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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kesuvos 52


(a) Does an Almanah le'Kohen Gadol receive ...
  1. ... a Kesuvah?
  2. ... Mezonos and medication?
(b) Why the difference?

(c) What does Abaye say about ...

  1. ... an Almanah le'Kohen Gadol who is captured?
  2. ... a Mamzeres u'Nesinah le'Yisrael who is captured?
(d) What does Rava mean when he says that whenever the captivity forbids her to her husband, he is obligated to redeem her, but whenever something else causes her to be forbidden, he is not? In which case does he argue with Abaye?
(a) 'ha'Madir es Ishto ve'Nishbis, Rebbi Eliezer Omer Podeh ve'Nosen Lah K'suvasah'.
What does Rebbi Yehoshua say?

(b) What was Sumchus' immediate reply when Rebbi Nasan asked him whether Rebbi Yehoshua was speaking when the Neder preceded the capture or vice-versa?

(c) Why did he personally assume that he was probably speaking when the Neder preceded the capture?

(a) We initially presume that Rebbi Eliezer and Rebbi Yehoshua are speaking about the wife of a Kohen.
Why is that? What makes us think that Rebbi Eliezer cannot be speaking about the wife of a Yisrael?

(b) If they do indeed argue over the wife of a Kohen, like whom will Abaye and Rava respectively hold?

(c) We then try to establish their Machlokes when it was actually *the woman* who made the Neder, only her husband established it.
What would then be the basis of their Machlokes?

(d) We reject this explanation however, on the basis of two Kashyos: one of them, if it is the woman who is at fault, why should she receive a Kesuvah altogether? The other one queries Rebbi Nasan's She'eilah to Sumchus (whether Rebbi Yehoshua was speaking when the Neder preceded the capture or vice-versa).
What would be the problem with that?

(a) So we establish the Machlokes (as we did originally) when it was the man who made the Neder. According to Abaye, both Tana'im agree that 'Almanah le'Kohen Gadol' is obligated to redeem her, whereas 'Mamzeres u'Nesinah le'Yisrael' is not (as we explained earlier).
What will they hold by 'Madir Eishes Kohen'?

(b) In fact, they argue over the case of 'Madir Eishes Yisrael'.
What is then the basis of their Machlokes?

(c) According to Rava, they both agree that in the case of 'Almanah le'Kohen Gadol' he is obligated to redeem her, whereas 'Mamzeres u'Nesinah le'Yisrael' he is not (as we explained earlier).
Then in which cases do they argue?

(d) What is the basis of their Machlokes?

(a) If a woman was captured before her husband died, the heirs might be obligated to redeem her.
What is the criterion for this, according to the Tana of the Beraisa?

(b) What did Rav tell Levi, when he wanted to follow the ruling of this Beraisa?

Answers to questions



(a) According to the Tana Kama, if a woman is captured and the captives are demanding ten times her going price, he is nevertheless obligated to redeem her once.
Why not the second time?

(b) What does Raban Shimon ben Gamliel say?

(c) How do we reconcile this with Rebbi Shimon ben Gamliel in another Beraisa, who says that if the ransom demanded by the captors exceeds the Kesuvah, he is Patur from redeeming her?

(d) What does the Tana Kama of that Beraisa say?

(a) Why does ...
  1. ... the Tana of yet another Beraisa classify medication for an illness as 'Mezonos' with regard to claiming it from the orphans?
  2. ... Rebbi Shimon ben Gamliel classify specifically an ongoing Refu'ah (with no specific time limit) as 'Mezonos'?
(b) What does Rebbi Yochanan say about blood-letting in Eretz Yisrael?

(c) What did Rebbi Yochanan instruct the Beis-Din concerning his stepmother who needed regular, daily Refu'ah?

(d) If initially, he ruled that the Pasuk in Yeshayah "u'mi'B'sarcha al Tis'alem" overrode the concept of acting like a lawyer (helping the Beis-Din to arrive at their decisions), why did he later express remorse at what he did?

(a) What is the content of the Takanah of ...
  1. ... 'K'suvas B'nin Dichrin' ... ?
  2. ... 'B'nan Nukvan de'Yehavi Lechi Mina'i' ... ?
  3. ... 'At Tehavi Yasvi be'Veisi ... '?
(b) What ruling pertains to all three of them?

(c) Regarding the latter Takanah, the men of Yerushalayim would insert the wording 'Kol Yemei Meigar Armelusech'.
What was the wording of the Anshei Yehudah? What option did that offer them?

(d) Which wording did the men of Galil insert?

(a) What reason did Rebbi Yochanan in the name of Rebbi Shimon bar Yochai give for the Takanah of 'K'suvas B'nin Dichrin'?

(b) What problem do we have with his reason?

(c) How do we resolve this problem? What do we learn from Yirmiyah, who instructed the people to marry, have children and find wives for their sons *and husbands for their daughters*?

(d) Why can this Pasuk not be understood literally?

(a) Up to how much should a daughter's dowry be?

(b) Having just attributed the K'suvas B'nin Dichrin to the need to enable a father to find a suitable husband for his daughter, why did Chazal not restrict the Takanah to the dowry that he provides? Why did they include the part of the Kesuvah that the husband provides?

(c) Then why should it apply to a Kesuvah that does not contain a dowry?

(d) Why then, should only daughters (of their mother) not inherit K'suvas B'nin Dichrin, when her husband has ...

  1. ... sons from another wife? How do we know that she does not?
  2. ... daughters from another wife?
(a) Why is the sons' claim (to K'suvas B'nin Dichrin) confined to ...
  1. ... Metaltelin?
  2. ... B'nei Chorin (but not Meshubadim)?
(b) The Din of K'suvas B'nin Dichrin only applies, if over and above the two (or more) sets of K'suvos belonging to the two wives, there is a minimum of one Dinar that they are inheriting.
Why is that?
Answers to questions

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