Ketoebot — Talmoed Jeroesjalmi

Ketoebot

Ketoebot — Talmoed Jeroesjalmi op Beth HaMidrash: de Hebreeuwse tekst met Nederlandse vertaling, met Rasji en de grote commentatoren. Gratis, online.

משנה: בְּתוּלָה נִישֵּׁאת בַּיּוֹם הָרְבִיעִי וְאַלְמָנָה בַּיּוֹם הַחֲמִישִׁי שֶׁפַּעֲמַיִים בַּשַּׁבָּת בָּתֵּי דִינִין יוֹשְׁבִין בָּעֲיָירוֹת בְּיוֹם הַשֵּׁנִי וּבְיוֹם הַחֲמִישִׁי שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים הָיָה מַשְׁכִּים לְבֵית דִּין.MISHNAH: A virgin is married on Wednesday and a widow on Thursday, for in smaller towns court convenes two times per week, on Monday and Thursday, so if he has a complaint about virginity he can quickly go to court

הלכה: בְּתוּלָה נִישֵּׁאת בַּיּוֹם הָרְבִיעִי כול׳. בַּר קַפָּרָא אָמַר. מִפְּנֵי שֵׁכָּתוּב בָּהּ בְּרָכָה. וַהֲלֹא אֵין כָּתוּב בְּרָכָה אֶלָּא בַּחֲמִישִׁי וּבַשִּׁישִׁי בִּלְבַד. בַּחֲמִישִׁי בָּעוֹפוֹת וּבְדָגִים. בַּשִּׁישִׁי בְּאָדָם וַחַוָּה. אָמַר רִבִּי יוֹסֵי. טַעֲמָא דְבַר קַפָּרָא. רְבִיעִי אוֹר חֲמִישִׁי. חֲמִישִׁי אוֹר שִׁישִׁי. וַהֲלֹא כָתוּב בְּרָכָה בַּשְׁבִיעִי. אֵין כָּתוּב בְּרָכָה בַבִּרְיוֹת אֶלָּא בַיּוֹם.HALAKHAH: “A virgin is married on Wednesday,” etc. Bar Qappara said, because a blessing is written there. But a blessing in only written on the Fifth and the Sixth days! On the Fifth for birds and fish. 1:22., on the Sixth for Adam and Eve. 1:28.. Rebbi Yose said, the reason of Bar Qappara is the Fourth, evening of the Fifth in Bar Qappara’s name., and the Fifth, evening of the Sixth attributed to Bar Qappara.. Is there not a blessing written also on Sabbath. 2:3.? No blessing is written for creatures, only for the day.

מִפְּנֵי שֶׁאֵין כָּתוּב בְּרָכָה בַבִּרְיוֹת. הָא אִילּוּ הֲוָה כָתוּב בְּרָכָה בַבִּרְיוֹת הָיְתָה נִישֵּׂאת בַּשַּׁבָּת. לֹא כֵן תַּנֵּי. לֹא יִבְעוֹל אָדָם בְּעִילָה כַתְּחִילָּה בַשַּׁבָּת מִפְּנֵי שֶׁהוּא עוֹשֶׂה חַבּוּרָה. אֶלָּא כָּאֲחֵרִים. מִפְּנֵי שֶׁאֲחֵרִים מַתִּירִין. כְּלוּם אֲחֵרִים מַתִּירִין אֶלָּא בְשֶׁכָּנַס. שֶׁעַד שֶׁלֹּא כָנַס אֵינוֹ זַכַּאי לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יְדֶיהָ וְלֹא בְהֵפֵר נְדָרֶיהָ. מִשֶּׁכָּנַס זַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יְדֶיהָ וּבְהֵפֵר נְדָרֶיהָ. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָה כְקוֹנֶה קִנְיָין בַּשַּׁבָּת. אָמַר רִבִּי מָנָא. הָדָא אָמְרָה. אִילֵּין דְּכָנְסִין אַרְמְלָן צָרִיךְ לְכוֹנְסָהּ מִבְּעוֹד יוֹם. שֶׁלֹּא יְהֵא כְקוֹנֶה קִנְיָין בַּשַּׁבָּת.Because no blessing is written for creatures? Could she have been married on the Sabbath if a blessing were written for creatures? But was it not stated is stated in full in Berakhot 2:6 (5b 1. 7), Note 261.: “A man should not first have sexual relations on the Sabbath, for he makes a wound.” It must follow “others”, for “others permit it. text in Berakhot. In the Babli, Ketubot 6b, the opinion of “others” is ascribed to “the Sages” and practice is decided following them.” But “others” permit only when he is already married, for before he was married he had no right to what she finds, what she earns, and to dissolve her vows Chapter 11.. After he married her, he has the right to receive what she finds or earns, and to dissolve her vows. If you say so, he is like someone who acquires on the Sabbath. 58:13).. Rebbi Mana said, this means that those who marry a widow must take her in 64:5. (In Tosafot, Yoma 13b, s. v. לחדא, the statement is quoted in the name of R. Ḥanina.) The question is whether the clause “to take her in”, is different from “entering the ḥuppah” used to describe the final marriage ceremony of a virgin. From Medieval times, ḥuppah denotes the canopy, open on all sides, under which the pair stands for the recitation of the “Seven Benedictions”. But there is no reason to assume that חוּפָּה originally meant anything but the totally covered bridal bedroom (Ps. 19:6), from חפה “to cover”. There is no indication here that the rules of transfer of property rights are different for marriages of virgins and widows. when it is still daytime on Friday, that he should not be like someone who acquires on the Sabbath.

רִבִּי לָעְזָר מַיְיתֵי לָהּ טַעַם דְּמַתְנִיתִין. שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים הָיָה מַשְׁכִּים לְבֵית דִּין. מַתְנִיתָא מְסַיְיעָא לְרִבִּי לָעְזָר. מִן הַסַּכָּנָה וְהֵילָךְ נָהֲגוּ לָשֵׂאת בַּשְּׁלִישִׁי וְלֹא מִיחוּ בְיָדָן חֲכָמִים. בְּשֵׁינִי אֵין שׁוֹמְעִין לוֹ. וְאִם מִפְּנֵי הָאוֹנֶס מוּתָּר. מַהוּ מִפְּנֵי הָאוֹנֶס. מִפְּנֵי הַכְּשָׁפִים. מַה בֵין שֵׁינִי לַשְּׁלִישִׁי. לֹא דוֹמֶה מִשְׁתָּהֵא יוֹם אֶחָד לְמִשְׁתָּהֵא שְׁנֵי יָמִים. וְיִשְׁתָּהֵא שְׁנֵי יָמִים. שֶׁלֹּא יֶעֱרַב עָלָיו הַמֶּקַח. וְיֶעֱרַב עָלָיו הַמֶּקַח. לֵית יְכוֹל. דְּאָמַר רִבִּי אִילָא בְשֵׁם רִבִּי אֶלְעָזָר. מָצָא הַפֶּתַח פָּתוּחַ אָסוּר לְקַיְימָהּ מִשּׁוּם סְפֵק סוֹטָה. וְחָשׁ לוֹמַר שֶׁמָּא אֲנוּסָה הִיא. קוֹל יוֹצֵא לָאֲנוּסָה. וַאֲפִילוּ תָחוּשׁ לָהּ מִשּׁוּם אֲנוּסָה. לֹא סָפֵק אַחֵר. סָפֵק אֲנוּסָה סָפֵק פְּתוּחָה. מִדְּבַר תּוֹרָה לְהַחֲמִיר. אָמַר רִבִּי יוֹסֵי. וַאֲפִילוּ תָחוּשׁ לָהּ מִשּׁוּם אֲנוּסָה. שְׁתֵּי סְפֵיקוֹת. סָפֵק אֲנוּסָה סָפֵק פְּתוּחָה סָפֵק מִשֶּׁנִּתְאָרְסָה סָפֵק עַד שֶׁלֹּא תֵאָרֵס. שְׁתֵּי סְפֵיקוֹת מִדְּבַר תּוֹרָה לְהָקֵל.Rebbi Eleazar explains the reason given in the Mishnah, that if he has a complaint about virginity he can quickly go to court. A baraita supports Rebbi Eleazar: Since the time of danger vol. 6, p. 187), “danger” always refers to the persecutions after the war of Bar Kokhba, when Jewish observances were forbidden and, therefore, marrying on Wednesday would have been a capital crime. (The Babli explains otherwise.) they used to marry on Tuesdays and the Sages did not object; about Monday one does not listen to him, but if it was because of a danger it is permitted. What is “because of a danger”? because of sorcery. What is the difference between Monday and Tuesday? One who waits one day cannot be compared to one who waits two days. Why not let him wait two days? That his acquisition should not be sweet for him. Why should his acquisition not be sweet for him? One cannot tolerate it, since Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful. R. Eleazar holds that the Mishnah does not only give the husband the right to complain about lack of virginity but obligates him to go to court to annul his marriage since nobody can stay married to an adulterous wife (Mishnah Soṭah 5:1) and he presumes his bride was deflowered after she was preliminarily married to him, up to a year earlier. In the Babli, 8b/9a, the same argument is quoted in his name.. Could we not suspect that she was raped? A rape is public knowledge. And even if you suspect that she was raped, there is no other doubt: לֹא סָפֵק אֶחָד “is there not only one doubt?” It is a generally recognized principle in both Talmudim that a single doubt referring to biblical precepts has to be judged restrictively, a double doubt leniently. Cf Yebamot 7:2, Note 73; Babli Beṣah3a.. There is a doubt whether she was raped or whether she was [willingly] opened 33b).. From the words of the Torah one has to be stringent. Rebbi Yose said, if you suspect that she was raped, there are two doubts. There is a doubt whether she was raped or whether she was [willingly] opened; there is a doubt whether it happened after she was preliminarily married or before. From the words of the Torah, with two doubts one has to be lenient.

קִידְּשָׁהּ בַּחוּפָּה לֵית לֵיהּ בְּאִילֵּין קְנָסַיָיא. אָמְרִין. רִבִּי מַתַּנְיָה עֲבַד לִבְרָתֵּיהּ כֵּן. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר בְּמָקוֹם שֶׁבָּתֵּי דִינִין יוֹשְׁבִין בְּכָל יוֹם. תִּינָּשֵׂא בְּכָל יוֹם. וּבְמָקוֹם שֶׁאֵין בָּתֵּי דִינִין יוֹשְׁבִין (בְּכָל יוֹם) לֹא תִינָּשֵׂא. כָל עִיקָּר. שֶׁלֹּא לַעֲקוֹר זְמַנּוֹ שֶׁלָּרְבִיעִי. וְיַעֲקוֹר זְמַנּוֹ שֶׁלָּרְבִיעִי. אַף הוּא אִית לֵהּ כְּהָדָא דְתַנֵּי בַּר קַפָּרָא. בַּר קַפָּרָא אָמַר. מִפְּנֵי שֶׁכָּתוּב בָּהֶן בְּרָכָה. וְתִינָּשֵׂא. בָרִאשׁוֹן וְיַשְׁכִּים לְבֵית דִּין בַּשֵּׁינִי. אִית דְּבָעֵי מֵימַר. שֶׁלֹּא לַעֲקוֹר זְמַנּוֹ. שֶׁלָּרְבִיעִי. וְאִית דְּבָעֵי מֵימַר כְּהָדָא דְתַנֵּי בַּר קַפָּרָא. דְּבַר קַפָּרָא אָמַר. מִפְּנֵי שֵׁכָּתוּב בָּהֶן בְּרָכָה.If he performed the preliminary marriage in the bridal chamber, these strictures do not apply. They said that Rebbi Mattaniah acted thus for his daughter 6:2, Note 46) precedes the final marriage ceremony only by a few moments, the bride could not possibly have committed adultery and R. Eleazar’s argument becomes pointless.R. Mattaniah’s procedure was adopted by all Jewish groups (except that the bridal chamber was transformed into a canopy, Note 15.) To separate the preliminary from the final marriage, one spends some time by publicly reading the marriage contract. However, it seems that the current procedure is not derived from any talmudic statement but is a consequence of the poverty of the remnants of the Jewish communities in Western Europe after the devastation of the First Crusade which did not allow most people to organize two festivities, one for the preliminary and a separate one for the definitive wedding; cf. I. Schepansky, התקנות בישׂראל, vol. 3, Jerusalem-NewYork 1992, pp. שע-שעא..In the opinion of Rebbi Eleazar, could she be married any day at a place where courts are in session every day? And at a place where there are no courts (every day)). could she never be married? One does not want to abolish the time of Wednesday. Why does one not want to abolish the time of Wednesday? Because he also accepts what Bar Qappara stated. Bar Qappara said, because a blessing is written there. Could she not be married on Sunday, that he might quickly go to court on Monday? Some want to say, not to abolish the time of Wednesday; some want to say, because of what Bar Qappara stated, for Bar Qappara said, because a blessing is written there.

Jerusalem Talmud Ketubot.1.1