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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kesuvos 4

1) What sleeping arrangements do they make for a Chasan and Kalah who married (and who already consummated their marriage) after his father or her mother died?


(a) Is a Kalah whose mother died permitted to wear ornaments during the Sh'loshim?

(b) We learned in the Beraisa that if the animals were already Shechted ... and the Chasan's father or the Kalah's mother died, they are permitted to marry even on Monday.
What other qualification does Rafram bar Papa Amar Rav Chisda add to this?

(c) Rav Ashi explains that Rav Chisda's ruling is confined to an average size town like Masa Mechsaya.
What does ...

  1. ... Rava say about that with regard to a large town?
  2. ... Rav Papa say about that with regard to a small village?
(d) Is Rav Chisda's ruling Halachah?
(a) In which other set of circumstances do we separate the Chasan and the Kalah?

(b) We have already learned that the Dinim of Aveilus shel Tzin'ah apply even during the days of rejoicing.
How do we gauge D'varim shel Tzin'ah?

(a) How does Rav Yosef Brei de'Rava quoting his father, qualify the Din of separating the Chasan and the Kalah?

(b) But how can that be correct, when, according to the Tana, we separate them even though they have already performed the Bi'as Mitzvah?

(c) What is the reason for this distinction? Why should there be a difference in this regard, between when a woman becomes a Nidah and when she becomes an Aveil?

(d) Then how do we explain '*ve'Chein* Mi she'Pirsah Ishto Nidah'?

Answers to questions



(a) Which three tasks does Rav Yitzchak bar Chanina Amar Rav Huna forbid a Nidah to perform for her husband? Why is that?

(b) What does the Tana of the Beraisa say with regard to a woman in Aveilus performing these things?

(c) How do we reconcile this distinction with what we just learned (that we are more lenient with regard to Nidah than to mourning, because people tend to take it more seriously than Aveilus)? When is Nidah more stringent and when is Aveilus?

(d) How do we know that the Tana of the latter Beraisa is speaking about when it is the woman who is in Aveilus, and not her husband?

6) Is there any difference whether he is an Aveil or she is regarding putting on make-up?


(a) We query this distinction from another Beraisa however, where the Tana obligates the man to practice mourning together with his wife, and his wife together with him.
What is missing from the Beraisa, that leads us to believe that the previous distinction that we made (between his Aveilus and hers) is incorrect?

(b) After amending the Beraisa, and adding to when *he* is an Aveil 'Hu Yashein bein ha'Anashim ... ', how do we explain '*ve'Chein'* Hi she'Meis Chamihah ... '?

(c) If this is so, and we are really afraid that they will treat his Aveilus lightly, how do we explain 've'Noheges *Imo* Aveilus' (if it does not imply even in the same bed)?

(a) What did Rav instruct Rav Chiya his son to do, when his father-in-law died?

(b) Is there any difference between a husband's behaviour when his wife is an Aveil, or the behaviour of a wife when her husband is an Aveil, in this regard?

(a) What distinction does Rav Ashi make between our original Beraisa, where Chazal were stringent with the Chasan and Kalah (to sleep in separate rooms), and the previous Beraisa, where they did not necessitate it (before we added it)?

(b) According to Rebbi Eliezer, the period of Shiv'ah begins as soon as the Meis leaves the house.
What does Rebbi Yehoshua say?

(c) What do we prove by citing this Machlokes?

(d) So which leniency is Rav Ashi referring to?

Answers to questions

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