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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kesuvos 75

KESUVOS 75-81 - dedicated by Mrs. Rita Grunberger of Queens, N.Y., in loving memory of her husband, Reb Yitzchok Yakov ben Eliyahu Grunberger. Mr Irving Grunberger helped many people quietly in an unassuming manner and is sorely missed by all who knew him. His Yahrzeit is 10 Sivan.


(a) What does Rebbi Yehudah learn from the Pasuk in Yehoshua "ve'Lo Hikum Yehoshua Ki Nishbe'u Lahem Nesi'ei ha'Eidah"?

(b) What does ...

  1. ... Rav Nachman bar Yitzchak learn from the Pasuk in Metzora (regarding the Din of a Zavah) "Yamim Rabim"?
  2. ... Rav Yitzchak learn from the word "ha'Eidah"?
(c) Rava establishes the second Beraisa (which rules that even if the woman went to a Chacham after her betrothal, and had her Neder nullified, her Kidushin would not be valid) too, like Rebbi Meir, only the Tana is speaking about a woman from an important family.
Why should that make any difference (seeing as a man does not mind his wife going to Beis-Din to have her Neder nullified)?

(d) Then why does the Tana write in the Seifa (which presumably, also speaks about an important *man*) that if, in the equivalent case, the man had his Neder nullified, the Kidushin is valid? Why do we not say there too, that the woman does not want the Kidushin to be valid for the same reason as the man?

(a) What does ...
  1. ... Abaye say about a woman who marries a man who is as small as an ant?
  2. ... Rav Papa say in this regard, about a man whose profession is combing wool?
(b) And what does Rav Ashi say about a man whose family is stigmatized?

(c) The last word however, goes to the Tana of the Beraisa.
What does he say about a woman who marries a man of a lowly status?

(a) The Tana adds three blemishes that lose a woman her Kesuvah over and above those that disqualify Kohanim from performing the Avodah: perspiration, a wart and foul breath. What does the Mishnah in Bechoros comment with reference to the three blemishes of an animal 'old, sick and sweaty'?

(b) To reconcile this Mishnah with the Tana of the Beraisa (regarding perspiration), Rebbi Yossi b'Rebbi Chanina qualifies the blemish of perspiration.
What does he say?

(c) Rav Ashi makes a distinction between 'Mezuham' (mentioned by an animal), and 'Zei'ah' (mentioned by a Kohen).
What is the difference between them?

(d) He also permits a Kohen with bad breath to perform the Avodah, because he can place a pepper in his mouth for the duration of the Avodah.
Why does a woman nevertheless lose her Kesuvah in both of these cases, seeing as she can take the same measures as the Kohen, whenever the need arises?

(a) Is there any difference between a Kohen and a woman with regard to ...
  1. ... a wart with a hair inside?
  2. ... a large wart? What is a large wart?
  3. ... a small wart?
(b) So Rebbi Yossi b'Rebbi Chanina establishes the difference between them by a small wart on the forehead (which is worse, because it is visible). What is the problem with this answer?

(c) How does Rav Papa resolve the problem?

(d) What did Rav Chisda ...

  1. ... hear from Rav Shilo about a woman who was bitten by a dog?
  2. ... learn from the Pasuk in Shir ha'Shirim "*Ki Kolech Areiv* u'Mar'ech Naveh"?
(a) What does the Beraisa (quoted by Rebbi Nasan Bira'ah) mean when it says 'Bein Dadei Ishah Tefach'?

(b) What does Abaye describe as normal?

(c) What does Rebbi Nasan in a Beraisa say about a woman whose breasts are larger than normal? What did Rav Meyashe the grandson of Rebbi Yehoshua ben Levi quoting his grandfather, consider larger than normal?

(d) What did Rabah bar bar Chanah testify that bears this out?

(a) In time to come, says the Navi Yeshayah, the Nochrim will bring "all those who were born in Tzi'on" back to Yerushalayim.
How does Rav Meyashe the grandson of Rebbi Yehoshua ben Levi interpret the phrase "all those who were born in Tzi'on"?

(b) What does Abaye say about the Talmidei-Chachamim of Eretz Yisrael?

(c) How does Rava prove from Rebbi Yirmiyah (who originated from Bavel) that a Talmid-Chacham who went from Bavel to Eretz Yisrael is worth two Talmidei-Chachamim who originated from Eretz Yisrael?

(a) What does Rebbi Meir say about a woman who is claiming her Kesuvah because, due to blemishes, her Chasan is divorcing her ...
  1. ... before the Chupah?
  2. ... after the Chupah?
(b) What distinction do the Chachamim draw between hidden blemishes and revealed ones?

(c) What do they say about a town which has a bathhouse?

Answers to questions



(a) According to Rebbi Meir, if the woman is claiming her Kesuvah because, due to blemishes, her Chasan is divorcing her *before the Chupah*, the onus lies on her father to prove that his daughter *had no blemishes* before the betrothal (if she wishes to receive her Kesuvah); *after the Chupah*, the onus lies on her husband to prove that she *did*.
Why do these two rulings appear to contradict each other?

(b) Rebbi Elazar says 'Tavra'.
What does 'Tavra' mean?

(c) How does Rebbi Elazar reconcile the two statements?

(a) In which case will Rebbi Yehoshua concede that we go after Chezkas ha'Guf?

(b) Rava learns this from the Beraisa regarding a Safek whether the white mark of Baheres preceded the two white hairs, or vice-versa.
Which needs to come first for the Kohen to declare it Tamei?

(c) What does the Tana Kama hold when there is a Safek which came first?

(a) Rebbi Yehoshua says 'Keiheh', which, if it is spelt with a 'Kaf', means that it is as if the Baheres had become faint (and is therefore Tahor). How does Rebbi Moshe ha'Darshan spell and interpret the word?

(b) What is Rebbi Yehoshua's reason?

(a) Rava disagrees with Rebbi Elazar.
What is his major bone of contention?

(b) He establishes both the Reisha and the Seifa like Raban Gamliel. How can the author of the Reisha (which does not go after Chezkas ha'Guf) be Raban Gamliel?

(c) How do we reconcile this with the Mishnah in the first Perek? Why is there no problem to follow the Chezkas ha'Guf there?

(d) In the Seifa of our Mishnah (when the husband discovers the blemishes after they are married), the Tana requires the husband to prove that the blemishes were there *before* the betrothal.
What can we infer from there that poses a Kashya on Rava?

(a) We offer the suggestion that if the husband only brings a proof that she had the blemish after the betrothal, there is a counter-Chazakah of 'Ein Adam Shoseh be'Kos Ela-im-Kein Bodko'.
What is the significance of this suggestion?

(b) On what grounds do we refute it?

(c) We conclude that when the husband only brings a proof that the blemish existed after the betrothal, there are two Chazakos against one.
Which Chazakos are we talking about?

(d) What happened to the Chazakah of 'Kahn Nimtze'u, Kahn Hayu'?

13) Why will the husband then be believed if he brings a proof that the blemishes were there before their betrothal?

Answers to questions

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