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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kesuvos 44


(a) What does Rav Nachman say about a case where someone produces two of the same documents with two different dates?

(b) What do we initially suggest when faced with Rav Huna, who said above that a woman who produces two Kesuvos, one of two hundred Zuz and one of three, may claim with whichever one she chooses?

(c) We reconcile the two opinions however, by citing Rav Papa.
According to Rav Papa, in which case does Rav Nachman agree that the owner of the document may claim with whichever document he pleases? How does that tie up with Rav Huna's statement?

(d) If one of the documents is described as a sale and the other, as a gift, the second one will not cancel the first, either. The first document always has the advantage of authorizing the claimant to claim from earlier buyers.
What would be the advantage of the second document if the first one is described as ...

  1. ... a sale and the second one as a gift?
  2. ... a gift and the second one as a sale?
(a) In which case then, *does* the second document negate the first one?

(b) According to Rafram, the reason for this is because writing a second document that is no different than the first is tantamount to admitting that the first one was forged.
What does Rav Acha say?

(c) One of the ramifications of the Machlokes between Rafram and Rav Acha is that according to the former, the witnesses are Pasul, too (see Tosfos Rid), whereas, according to Rav Acha, they are not.
What are the other two?

(a) Concluding the Sugya that we began above (on 43b), Rav Yehudah Amar Shmuel cites Rebbi Elazar b'Rebbi Shimon, who holds that the father may claim the Manah or the Masayim already from the Eirusin and the Tosefes from the Nisu'in.
What do the Chachamim say?

(b) What is the Halachah?

(a) If a Giyores who converted (even before she turned three) together with her mother, became betrothed and committed adultery, what punishment will she receive? How do we learn this from the Pasuk in Ki Seitzei "Ki As'sah Nevalah be'Yisrael"?

(b) What do 'Pesach Beis Avihah' and 'Me'ah Sela' have in common in connection with her?

(c) Which of the above three Halachos will be affected if the same girl was conceived before her mother's conversion but born after it?

(d) What will be the Din if she was both conceived and born after her mother converted?

(a) The Torah writes that a Na'arah ha'Me'urasah should be stoned "el Pesach Beis Avihah".
What happens to her if she has no father or if her father does not own a house?

(b) Then why does the Torah write "el Pesach Beis Avihah"?

Answers to questions



(a) Which of the Dinim in our Mishnah does Resh Lakish learn from the Pasuk in Ki Seitzei "u'S'kaluhah Kol Anshei Irah ba'Avanim *va'Meisah*"?

(b) Then why does her husband not also receive Malkos and pay a hundred Shekalim for speaking Lashon ha'Ra?

(c) How do we know that the Pasuk comes to include a girl who was ...

  1. ... only born bi'Kedushah and not one who was conceived bi'Kedushah as well?
  2. ... born bi'Kedushah, and not one who was born and conceived she'Lo bi'Kedushah?
(a) What does Rebbi Yossi b'Rebbi Chanina learn from the Pasuk (written in connection with a Motzi Shem Ra) "ve'Nasnu *la'Avi* ha'Na'arah"?

(b) Rebbi Yossi ha'G'lili in a Beraisa learns from the Pasuk in Mishpatim (written in connection with a Mefateh) "ve'Im Ma'ein Yema'ein Avihah", 'le'Rabos Yesomah li'K'nas'.
How will Rebbi Yossi b'Rebbi Chanina explain this?

(c) Rava disagrees with Rebbi Yossi b'Rebbi Chanina.
How does he extrapolate that a Yesomah is entitled to K'nas from the Beraisa cited by Ami "Besulas Yisrael" 've'Lo Besulas Geirim'? (d) How do we know that a Besulas Geirim is an orphan?

(a) On what grounds does Rav Ada bar Ahavah take for granted that a man would not be Chayav for being Motzi Shem Ra on his wife who is a Ketanah? Why could the Pasuk not possibly be talking about a Ketanah?

(b) So what does Resh Lakish learn from the fact that "Na'arah" is written there with a 'Hey'?

Answers to questions

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