a and Ketubot 100b, sales that do and do not need announcing, can or cannot be reversed in cases of (what kind of) error.

Ketubot 101a and Ketubot 101b, the rights of women in problematic marriages, primarily (on this Daf) a girl who exits through mi’un and a woman who was known or not known to be an aylonit, physically incapable of having children.

Ketubot 102a and Ketubot 102b, the status of handwritten commitments.

Ketubot 103a and Ketubot 103b, feeding a daughter of an estate, interactions between a widow and the heirs to the estates, and Rebbe’s final orders on his deathbed.

Ketubot 104a and Ketubot 104b, Rebbe’s passing and lessons to learn from it, and then the rights of a widow to either live in her husband’s house or her father’s house and still get her ketubah.

Ketubot 105a and Ketubot 105b, how to pay judges without bribing them.

Ketubot 106a and Ketubot 106b, paying for important religious jobs from different coffers.

Ketubot 107a and Ketubot 107b, the debate about when a court provides food for a woman whose husband has gone away on an extended trip.

Ketubot 108a and Ketubot 108b, when payments are not recoverable, when an estate is insufficient, and claims that are partially denied.

Ketubot 109a and Ketubot 109b, when the bride’s side reneges on their commitments, when a claimant to a field has testified it belonged to someone else, and when a person’s rights of access have been lost.

Ketubot 110a and Ketubot 110b, when conflicting claims disprove one person’s claim, the different parts of Israel in terms of marriages, leading us into the most Zionistic passages in the Gemara.

Ketubot 111a and Ketubot 111b, love of the Land of Israel (and the anti-Zionist sources, too).

Ketubot 112a and Ketubot 112b, putting Ketubot to bed. See you in Nedarim!