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Today's Daf Yomi

September 6, 2022 | 讬壮 讘讗诇讜诇 转砖驻状讘

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

  • Masechet Ketubot is sponsored by Erica and Rob Schwartz in honor of the 50th wedding anniversary of Erica's parents Sheira and Steve Schacter.

Ketubot 62

Today’s daf is sponsored by Jennifer Geretz in honor of Phyllis and Chaim Lauer
Beit Shamai and Beit Hillel disagreed in the Mishna regarding the maximum time a man can vow to not have relations with his wife. Rav and Shmuel disagree in their understanding of the dispute. According to the Mishna, students can go to study Torah for thirty days. Is it possible to go for a longer time with his wife’s consent? If so, is there a limit? Who are the ‘tayalim‘ mentioned in the Mishna that their requirement is every day, if their wife wishes? Are workers obligated once or twice a week? On what does it depend? Can a person change their job from one who is home less time but makes more money? What can we assume the wife would prefer?聽 All the amounts of time mentioned in the Mishna are R. Eliezer’s opinion (including that a student can learn Torah for 30 days against the wishes of his wife) but the rabbis hold it is possible for two or three years. Raba says that many sages went with the opinion of the rabbis and paid for it with their souls. Several stories are told about rabbis who left their wives at home and went to study Torah for an extended period of time (some for a year/12 years) and when they did not return on time or returned without prior notice, they caused panic or the caused the death of the wife or himself. Stories are told about Rav Rahumi, Yehuda son of Rabbi Chiya, Rabbi Chanina ben Chachinai and Rabbi Chama bar Bisa and others…

讗讜专讞讗 讚诪讬诇转讗 讻诪讛 讗诪专 专讘 讞讚砖 讻讗谉 讜讞讚砖 讘讘讬转 砖谞讗诪专 诇讻诇 讚讘专 讛诪讞诇拽讜转 讛讘讗讛 讜讛讬讜爪讗转 讞讚砖 讘讞讚砖 诇讻诇 讞讚砖讬 讛砖谞讛 讜专讘讬 讬讜讞谞谉 讗诪专 讞讚砖 讻讗谉 讜砖谞讬诐 讘讘讬转讜 砖谞讗诪专 讞讚砖 讬讛讬讜 讘诇讘谞讜谉 砖谞讬诐 讞讚砖讬诐 讘讘讬转讜

The Gemara explains its query: Although a man can legally make any agreement with his wife to limit her conjugal rights, how much is an acceptable manner for this matter? Rav said: The husband may spend a month here, in the study hall, and then must spend a month at home. The allusion to this is as it is stated with regard to reserve units serving in King David鈥檚 army: 鈥淚n any matter of the courses, which came in and went out month by month throughout all the months of the year鈥 (I聽Chronicles 27:1). And Rabbi Yo岣nan said: He may spend one month here, in the study hall, and then two months in his home, as it is stated with regard to workers who worked in the construction of the Temple: 鈥淎 month they were in Lebanon, and two months at home鈥 (I聽Kings 5:28).

讜专讘 谞诪讬 诪讗讬 讟注诪讗 诇讗 讗诪专 诪讛讛讬讗 砖讗谞讬 讘谞讬谉 讘讬转 讛诪拽讚砖 讚讗驻砖专 注诇 讬讚讬 讗讞专讬诐 讜专讘讬 讬讜讞谞谉 诪讗讬 讟注诪讗 诇讗 讗诪专 诪讛讛讬讗 砖讗谞讬 讛转诐 讚讗讬转 诇讬讛 讛专讜讜讞讛

The Gemara asks: And what is the reason that Rav did not also say a proof from that source that Rabbi Yo岣nan quoted? The Gemara answers: The construction of the Temple is different, since it is possible for this work to be performed by others, as there were many people involved in it, but with regard to Torah study, which cannot be performed by others, he is given permission to spend a month here and a month there. The Gemara further questions: And what is the reason that Rabbi Yo岣nan did not say a proof from that source that Rav quoted? The Gemara answers: There, with regard to King David, it is different, since he gains profit from working for the king; since there is profit involved, his wife might be willing to forgo his staying with her. However, in general a woman wants her husband to spend most of his time at home, so with regard to Torah study, where there is no monetary profit, she will not waive her right for as long.

讗诪专 专讘 讗谞讞讛 砖讜讘专转 讞爪讬 讙讜驻讜 砖诇 讗讚诐 砖谞讗诪专 讜讗转讛 讘谉 讗讚诐 讛讗谞讞 讘砖讘专讜谉 诪转谞讬诐 讜讘诪专讬专讜转 转讗谞讞 讜专讘讬 讬讜讞谞谉 讗诪专 讗祝 讻诇 讙讜驻讜 砖诇 讗讚诐 砖谞讗诪专 讜讛讬讛 讻讬 讬讗诪专讜 讗诇讬讱 注诇 诪讛 讗转讛 谞讗谞讞 讜讗诪专转 讗诇 砖诪讜注讛 讻讬 讘讗讛 讜谞诪住 讻诇 诇讘 讜专驻讜 讻诇 讬讚讬诐 讜讻讛转讛 讻诇 专讜讞 讜讻诇 讘专讻讬诐 转诇讻谞讛 诪讬诐

搂 Apropos a dispute between Rav and Rabbi Yo岣nan with regard to the construction of the Temple, the Gemara cites another dispute between them. Rav said: Groaning breaks half of a person鈥檚 body, as it is stated: 鈥淕roan, therefore, you son of man, with the breaking of your loins, groan so bitterly鈥 (Ezekiel 21:11), which indicates that groaning breaks half of a one鈥檚 body, down to his loins. And Rabbi Yo岣nan said that groaning breaks even a person鈥檚 entire body, as it is stated: 鈥淎nd it shall be, when they say to you: Why are you groaning? That you shall say: Due to the tiding, for it comes, and every heart shall melt, and all hands shall be slack, and every spirit shall be faint, and all knees shall drip with water鈥 (Ezekiel 21:12).

讜专讘讬 讬讜讞谞谉 谞诪讬 讛讻转讬讘 讘砖讘专讜谉 诪转谞讬诐 讛讛讬讗 讚讻讬 诪转讞诇讗 诪诪转谞讬诐 诪转讞诇讗 讜专讘 谞诪讬 讛讻转讬讘 讜谞诪住 讻诇 诇讘 讜专驻讜 讻诇 讬讚讬诐 讜讻讛转讛 讻诇 专讜讞 砖讗谞讬 砖诪讜注讛 讚讘讬转 讛诪拽讚砖 讚转拽讬驻讗 讟讜讘讗

The Gemara asks: And why doesn鈥檛 Rabbi Yo岣nan also say that it breaks half of one鈥檚 body? Isn鈥檛 it written: 鈥淲ith the breaking of your loins,鈥 implying that it does not break the entire body? The Gemara answers: This does not mean that the breakage only reaches the loins, but rather that when the sigh begins to affect a person, it begins from his loins. The Gemara asks: And why doesn鈥檛 Rav also say that it breaks the entire body? Isn鈥檛 it written: 鈥淎nd every heart shall melt, and all hands shall be slack, and every spirit shall be faint,鈥 which indicates that groaning causes the entire body to break? The Gemara answers: The news with regard to the destruction of the Temple is different, as it is extremely crushing and causes great anguish, but in general a sigh causes only half of the body to break.

讛讛讜讗 讬砖专讗诇 讜讙讜讬 讚讛讜讜 拽讗讝诇讬 讘讗讜专讞讗 讘讛讚讬 讛讚讚讬 诇讗 讗讬诪爪讬 讙讜讬 诇住讙讜讬讬 讘讛讚讬 讬砖专讗诇 讗讚讻专讬讛 讞讜专讘谉 讘讬转 讛诪拽讚砖 谞讙讬讚 讜讗讬转谞讞 讜讗驻讬诇讜 讛讻讬 诇讗 讗讬诪爪讬 讙讜讬 诇住讙讜讬讬 讘讛讚讬讛 讗诪专 诇讬讛 诇讗讜 讗诪专讬转讜 讗谞讞讛 砖讜讘专转 讞爪讬 讙讜驻讜 砖诇 讗讚诐 讗诪专 诇讬讛 讛谞讬 诪讬诇讬 诪讬诇转讗 讞讚转讬 讗讘诇 讛讗 讚砖谞谉 讘讛 诇讗 讚讗诪专讬 讗讬谞砖讬 讚诪诇驻讬 转讻诇讬 诇讗 讘讛转讛

It is related that a certain Jew and a gentile were walking along the road together. The gentile could not keep up with the Jew, who was walking faster, and he therefore reminded him of the destruction of the Temple in order to make the Jew feel sorrowful and slow down. The Jew sighed and groaned, but even so the gentile could not keep up with him, as the Jew was still walking faster. The gentile said to him: Don鈥檛 you say that groaning breaks half of a person鈥檚 body? Why didn鈥檛 it affect you? He said to him: This applies only with regard to a new sorrowful affair, but this, from which we have suffered repeatedly and to which we have become accustomed, does not affect us as much, as people say: One who is used to being bereaved of her children does not panic [bahata] when one of them dies, and similarly, one who is used to a tragedy is not as devastated when being reminded of it.

讛讟讬讬诇讬谉 讘讻诇 讬讜诐 诪讗讬 讟讬讬诇讬谉 讗诪专 专讘讗 讘谞讬 驻讬专拽讬 讗诪专 诇讬讛 讗讘讬讬 诪讗谉 讚讻转讬讘 讘讛讜 砖讜讗 诇讻诐 诪砖讻讬诪讬 拽讜诐 诪讗讞专讬 砖讘转 讗讜讻诇讬 诇讞诐 讛注爪讘讬诐 讻谉 讬转谉 诇讬讚讬讚讜 砖谞讗 讜讗诪专 专讘 讬爪讞拽 讗诇讜 谞砖讜转讬讛谉 砖诇 转诇诪讬讚讬 讞讻诪讬诐 砖诪谞讚讚讜转 砖讬谞讛 诪注讬谞讬讛诐 讘注讜诇诐 讛讝讛 讜讘讗讜转 诇讞讬讬 讛注讜诇诐 讛讘讗 讜讗转 讗诪专转 讘谞讬 驻讬专拽讬

搂 The mishna said that men of leisure must engage in marital relations with their wives every day. The Gemara asks: What is meant by the term men of leisure? Rava said: These are students of Torah who go daily to review their lectures at a local study hall and return home each evening. Abaye said to him: Wives of Torah scholars are those about whom it is written: 鈥淚t is vain for you to rise early and sit up late, you that eat the bread of toil, so He gives to His beloved in sleep鈥 (Psalms 127:2), and Rabbi Yitz岣k said in explanation of this verse: These are the wives of Torah scholars who deprive their eyes of sleep in this world and reach the life of the World-to-Come. This indicates that Torah scholars exert themselves greatly in their studies and are not home in the evenings, and you say that the students reviewing their lectures are men of leisure, whose wives have conjugal rights for every night?

讗诇讗 讗诪专 讗讘讬讬 讻讚专讘 讚讗诪专 专讘 讻讙讜谉 专讘 砖诪讜讗诇 讘专 砖讬诇转 讚讗讻讬诇 诪讚讬讚讬讛 讜砖转讬 诪讚讬讚讬讛 讜讙谞讬 讘讟讜诇讗 讚讗驻讚谞讬讛 讜诇讗 讞诇讬祝 驻专讬住转拽讗 讚诪诇讻讗 讗讘讘讬讛 讻讬 讗转讗 专讘讬谉 讗诪专 讻讙讜谉 诪驻谞拽讬 讚诪注专讘讗

Rather, Abaye said: The mishna should be explained in accordance with the opinion of Rav, as Rav said: This is referring to a man such as Rabbi Shmuel bar Sheilat, who ate his own food, drank his own drinks, slept in the shade of his own house, and the king鈥檚 tax collector [peristaka] did not pass by his door, as they did not know that he was a man of means. A man like this, who has a steady income and no worries, is called a man of leisure. When Ravin came from Eretz Yisrael he said: For example, the wealthy, pampered men in the West, Eretz Yisrael, are called men of leisure. Due to the time they have available and the richness of their diet, they have the ability to satisfy their wives every night.

专讘讬 讗讘讛讜 讛讜讛 拽讗讬 讘讬 讘讗谞讬 讛讜讜 住诪讻讬 诇讬讛 转专讬 注讘讚讬 讗讬驻讞讬转 讘讬 讘讗谞讬 诪转讜转讬讛 讗讬转专诪讬 诇讬讛 注诪讜讚讗 住诇讬拽 讜讗住拽讬谞讛讜 专讘讬 讬讜讞谞谉 讛讜讛 拽住诇讬拽 讘讚专讙讗 讛讜讜 住诪讻讬 诇讬讛 专讘 讗诪讬 讜专讘 讗住讬 讗讬驻讞转讗 讚专讙讗 转讜转讬讛 住诇讬拽 讜讗住拽讬谞讛讜 讗诪专讬 诇讬讛 专讘谞谉 讜讻讬 诪讗讞专 讚讛讻讬 诇诪讛 诇讬讛 诇诪讬住诪讻讬讛 讗诪专 诇讛讜 讗诐 讻谉 诪讛 讗谞讬讞 诇注转 讝拽谞讛

To illustrate this point, the Gemara relates two incidents demonstrating the health and strength of the inhabitants of Eretz Yisrael: Rabbi Abbahu was once standing in the bathhouse and two slaves were supporting his walking. The bathhouse collapsed under him and was destroyed. He found a pillar, stood on it and got out, and pulled them both up with him. Similarly, Rabbi Yo岣nan was once going up stairs, and Rav Ami and Rav Asi were supporting him. The stair collapsed under him, but he went up and pulled them both up with him. The Sages said to him: Since it is clear that you are so strong, why do you need people to support you? He said to them: If so, if I were to expend all my strength now, what will I leave for myself in my old age?

讜讛驻讜注诇讬诐 砖转讬诐 讘砖讘转 讜讛转谞讬讗 讛驻讜注诇讬诐 讗讞转 讘砖讘转 讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诇讗 拽砖讬讗 讻讗谉 讘注讜砖讬谉 诪诇讗讻讛 讘注讬专谉 讻讗谉 讘注讜砖讬谉 诪诇讗讻讛 讘注讬专 讗讞专转 转谞讬讗 谞诪讬 讛讻讬 讛驻讜注诇讬诐 砖转讬诐 讘砖讘转 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘注讜砖讬谉 诪诇讗讻讛 讘注讬专谉 讗讘诇 讘注讜砖讬谉 诪诇讗讻讛 讘注讬专 讗讞专转 讗讞转 讘砖讘转

搂 The mishna said: The set interval for laborers to fulfill their conjugal obligations to their wives is twice a week. The Gemara asks: Isn鈥檛 it taught in a baraita: For laborers, once a week? Rabbi Yosei, son of Rabbi 岣nina, said: This is not difficult: Here, the case is where they work in their own city. There, the case is where they work in another city. This is also taught in the Tosefta (5:6): For laborers, twice a week. In what case is this statement said? It is when they work in their own city, but when they work in another city, the set interval for their conjugal obligations is once a week.

讛讞诪专讬诐 讗讞转 讘砖讘转 讗诪专 诇讬讛 专讘讛 讘专 专讘 讞谞谉 诇讗讘讬讬 讗讬讻驻诇 转谞讗 诇讗砖诪讜注讬谞谉 讟讬讬诇 讜驻讜注诇 讗诪专 诇讬讛 诇讗

搂 The mishna said: The set interval for donkey drivers is once a week, and for other professions it is even less frequent. Rabba bar Rav 岣nan said to Abaye: Did the tanna go to all that trouble just to teach us the halakha for a man of leisure and for a laborer? According to the set intervals given for conjugal obligations, it seems that the halakha that one who vowed to prohibit his wife from conjugal relations for longer than a week must divorce her is referring only to a man of leisure or a laborer, whose set interval for conjugal relations is less than that period. However, for other people, whose set interval is once a month or even less frequent, there should be no need to divorce the wife, since the vow does not deprive her of conjugal rights for longer than she would have been deprived anyway. He said to him: No,

讗讻讜诇讛讜 讜讛讗 砖砖讛 讞讚砖讬诐 拽讗诪专 讗讬谞讜 讚讜诪讛 诪讬 砖讬砖 诇讜 驻转 讘住诇讜 诇诪讬 砖讗讬谉 诇讜 驻转 讘住诇讜

the tanna taught us a halakha with regard to all of them, not only a man of leisure or a laborer. He asked him: But with regard to a sailor it said that the set interval for conjugal relations is six months; why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that one who has bread in his basket is not comparable to one who does not have bread in his basket. On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased.

讗诪专 诇讬讛 专讘讛 讘专 专讘 讞谞谉 诇讗讘讬讬 讞诪专 讜谞注砖讛 讙诪诇 诪讗讬 讗诪专 诇讬讛 专讜爪讛 讗砖讛 讘拽讘 讜转讬驻诇讜转 诪注砖专讛 拽讘讬谉 讜驻专讬砖讜转

Rabba bar Rav Hanan said to Abaye: If a donkey driver who is already married wants to become a camel driver, what is the halakha? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? He answered him: A woman prefers a kav, i.e., modest means, with conjugal relations to ten kav with abstinence. Consequently, he is not allowed to change his profession without her permission.

讛住驻谞讬诐 讗讞转 诇砖砖讛 讞讚砖讬诐 讚讘专讬 专讘讬 讗诇讬注讝专 讗诪专 专讘 讘专讜谞讗 讗诪专 专讘 讛诇讻讛 讻专讘讬 讗诇讬注讝专 讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 讗诪专 专讘 讝讜 讚讘专讬 专讘讬 讗诇讬注讝专 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 讛转诇诪讬讚讬诐 讬讜爪讗讬谉 诇转诇诪讜讚 转讜专讛 砖转讬诐 讜砖诇砖 砖谞讬诐 砖诇讗 讘专砖讜转 讗诪专 专讘讗 住诪讻讜 专讘谞谉 讗讚专讘 讗讚讗 讘专 讗讛讘讛 讜注讘讚讬 注讜讘讚讗 讘谞驻砖讬讬讛讜

搂 The mishna stated: For sailors, the set interval for conjugal relations is once every six months. This is the statement of Rabbi Eliezer. Rav Berona said that Rav said: The halakha is in accordance with the opinion of Rabbi Eliezer. Rav Adda bar Ahava said that Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave their homes to study Torah for as long as two or three years without permission from their wives. Rava said: The Sages relied on Rabbi Adda bar Ahava鈥檚 opinion and performed an action like this themselves, but the results were sometimes fatal.

讻讬 讛讗 讚专讘 专讞讜诪讬 讛讜讛 砖讻讬讞 拽诪讬讛 讚专讘讗 讘诪讞讜讝讗 讛讜讛 专讙讬诇 讚讛讜讛 讗转讬 诇讘讬转讬讛 讻诇 诪注诇讬 讬讜诪讗 讚讻讬驻讜专讬 讬讜诪讗 讞讚 诪砖讻转讬讛 砖诪注转讗 讛讜讛 诪住讻讬讗 讚讘讬转讛讜 讛砖转讗 讗转讬 讛砖转讗 讗转讬 诇讗 讗转讗 讞诇砖 讚注转讛 讗讞讬转 讚诪注转讗 诪注讬谞讛 讛讜讛 讬转讬讘 讘讗讬讙专讗 讗驻讞讬转 讗讬讙专讗 诪转讜转讬讛 讜谞讞 谞驻砖讬讛

This is as it is related about Rav Re岣mi, who would commonly study before Rava in Me岣za: He was accustomed to come back to his home every year on the eve of Yom Kippur. One day he was particularly engrossed in the halakha he was studying, and so he remained in the study hall and did not go home. His wife was expecting him that day and continually said to herself: Now he is coming, now he is coming. But in the end, he did not come. She was distressed by this and a tear fell from her eye. At that exact moment, Rav Re岣mi was sitting on the roof. The roof collapsed under him and he died. This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.

注讜谞讛 砖诇 转诇诪讬讚讬 讞讻诪讬诐 讗讬诪转 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪注专讘 砖讘转 诇注专讘 砖讘转 讗砖专 驻专讬讜 讬转谉 讘注转讜 讗诪专 专讘 讬讛讜讚讛 讜讗讬转讬诪讗 专讘 讛讜谞讗 讜讗讬转讬诪讗 专讘 谞讞诪谉 讝讛 讛诪砖诪砖 诪讟转讜 诪注专讘 砖讘转 诇注专讘 砖讘转

When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse 鈥渢hat brings forth its fruit in its season鈥 (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Na岣an: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.

讬讛讜讚讛 讘专讬讛 讚专讘讬 讞讬讬讗 讞转谞讬讛 讚专讘讬 讬谞讗讬 讛讜讛 讗讝讬诇 讜讬转讬讘 讘讘讬 专讘 讜讻诇 讘讬 砖诪砖讬 讛讜讛 讗转讬 诇讘讬转讬讛 讜讻讬 讛讜讛 讗转讬 讛讜讛 拽讗 讞讝讬 拽诪讬讛 注诪讜讚讗 讚谞讜专讗 讬讜诪讗 讞讚 诪砖讻转讬讛 砖诪注转讗 讻讬讜谉 讚诇讗 讞讝讬 讛讛讜讗 住讬诪谞讗 讗诪专 诇讛讜 专讘讬 讬谞讗讬 讻驻讜 诪讟转讜 砖讗讬诇诪诇讬 讬讛讜讚讛 拽讬讬诐 诇讗 讘讬讟诇 注讜谞转讜 讛讜讗讬 讻砖讙讙讛 砖讬讜爪讗 诪诇驻谞讬 讛砖诇讬讟 讜谞讞 谞驻砖讬讛

It is related further that Yehuda, son of Rabbi 岣yya and son-in-law of Rabbi Yannai, would go and sit in the study hall, and every Shabbat eve at twilight he would come to his house. When he would come, Rabbi Yannai would see a pillar of fire preceding him due to his sanctity. One day he was engrossed in the halakha he was studying, and he stayed in the study hall and did not return home. When Rabbi Yannai did not see that sign preceding him, he said to the family: Turn his bed over, as one does at times of mourning, since he must have died, reasoning that if Yehuda were alive he would not have missed his set interval for conjugal relations and would certainly have come home. What he said became 鈥渓ike an error that proceeds from a ruler鈥 (Ecclesiastes 10:5), and Yehuda, son of Rabbi 岣yya, died.

专讘讬 讗讬注住拽 诇讬讛 诇讘专讬讛 讘讬 专讘讬 讞讬讬讗 讻讬 诪讟讗 诇诪讬讻转讘 讻转讜讘讛 谞讞 谞驻砖讛 讚专讘讬转讗 讗诪专 专讘讬 讞住 讜砖诇讜诐 驻住讜诇讗 讗讬讻讗 讬转讬讘讜 讜注讬讬谞讜 讘诪砖驻讞讜转 专讘讬 讗转讬 诪砖驻讟讬讛 讘谉 讗讘讬讟诇 讜专讘讬 讞讬讬讗 讗转讬 诪砖诪注讬 讗讞讬 讚讜讚

It is related further that Rabbi Yehuda HaNasi arranged for his son to marry a daughter of the household of Rabbi 岣yya. When he came to write the marriage contract, the girl died. Rabbi Yehuda HaNasi said: Is there, Heaven forbid, some disqualification in these families, as it appears that God prevented this match from taking place? They sat and looked into the families鈥 ancestry and found that Rabbi Yehuda HaNasi was descended from Shefatya ben Avital, the wife of David, whereas Rabbi 岣yya was descended from Shimi, David鈥檚 brother.

讗讝讬诇 讗讬注住拽 诇讬讛 诇讘专讬讛 讘讬 专讘讬 讬讜住讬 讘谉 讝讬诪专讗 驻住拽讜 诇讬讛 转专转讬 住专讬 砖谞讬谉 诇诪讬讝诇 讘讘讬 专讘 讗讞诇驻讜讛 拽诪讬讛 讗诪专 诇讛讜 谞讬讛讜讜 砖讬转 砖谞讬谉 讗讞诇驻讜讛 拽诪讬讛 讗诪专 诇讛讜 讗讬讻谞讬住 讜讛讚专 讗讬讝讬诇 讛讜讛 拽讗 诪讻住讬祝 诪讗讘讜讛 讗诪专 诇讬讛 讘谞讬 讚注转 拽讜谞讱 讬砖 讘讱

He went and arranged for his son to marry a daughter of the household of Rabbi Yosei ben Zimra. They agreed for him that they would support him for twelve years to go to study in the study hall. It was assumed that he would first go to study and afterward get married. They passed the girl in front of the groom and when he saw her he said: Let it be just six years. They passed her in front of him again and he said to them: I will marry her now and then go to study. He was then ashamed to see his father, as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and said to him: My son, you have your Maker鈥檚 perception, meaning you acted the same way that God does.

诪注讬拽专讗 讻转讬讘 转讘讬讗诪讜 讜转讟注诪讜 讜诇讘住讜祝 讻转讬讘 讜注砖讜 诇讬 诪拽讚砖 讜砖讻谞转讬 讘转讜讻诐

The proof for this is that initially it is written: 鈥淵ou bring them and plant them in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in鈥 (Exodus 15:17), which indicates that God鈥檚 original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. And ultimately it is written: 鈥淎nd let them make Me a Sanctuary, that I may dwell among them鈥 (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.

讗讝讬诇 讬转讬讘 转专转讬 住专讬 砖谞讬 讘讘讬 专讘 注讚 讚讗转讗 讗讬注拽专讗 讚讘讬转讛讜 讗诪专 专讘讬 讛讬讻讬 谞注讘讬讚 谞讙专砖讛 讬讗诪专讜 注谞讬讬讛 讝讜 诇砖讜讗 砖讬诪专讛 谞讬谞住讬讘 讗讬转转讗 讗讞专讬转讬 讬讗诪专讜 讝讜 讗砖转讜 讜讝讜 讝讜谞转讜 讘注讬 注诇讛 专讞诪讬 讜讗讬转住讬讗转

After his wedding he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, as a consequence of spending many years without her husband. Rabbi Yehuda HaNasi said: What should we do? If he will divorce her, people will say: This poor woman waited and hoped for naught. If he will marry another woman to beget children, people will say: This one, who bears him children, is his wife and that one, who lives with him, is his mistress. Therefore, her husband pleaded with God to have mercy on her and she was cured.

专讘讬 讞谞谞讬讛 讘谉 讞讻讬谞讗讬 讛讜讛 拽讗讝讬诇 诇讘讬 专讘 讘砖讬诇讛讬 讛诇讜诇讬讛 讚专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讗诪专 诇讬讛 讗讬注讻讘 诇讬 注讚 讚讗转讬 讘讛讚讱 诇讗 讗讬注讻讘讗 诇讬讛 讗讝诇 讬转讬讘 转专讬 住专讬 砖谞讬 讘讘讬 专讘 注讚 讚讗转讬 讗讬砖转谞讜 砖讘讬诇讬 讚诪转讗 讜诇讗 讬讚注 诇诪讬讝诇 诇讘讬转讬讛

Rabbi 岣nanya ben 岣khinai went to the study hall at the end of Rabbi Shimon ben Yo岣i鈥檚 wedding feast. Rabbi Shimon said to him: Wait for me until I can come with you, after my days of celebration are over. However, since he wanted to learn Torah, he did not wait and went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home.

讗讝诇 讬转讬讘 讗讙讜讚讗 讚谞讛专讗 砖诪注 诇讛讛讬讗 专讘讬转讗 讚讛讜讜 拽专讜 诇讛 讘转 讞讻讬谞讗讬 讘转 讞讻讬谞讗讬 诪诇讬 拽讜诇转讱 讜转讗 谞讬讝讬诇 讗诪专 砖诪注 诪讬谞讛 讛讗讬 专讘讬转讗 讚讬讚谉 讗讝诇 讘转专讛 讛讜讛 讬转讬讘讗 讚讘讬转讛讜 拽讗 谞讛诇讛 拽诪讞讗 讚诇 注讬谞讛 讞讝讬转讬讛 住讜讬 诇讘讛 驻专讞 专讜讞讛 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 注谞讬讬讛 讝讜 讝讛 砖讻专讛 讘注讗 专讞诪讬 注诇讛 讜讞讬讬讛

He went and sat on the bank of the river and heard people calling to a certain girl: Daughter of 岣khinai, daughter of 岣khinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, meaning his own daughter, whom he had not recognized after so many years. He followed her to his house. His wife was sitting and sifting flour. She lifted her eyes up, saw him and recognized him, and her heart fluttered with agitation and she passed away from the emotional stress. Rabbi 岣nanya said before God: Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived.

专讘讬 讞诪讗 讘专 讘讬住讗 讗讝讬诇 讬转讬讘 转专讬 住专讬 砖谞讬 讘讘讬 诪讚专砖讗 讻讬 讗转讗 讗诪专 诇讗 讗讬注讘讬讚 讻讚注讘讬讚 讘谉 讞讻讬谞讗讬 注讬讬诇 讬转讬讘 讘诪讚专砖讗 砖诇讞 诇讘讬转讬讛 讗转讗 专讘讬 讗讜砖注讬讗 讘专讬讛 讬转讬讘 拽诪讬讛 讛讜讛 拽讗 诪砖讗讬诇 诇讬讛 砖诪注转讗 讞讝讗 讚拽讗 诪转讞讚讚讬 砖诪注转讬讛 讞诇砖 讚注转讬讛 讗诪专 讗讬 讛讜讗讬 讛讻讗 讛讜讛 诇讬 讝专注 讻讬 讛讗讬

Rabbi 岣ma bar Bisa went and sat for twelve years in the study hall. When he came back to his house, he said: I will not do what the son of 岣khinai, who came home suddenly with tragic consequences for his wife, did. He went and sat in the study hall in his hometown, and sent a message to his house that he had arrived. While he was sitting there his son Rabbi Oshaya, whom he did not recognize, came and sat before him. Rabbi Oshaya asked him questions about halakha, and Rabbi 岣ma saw that the halakhot of Rabbi Oshaya were incisive, i.e., he was very sharp. Rabbi 岣ma was distressed and said: If I had been here and had taught my son I would have had a child like this.

注诇 诇讘讬转讬讛 注诇 讘专讬讛 拽诐 拽诪讬讛 讛讜讗 住讘专 诇诪砖讗诇讬讛 砖诪注转转讗 拽讗 讘注讬 讗诪专讛 诇讬讛 讚讘讬转讛讜 诪讬 讗讬讻讗 讗讘讗 讚拽讗讬诐 诪拽诪讬 讘专讗 拽专讬 注诇讬讛 专诪讬 讘专 讞诪讗 讛讞讜讟 讛诪砖讜诇砖 诇讗 讘诪讛专讛 讬谞转拽 讝讛 专讘讬 讗讜砖注讬讗 讘谞讜 砖诇 专讘讬 讞诪讗 讘专 讘讬住讗

Rabbi 岣ma went in to his house and his son went in with him. Rabbi 岣ma then stood up before him to honor a Torah scholar, since he thought that he wanted to ask him a matter of halakha. His wife said to him: Is there a father who stands up before his son? The Gemara comments: Rami bar 岣ma read the verse about him: 鈥淎 threefold cord is not quickly broken鈥 (Ecclesiastes 4:12). This is referring to Rabbi Oshaya, son of Rabbi 岣ma bar Bisa, as he represented the third generation of Torah scholars in his family.

专讘讬 注拽讬讘讗 专注讬讗 讚讘谉 讻诇讘讗 砖讘讜注 讛讜讛 讞讝讬转讬讛 讘专转讬讛 讚讛讜讛 爪谞讬注 讜诪注诇讬 讗诪专讛 诇讬讛 讗讬 诪拽讚砖谞讗 诇讱 讗讝诇转 诇讘讬 专讘 讗诪专 诇讛 讗讬谉 讗讬拽讚砖讗 诇讬讛 讘爪讬谞注讛 讜砖讚专转讬讛 砖诪注 讗讘讜讛 讗驻拽讛 诪讘讬转讬讛 讗讚专讛 讛谞讗讛 诪谞讻住讬讛 讗讝讬诇 讬转讬讘 转专讬 住专讬 砖谞讬谉 讘讘讬 专讘 讻讬 讗转讗 讗讬讬转讬 讘讛讚讬讛 转专讬 住专讬 讗诇驻讬 转诇诪讬讚讬 砖诪注讬讛 诇讛讛讜讗 住讘讗 讚拽讗诪专 诇讛 注讚 讻诪讛

The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savua saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property. Rabbi Akiva went and sat for twelve years in the study hall. When he came back to his house he brought twelve thousand students with him, and as he approached he heard an old man saying to his wife: For how long

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

  • Masechet Ketubot is sponsored by Erica and Rob Schwartz in honor of the 50th wedding anniversary of Erica's parents Sheira and Steve Schacter.

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Ketubot 62

The William Davidson Talmud | Powered by Sefaria

Ketubot 62

讗讜专讞讗 讚诪讬诇转讗 讻诪讛 讗诪专 专讘 讞讚砖 讻讗谉 讜讞讚砖 讘讘讬转 砖谞讗诪专 诇讻诇 讚讘专 讛诪讞诇拽讜转 讛讘讗讛 讜讛讬讜爪讗转 讞讚砖 讘讞讚砖 诇讻诇 讞讚砖讬 讛砖谞讛 讜专讘讬 讬讜讞谞谉 讗诪专 讞讚砖 讻讗谉 讜砖谞讬诐 讘讘讬转讜 砖谞讗诪专 讞讚砖 讬讛讬讜 讘诇讘谞讜谉 砖谞讬诐 讞讚砖讬诐 讘讘讬转讜

The Gemara explains its query: Although a man can legally make any agreement with his wife to limit her conjugal rights, how much is an acceptable manner for this matter? Rav said: The husband may spend a month here, in the study hall, and then must spend a month at home. The allusion to this is as it is stated with regard to reserve units serving in King David鈥檚 army: 鈥淚n any matter of the courses, which came in and went out month by month throughout all the months of the year鈥 (I聽Chronicles 27:1). And Rabbi Yo岣nan said: He may spend one month here, in the study hall, and then two months in his home, as it is stated with regard to workers who worked in the construction of the Temple: 鈥淎 month they were in Lebanon, and two months at home鈥 (I聽Kings 5:28).

讜专讘 谞诪讬 诪讗讬 讟注诪讗 诇讗 讗诪专 诪讛讛讬讗 砖讗谞讬 讘谞讬谉 讘讬转 讛诪拽讚砖 讚讗驻砖专 注诇 讬讚讬 讗讞专讬诐 讜专讘讬 讬讜讞谞谉 诪讗讬 讟注诪讗 诇讗 讗诪专 诪讛讛讬讗 砖讗谞讬 讛转诐 讚讗讬转 诇讬讛 讛专讜讜讞讛

The Gemara asks: And what is the reason that Rav did not also say a proof from that source that Rabbi Yo岣nan quoted? The Gemara answers: The construction of the Temple is different, since it is possible for this work to be performed by others, as there were many people involved in it, but with regard to Torah study, which cannot be performed by others, he is given permission to spend a month here and a month there. The Gemara further questions: And what is the reason that Rabbi Yo岣nan did not say a proof from that source that Rav quoted? The Gemara answers: There, with regard to King David, it is different, since he gains profit from working for the king; since there is profit involved, his wife might be willing to forgo his staying with her. However, in general a woman wants her husband to spend most of his time at home, so with regard to Torah study, where there is no monetary profit, she will not waive her right for as long.

讗诪专 专讘 讗谞讞讛 砖讜讘专转 讞爪讬 讙讜驻讜 砖诇 讗讚诐 砖谞讗诪专 讜讗转讛 讘谉 讗讚诐 讛讗谞讞 讘砖讘专讜谉 诪转谞讬诐 讜讘诪专讬专讜转 转讗谞讞 讜专讘讬 讬讜讞谞谉 讗诪专 讗祝 讻诇 讙讜驻讜 砖诇 讗讚诐 砖谞讗诪专 讜讛讬讛 讻讬 讬讗诪专讜 讗诇讬讱 注诇 诪讛 讗转讛 谞讗谞讞 讜讗诪专转 讗诇 砖诪讜注讛 讻讬 讘讗讛 讜谞诪住 讻诇 诇讘 讜专驻讜 讻诇 讬讚讬诐 讜讻讛转讛 讻诇 专讜讞 讜讻诇 讘专讻讬诐 转诇讻谞讛 诪讬诐

搂 Apropos a dispute between Rav and Rabbi Yo岣nan with regard to the construction of the Temple, the Gemara cites another dispute between them. Rav said: Groaning breaks half of a person鈥檚 body, as it is stated: 鈥淕roan, therefore, you son of man, with the breaking of your loins, groan so bitterly鈥 (Ezekiel 21:11), which indicates that groaning breaks half of a one鈥檚 body, down to his loins. And Rabbi Yo岣nan said that groaning breaks even a person鈥檚 entire body, as it is stated: 鈥淎nd it shall be, when they say to you: Why are you groaning? That you shall say: Due to the tiding, for it comes, and every heart shall melt, and all hands shall be slack, and every spirit shall be faint, and all knees shall drip with water鈥 (Ezekiel 21:12).

讜专讘讬 讬讜讞谞谉 谞诪讬 讛讻转讬讘 讘砖讘专讜谉 诪转谞讬诐 讛讛讬讗 讚讻讬 诪转讞诇讗 诪诪转谞讬诐 诪转讞诇讗 讜专讘 谞诪讬 讛讻转讬讘 讜谞诪住 讻诇 诇讘 讜专驻讜 讻诇 讬讚讬诐 讜讻讛转讛 讻诇 专讜讞 砖讗谞讬 砖诪讜注讛 讚讘讬转 讛诪拽讚砖 讚转拽讬驻讗 讟讜讘讗

The Gemara asks: And why doesn鈥檛 Rabbi Yo岣nan also say that it breaks half of one鈥檚 body? Isn鈥檛 it written: 鈥淲ith the breaking of your loins,鈥 implying that it does not break the entire body? The Gemara answers: This does not mean that the breakage only reaches the loins, but rather that when the sigh begins to affect a person, it begins from his loins. The Gemara asks: And why doesn鈥檛 Rav also say that it breaks the entire body? Isn鈥檛 it written: 鈥淎nd every heart shall melt, and all hands shall be slack, and every spirit shall be faint,鈥 which indicates that groaning causes the entire body to break? The Gemara answers: The news with regard to the destruction of the Temple is different, as it is extremely crushing and causes great anguish, but in general a sigh causes only half of the body to break.

讛讛讜讗 讬砖专讗诇 讜讙讜讬 讚讛讜讜 拽讗讝诇讬 讘讗讜专讞讗 讘讛讚讬 讛讚讚讬 诇讗 讗讬诪爪讬 讙讜讬 诇住讙讜讬讬 讘讛讚讬 讬砖专讗诇 讗讚讻专讬讛 讞讜专讘谉 讘讬转 讛诪拽讚砖 谞讙讬讚 讜讗讬转谞讞 讜讗驻讬诇讜 讛讻讬 诇讗 讗讬诪爪讬 讙讜讬 诇住讙讜讬讬 讘讛讚讬讛 讗诪专 诇讬讛 诇讗讜 讗诪专讬转讜 讗谞讞讛 砖讜讘专转 讞爪讬 讙讜驻讜 砖诇 讗讚诐 讗诪专 诇讬讛 讛谞讬 诪讬诇讬 诪讬诇转讗 讞讚转讬 讗讘诇 讛讗 讚砖谞谉 讘讛 诇讗 讚讗诪专讬 讗讬谞砖讬 讚诪诇驻讬 转讻诇讬 诇讗 讘讛转讛

It is related that a certain Jew and a gentile were walking along the road together. The gentile could not keep up with the Jew, who was walking faster, and he therefore reminded him of the destruction of the Temple in order to make the Jew feel sorrowful and slow down. The Jew sighed and groaned, but even so the gentile could not keep up with him, as the Jew was still walking faster. The gentile said to him: Don鈥檛 you say that groaning breaks half of a person鈥檚 body? Why didn鈥檛 it affect you? He said to him: This applies only with regard to a new sorrowful affair, but this, from which we have suffered repeatedly and to which we have become accustomed, does not affect us as much, as people say: One who is used to being bereaved of her children does not panic [bahata] when one of them dies, and similarly, one who is used to a tragedy is not as devastated when being reminded of it.

讛讟讬讬诇讬谉 讘讻诇 讬讜诐 诪讗讬 讟讬讬诇讬谉 讗诪专 专讘讗 讘谞讬 驻讬专拽讬 讗诪专 诇讬讛 讗讘讬讬 诪讗谉 讚讻转讬讘 讘讛讜 砖讜讗 诇讻诐 诪砖讻讬诪讬 拽讜诐 诪讗讞专讬 砖讘转 讗讜讻诇讬 诇讞诐 讛注爪讘讬诐 讻谉 讬转谉 诇讬讚讬讚讜 砖谞讗 讜讗诪专 专讘 讬爪讞拽 讗诇讜 谞砖讜转讬讛谉 砖诇 转诇诪讬讚讬 讞讻诪讬诐 砖诪谞讚讚讜转 砖讬谞讛 诪注讬谞讬讛诐 讘注讜诇诐 讛讝讛 讜讘讗讜转 诇讞讬讬 讛注讜诇诐 讛讘讗 讜讗转 讗诪专转 讘谞讬 驻讬专拽讬

搂 The mishna said that men of leisure must engage in marital relations with their wives every day. The Gemara asks: What is meant by the term men of leisure? Rava said: These are students of Torah who go daily to review their lectures at a local study hall and return home each evening. Abaye said to him: Wives of Torah scholars are those about whom it is written: 鈥淚t is vain for you to rise early and sit up late, you that eat the bread of toil, so He gives to His beloved in sleep鈥 (Psalms 127:2), and Rabbi Yitz岣k said in explanation of this verse: These are the wives of Torah scholars who deprive their eyes of sleep in this world and reach the life of the World-to-Come. This indicates that Torah scholars exert themselves greatly in their studies and are not home in the evenings, and you say that the students reviewing their lectures are men of leisure, whose wives have conjugal rights for every night?

讗诇讗 讗诪专 讗讘讬讬 讻讚专讘 讚讗诪专 专讘 讻讙讜谉 专讘 砖诪讜讗诇 讘专 砖讬诇转 讚讗讻讬诇 诪讚讬讚讬讛 讜砖转讬 诪讚讬讚讬讛 讜讙谞讬 讘讟讜诇讗 讚讗驻讚谞讬讛 讜诇讗 讞诇讬祝 驻专讬住转拽讗 讚诪诇讻讗 讗讘讘讬讛 讻讬 讗转讗 专讘讬谉 讗诪专 讻讙讜谉 诪驻谞拽讬 讚诪注专讘讗

Rather, Abaye said: The mishna should be explained in accordance with the opinion of Rav, as Rav said: This is referring to a man such as Rabbi Shmuel bar Sheilat, who ate his own food, drank his own drinks, slept in the shade of his own house, and the king鈥檚 tax collector [peristaka] did not pass by his door, as they did not know that he was a man of means. A man like this, who has a steady income and no worries, is called a man of leisure. When Ravin came from Eretz Yisrael he said: For example, the wealthy, pampered men in the West, Eretz Yisrael, are called men of leisure. Due to the time they have available and the richness of their diet, they have the ability to satisfy their wives every night.

专讘讬 讗讘讛讜 讛讜讛 拽讗讬 讘讬 讘讗谞讬 讛讜讜 住诪讻讬 诇讬讛 转专讬 注讘讚讬 讗讬驻讞讬转 讘讬 讘讗谞讬 诪转讜转讬讛 讗讬转专诪讬 诇讬讛 注诪讜讚讗 住诇讬拽 讜讗住拽讬谞讛讜 专讘讬 讬讜讞谞谉 讛讜讛 拽住诇讬拽 讘讚专讙讗 讛讜讜 住诪讻讬 诇讬讛 专讘 讗诪讬 讜专讘 讗住讬 讗讬驻讞转讗 讚专讙讗 转讜转讬讛 住诇讬拽 讜讗住拽讬谞讛讜 讗诪专讬 诇讬讛 专讘谞谉 讜讻讬 诪讗讞专 讚讛讻讬 诇诪讛 诇讬讛 诇诪讬住诪讻讬讛 讗诪专 诇讛讜 讗诐 讻谉 诪讛 讗谞讬讞 诇注转 讝拽谞讛

To illustrate this point, the Gemara relates two incidents demonstrating the health and strength of the inhabitants of Eretz Yisrael: Rabbi Abbahu was once standing in the bathhouse and two slaves were supporting his walking. The bathhouse collapsed under him and was destroyed. He found a pillar, stood on it and got out, and pulled them both up with him. Similarly, Rabbi Yo岣nan was once going up stairs, and Rav Ami and Rav Asi were supporting him. The stair collapsed under him, but he went up and pulled them both up with him. The Sages said to him: Since it is clear that you are so strong, why do you need people to support you? He said to them: If so, if I were to expend all my strength now, what will I leave for myself in my old age?

讜讛驻讜注诇讬诐 砖转讬诐 讘砖讘转 讜讛转谞讬讗 讛驻讜注诇讬诐 讗讞转 讘砖讘转 讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诇讗 拽砖讬讗 讻讗谉 讘注讜砖讬谉 诪诇讗讻讛 讘注讬专谉 讻讗谉 讘注讜砖讬谉 诪诇讗讻讛 讘注讬专 讗讞专转 转谞讬讗 谞诪讬 讛讻讬 讛驻讜注诇讬诐 砖转讬诐 讘砖讘转 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘注讜砖讬谉 诪诇讗讻讛 讘注讬专谉 讗讘诇 讘注讜砖讬谉 诪诇讗讻讛 讘注讬专 讗讞专转 讗讞转 讘砖讘转

搂 The mishna said: The set interval for laborers to fulfill their conjugal obligations to their wives is twice a week. The Gemara asks: Isn鈥檛 it taught in a baraita: For laborers, once a week? Rabbi Yosei, son of Rabbi 岣nina, said: This is not difficult: Here, the case is where they work in their own city. There, the case is where they work in another city. This is also taught in the Tosefta (5:6): For laborers, twice a week. In what case is this statement said? It is when they work in their own city, but when they work in another city, the set interval for their conjugal obligations is once a week.

讛讞诪专讬诐 讗讞转 讘砖讘转 讗诪专 诇讬讛 专讘讛 讘专 专讘 讞谞谉 诇讗讘讬讬 讗讬讻驻诇 转谞讗 诇讗砖诪讜注讬谞谉 讟讬讬诇 讜驻讜注诇 讗诪专 诇讬讛 诇讗

搂 The mishna said: The set interval for donkey drivers is once a week, and for other professions it is even less frequent. Rabba bar Rav 岣nan said to Abaye: Did the tanna go to all that trouble just to teach us the halakha for a man of leisure and for a laborer? According to the set intervals given for conjugal obligations, it seems that the halakha that one who vowed to prohibit his wife from conjugal relations for longer than a week must divorce her is referring only to a man of leisure or a laborer, whose set interval for conjugal relations is less than that period. However, for other people, whose set interval is once a month or even less frequent, there should be no need to divorce the wife, since the vow does not deprive her of conjugal rights for longer than she would have been deprived anyway. He said to him: No,

讗讻讜诇讛讜 讜讛讗 砖砖讛 讞讚砖讬诐 拽讗诪专 讗讬谞讜 讚讜诪讛 诪讬 砖讬砖 诇讜 驻转 讘住诇讜 诇诪讬 砖讗讬谉 诇讜 驻转 讘住诇讜

the tanna taught us a halakha with regard to all of them, not only a man of leisure or a laborer. He asked him: But with regard to a sailor it said that the set interval for conjugal relations is six months; why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that one who has bread in his basket is not comparable to one who does not have bread in his basket. On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased.

讗诪专 诇讬讛 专讘讛 讘专 专讘 讞谞谉 诇讗讘讬讬 讞诪专 讜谞注砖讛 讙诪诇 诪讗讬 讗诪专 诇讬讛 专讜爪讛 讗砖讛 讘拽讘 讜转讬驻诇讜转 诪注砖专讛 拽讘讬谉 讜驻专讬砖讜转

Rabba bar Rav Hanan said to Abaye: If a donkey driver who is already married wants to become a camel driver, what is the halakha? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? He answered him: A woman prefers a kav, i.e., modest means, with conjugal relations to ten kav with abstinence. Consequently, he is not allowed to change his profession without her permission.

讛住驻谞讬诐 讗讞转 诇砖砖讛 讞讚砖讬诐 讚讘专讬 专讘讬 讗诇讬注讝专 讗诪专 专讘 讘专讜谞讗 讗诪专 专讘 讛诇讻讛 讻专讘讬 讗诇讬注讝专 讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 讗诪专 专讘 讝讜 讚讘专讬 专讘讬 讗诇讬注讝专 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 讛转诇诪讬讚讬诐 讬讜爪讗讬谉 诇转诇诪讜讚 转讜专讛 砖转讬诐 讜砖诇砖 砖谞讬诐 砖诇讗 讘专砖讜转 讗诪专 专讘讗 住诪讻讜 专讘谞谉 讗讚专讘 讗讚讗 讘专 讗讛讘讛 讜注讘讚讬 注讜讘讚讗 讘谞驻砖讬讬讛讜

搂 The mishna stated: For sailors, the set interval for conjugal relations is once every six months. This is the statement of Rabbi Eliezer. Rav Berona said that Rav said: The halakha is in accordance with the opinion of Rabbi Eliezer. Rav Adda bar Ahava said that Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave their homes to study Torah for as long as two or three years without permission from their wives. Rava said: The Sages relied on Rabbi Adda bar Ahava鈥檚 opinion and performed an action like this themselves, but the results were sometimes fatal.

讻讬 讛讗 讚专讘 专讞讜诪讬 讛讜讛 砖讻讬讞 拽诪讬讛 讚专讘讗 讘诪讞讜讝讗 讛讜讛 专讙讬诇 讚讛讜讛 讗转讬 诇讘讬转讬讛 讻诇 诪注诇讬 讬讜诪讗 讚讻讬驻讜专讬 讬讜诪讗 讞讚 诪砖讻转讬讛 砖诪注转讗 讛讜讛 诪住讻讬讗 讚讘讬转讛讜 讛砖转讗 讗转讬 讛砖转讗 讗转讬 诇讗 讗转讗 讞诇砖 讚注转讛 讗讞讬转 讚诪注转讗 诪注讬谞讛 讛讜讛 讬转讬讘 讘讗讬讙专讗 讗驻讞讬转 讗讬讙专讗 诪转讜转讬讛 讜谞讞 谞驻砖讬讛

This is as it is related about Rav Re岣mi, who would commonly study before Rava in Me岣za: He was accustomed to come back to his home every year on the eve of Yom Kippur. One day he was particularly engrossed in the halakha he was studying, and so he remained in the study hall and did not go home. His wife was expecting him that day and continually said to herself: Now he is coming, now he is coming. But in the end, he did not come. She was distressed by this and a tear fell from her eye. At that exact moment, Rav Re岣mi was sitting on the roof. The roof collapsed under him and he died. This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.

注讜谞讛 砖诇 转诇诪讬讚讬 讞讻诪讬诐 讗讬诪转 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪注专讘 砖讘转 诇注专讘 砖讘转 讗砖专 驻专讬讜 讬转谉 讘注转讜 讗诪专 专讘 讬讛讜讚讛 讜讗讬转讬诪讗 专讘 讛讜谞讗 讜讗讬转讬诪讗 专讘 谞讞诪谉 讝讛 讛诪砖诪砖 诪讟转讜 诪注专讘 砖讘转 诇注专讘 砖讘转

When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse 鈥渢hat brings forth its fruit in its season鈥 (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Na岣an: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.

讬讛讜讚讛 讘专讬讛 讚专讘讬 讞讬讬讗 讞转谞讬讛 讚专讘讬 讬谞讗讬 讛讜讛 讗讝讬诇 讜讬转讬讘 讘讘讬 专讘 讜讻诇 讘讬 砖诪砖讬 讛讜讛 讗转讬 诇讘讬转讬讛 讜讻讬 讛讜讛 讗转讬 讛讜讛 拽讗 讞讝讬 拽诪讬讛 注诪讜讚讗 讚谞讜专讗 讬讜诪讗 讞讚 诪砖讻转讬讛 砖诪注转讗 讻讬讜谉 讚诇讗 讞讝讬 讛讛讜讗 住讬诪谞讗 讗诪专 诇讛讜 专讘讬 讬谞讗讬 讻驻讜 诪讟转讜 砖讗讬诇诪诇讬 讬讛讜讚讛 拽讬讬诐 诇讗 讘讬讟诇 注讜谞转讜 讛讜讗讬 讻砖讙讙讛 砖讬讜爪讗 诪诇驻谞讬 讛砖诇讬讟 讜谞讞 谞驻砖讬讛

It is related further that Yehuda, son of Rabbi 岣yya and son-in-law of Rabbi Yannai, would go and sit in the study hall, and every Shabbat eve at twilight he would come to his house. When he would come, Rabbi Yannai would see a pillar of fire preceding him due to his sanctity. One day he was engrossed in the halakha he was studying, and he stayed in the study hall and did not return home. When Rabbi Yannai did not see that sign preceding him, he said to the family: Turn his bed over, as one does at times of mourning, since he must have died, reasoning that if Yehuda were alive he would not have missed his set interval for conjugal relations and would certainly have come home. What he said became 鈥渓ike an error that proceeds from a ruler鈥 (Ecclesiastes 10:5), and Yehuda, son of Rabbi 岣yya, died.

专讘讬 讗讬注住拽 诇讬讛 诇讘专讬讛 讘讬 专讘讬 讞讬讬讗 讻讬 诪讟讗 诇诪讬讻转讘 讻转讜讘讛 谞讞 谞驻砖讛 讚专讘讬转讗 讗诪专 专讘讬 讞住 讜砖诇讜诐 驻住讜诇讗 讗讬讻讗 讬转讬讘讜 讜注讬讬谞讜 讘诪砖驻讞讜转 专讘讬 讗转讬 诪砖驻讟讬讛 讘谉 讗讘讬讟诇 讜专讘讬 讞讬讬讗 讗转讬 诪砖诪注讬 讗讞讬 讚讜讚

It is related further that Rabbi Yehuda HaNasi arranged for his son to marry a daughter of the household of Rabbi 岣yya. When he came to write the marriage contract, the girl died. Rabbi Yehuda HaNasi said: Is there, Heaven forbid, some disqualification in these families, as it appears that God prevented this match from taking place? They sat and looked into the families鈥 ancestry and found that Rabbi Yehuda HaNasi was descended from Shefatya ben Avital, the wife of David, whereas Rabbi 岣yya was descended from Shimi, David鈥檚 brother.

讗讝讬诇 讗讬注住拽 诇讬讛 诇讘专讬讛 讘讬 专讘讬 讬讜住讬 讘谉 讝讬诪专讗 驻住拽讜 诇讬讛 转专转讬 住专讬 砖谞讬谉 诇诪讬讝诇 讘讘讬 专讘 讗讞诇驻讜讛 拽诪讬讛 讗诪专 诇讛讜 谞讬讛讜讜 砖讬转 砖谞讬谉 讗讞诇驻讜讛 拽诪讬讛 讗诪专 诇讛讜 讗讬讻谞讬住 讜讛讚专 讗讬讝讬诇 讛讜讛 拽讗 诪讻住讬祝 诪讗讘讜讛 讗诪专 诇讬讛 讘谞讬 讚注转 拽讜谞讱 讬砖 讘讱

He went and arranged for his son to marry a daughter of the household of Rabbi Yosei ben Zimra. They agreed for him that they would support him for twelve years to go to study in the study hall. It was assumed that he would first go to study and afterward get married. They passed the girl in front of the groom and when he saw her he said: Let it be just six years. They passed her in front of him again and he said to them: I will marry her now and then go to study. He was then ashamed to see his father, as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and said to him: My son, you have your Maker鈥檚 perception, meaning you acted the same way that God does.

诪注讬拽专讗 讻转讬讘 转讘讬讗诪讜 讜转讟注诪讜 讜诇讘住讜祝 讻转讬讘 讜注砖讜 诇讬 诪拽讚砖 讜砖讻谞转讬 讘转讜讻诐

The proof for this is that initially it is written: 鈥淵ou bring them and plant them in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in鈥 (Exodus 15:17), which indicates that God鈥檚 original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. And ultimately it is written: 鈥淎nd let them make Me a Sanctuary, that I may dwell among them鈥 (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.

讗讝讬诇 讬转讬讘 转专转讬 住专讬 砖谞讬 讘讘讬 专讘 注讚 讚讗转讗 讗讬注拽专讗 讚讘讬转讛讜 讗诪专 专讘讬 讛讬讻讬 谞注讘讬讚 谞讙专砖讛 讬讗诪专讜 注谞讬讬讛 讝讜 诇砖讜讗 砖讬诪专讛 谞讬谞住讬讘 讗讬转转讗 讗讞专讬转讬 讬讗诪专讜 讝讜 讗砖转讜 讜讝讜 讝讜谞转讜 讘注讬 注诇讛 专讞诪讬 讜讗讬转住讬讗转

After his wedding he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, as a consequence of spending many years without her husband. Rabbi Yehuda HaNasi said: What should we do? If he will divorce her, people will say: This poor woman waited and hoped for naught. If he will marry another woman to beget children, people will say: This one, who bears him children, is his wife and that one, who lives with him, is his mistress. Therefore, her husband pleaded with God to have mercy on her and she was cured.

专讘讬 讞谞谞讬讛 讘谉 讞讻讬谞讗讬 讛讜讛 拽讗讝讬诇 诇讘讬 专讘 讘砖讬诇讛讬 讛诇讜诇讬讛 讚专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讗诪专 诇讬讛 讗讬注讻讘 诇讬 注讚 讚讗转讬 讘讛讚讱 诇讗 讗讬注讻讘讗 诇讬讛 讗讝诇 讬转讬讘 转专讬 住专讬 砖谞讬 讘讘讬 专讘 注讚 讚讗转讬 讗讬砖转谞讜 砖讘讬诇讬 讚诪转讗 讜诇讗 讬讚注 诇诪讬讝诇 诇讘讬转讬讛

Rabbi 岣nanya ben 岣khinai went to the study hall at the end of Rabbi Shimon ben Yo岣i鈥檚 wedding feast. Rabbi Shimon said to him: Wait for me until I can come with you, after my days of celebration are over. However, since he wanted to learn Torah, he did not wait and went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home.

讗讝诇 讬转讬讘 讗讙讜讚讗 讚谞讛专讗 砖诪注 诇讛讛讬讗 专讘讬转讗 讚讛讜讜 拽专讜 诇讛 讘转 讞讻讬谞讗讬 讘转 讞讻讬谞讗讬 诪诇讬 拽讜诇转讱 讜转讗 谞讬讝讬诇 讗诪专 砖诪注 诪讬谞讛 讛讗讬 专讘讬转讗 讚讬讚谉 讗讝诇 讘转专讛 讛讜讛 讬转讬讘讗 讚讘讬转讛讜 拽讗 谞讛诇讛 拽诪讞讗 讚诇 注讬谞讛 讞讝讬转讬讛 住讜讬 诇讘讛 驻专讞 专讜讞讛 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 注谞讬讬讛 讝讜 讝讛 砖讻专讛 讘注讗 专讞诪讬 注诇讛 讜讞讬讬讛

He went and sat on the bank of the river and heard people calling to a certain girl: Daughter of 岣khinai, daughter of 岣khinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, meaning his own daughter, whom he had not recognized after so many years. He followed her to his house. His wife was sitting and sifting flour. She lifted her eyes up, saw him and recognized him, and her heart fluttered with agitation and she passed away from the emotional stress. Rabbi 岣nanya said before God: Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived.

专讘讬 讞诪讗 讘专 讘讬住讗 讗讝讬诇 讬转讬讘 转专讬 住专讬 砖谞讬 讘讘讬 诪讚专砖讗 讻讬 讗转讗 讗诪专 诇讗 讗讬注讘讬讚 讻讚注讘讬讚 讘谉 讞讻讬谞讗讬 注讬讬诇 讬转讬讘 讘诪讚专砖讗 砖诇讞 诇讘讬转讬讛 讗转讗 专讘讬 讗讜砖注讬讗 讘专讬讛 讬转讬讘 拽诪讬讛 讛讜讛 拽讗 诪砖讗讬诇 诇讬讛 砖诪注转讗 讞讝讗 讚拽讗 诪转讞讚讚讬 砖诪注转讬讛 讞诇砖 讚注转讬讛 讗诪专 讗讬 讛讜讗讬 讛讻讗 讛讜讛 诇讬 讝专注 讻讬 讛讗讬

Rabbi 岣ma bar Bisa went and sat for twelve years in the study hall. When he came back to his house, he said: I will not do what the son of 岣khinai, who came home suddenly with tragic consequences for his wife, did. He went and sat in the study hall in his hometown, and sent a message to his house that he had arrived. While he was sitting there his son Rabbi Oshaya, whom he did not recognize, came and sat before him. Rabbi Oshaya asked him questions about halakha, and Rabbi 岣ma saw that the halakhot of Rabbi Oshaya were incisive, i.e., he was very sharp. Rabbi 岣ma was distressed and said: If I had been here and had taught my son I would have had a child like this.

注诇 诇讘讬转讬讛 注诇 讘专讬讛 拽诐 拽诪讬讛 讛讜讗 住讘专 诇诪砖讗诇讬讛 砖诪注转转讗 拽讗 讘注讬 讗诪专讛 诇讬讛 讚讘讬转讛讜 诪讬 讗讬讻讗 讗讘讗 讚拽讗讬诐 诪拽诪讬 讘专讗 拽专讬 注诇讬讛 专诪讬 讘专 讞诪讗 讛讞讜讟 讛诪砖讜诇砖 诇讗 讘诪讛专讛 讬谞转拽 讝讛 专讘讬 讗讜砖注讬讗 讘谞讜 砖诇 专讘讬 讞诪讗 讘专 讘讬住讗

Rabbi 岣ma went in to his house and his son went in with him. Rabbi 岣ma then stood up before him to honor a Torah scholar, since he thought that he wanted to ask him a matter of halakha. His wife said to him: Is there a father who stands up before his son? The Gemara comments: Rami bar 岣ma read the verse about him: 鈥淎 threefold cord is not quickly broken鈥 (Ecclesiastes 4:12). This is referring to Rabbi Oshaya, son of Rabbi 岣ma bar Bisa, as he represented the third generation of Torah scholars in his family.

专讘讬 注拽讬讘讗 专注讬讗 讚讘谉 讻诇讘讗 砖讘讜注 讛讜讛 讞讝讬转讬讛 讘专转讬讛 讚讛讜讛 爪谞讬注 讜诪注诇讬 讗诪专讛 诇讬讛 讗讬 诪拽讚砖谞讗 诇讱 讗讝诇转 诇讘讬 专讘 讗诪专 诇讛 讗讬谉 讗讬拽讚砖讗 诇讬讛 讘爪讬谞注讛 讜砖讚专转讬讛 砖诪注 讗讘讜讛 讗驻拽讛 诪讘讬转讬讛 讗讚专讛 讛谞讗讛 诪谞讻住讬讛 讗讝讬诇 讬转讬讘 转专讬 住专讬 砖谞讬谉 讘讘讬 专讘 讻讬 讗转讗 讗讬讬转讬 讘讛讚讬讛 转专讬 住专讬 讗诇驻讬 转诇诪讬讚讬 砖诪注讬讛 诇讛讛讜讗 住讘讗 讚拽讗诪专 诇讛 注讚 讻诪讛

The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savua saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property. Rabbi Akiva went and sat for twelve years in the study hall. When he came back to his house he brought twelve thousand students with him, and as he approached he heard an old man saying to his wife: For how long

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