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Today's Daf Yomi

February 10, 2015 | 讻状讗 讘砖讘讟 转砖注状讛

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Ketubot 8

砖讛讻诇 讘专讗 诇讻讘讜讚讜

Who has created all for His glory.

讜讬讜爪专 讛讗讚诐

And the second blessing is: Blessed are You鈥Creator of mankind.

讜讗砖专 讬爪专 讗转 讛讗讚诐 讘爪诇诪讜 讘爪诇诐 讚诪讜转 转讘谞讬转讜 讜讛转拽讬谉 诇讜 诪诪谞讜 讘谞讬谉 注讚讬 注讚 讘专讜讱 讗转讛 讛壮 讬讜爪专 讛讗讚诐

And the third blessing is: Blessed are You鈥Who made humanity in His image, in the image of the likeness of His form, and out of His very self formed a building (see Genesis 2:22) for eternity. Blessed are You, Lord, Creator of mankind.

砖讜砖 转砖讬砖 讜转讙诇 讛注拽专讛 讘拽讘讜抓 讘谞讬讛 诇转讜讻讛 讘砖诪讞讛 讘专讜讱 讗转讛 讛壮 诪砖诪讞 爪讬讜谉 讘讘谞讬讛

The fourth blessing is: May the barren city of Jerusalem greatly rejoice and delight with the ingathering of her children within her in joy. Blessed are You, Lord, Who gladdens Zion through her children.

砖诪讞 转砖诪讞 专讬注讬诐 讛讗讛讜讘讬诐 讻砖诪讞讱 讬爪讬专讱 讘讙谉 注讚谉 诪拽讚诐 讘专讜讱 讗转讛 讛壮 诪砖诪讞 讞转谉 讜讻诇讛

The fifth blessing is: Bring great joy to these loving friends, as You gave joy to Your creations in Eden in ancient times. Blessed are You, Lord, Who brings joy to the groom and bride.

讘专讜讱 讗转讛 讛壮 讗诇讛讬谞讜 诪诇讱 讛注讜诇诐 讗砖专 讘专讗 砖砖讜谉 讜砖诪讞讛 讞转谉 讜讻诇讛 讙讬诇讛 专讬谞讛 讚讬爪讛 讞讚讜讛 讗讛讘讛 讜讗讞讜讛 讜砖诇讜诐 讜专讬注讜转 诪讛专讛 讛壮 讗诇讛讬谞讜 讬砖诪注 讘注专讬 讬讛讜讚讛 讜讘讞讜爪讜转 讬专讜砖诇讬诐 拽讜诇 砖砖讜谉 讜拽讜诇 砖诪讞讛 拽讜诇 讞转谉 讜拽讜诇 讻诇讛 拽讜诇 诪爪讛诇讜转 讞转谞讬诐 诪讞讜驻转诐 讜谞注专讬诐 诪诪砖转讛 谞讙讬谞转诐 讘专讜讱 讗转讛 讛壮 诪砖诪讞 讞转谉 注诐 讛讻诇讛

The sixth blessing is: Blessed are You, Lord our God, King of the universe, Who has created joy and gladness, groom and bride, delight, exultation, happiness, jubilation, love and brotherhood, and peace and friendship. Soon, Lord our God, may there be heard in the cities of Judea and in the streets of Jerusalem the sound of joy and the sound of gladness, the sound of the groom and the sound of the bride, the joyous sound of grooms from their wedding canopy and of young people from their feast of song (see Jeremiah 33:11). Blessed are You, Lord, Who makes the groom rejoice with the bride. Together with the blessing over the wine, these are the seven wedding blessings.

诇讜讬 讗讬拽诇注 诇讘讬 专讘讬 讘讛诇讜诇讬讛 讚专讘讬 砖诪注讜谉 讘专讬讛 讘专讬讱 讞诪砖 专讘 讗住讬 讗讬拽诇注 诇讘讬 专讘 讗砖讬 讘讛诇讜诇讬讛 讚诪专 讘专讬讛 讘专讬讱 砖讬转

The Gemara relates: Levi happened to come to the house of Rabbi Yehuda HaNasi during the wedding celebration of Rabbi Shimon, his son, and recited five of these blessings. Rav Asi happened to come to the house of Rav Ashi during the wedding celebration of Mar, his son, and recited six of these blessings.

诇讬诪讗 讘讛讗 拽诪讬驻诇讙讬 讚诪专 住讘专 讞讚讗 讬爪讬专讛 讛讜讗讬 讜诪专 住讘专 砖转讬 讬爪讬专讜转 讛讜讗讬

The Gemara suggests: Let us say that they disagree about this: One Sage holds: It was one act of creation with which man was created. And one Sage holds: It was two acts of creation with which man was created. The first opinion, that there was one act of creation, is based on the concept that man was created with two sides, one male and one female. There was no additional act of creation. Man and woman were subsequently separated into two independent beings. Therefore, there is no need for the two blessings: Who created mankind, and: Who created mankind in His image. The second opinion is that there were in fact two separate acts of creation. Therefore, it is appropriate to recite two blessings with regard to the creation of mankind.

诇讗 讚讻讜诇讬 注诇诪讗 讞讚讗 讬爪讬专讛 讛讜讗讬 诪专 住讘专 讘转专 诪讞砖讘讛 讗讝诇讬谞谉 讜诪专 住讘专 讘转专 诪注砖讛 讗讝诇讬谞谉 讻讬 讛讗 讚专讘 讬讛讜讚讛 专诪讬 讻转讬讘 讜讬讘专讗 讗诇讛讬诐 讗转 讛讗讚诐 讘爪诇诪讜 讜讻转讬讘 讝讻专 讜谞拽讘讛 讘专讗诐 讛讗 讻讬爪讚 讘转讞诇讛 注诇讛 讘诪讞砖讘讛 诇讘专讗讜转 砖谞讬诐 讜诇讘住讜祝 谞讘专讗 讗讞讚

The Gemara rejects that suggestion: No, everyone agrees that it was only one act of creation. However, one Sage holds: It is according to the initial thought that we proceed. And one Sage holds: It is according to the action that we proceed. God鈥檚 initial thought was to create man and woman as separate entities. Ultimately, they were created as one entity. That explanation is like the following. Rav Yehuda raises a contradiction. In one verse it is written: 鈥淎nd God created man in His own image鈥 (Genesis 1:27), indicating one act of creation, and in another verse it is written: 鈥淢ale and female He created them鈥 (Genesis 5:2), indicating two acts. How can this apparent contradiction be resolved? Initially, the thought entered God鈥檚 mind to create two, but ultimately only one was actually created.

专讘 讗砖讬 讗讬拽诇注 诇讘讬 专讘 讻讛谞讗 讬讜诪讗 拽诪讗 讘专讬讱 讻讜诇讛讜 诪讻讗谉 讜讗讬诇讱 讗讬 讗讬讻讗 驻谞讬诐 讞讚砖讜转 讘专讬讱 讻讜诇讛讜 讜讗讬 诇讗 讗驻讜砖讬 砖诪讞讛 讘注诇诪讗 讛讜讗 诪讘专讱 砖讛砖诪讞讛 讘诪注讜谞讜 讜讗砖专 讘专讗

The Gemara relates: Rav Ashi happened to come to the house of Rav Kahana to attend a wedding. The first day he recited all seven blessings. From that point forward, if there were new faces present, he recited all the blessings, and if not, he would say: It is merely an extension of the original celebration, and he would recite the blessing: In Whose dwelling is joy, in the zimmun prior to Grace after Meals, and the sixth blessing after Grace after Meals: Who has created.

诪砖讘注讛 讜注讚 砖诇砖讬诐 讘讬谉 讗诪专 诇讛讜 诪讞诪转 讛诇讜诇讗 讜讘讬谉 诇讗 讗诪专 诇讛讜 诪讞诪转 讛诇讜诇讗 诪讘专讱 砖讛砖诪讞讛 讘诪注讜谞讜 诪讻讗谉 讜讗讬诇讱 讗讬 讗诪专 诇讛讜 诪讞诪转 讛诇讜诇讗 诪讘专讱 砖讛砖诪讞讛 讘诪注讜谞讜 讜讗讬 诇讗 诇讗

搂 Apropos the wedding blessings, the Gemara continues: From seven days after the wedding until the thirtieth day, whether the groom said to the guests that he is inviting them due to the wedding celebration or whether he did not say to them that he is inviting them due to the wedding celebration, he recites the blessing: In Whose dwelling is joy. From this point, thirty days after the wedding, forward, if he said to them that he is inviting them due to the wedding celebration [hillula], he recites the blessing: In Whose dwelling is joy, and if not, he doesn鈥檛.

讜讻讬 讗诪专 诇讛讜 诪讞诪转 讛诇讜诇讗 注讚 讗讬诪转 讗诪专 专讘 驻驻讬 诪砖诪讬讛 讚专讘讗 注讚 转专讬住专 讬专讞讬 砖转讗 讜诪注讬拽专讗 诪讗讬诪转 讗诪专 专讘 驻驻讗 诪讻讬 专诪讜 砖注专讬 讘讗住讬谞转讗 讗讬谞讬 讜讛讗 专讘 驻驻讗 讗讬注住拽 诇讗讘讗 诪专 讘专讬讛 讜讘专讬讱 诪砖注转 讗讬专讜住讬谉 砖讗谞讬 专讘 驻驻讗 讚讛讜讛 讟专讬讞 诇讬讛

The Gemara asks: And when the groom said to them that he is inviting them due to the wedding celebration, until when is this blessing recited? Rav Pappi said in the name of Rava: Until twelve months of the year have passed since the wedding. Since his legal status remains that of a groom, the blessing: In Whose dwelling is joy, may be recited. The Gemara asks: And initially, prior to the wedding, from when is that blessing recited? Rav Pappa said: From when they cast barley into the mortar to prepare beer for the wedding. The Gemara asks: Is that so? But didn鈥檛 Rav Pappa, involve himself in preparations for the wedding of his son, Abba Mar, and begin reciting the blessing from the time of betrothal? Rav Pappa is different, because the wedding preparations had already been prepared for him, and it was merely a matter of waiting for the designated time to arrive. Therefore, the wedding celebration began for him from the time of betrothal.

专讘讬谞讗 讗讬注住拽 诇讬讛 诇讘专讬讛 讘讬 专讘 讞讘讬讘讗 讜讘专讬讱 诪砖注转 讗讬专讜住讬谉 讗诪专 拽讬诐 诇讬 讘讙讜讬讬讛讜 讚诇讗 讛讚专讬 讘讛讜 诇讗 讗住转讬讬注 诪讬诇转讗 讜讛讚专讬 讘讛讜 专讘 转讞诇讬驻讗 讘专 诪注专讘讗 讗讬拽诇注 诇讘讘诇 讘专讬讱 砖讬转 讗专讬讻转讗 讜诇讬转 讛诇讻转讗 讻讜讜转讬讛

The Gemara relates: Ravina arranged for his son to marry a woman from the house of Rav 岣viva and recited the blessing from the time of betrothal. He said: I am certain with regard to them, that they will not retract their commitment and terminate the betrothal, and the wedding will take place on time. Nevertheless, the matter was not to be, and ultimately they retracted their commitment, and the wedding was canceled. The Gemara relates: Rav Ta岣ifa, from the West, i.e., Eretz Yisrael, happened to come to Babylonia, and he elaborated on the themes of the wedding blessings and recited six long blessings. The Gemara concludes: And the halakha is not in accordance with his opinion. Rather, one must adhere to the formula coined by the Sages.

专讘 讞讘讬讘讗 讗讬拽诇注 诇讘讬 诪讛讜诇讗 讘专讬讱 砖讛砖诪讞讛 讘诪注讜谞讜 讜诇讬转 讛诇讻转讗 讻讜讜转讬讛 诪砖讜诐 讚讟专讬讚讬 讚讗讬转 诇讬讛 爪注专讗 诇讬谞讜拽讗

It is further related: Rav 岣viva happened to come to the house where a circumcision was taking place. He recited the blessing: In Whose dwelling is joy. The Gemara concludes: And the halakha is not in accordance with his opinion. Since the parents of the baby are anxious, as the baby is experiencing pain, it is not appropriate to recite the blessing under those circumstances.

讗诪专 专讘 谞讞诪谉 讗诪专 专讘 讞转谞讬诐 诪谉 讛诪谞讬谉 讜讗讬谉 讗讘诇讬诐 诪谉 讛诪谞讬谉 诪讬转讬讘讬 讞转谞讬诐 讜讗讘诇讬诐 诪谉 讛诪谞讬谉 诪转谞讬转讗 拽讗 专诪讬转 注诇讬讛 讚专讘 专讘 转谞讗 讛讜讗 讜驻诇讬讙 讗讬转诪专 讗诪专 专讘讬 讬爪讞拽 讗诪专 专讘讬 讬讜讞谞谉 讞转谞讬诐 诪谉 讛诪谞讬谉 讜讗讬谉 讗讘诇讬诐 诪谉 讛诪谞讬谉 诪讬转讬讘讬 讞转谞讬诐 讜讗讘诇讬诐 诪谉 讛诪谞讬谉

Rav Na岣an said that Rav said: With regard to the quorum of ten required to recite the wedding blessings, grooms are included in the tally. And mourners are not included in the tally for the blessing of the mourners. The Gemara raises an objection from a baraita: Grooms and mourners are included in the tally. The Gemara responds: Are you raising a contradiction from a baraita against the opinion of Rav? Rav himself had tanna status and therefore, unlike later amora鈥檌m, could disagree with opinions of tanna鈥檌m. It was stated: Rabbi Yitz岣k said that Rabbi Yo岣nan said: Grooms are included in the tally, but mourners are not included in the tally. The Gemara raises an objection from the baraita cited above: Grooms and mourners are included in the tally.

讻讬 转谞讬讗 讛讛讬讗 讘讘专讻转 讛诪讝讜谉 讻讬 拽讗诪专 专讘讬 讬讜讞谞谉 讘砖讜专讛

The Gemara answers: When that baraita is taught, it is with regard to combining with others to form a quorum of three to recite Grace after Meals, as a mourner is obligated to recite Grace after Meals. However, when Rabbi Yo岣nan says that mourners are not included in the tally, it is with regard to the quorum of ten men required to form a line to comfort the mourners following the burial.

讜讗诇讗 讛讗 讚讗诪专 专讘讬 讬爪讞拽 讗诪专 专讘讬 讬讜讞谞谉 诪讘专讻讬诐 讘专讻转 讞转谞讬诐 讘注砖专讛 讜讞转谞讬诐 诪谉 讛诪谞讬谉 讜讘专讻转 讗讘诇讬诐 讘注砖专讛 讜讗讬谉 讗讘诇讬诐 诪谉 讛诪谞讬谉 讘专讻讛 讘砖讜专讛 诪讬 讗讬讻讗 讗诇讗 讻讬 拽讗诪专 专讘讬 讬讜讞谞谉 讘专讞讘讛

And the Gemara raises an objection: However, that which Rabbi Yitz岣k said that Rabbi Yo岣nan said: One recites the blessing of the grooms in a quorum of ten, and the grooms are included in the tally, and one recites the blessing of the mourners in a quorum of ten, and the mourners are not included in the tally. Is there a blessing recited in the line formed to comfort the mourners? Clearly, this statement of Rabbi Yo岣nan cannot be explained as referring to the line. Rather, when Rabbi Yo岣nan said that mourners are not included in the tally, it was with regard to the blessing recited in the square adjacent to the cemetery, where the meal of comfort takes place and various blessings are recited to comfort the mourners. Mourners are not included in the requisite quorum of ten.

讜讗诇讗 讛讗 讚讗诪专 专讘讬 讬爪讞拽 讗诪专 专讘讬 讬讜讞谞谉 诪讘专讻讬谉 讘专讻转 讞转谞讬诐 讘注砖专讛 讻诇 砖讘注讛 讜讞转谞讬诐 诪谉 讛诪谞讬谉 讜讘专讻转 讗讘诇讬诐 讘注砖专讛 讻诇 砖讘注讛 讜讗讬谉 讗讘诇讬诐 诪谉 讛诪谞讬谉 讘专讻转 专讞讘讛 讻诇 砖讘注讛 诪讬 讗讬讻讗 诪砖讻讞转 诇讛 讘驻谞讬诐 讞讚砖讜转

The Gemara asks: However, with regard to that which Rabbi Yitz岣k said that Rabbi Yo岣nan said: One recites the blessing of the grooms in a quorum of ten all seven days of celebration, and the grooms are included in the tally; and one recites the blessing of the mourners all seven days of mourning in a quorum of ten, and the mourners are not included in the tally, is there a blessing recited in the square all seven days? The meal of comfort and the associated blessings take place directly after the burial, not throughout the seven days of mourning. The Gemara answers: You find blessings recited throughout the seven-day mourning period in a case where new faces who did not attend the burial are present. In that case, eulogies and words of comfort are repeated, and the blessing of the mourners is recited again.

讻讬 讛讗 讚专讘 讞讬讬讗 讘专 讗讘讗 诪拽专讬 讘谞讬讛 讚专讬砖 诇拽讬砖 讛讜讛 讜讗诪专讬 诇讛 诪转谞讬 讘专讬讛 讚专讬砖 诇拽讬砖 讛讜讛 砖讻讬讘 诇讬讛 讬谞讜拽讗 讬讜诪讗 拽诪讗 诇讗 讗讝诇 诇讙讘讬讛 诇诪讞专 讚讘专讬讛 诇讬讛讜讚讛 讘专 谞讞诪谞讬 诪转讜专讙诪谞讬讛 讗诪专 诇讬讛 拽讜诐 讗讬诪讗 诪诇转讗 讻诇 拽讘讬诇 讬谞讜拽讗 驻转讞 讜讗诪专 讜讬专讗 讛壮 讜讬谞讗抓 诪讻注住 讘谞讬讜 讜讘谞讜转讬讜 讚讜专 砖讗讘讜转 诪谞讗爪讬诐 诇讛拽讚讜砖 讘专讜讱 讛讜讗 讻讜注住 注诇 讘谞讬讛诐 讜注诇 讘谞讜转讬讛诐 讜诪转讬诐 讻砖讛诐 拽讟谞讬诐

搂 This is similar to that incident involving Rav 岣yya bar Abba, who was the Bible teacher of the sons of Reish Lakish, and some say that he was the Mishna teacher of the son of Reish Lakish. His child died. On the first day, Reish Lakish did not go to comfort him. The next day, he took Yehuda bar Na岣ani, his disseminator, with him to comfort Rav 岣yya bar Abba. Reish Lakish said to his disseminator: Stand and say a matter of comfort with regard to the death of the child. He began and said: 鈥淎nd the Lord saw it and He abhorred them, due to the provocation of His sons and His daughters鈥 (Deuteronomy 32:19). A generation in which the fathers abhor the Holy One, Blessed be He, He is angered at their sons and their daughters, and they die when they are small.

讜讗讬讻讗 讚讗诪专讬 讘讞讜专 讛讜讛 讜讛讻讬 拽讗诪专 诇讬讛 注诇 讻谉 注诇 讘讞讜专讬讜 诇讗 讬砖诪讞 讛壮 讜讗转 讬转讜诪讬讜 讜讗转 讗诇诪谞讜转讬讜 诇讗 讬专讞诐 讻讬 讻诇讜 讞谞祝 讜诪专注 讜讻诇 驻讛 讚讘专 谞讘诇讛 讘讻诇 讝讗转 诇讗 砖讘 讗驻讜 讜注讜讚 讬讚讜 谞讟讜讬讛 诪讗讬 讜注讜讚 讬讚讜 谞讟讜讬讛 讗诪专 专讘 讞谞谉 讘专 专讘 讛讻诇 讬讜讚注讬谉 讻诇讛 诇诪讛 谞讻谞住讛 诇讞讜驻讛 讗诇讗 讻诇 讛诪谞讘诇 驻讬讜 讜诪讜爪讬讗 讚讘专 谞讘诇讛 诪驻讬讜 讗驻诇讜 谞讞转诐 诇讜 讙讝专 讚讬谞讜 砖诇 砖讘注讬诐 砖谞讛 诇讟讜讘讛 谞讛驻讱 注诇讬讜 诇专注讛

And there are those who say that the child who died was not a small child, but a youth, and this is what the disseminator said to him: 鈥淭herefore the Lord shall have no joy in their young men, nor shall He have compassion on their orphans and widows, for everyone is a flatterer and an evildoer, and every mouth speaks obscenity. For all this His anger is not turned away, and His hand is still outstretched鈥 (Isaiah 9:16). What is the meaning of the phrase 鈥淎nd His hand is still outstretched鈥? Rav 岣nan bar Rav said: Everyone knows why a bride enters the wedding canopy. It is the step before consummation of the marriage. However, one should not speak about it unnecessarily, as anyone who profanes his mouth and issues a matter of profanity from his mouth, even if a positive decree of seventy years was sealed for him, nevertheless, it is transformed for him into an evil decree.

讗转讗 诇谞讞讜诪讬 爪注讜专讬 拽诪爪注专 诇讬讛 讛讻讬 拽讗诪专 诇讬讛 讞砖讬讘 讗转 诇讗转驻讜住讬 讗讚专讗

The Gemara asks about this incident: He came at the behest of Reish Lakish to comfort Rav 岣yya bar Abba and instead he upset him by attributing the death of his son to his transgressions. The Gemara answers: It was not his intention to upset Rav 岣yya bar Abba and to attribute the death of his son to his actions. Rather, this is what he is saying to him: You are sufficiently significant to be seized, i.e., to die or suffer, for the sins of the generation, as it is specifically the righteous few who are punished for the transgressions of a sinful generation.

讗诪专 诇讬讛 拽讜诐 讗讬诪讗 诪诇转讗 讻谞讙讚 砖讘讞讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 驻转讞 讜讗诪专 讛讗诇 讛讙讚讜诇 讘专讜讘 讙讚诇讜 讗讚讬专 讜讞讝拽 讘专讜讘 谞讜专讗讜转 诪讞讬讛 诪转讬诐 讘诪讗诪专讜 注讜砖讛 讙讚讜诇讜转 注讚 讗讬谉 讞拽专 讜谞驻诇讗讜转 注讚 讗讬谉 诪住驻专 讘专讜讱 讗转讛 讛壮 诪讞讬讛 讛诪转讬诐

Reish Lakish said to his disseminator: Stand and say a statement with regard to the praiseworthiness of the Holy One, Blessed be He. He began and said: God, Who is great in the abundance of His greatness, mighty and strong in the abundance of His awesome deeds, Who revives the dead in fulfillment of His statement, Who does great deeds beyond comprehension, wondrous deeds without number. Blessed are You, Lord, Who revives the dead.

讗诪专 诇讬讛 拽讜诐 讗讬诪讗 诪诇转讗 讻谞讙讚 讗讘诇讬诐 驻转讞 讜讗诪专 讗讞讬谞讜 讛诪讬讜讙注讬诐 讛诪讚讜讻讗讬谉 讘讗讘诇 讛讝讛 转谞讜 诇讘讘讻诐 诇讞拽讜专 讗转 讝讗转 讝讗转 讛讬讗 注讜诪讚转 诇注讚 谞转讬讘 讛讜讗 诪砖砖转 讬诪讬 讘专讗砖讬转 专讘讬诐 砖转讜 专讘讬诐 讬砖转讜 讻诪砖转讛 专讗砖讜谞讬诐 讻讱 诪砖转讛 讗讞专讜谞讬诐 讗讞讬谞讜 讘注诇 谞讞诪讜转 讬谞讞诐 讗转讻诐 讘专讜讱 诪谞讞诐 讗讘诇讬诐

Reish Lakish said to him: Stand and say a statement with regard to the mourners. He began and said: Our brothers, who are exhausted, who are overwhelmed by this mourning, set your heart to examine this: This is what stands forever. It is a path from the six days of Creation, i.e., death exists since Creation, and it is well known that this is the fate of man. Many have drunk from the poisonous cup of death, and many will drink. As was the consequence of the drink of the first who have drunk, so too will be the consequence of the drink of the last who will drink. Our brothers, may the Master of solace comfort you. Blessed are You, Lord, Who comforts the mourners.

讗诪专 讗讘讬讬 专讘讬诐 砖转讜 诇讬诪讗 专讘讬诐 讬砖转讜 诇讗 诇讬诪讗 诪砖转讛 专讗砖讜谞讬诐 诇讬诪讗 诪砖转讛 讗讞专讜谞讬诐 诇讗 诇讬诪讗 讚讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讜讻谉 转谞讗 诪砖诪讬讛 讚专讘讬 讬讜住讬 诇注讜诇诐 讗诇 讬驻转讞 讗讚诐 驻讬讜 诇砖讟谉 讗诪专 专讘 讬讜住祝 诪讗讬 拽专讗 讻住讚讜诐 讛讬讬谞讜 诇注诪讜专讛 讚诪讬谞讜 诪讗讬 讗讛讚专 诇讬讛 砖诪注讜 讚讘专 讛壮 拽爪讬谞讬 住讚讜诐 讜讙讜壮

Abaye said with regard to the statement concerning the mourners: Let him say: Many have drunk; let him not say: Many will drink. Let him say: The drink of the first; let him not say: The drink of the last. This is as Rabbi Shimon ben Lakish said, and likewise it was taught in the name of Rabbi Yosei: A person should never open his mouth to Satan and speculate about potential disasters. Rav Yosef said: What is the verse from which it is derived? 鈥淲e should have almost been as Sodom, we should have been like unto Gomorrah鈥 (Isaiah 1:9), after which, what did the prophet reply to them? 鈥淗ear the word of the Lord, rulers of Sodom; give ear unto the law of our God, people of Gomorrah鈥 (Isaiah 1:10). Isaiah drew the analogy and immediately it was realized.

讗诪专 诇讬讛 拽讜诐 讗讬诪讗 诪诇转讗 讻谞讙讚 诪谞讞诪讬 讗讘诇讬诐 驻转讞 讜讗诪专 讗讞讬谞讜 讙讜诪诇讬 讞住讚讬诐 讘谞讬 讙讜诪诇讬 讞住讚讬诐 讛诪讞讝讬拽讬诐 讘讘专讬转讜 砖诇 讗讘专讛诐 讗讘讬谞讜 (砖谞讗诪专 讻讬 讬讚注转讬讜 诇诪注谉 讗砖专 讬爪讜讛 讗转 讘谞讬讜 讜讙讜壮) 讗讞讬谞讜 讘注诇 讛讙诪讜诇 讬砖诇诐 诇讻诐 讙诪讜诇讻诐 讘专讜讱 讗转讛 诪砖诇诐 讛讙诪讜诇

Reish Lakish said to the disseminator: Stand and say a statement with regard to those who comfort the mourners. He began and said: Our brothers, bestowers of loving-kindness, sons of bestowers of loving-kindness, who embrace the covenant of Abraham our Patriarch, as it is stated: 鈥淔or I know him, that he will command his children鈥to do righteousness and justice鈥 (Genesis 18:19). Our brothers, may the Master of reward pay you your just deserts. Blessed are You, Lord, Who pays the just deserts.

讗诪专 诇讬讛 拽讜诐 讗讬诪讗 诪诇转讗 讻谞讙讚 讻诇 讬砖专讗诇 驻转讞 讜讗诪专 专讘讜谉 讛注讜诇诪讬诐 驻讚讛 讜讛爪诇 诪诇讟 讛讜砖注 注诪讱 讬砖专讗诇 诪谉 讛讚讘专 讜诪谉 讛讞专讘 讜诪谉 讛讘讬讝讛 讜诪谉 讛砖讚驻讜谉 讜诪谉 讛讬专拽讜谉 讜诪讻诇 诪讬谞讬 驻讜专注谞讬讜转 讛诪转专讙砖讜转 讜讘讗讜转 诇注讜诇诐 讟专诐 谞拽专讗 讜讗转讛 转注谞讛 讘专讜讱 讗转讛 注讜爪专 讛诪讙驻讛

Reish Lakish said to the disseminator: Stand and say a statement with regard to the entire Jewish people. He began and said: Master of the worlds, redeem and save, rescue and deliver Your people, Israel, from the pestilence and from the sword, and from spoil, and from the blight, and from the mildew, and from all types of afflictions that suddenly erupt and come to the world. Before we call and You will respond. Blessed are You, Lord, Who halts the plague. Apparently, several blessings are recited on the days following the burial.

讗诪专 注讜诇讗 讜讗诪专讬 诇讛 讘诪转谞讬转讗 转谞讗 注砖专讛 讻讜住讜转 转拽谞讜 讞讻诪讬诐 讘讘讬转 讛讗讘诇 砖诇砖讛 拽讜讚诐 讗讻讬诇讛 讻讚讬 诇驻转讜讞 讗转 讘谞讬 诪注讬讜 砖诇砖讛 讘转讜讱 讗讻讬诇讛 讻讚讬 诇砖专讜转 讗讻讬诇讛 砖讘诪注讬讜 讜讗专讘注讛 诇讗讞专 讗讻讬诇讛 讗讞讚 讻谞讙讚 讛讝谉 讜讗讞讚 讻谞讙讚 讘专讻转 讛讗专抓 讜讗讞讚 讻谞讙讚 讘讜谞讛 讬专讜砖诇讬诐 讜讗讞讚 讻谞讙讚 讛讟讜讘 讜讛诪讟讬讘

搂 In connection with comforting mourners, Ulla said, and some say that it was taught in a baraita: The Sages instituted ten cups of wine to be drunk in the house of the mourner: Three cups prior to the meal, in order to open his intestines, i.e., whet his appetite; three during the meal, to soak the food in his intestines in order to facilitate digestion; and four cups after the meal, each corresponding to a blessing in the Grace after Meals. One corresponds to the first blessing: Who feeds all; one corresponds to the second blessing, the blessing of the land; one corresponding to the third blessing: Who builds Jerusalem; and one corresponding to the fourth blessing: Who is good and does good.

讛讜住讬驻讜 注诇讬讛诐 讗专讘注讛 讗讞讚 讻谞讙讚 讞讝谞讬 讛注讬专 讜讗讞讚 讻谞讙讚 驻专谞住讬 讛注讬专 讜讗讞讚 讻谞讙讚 讘讬转 讛诪拽讚砖 讜讗讞讚 讻谞讙讚 专讘谉 讙诪诇讬讗诇 讛转讞讬诇讜 讛讬讜 砖讜转讬谉 讜诪砖转讻专讬谉 讛讞讝讬专讜 讛讚讘专 诇讬讜砖谞讛

Later, the Sages added to those four additional blessings: One, noting the actions of the attendants of the city [岣zzanei ha鈥檌r], who tend to burials and other communal needs; one, noting the actions of the leaders of the city, who would provide funding for the burial of the poor; one, noting the Temple, commemorating its destruction; and one, noting the actions of Rabban Gamliel. The people began observing this ordinance instituted by the Sages, and they would drink and become intoxicated. Therefore, the Sages restored the matter to its previous status and established that they drink no more than ten cups.

诪讗讬 专讘谉 讙诪诇讬讗诇 讚转谞讬讗 讘专讗砖讜谞讛 讛讬转讛 讛讜爪讗转 讛诪转 拽砖讛 诇拽专讜讘讬讜 讬讜转专 诪诪讬转转讜 注讚 砖讛讬讜 诪谞讬讞讬诐 讗讜转讜 讜讘讜专讞讬谉 注讚 砖讘讗 专讘谉 讙诪诇讬讗诇 讜谞讛讙 拽诇讜转 讘注爪诪讜 讜讛讜爪讬讗讜讛讜 讘讻诇讬 驻砖转谉 讜谞讛讙讜 讻诇 讛注诐 讗讞专讬讜 诇讛讜爪讬讗 讘讻诇讬 驻砖转谉 讗诪专 专讘 驻驻讗 讜讛讗讬讚谞讗 谞讛讜讙 注诇诪讗 讗驻讬诇讜 讘爪专讚讗 讘专 讝讜讝讗

What is the connection between Rabban Gamliel and a house of mourning? It is as it is taught in a baraita: Initially, the funeral expenditures for the deceased were more taxing for his relatives than his death, as the burials were opulent, until it reached a point where people would abandon the deceased and flee. This continued until Rabbi Gamliel came and conducted himself in a self-deprecatory manner, instructing the people that they were to take him for burial in plain linen garments. And all the people conducted themselves following his example, and instructed their families to take them for burial in plain linen garments. Rav Pappa said: And today, everyone is accustomed to bury the dead in plain garments, even in rough cloth [tzerada] worth one zuz.

讗诪专 专讘讬 讗诇注讝专

Rabbi Elazar said:

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Ketubot 8

The William Davidson Talmud | Powered by Sefaria

Ketubot 8

砖讛讻诇 讘专讗 诇讻讘讜讚讜

Who has created all for His glory.

讜讬讜爪专 讛讗讚诐

And the second blessing is: Blessed are You鈥Creator of mankind.

讜讗砖专 讬爪专 讗转 讛讗讚诐 讘爪诇诪讜 讘爪诇诐 讚诪讜转 转讘谞讬转讜 讜讛转拽讬谉 诇讜 诪诪谞讜 讘谞讬谉 注讚讬 注讚 讘专讜讱 讗转讛 讛壮 讬讜爪专 讛讗讚诐

And the third blessing is: Blessed are You鈥Who made humanity in His image, in the image of the likeness of His form, and out of His very self formed a building (see Genesis 2:22) for eternity. Blessed are You, Lord, Creator of mankind.

砖讜砖 转砖讬砖 讜转讙诇 讛注拽专讛 讘拽讘讜抓 讘谞讬讛 诇转讜讻讛 讘砖诪讞讛 讘专讜讱 讗转讛 讛壮 诪砖诪讞 爪讬讜谉 讘讘谞讬讛

The fourth blessing is: May the barren city of Jerusalem greatly rejoice and delight with the ingathering of her children within her in joy. Blessed are You, Lord, Who gladdens Zion through her children.

砖诪讞 转砖诪讞 专讬注讬诐 讛讗讛讜讘讬诐 讻砖诪讞讱 讬爪讬专讱 讘讙谉 注讚谉 诪拽讚诐 讘专讜讱 讗转讛 讛壮 诪砖诪讞 讞转谉 讜讻诇讛

The fifth blessing is: Bring great joy to these loving friends, as You gave joy to Your creations in Eden in ancient times. Blessed are You, Lord, Who brings joy to the groom and bride.

讘专讜讱 讗转讛 讛壮 讗诇讛讬谞讜 诪诇讱 讛注讜诇诐 讗砖专 讘专讗 砖砖讜谉 讜砖诪讞讛 讞转谉 讜讻诇讛 讙讬诇讛 专讬谞讛 讚讬爪讛 讞讚讜讛 讗讛讘讛 讜讗讞讜讛 讜砖诇讜诐 讜专讬注讜转 诪讛专讛 讛壮 讗诇讛讬谞讜 讬砖诪注 讘注专讬 讬讛讜讚讛 讜讘讞讜爪讜转 讬专讜砖诇讬诐 拽讜诇 砖砖讜谉 讜拽讜诇 砖诪讞讛 拽讜诇 讞转谉 讜拽讜诇 讻诇讛 拽讜诇 诪爪讛诇讜转 讞转谞讬诐 诪讞讜驻转诐 讜谞注专讬诐 诪诪砖转讛 谞讙讬谞转诐 讘专讜讱 讗转讛 讛壮 诪砖诪讞 讞转谉 注诐 讛讻诇讛

The sixth blessing is: Blessed are You, Lord our God, King of the universe, Who has created joy and gladness, groom and bride, delight, exultation, happiness, jubilation, love and brotherhood, and peace and friendship. Soon, Lord our God, may there be heard in the cities of Judea and in the streets of Jerusalem the sound of joy and the sound of gladness, the sound of the groom and the sound of the bride, the joyous sound of grooms from their wedding canopy and of young people from their feast of song (see Jeremiah 33:11). Blessed are You, Lord, Who makes the groom rejoice with the bride. Together with the blessing over the wine, these are the seven wedding blessings.

诇讜讬 讗讬拽诇注 诇讘讬 专讘讬 讘讛诇讜诇讬讛 讚专讘讬 砖诪注讜谉 讘专讬讛 讘专讬讱 讞诪砖 专讘 讗住讬 讗讬拽诇注 诇讘讬 专讘 讗砖讬 讘讛诇讜诇讬讛 讚诪专 讘专讬讛 讘专讬讱 砖讬转

The Gemara relates: Levi happened to come to the house of Rabbi Yehuda HaNasi during the wedding celebration of Rabbi Shimon, his son, and recited five of these blessings. Rav Asi happened to come to the house of Rav Ashi during the wedding celebration of Mar, his son, and recited six of these blessings.

诇讬诪讗 讘讛讗 拽诪讬驻诇讙讬 讚诪专 住讘专 讞讚讗 讬爪讬专讛 讛讜讗讬 讜诪专 住讘专 砖转讬 讬爪讬专讜转 讛讜讗讬

The Gemara suggests: Let us say that they disagree about this: One Sage holds: It was one act of creation with which man was created. And one Sage holds: It was two acts of creation with which man was created. The first opinion, that there was one act of creation, is based on the concept that man was created with two sides, one male and one female. There was no additional act of creation. Man and woman were subsequently separated into two independent beings. Therefore, there is no need for the two blessings: Who created mankind, and: Who created mankind in His image. The second opinion is that there were in fact two separate acts of creation. Therefore, it is appropriate to recite two blessings with regard to the creation of mankind.

诇讗 讚讻讜诇讬 注诇诪讗 讞讚讗 讬爪讬专讛 讛讜讗讬 诪专 住讘专 讘转专 诪讞砖讘讛 讗讝诇讬谞谉 讜诪专 住讘专 讘转专 诪注砖讛 讗讝诇讬谞谉 讻讬 讛讗 讚专讘 讬讛讜讚讛 专诪讬 讻转讬讘 讜讬讘专讗 讗诇讛讬诐 讗转 讛讗讚诐 讘爪诇诪讜 讜讻转讬讘 讝讻专 讜谞拽讘讛 讘专讗诐 讛讗 讻讬爪讚 讘转讞诇讛 注诇讛 讘诪讞砖讘讛 诇讘专讗讜转 砖谞讬诐 讜诇讘住讜祝 谞讘专讗 讗讞讚

The Gemara rejects that suggestion: No, everyone agrees that it was only one act of creation. However, one Sage holds: It is according to the initial thought that we proceed. And one Sage holds: It is according to the action that we proceed. God鈥檚 initial thought was to create man and woman as separate entities. Ultimately, they were created as one entity. That explanation is like the following. Rav Yehuda raises a contradiction. In one verse it is written: 鈥淎nd God created man in His own image鈥 (Genesis 1:27), indicating one act of creation, and in another verse it is written: 鈥淢ale and female He created them鈥 (Genesis 5:2), indicating two acts. How can this apparent contradiction be resolved? Initially, the thought entered God鈥檚 mind to create two, but ultimately only one was actually created.

专讘 讗砖讬 讗讬拽诇注 诇讘讬 专讘 讻讛谞讗 讬讜诪讗 拽诪讗 讘专讬讱 讻讜诇讛讜 诪讻讗谉 讜讗讬诇讱 讗讬 讗讬讻讗 驻谞讬诐 讞讚砖讜转 讘专讬讱 讻讜诇讛讜 讜讗讬 诇讗 讗驻讜砖讬 砖诪讞讛 讘注诇诪讗 讛讜讗 诪讘专讱 砖讛砖诪讞讛 讘诪注讜谞讜 讜讗砖专 讘专讗

The Gemara relates: Rav Ashi happened to come to the house of Rav Kahana to attend a wedding. The first day he recited all seven blessings. From that point forward, if there were new faces present, he recited all the blessings, and if not, he would say: It is merely an extension of the original celebration, and he would recite the blessing: In Whose dwelling is joy, in the zimmun prior to Grace after Meals, and the sixth blessing after Grace after Meals: Who has created.

诪砖讘注讛 讜注讚 砖诇砖讬诐 讘讬谉 讗诪专 诇讛讜 诪讞诪转 讛诇讜诇讗 讜讘讬谉 诇讗 讗诪专 诇讛讜 诪讞诪转 讛诇讜诇讗 诪讘专讱 砖讛砖诪讞讛 讘诪注讜谞讜 诪讻讗谉 讜讗讬诇讱 讗讬 讗诪专 诇讛讜 诪讞诪转 讛诇讜诇讗 诪讘专讱 砖讛砖诪讞讛 讘诪注讜谞讜 讜讗讬 诇讗 诇讗

搂 Apropos the wedding blessings, the Gemara continues: From seven days after the wedding until the thirtieth day, whether the groom said to the guests that he is inviting them due to the wedding celebration or whether he did not say to them that he is inviting them due to the wedding celebration, he recites the blessing: In Whose dwelling is joy. From this point, thirty days after the wedding, forward, if he said to them that he is inviting them due to the wedding celebration [hillula], he recites the blessing: In Whose dwelling is joy, and if not, he doesn鈥檛.

讜讻讬 讗诪专 诇讛讜 诪讞诪转 讛诇讜诇讗 注讚 讗讬诪转 讗诪专 专讘 驻驻讬 诪砖诪讬讛 讚专讘讗 注讚 转专讬住专 讬专讞讬 砖转讗 讜诪注讬拽专讗 诪讗讬诪转 讗诪专 专讘 驻驻讗 诪讻讬 专诪讜 砖注专讬 讘讗住讬谞转讗 讗讬谞讬 讜讛讗 专讘 驻驻讗 讗讬注住拽 诇讗讘讗 诪专 讘专讬讛 讜讘专讬讱 诪砖注转 讗讬专讜住讬谉 砖讗谞讬 专讘 驻驻讗 讚讛讜讛 讟专讬讞 诇讬讛

The Gemara asks: And when the groom said to them that he is inviting them due to the wedding celebration, until when is this blessing recited? Rav Pappi said in the name of Rava: Until twelve months of the year have passed since the wedding. Since his legal status remains that of a groom, the blessing: In Whose dwelling is joy, may be recited. The Gemara asks: And initially, prior to the wedding, from when is that blessing recited? Rav Pappa said: From when they cast barley into the mortar to prepare beer for the wedding. The Gemara asks: Is that so? But didn鈥檛 Rav Pappa, involve himself in preparations for the wedding of his son, Abba Mar, and begin reciting the blessing from the time of betrothal? Rav Pappa is different, because the wedding preparations had already been prepared for him, and it was merely a matter of waiting for the designated time to arrive. Therefore, the wedding celebration began for him from the time of betrothal.

专讘讬谞讗 讗讬注住拽 诇讬讛 诇讘专讬讛 讘讬 专讘 讞讘讬讘讗 讜讘专讬讱 诪砖注转 讗讬专讜住讬谉 讗诪专 拽讬诐 诇讬 讘讙讜讬讬讛讜 讚诇讗 讛讚专讬 讘讛讜 诇讗 讗住转讬讬注 诪讬诇转讗 讜讛讚专讬 讘讛讜 专讘 转讞诇讬驻讗 讘专 诪注专讘讗 讗讬拽诇注 诇讘讘诇 讘专讬讱 砖讬转 讗专讬讻转讗 讜诇讬转 讛诇讻转讗 讻讜讜转讬讛

The Gemara relates: Ravina arranged for his son to marry a woman from the house of Rav 岣viva and recited the blessing from the time of betrothal. He said: I am certain with regard to them, that they will not retract their commitment and terminate the betrothal, and the wedding will take place on time. Nevertheless, the matter was not to be, and ultimately they retracted their commitment, and the wedding was canceled. The Gemara relates: Rav Ta岣ifa, from the West, i.e., Eretz Yisrael, happened to come to Babylonia, and he elaborated on the themes of the wedding blessings and recited six long blessings. The Gemara concludes: And the halakha is not in accordance with his opinion. Rather, one must adhere to the formula coined by the Sages.

专讘 讞讘讬讘讗 讗讬拽诇注 诇讘讬 诪讛讜诇讗 讘专讬讱 砖讛砖诪讞讛 讘诪注讜谞讜 讜诇讬转 讛诇讻转讗 讻讜讜转讬讛 诪砖讜诐 讚讟专讬讚讬 讚讗讬转 诇讬讛 爪注专讗 诇讬谞讜拽讗

It is further related: Rav 岣viva happened to come to the house where a circumcision was taking place. He recited the blessing: In Whose dwelling is joy. The Gemara concludes: And the halakha is not in accordance with his opinion. Since the parents of the baby are anxious, as the baby is experiencing pain, it is not appropriate to recite the blessing under those circumstances.

讗诪专 专讘 谞讞诪谉 讗诪专 专讘 讞转谞讬诐 诪谉 讛诪谞讬谉 讜讗讬谉 讗讘诇讬诐 诪谉 讛诪谞讬谉 诪讬转讬讘讬 讞转谞讬诐 讜讗讘诇讬诐 诪谉 讛诪谞讬谉 诪转谞讬转讗 拽讗 专诪讬转 注诇讬讛 讚专讘 专讘 转谞讗 讛讜讗 讜驻诇讬讙 讗讬转诪专 讗诪专 专讘讬 讬爪讞拽 讗诪专 专讘讬 讬讜讞谞谉 讞转谞讬诐 诪谉 讛诪谞讬谉 讜讗讬谉 讗讘诇讬诐 诪谉 讛诪谞讬谉 诪讬转讬讘讬 讞转谞讬诐 讜讗讘诇讬诐 诪谉 讛诪谞讬谉

Rav Na岣an said that Rav said: With regard to the quorum of ten required to recite the wedding blessings, grooms are included in the tally. And mourners are not included in the tally for the blessing of the mourners. The Gemara raises an objection from a baraita: Grooms and mourners are included in the tally. The Gemara responds: Are you raising a contradiction from a baraita against the opinion of Rav? Rav himself had tanna status and therefore, unlike later amora鈥檌m, could disagree with opinions of tanna鈥檌m. It was stated: Rabbi Yitz岣k said that Rabbi Yo岣nan said: Grooms are included in the tally, but mourners are not included in the tally. The Gemara raises an objection from the baraita cited above: Grooms and mourners are included in the tally.

讻讬 转谞讬讗 讛讛讬讗 讘讘专讻转 讛诪讝讜谉 讻讬 拽讗诪专 专讘讬 讬讜讞谞谉 讘砖讜专讛

The Gemara answers: When that baraita is taught, it is with regard to combining with others to form a quorum of three to recite Grace after Meals, as a mourner is obligated to recite Grace after Meals. However, when Rabbi Yo岣nan says that mourners are not included in the tally, it is with regard to the quorum of ten men required to form a line to comfort the mourners following the burial.

讜讗诇讗 讛讗 讚讗诪专 专讘讬 讬爪讞拽 讗诪专 专讘讬 讬讜讞谞谉 诪讘专讻讬诐 讘专讻转 讞转谞讬诐 讘注砖专讛 讜讞转谞讬诐 诪谉 讛诪谞讬谉 讜讘专讻转 讗讘诇讬诐 讘注砖专讛 讜讗讬谉 讗讘诇讬诐 诪谉 讛诪谞讬谉 讘专讻讛 讘砖讜专讛 诪讬 讗讬讻讗 讗诇讗 讻讬 拽讗诪专 专讘讬 讬讜讞谞谉 讘专讞讘讛

And the Gemara raises an objection: However, that which Rabbi Yitz岣k said that Rabbi Yo岣nan said: One recites the blessing of the grooms in a quorum of ten, and the grooms are included in the tally, and one recites the blessing of the mourners in a quorum of ten, and the mourners are not included in the tally. Is there a blessing recited in the line formed to comfort the mourners? Clearly, this statement of Rabbi Yo岣nan cannot be explained as referring to the line. Rather, when Rabbi Yo岣nan said that mourners are not included in the tally, it was with regard to the blessing recited in the square adjacent to the cemetery, where the meal of comfort takes place and various blessings are recited to comfort the mourners. Mourners are not included in the requisite quorum of ten.

讜讗诇讗 讛讗 讚讗诪专 专讘讬 讬爪讞拽 讗诪专 专讘讬 讬讜讞谞谉 诪讘专讻讬谉 讘专讻转 讞转谞讬诐 讘注砖专讛 讻诇 砖讘注讛 讜讞转谞讬诐 诪谉 讛诪谞讬谉 讜讘专讻转 讗讘诇讬诐 讘注砖专讛 讻诇 砖讘注讛 讜讗讬谉 讗讘诇讬诐 诪谉 讛诪谞讬谉 讘专讻转 专讞讘讛 讻诇 砖讘注讛 诪讬 讗讬讻讗 诪砖讻讞转 诇讛 讘驻谞讬诐 讞讚砖讜转

The Gemara asks: However, with regard to that which Rabbi Yitz岣k said that Rabbi Yo岣nan said: One recites the blessing of the grooms in a quorum of ten all seven days of celebration, and the grooms are included in the tally; and one recites the blessing of the mourners all seven days of mourning in a quorum of ten, and the mourners are not included in the tally, is there a blessing recited in the square all seven days? The meal of comfort and the associated blessings take place directly after the burial, not throughout the seven days of mourning. The Gemara answers: You find blessings recited throughout the seven-day mourning period in a case where new faces who did not attend the burial are present. In that case, eulogies and words of comfort are repeated, and the blessing of the mourners is recited again.

讻讬 讛讗 讚专讘 讞讬讬讗 讘专 讗讘讗 诪拽专讬 讘谞讬讛 讚专讬砖 诇拽讬砖 讛讜讛 讜讗诪专讬 诇讛 诪转谞讬 讘专讬讛 讚专讬砖 诇拽讬砖 讛讜讛 砖讻讬讘 诇讬讛 讬谞讜拽讗 讬讜诪讗 拽诪讗 诇讗 讗讝诇 诇讙讘讬讛 诇诪讞专 讚讘专讬讛 诇讬讛讜讚讛 讘专 谞讞诪谞讬 诪转讜专讙诪谞讬讛 讗诪专 诇讬讛 拽讜诐 讗讬诪讗 诪诇转讗 讻诇 拽讘讬诇 讬谞讜拽讗 驻转讞 讜讗诪专 讜讬专讗 讛壮 讜讬谞讗抓 诪讻注住 讘谞讬讜 讜讘谞讜转讬讜 讚讜专 砖讗讘讜转 诪谞讗爪讬诐 诇讛拽讚讜砖 讘专讜讱 讛讜讗 讻讜注住 注诇 讘谞讬讛诐 讜注诇 讘谞讜转讬讛诐 讜诪转讬诐 讻砖讛诐 拽讟谞讬诐

搂 This is similar to that incident involving Rav 岣yya bar Abba, who was the Bible teacher of the sons of Reish Lakish, and some say that he was the Mishna teacher of the son of Reish Lakish. His child died. On the first day, Reish Lakish did not go to comfort him. The next day, he took Yehuda bar Na岣ani, his disseminator, with him to comfort Rav 岣yya bar Abba. Reish Lakish said to his disseminator: Stand and say a matter of comfort with regard to the death of the child. He began and said: 鈥淎nd the Lord saw it and He abhorred them, due to the provocation of His sons and His daughters鈥 (Deuteronomy 32:19). A generation in which the fathers abhor the Holy One, Blessed be He, He is angered at their sons and their daughters, and they die when they are small.

讜讗讬讻讗 讚讗诪专讬 讘讞讜专 讛讜讛 讜讛讻讬 拽讗诪专 诇讬讛 注诇 讻谉 注诇 讘讞讜专讬讜 诇讗 讬砖诪讞 讛壮 讜讗转 讬转讜诪讬讜 讜讗转 讗诇诪谞讜转讬讜 诇讗 讬专讞诐 讻讬 讻诇讜 讞谞祝 讜诪专注 讜讻诇 驻讛 讚讘专 谞讘诇讛 讘讻诇 讝讗转 诇讗 砖讘 讗驻讜 讜注讜讚 讬讚讜 谞讟讜讬讛 诪讗讬 讜注讜讚 讬讚讜 谞讟讜讬讛 讗诪专 专讘 讞谞谉 讘专 专讘 讛讻诇 讬讜讚注讬谉 讻诇讛 诇诪讛 谞讻谞住讛 诇讞讜驻讛 讗诇讗 讻诇 讛诪谞讘诇 驻讬讜 讜诪讜爪讬讗 讚讘专 谞讘诇讛 诪驻讬讜 讗驻诇讜 谞讞转诐 诇讜 讙讝专 讚讬谞讜 砖诇 砖讘注讬诐 砖谞讛 诇讟讜讘讛 谞讛驻讱 注诇讬讜 诇专注讛

And there are those who say that the child who died was not a small child, but a youth, and this is what the disseminator said to him: 鈥淭herefore the Lord shall have no joy in their young men, nor shall He have compassion on their orphans and widows, for everyone is a flatterer and an evildoer, and every mouth speaks obscenity. For all this His anger is not turned away, and His hand is still outstretched鈥 (Isaiah 9:16). What is the meaning of the phrase 鈥淎nd His hand is still outstretched鈥? Rav 岣nan bar Rav said: Everyone knows why a bride enters the wedding canopy. It is the step before consummation of the marriage. However, one should not speak about it unnecessarily, as anyone who profanes his mouth and issues a matter of profanity from his mouth, even if a positive decree of seventy years was sealed for him, nevertheless, it is transformed for him into an evil decree.

讗转讗 诇谞讞讜诪讬 爪注讜专讬 拽诪爪注专 诇讬讛 讛讻讬 拽讗诪专 诇讬讛 讞砖讬讘 讗转 诇讗转驻讜住讬 讗讚专讗

The Gemara asks about this incident: He came at the behest of Reish Lakish to comfort Rav 岣yya bar Abba and instead he upset him by attributing the death of his son to his transgressions. The Gemara answers: It was not his intention to upset Rav 岣yya bar Abba and to attribute the death of his son to his actions. Rather, this is what he is saying to him: You are sufficiently significant to be seized, i.e., to die or suffer, for the sins of the generation, as it is specifically the righteous few who are punished for the transgressions of a sinful generation.

讗诪专 诇讬讛 拽讜诐 讗讬诪讗 诪诇转讗 讻谞讙讚 砖讘讞讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 驻转讞 讜讗诪专 讛讗诇 讛讙讚讜诇 讘专讜讘 讙讚诇讜 讗讚讬专 讜讞讝拽 讘专讜讘 谞讜专讗讜转 诪讞讬讛 诪转讬诐 讘诪讗诪专讜 注讜砖讛 讙讚讜诇讜转 注讚 讗讬谉 讞拽专 讜谞驻诇讗讜转 注讚 讗讬谉 诪住驻专 讘专讜讱 讗转讛 讛壮 诪讞讬讛 讛诪转讬诐

Reish Lakish said to his disseminator: Stand and say a statement with regard to the praiseworthiness of the Holy One, Blessed be He. He began and said: God, Who is great in the abundance of His greatness, mighty and strong in the abundance of His awesome deeds, Who revives the dead in fulfillment of His statement, Who does great deeds beyond comprehension, wondrous deeds without number. Blessed are You, Lord, Who revives the dead.

讗诪专 诇讬讛 拽讜诐 讗讬诪讗 诪诇转讗 讻谞讙讚 讗讘诇讬诐 驻转讞 讜讗诪专 讗讞讬谞讜 讛诪讬讜讙注讬诐 讛诪讚讜讻讗讬谉 讘讗讘诇 讛讝讛 转谞讜 诇讘讘讻诐 诇讞拽讜专 讗转 讝讗转 讝讗转 讛讬讗 注讜诪讚转 诇注讚 谞转讬讘 讛讜讗 诪砖砖转 讬诪讬 讘专讗砖讬转 专讘讬诐 砖转讜 专讘讬诐 讬砖转讜 讻诪砖转讛 专讗砖讜谞讬诐 讻讱 诪砖转讛 讗讞专讜谞讬诐 讗讞讬谞讜 讘注诇 谞讞诪讜转 讬谞讞诐 讗转讻诐 讘专讜讱 诪谞讞诐 讗讘诇讬诐

Reish Lakish said to him: Stand and say a statement with regard to the mourners. He began and said: Our brothers, who are exhausted, who are overwhelmed by this mourning, set your heart to examine this: This is what stands forever. It is a path from the six days of Creation, i.e., death exists since Creation, and it is well known that this is the fate of man. Many have drunk from the poisonous cup of death, and many will drink. As was the consequence of the drink of the first who have drunk, so too will be the consequence of the drink of the last who will drink. Our brothers, may the Master of solace comfort you. Blessed are You, Lord, Who comforts the mourners.

讗诪专 讗讘讬讬 专讘讬诐 砖转讜 诇讬诪讗 专讘讬诐 讬砖转讜 诇讗 诇讬诪讗 诪砖转讛 专讗砖讜谞讬诐 诇讬诪讗 诪砖转讛 讗讞专讜谞讬诐 诇讗 诇讬诪讗 讚讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讜讻谉 转谞讗 诪砖诪讬讛 讚专讘讬 讬讜住讬 诇注讜诇诐 讗诇 讬驻转讞 讗讚诐 驻讬讜 诇砖讟谉 讗诪专 专讘 讬讜住祝 诪讗讬 拽专讗 讻住讚讜诐 讛讬讬谞讜 诇注诪讜专讛 讚诪讬谞讜 诪讗讬 讗讛讚专 诇讬讛 砖诪注讜 讚讘专 讛壮 拽爪讬谞讬 住讚讜诐 讜讙讜壮

Abaye said with regard to the statement concerning the mourners: Let him say: Many have drunk; let him not say: Many will drink. Let him say: The drink of the first; let him not say: The drink of the last. This is as Rabbi Shimon ben Lakish said, and likewise it was taught in the name of Rabbi Yosei: A person should never open his mouth to Satan and speculate about potential disasters. Rav Yosef said: What is the verse from which it is derived? 鈥淲e should have almost been as Sodom, we should have been like unto Gomorrah鈥 (Isaiah 1:9), after which, what did the prophet reply to them? 鈥淗ear the word of the Lord, rulers of Sodom; give ear unto the law of our God, people of Gomorrah鈥 (Isaiah 1:10). Isaiah drew the analogy and immediately it was realized.

讗诪专 诇讬讛 拽讜诐 讗讬诪讗 诪诇转讗 讻谞讙讚 诪谞讞诪讬 讗讘诇讬诐 驻转讞 讜讗诪专 讗讞讬谞讜 讙讜诪诇讬 讞住讚讬诐 讘谞讬 讙讜诪诇讬 讞住讚讬诐 讛诪讞讝讬拽讬诐 讘讘专讬转讜 砖诇 讗讘专讛诐 讗讘讬谞讜 (砖谞讗诪专 讻讬 讬讚注转讬讜 诇诪注谉 讗砖专 讬爪讜讛 讗转 讘谞讬讜 讜讙讜壮) 讗讞讬谞讜 讘注诇 讛讙诪讜诇 讬砖诇诐 诇讻诐 讙诪讜诇讻诐 讘专讜讱 讗转讛 诪砖诇诐 讛讙诪讜诇

Reish Lakish said to the disseminator: Stand and say a statement with regard to those who comfort the mourners. He began and said: Our brothers, bestowers of loving-kindness, sons of bestowers of loving-kindness, who embrace the covenant of Abraham our Patriarch, as it is stated: 鈥淔or I know him, that he will command his children鈥to do righteousness and justice鈥 (Genesis 18:19). Our brothers, may the Master of reward pay you your just deserts. Blessed are You, Lord, Who pays the just deserts.

讗诪专 诇讬讛 拽讜诐 讗讬诪讗 诪诇转讗 讻谞讙讚 讻诇 讬砖专讗诇 驻转讞 讜讗诪专 专讘讜谉 讛注讜诇诪讬诐 驻讚讛 讜讛爪诇 诪诇讟 讛讜砖注 注诪讱 讬砖专讗诇 诪谉 讛讚讘专 讜诪谉 讛讞专讘 讜诪谉 讛讘讬讝讛 讜诪谉 讛砖讚驻讜谉 讜诪谉 讛讬专拽讜谉 讜诪讻诇 诪讬谞讬 驻讜专注谞讬讜转 讛诪转专讙砖讜转 讜讘讗讜转 诇注讜诇诐 讟专诐 谞拽专讗 讜讗转讛 转注谞讛 讘专讜讱 讗转讛 注讜爪专 讛诪讙驻讛

Reish Lakish said to the disseminator: Stand and say a statement with regard to the entire Jewish people. He began and said: Master of the worlds, redeem and save, rescue and deliver Your people, Israel, from the pestilence and from the sword, and from spoil, and from the blight, and from the mildew, and from all types of afflictions that suddenly erupt and come to the world. Before we call and You will respond. Blessed are You, Lord, Who halts the plague. Apparently, several blessings are recited on the days following the burial.

讗诪专 注讜诇讗 讜讗诪专讬 诇讛 讘诪转谞讬转讗 转谞讗 注砖专讛 讻讜住讜转 转拽谞讜 讞讻诪讬诐 讘讘讬转 讛讗讘诇 砖诇砖讛 拽讜讚诐 讗讻讬诇讛 讻讚讬 诇驻转讜讞 讗转 讘谞讬 诪注讬讜 砖诇砖讛 讘转讜讱 讗讻讬诇讛 讻讚讬 诇砖专讜转 讗讻讬诇讛 砖讘诪注讬讜 讜讗专讘注讛 诇讗讞专 讗讻讬诇讛 讗讞讚 讻谞讙讚 讛讝谉 讜讗讞讚 讻谞讙讚 讘专讻转 讛讗专抓 讜讗讞讚 讻谞讙讚 讘讜谞讛 讬专讜砖诇讬诐 讜讗讞讚 讻谞讙讚 讛讟讜讘 讜讛诪讟讬讘

搂 In connection with comforting mourners, Ulla said, and some say that it was taught in a baraita: The Sages instituted ten cups of wine to be drunk in the house of the mourner: Three cups prior to the meal, in order to open his intestines, i.e., whet his appetite; three during the meal, to soak the food in his intestines in order to facilitate digestion; and four cups after the meal, each corresponding to a blessing in the Grace after Meals. One corresponds to the first blessing: Who feeds all; one corresponds to the second blessing, the blessing of the land; one corresponding to the third blessing: Who builds Jerusalem; and one corresponding to the fourth blessing: Who is good and does good.

讛讜住讬驻讜 注诇讬讛诐 讗专讘注讛 讗讞讚 讻谞讙讚 讞讝谞讬 讛注讬专 讜讗讞讚 讻谞讙讚 驻专谞住讬 讛注讬专 讜讗讞讚 讻谞讙讚 讘讬转 讛诪拽讚砖 讜讗讞讚 讻谞讙讚 专讘谉 讙诪诇讬讗诇 讛转讞讬诇讜 讛讬讜 砖讜转讬谉 讜诪砖转讻专讬谉 讛讞讝讬专讜 讛讚讘专 诇讬讜砖谞讛

Later, the Sages added to those four additional blessings: One, noting the actions of the attendants of the city [岣zzanei ha鈥檌r], who tend to burials and other communal needs; one, noting the actions of the leaders of the city, who would provide funding for the burial of the poor; one, noting the Temple, commemorating its destruction; and one, noting the actions of Rabban Gamliel. The people began observing this ordinance instituted by the Sages, and they would drink and become intoxicated. Therefore, the Sages restored the matter to its previous status and established that they drink no more than ten cups.

诪讗讬 专讘谉 讙诪诇讬讗诇 讚转谞讬讗 讘专讗砖讜谞讛 讛讬转讛 讛讜爪讗转 讛诪转 拽砖讛 诇拽专讜讘讬讜 讬讜转专 诪诪讬转转讜 注讚 砖讛讬讜 诪谞讬讞讬诐 讗讜转讜 讜讘讜专讞讬谉 注讚 砖讘讗 专讘谉 讙诪诇讬讗诇 讜谞讛讙 拽诇讜转 讘注爪诪讜 讜讛讜爪讬讗讜讛讜 讘讻诇讬 驻砖转谉 讜谞讛讙讜 讻诇 讛注诐 讗讞专讬讜 诇讛讜爪讬讗 讘讻诇讬 驻砖转谉 讗诪专 专讘 驻驻讗 讜讛讗讬讚谞讗 谞讛讜讙 注诇诪讗 讗驻讬诇讜 讘爪专讚讗 讘专 讝讜讝讗

What is the connection between Rabban Gamliel and a house of mourning? It is as it is taught in a baraita: Initially, the funeral expenditures for the deceased were more taxing for his relatives than his death, as the burials were opulent, until it reached a point where people would abandon the deceased and flee. This continued until Rabbi Gamliel came and conducted himself in a self-deprecatory manner, instructing the people that they were to take him for burial in plain linen garments. And all the people conducted themselves following his example, and instructed their families to take them for burial in plain linen garments. Rav Pappa said: And today, everyone is accustomed to bury the dead in plain garments, even in rough cloth [tzerada] worth one zuz.

讗诪专 专讘讬 讗诇注讝专

Rabbi Elazar said:

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