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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kesuvos 58


(a) Abaye establishes the Machlokes between Rebbi Tarfon and Rebbi Akiva in our Mishnah (whether a Kohen feeds his betrothed after the waiting period entirely Terumah or half Terumah, half Chulin) by a bas *Kohen* who is *betrothed* to a Kohen.
What will they then both hold by ...
  1. ... a bas *Yisrael* to a Kohen?
  2. ... (even) a bas Kohen who is *married* to a Kohen?
(b) How is Abaye proven correct?
(a) What proportion of Terumah to Chulin does Rebbi Yehudah ben Beseira in the Beraisa prescribe for the Kohen to give in the above cases?

(b) Rebbi Yehudah prescribes half Terumah, half Chulin, like Rebbi Tarfon. In which point do they argue

(c) What does Raban Shimon ben Gamliel mean when he says that he gives her double the amount of Chulin?

(d) The Beraisa concludes that the difference between them is the bother involved.
The difference between whom?

(a) What do we learn (with regard to feeding Terumah to one's betrothed) from the Pasuk ...
  1. ... in Emor "Kinyan Kaspo"?
  2. ... in Ki Seitzei (concerning a Yevamah) "u'Lekachah Lo le'Ishah"?
(b) How do we know that a Yavam may feed the Yevamah Terumah, despite the fact that he acquired her with Bi'ah and not with money (in which case she is not "Kinyan Kaspo")?

(c) Having taught that if she waited the full twelfth-month period, barring one day, during her husband's lifetime, she is forbidden to eat Terumah, why did the Tana see fit to add that if she waited twelve months for the Yavam, she is forbidden, too? Is that not obvious?

(a) What reason does Ula or Rav Shmuel bar Yehudah give for the Mishnah Acharonah forbidding an Arusah to eat Terumah until she actually enters the Chupah?

(b) Why does this seem to conform better with Ula's opinion than with Rav Shmuel bar Yehudah's?

(c) According to Rav Shmuel bar Yehudah, how do we reconcile the Mishnah Rishonah with the Mishnah Acharonah? What is the basis of their Machlokes (despite the fact that both opinions are based on Simpon)?

Answers to questions



(a) What does the Tana of our Mishnah rule with regard to the work of a woman's hands, if her husband declares it Hekdesh?

(b) What is 'Mosar'? On what basis does a man acquire it?

(c) According to Rebbi Meir, if a man declares the Mosar, Hekdesh, it becomes Hekdesh.
What does Rebbi Yochanan ha'Sandlar say?

(a) There are those who say that a man is permitted to say to his Eved Kena'ani 'Asei Imi ve'Eini Zancha'.
What do we learn from the Pasuk in Re'ei (regarding an Eved Ivri) "Ki Tov Lo "Imach"?

(b) What do we learn from there with regard to a wife?

(c) What do we prove from Rav Huna Amar Rav, who says that a woman may say to her husband 'Eini Nizones, ve'Eini Osah' (with regard to the dual obligations of Mezonos and Ma'aseh Yadehah)?

(a) How will Rav Huna Amar Rav amend the Beraisa 'Tiknu Mezonos Tachas Ma'aseh Yadehah'?

(b) How do we try to prove Rav Huna Amar Rav's statement from our Mishnah 'ha'Makdish Ma'aseh Yedei Ishto ... '?

(c) And on what grounds do we subsequently refute the proof?

(d) If that is so, what is the Chidush in our Mishnah, which permits a woman to feed herself from what she produces in spite of her husband's Neder forbidding it?

(a) Resh Lakish disagrees with Rav Huna.
If, according to him, the reason of Rebbi Meir in our Mishnah is not because he holds that it is possible to declare something Hekdesh even before it has come into the world, then what is his reason?

(b) How can we interpret Rebbi Meir in this way, seeing as the husband mentioned, his wife's hands, but the work that they produce?

(c) What does Rebbi Meir in a Beraisa say about someone who betroths a woman, on condition that the Kidushin should become effective after he or she converts, or after either of them is set free?

(d) Then how can Resh Lakish suggest that Rebbi Meir does not hold 'Makneh Davar she'Lo Ba le'Olam'?

(a) According to Rav and Shmuel, the Mosar only becomes Hekdesh after her death.
What does Rav Ada bar Ahavah say?

(b) What would they both hold if her husband was ...

  1. ... both feeding her and paying her a Ma'ah Kesef for Shabbos?
  2. ... neither feeding her nor paying her a Ma'ah Kesef?
(c) Rav Papa establishes the case when he is feeding her but not giving her a Ma'ah Kesef. Rav and Shmuel's position is now clear.
Why does Rav Ada bar Ahavah nevertheless declare the Mosar Hekdesh immediately?

(d) On what grounds does Rav Papa establish the Mishnah when he is *not feeding her* but giving her a Ma'ah Kesef, and not vice-versa (see Maharsha)?

10) On what grounds do ...
  1. ... Rav and Shmuel maintain 'Mezonos Tachas *Ma'aseh Yadehah'* rather than 'Tachas Mosar'?
  2. ... Rav Ada bar Ahavah maintain *'Ma'ah Kesef* Tachas Ma'aseh Yadehah' rather than 'Mezonos'?
Answers to questions

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