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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kesuvos 51


(a) A young Yasom whose inheritance was in the hands of an Apotropos (an administrator), came before Rava together with his sister to ask about Mezonos.
What did he rule?

(b) What is Rava's opinion with regard to claiming sustenance, Kesuvah and clothes from Metaltelin?

(c) Then how did he justify his current ruling regarding the Yesomah?

(a) What does Rebbi say in a Beraisa regarding widows and daughters claiming from the sons who inherited only Metaltelin?

(b) What does Rebbi Shimon ben Elazar say in this regard?

(c) Why ought we to rule like Rebbi?

(d) Why in fact, do we rule like Rebbi Shimon ben Elazar?

(a) What does Rebbi Shimon ben Elazar say about a case when a man died leaving only ...
  1. ... boys, and when the older sons took control of their inherited Karka?
  2. ... girls, and when the older girls took control of their inherited Karka?
(b) What normally happens in a case when a man dies, leaving Nechasim Mu'atim (insufficient property for the boys to inherit and the girls to be fed until they become Bogros)?

(c) Still regarding Karka, what does Rebbi Shimon ben Elazar say about a case when the father leaves ...

  1. ... Nechasim Merubim (sufficient property), and the girls claim Mezonos?
  2. ... Nechasim Mu'atim, and the boys claim Mezonos?
(d) We learned above that, if the father left Metaltelin, the girls cannot claim Mezonos.
What happens regarding the other three cases (if the older boys took control of the property when there were only boys, or the older girls took control of the property when there were only girls, or if the girls took control of the property, and there were also boys)?
(a) On what grounds may a woman claim a Kesuvah even though her husband did not write her one?

(b) What will be the Din if a man ...

  1. ... designates a field worth one Manah for his wife who is a Besulah, and then, when he divorces her, he insists that she must accept it in full settlement of her Kesuvah?
  2. ... fails to write in his wife's Kesuvah that he will redeem her in the event that she is captured?
(c) What must he add if she is a Kohenes?

(d) In the event that a woman is captured, her husband is not permitted to present her with a Get together with her Kesuvah and with instructions that she redeem herself.
By which obligation is he permitted to do so? Why the difference?

(a) We initially contend that the author of our Mishnah (which requires a Kesuvah of two hundred Zuz for a Besulah and of a Manah for an Almanah) must be Rebbi Meir.
Why is that? What does Rebbi Yehudah say?

(b) What makes us think, on the other hand, that the author of the Seifa (which says that even if he designated in her Kesuvah a field of one Manah for her Kesuvah, all her property is mortgaged) must be Rebbi Yehudah?

(c) Rebbi Meir disagrees with this principle.
What does he say in the case of a person who finds a document of debt which does not have Shibud Nechasim specifically written in it?

(d) What do the Chachamim (Rebbi Yehudah) say?

Answers to questions



(a) What do we mean when we propose that the author of the entire Mishnah is Rebbi Meir and that he differentiates between other documents and Kesuvos?

(b) What does Rebbi Meir say in a Beraisa about five things, among them Kesuvas Ishah, that discounts this proposition?

(c) We finally establish our Mishnah entirely like ...

  1. ... Rebbi Yehudah.
    How do we then resolve Rebbi Yehudah here with what he said later that 'Hiskabalti' is effective?
  2. ... Rebbi Meir.
    How do we then resolve his opinion here with his opinion in Bava Metzi'a 'Ach'rayos La'av Ta'us Sofer Hu'?
(a) Two of the five things that one can only claim from B'nei Chorin are Peiros and Sh'vach Peiros, for which the buyer claims reimbursement from the thief who sold him the stolen field.
What are 'Peiros' and 'Sh'vach Peiros'?

(b) Why can the buyer not claim them from Meshubudim (like he does the field itself)?

(c) Besides a Sh'tar Chov which does not contain Ach'rayos and a Kesuvah, which is the remaining one?

(d) Why can the children not claim them from Meshubadim?

(a) On what grounds did Shmuel's father maintain that the wife of a Yisrael is forbidden to return to her husband even though she was raped?

(b) What proof did Rav bring against Shmuel from one of the T'nai Kesuvah in our Mishnah?

(c) In spite of the Pasuk in Iyov (stating that sometimes even great men must swallow their words), Shmuel's father remained unperturbed.
Why is that? How did he refute the proof from our Mishnah?

(d) Then how did he explain the Pasuk in Ki Seitzei, which permits a woman who was raped, to her husband?

(a) Rava disagrees with Shmuel's father.
What does *he* say about a case of 'Techilaso be'O'nes ve'Sofo be'Ratzon'?

(b) Why is that?

(c) What does the Beraisa Darshen from the Pasuk in Naso "*ve'Hi* Lo Nispasah (Asurah)" that supports Rava's opinion?

(d) What other D'rashah does a second Tana make from the same Pasuk with regard to the wife of a Kohen?

(a) Rav Yehudah Amar Shmuel quotes Rebbi Yishmael, who makes a third D'rashah from "*ve'Hi* Lo Nispasah (Asurah)", permitting a woman whose Kidushin was negated retroactively to the man to whom she is currently 'married', due to a condition that was not met.
What does he say about her?

(b) Rav Yehudah permitted women who were kidnapped and raped by their captors to return to their husbands.
How did he justify his ruling to the Rabbanan, who maintained that they (the women) tended to provide them with food, and that they should therefore be considered willing partners (who are forbidden to their husbands)?

(c) Nor did he relent when they pointed out that they would even help them in wartime.
What did they used to do? Why did he still consider them A'nusim?

(d) In which case would Rava concede that a woman who was captured is forbidden to her husband?

(a) One Beraisa permits royal captives to return to their husbands, but forbids those taken captive by robbers. Another Beraisa forbids royal captives but permits those taken captive by robbers.
Which kind of royal captives are permitted and which kind are forbidden?

(b) When are women captured by robbers forbidden and when are they permitted?

(c) How can the Tana of one Beraisa refer to ben Netzer as a king and the Tana of another Beraisa, as a robber.

Answers to questions

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