Parallel
כתובות 17
Soncino English Talmud · Berean Standard Bible
The bride as she is. And Beth Hillel say: 'Beautiful and graceful bride'! Beth Shammai said to Beth Hillel: If she was lame or blind, does one say of her: 'Beautiful and graceful bride'? Whereas the Torah said, 'Keep thee far from a false matter.' Said Beth Hillel to Beth Shammai: According to your words, if one has made a bad purchase in the market, should one praise it in his eyes or depreciate it? Surely, one should praise it in his eyes. Therefore, the Sages said: Always should the disposition of man be pleasant with people. — When R. Dimi came, he said: Thus they sing before the bride in the West: no powder and no paint and no waving [of the hair], and still a graceful gazelle. When the Rabbis ordained R. Zera they sang before him thus: No powder and no paint and no waving [of the hair], and still a graceful gazelle. When the Rabbis ordained R. Ammi and R. Assi they sang before them thus: Such as these, such as these ordain unto us, [but] do not ordain unto us of the perverters or babblers, and some say: of the half-scholars or one-third-scholars.— When R. Abbahu came from the Academy to the court of the Emperor, hand-maids from the Imperial house went out towards him and sang before him thus, 'Prince of his people, leader of his nation, shining light, blessed be thy coming in peace!' They tell of R. Judah b. Ila'i that he used to take a myrtle twig and dance before the bride and say: 'Beautiful and graceful bride.' R. Samuel the son of R. Isaac danced with three [twigs]. R. Zera said: The old man is putting us to shame. When he died, a pillar of fire came between him and the whole [of the rest of the] world. And there is a tradition that a pillar of fire has made such a separation only either for one in a generation or for two in a generation only. R. Zera said: His twig [benefited] the old man, and some say: His habit [benefited] the old man, and some say: his folly [benefited] the old man. — R. Aha took her on his shoulder and danced [with her]. The Rabbis said to him: May we [also] do it? He said to them: If they are on you like a beam, [then it is] all right. and if not, [you may] not. R. Samuel b. Nahmani said [that] R. Jonathan said: it is allowed to look intently at the face of the bride all the seven [days] in order to make her beloved to her husband. But the law is not according to him. Our Rabbis taught: One causes a funeral procession to make way for a bridal procession, and both of them for the King of Israel. One tells of King Agrippa that he made way for a bride, and the Sages praised him. — They praised him — from this it would seem that he did well. Did not R. Ashi say: Even according to him, who says [that] if a king forgoes his honour, his honour is forgone, if a king forgoes his honour, his honour is not forgone. for a Master said: 'Thou shalt set a king over thee,' [this means] that his awe shall be over thee? — It was [at] a cross-road. Our Rabbis taught: One interrupts the study of the Torah for the sake of a funeral procession and the leading of the bride [under the bridal canopy]. They tell of R. Judah b. Ila'i that he interrupted the study of the Torah for the sake of a funeral procession and the leading of the bride [under the bridal canopy]. This applies only when there are not sufficient people at the funeral procession, but if there are sufficient people one does not interrupt [the study of the Torah]. And how many are sufficient? R. Samuel the son of Ini said in the name of Rab: Twelve thousand men and six thousand trumpets. And some say: Twelve thousand men and among them six thousand trumpets. 'Ulla said: For instance when people form a line from the city-gate to the burial place. R. Shesheth, and some say R. Johanan said: Its taking away is like its giving. As its giving was in [the presence of] sixty myriads [of people], so [has] its taking away [to be] in [the presence of] sixty myriads [of people]. And this is the case only with regard to one who read [the Bible] and studied [the Mishnah.]
—
But for one who taught [others] there is no limit. AND IF THERE ARE WITNESSES THAT SHE WENT OUT WITH A HINUMA etc. What is hinuma.? — Surhab b. Papa said in the name of Ze'iri: A myrtle-canopy. R. Johanan said: A veil under which the bride [sometimes] slumbers. R. JOHANAN THE SON OF BEROKA SAYS, etc. It was taught: This was [regarded as] a proof in Judaea; what is [the proof in] Babylonia? — Rab said: The dripping of oil on the heads of the scholars. R. Papa said to Abaye: Did the master speak of oil [used] for cleaning [the head]? — He said to him: Orphan, did not your mother do the dripping of the oil on the heads of the scholars at the time of the event? As that [case when] one of the scholars was occupied with [the wedding of] his son in the house Of Rabbah b. 'Ulla — and some say, Rabbah b. 'Ulla was occupied with [the wedding of] his son in the house of one of the scholars — and he dripped oil on the heads of the scholars at the time of the event. — What [sign is there at the wedding of] a widow? — R. Joseph taught: A widow has no roasted ears of corn [distributed at her wedding]. AND R. JOSHUA ADMITS THAT IF ONE SAYS TO HIS FELLOW etc. But let him teach: R. Joshua admits that in [the case when] one says to his fellow,'this field belonged to you and I have bought it of you' [he is believed]? — Because he would have to teach [in] the last clause: If there are witnesses that it was his and he says. 'l have bought it of you'. he is not believed. [And] how shall we imagine this case? If he ate [the fruits of] it [during the] years of hazakah why should he not be believed? And if he did not eat [the fruits of] it [during the] years of hazakah it is self-evident that he is not believed! — If so, with regard to his father also [one could argue]: If he ate [the fruits of] it [during the] years of hazakah. why should he not be believed? And if he did not eat [the fruits of] it [during the] years of hazakah, it is self-evident that he is not believed! We grant you with regard to his father, [because] there may be a case, as, for instance, when he ate [the fruits of] it two [years] during the life of the father and one [year] during the life of his son. And [this would be] according to R. Huna, for R. Huna said: One does not acquire the ownership of the property of a minor by the undisturbed possession of it during the prescribed period. even if [he continued in the possession after] the minor had become of age. But R. Huna comes to let us hear [what is already taught In] our Mishnah! — If you wish. you may say. R. Huna says. 'what is to be derived from our Mishnah by implication.' And if you wish, you may say, 'he lets us hear, even if he had become of age'. But let him [after all] teach with regard to himself and put the case when he ate [the fruits of] it two [years] in his presence and one [year] in his absence, and, for instance, when he fled? — Because of what did he flee? If he fled because of [danger to his] life, it is self-evident that he is not believed. since he cannot protest! And if he fled because of money [matters]. he ought to have protested. because it is established for [that] a protest in his absence is a [valid] protest! For we have learned: There are three countries with regard to hazakah: Judaea, Trans-Jordan and Galilee. [If] he was in Judaea and someone took possession [of his land] in Galilee, [or he' was] in Galilee and Someone took possession [of his land] in Judaea, it is no hazakah until he is with him in the [same] province. And we asked concerning it, What opinion does he hold? If he holds that a protest in his absence is a [valid] protest, this should apply also to Judaea and Galilee. And if he holds [that] a protest in his absence is not a [valid] protest. it should not he [a valid protest] even if they are both in Judaea? [And] R. Abba the son of Memel said: Indeed, he holds [that] a protest in his absence is a [valid] protest, but our Mishnah speaks of a time of lawlessness. — And why does he just speak of Judaea and Galilee? '
—