כתובות 7 — Soncino English Talmud

¹he is free from punishment]? — There it is stored up and is [entirely] loose, here it is stored up but is not [entirely] loose. R. Ammi allowed to have first intercourse on Sabbath. Said the Rabbis to him: But her kethubah11 is not written yet! — He said to them: Let her seize movable goods. R. Zebid permitted to have the first intercourse on Sabbath. Some say: R. Zebid himself had the first intercourse on Sabbath. Rab Judah allowed to have the first intercourse on a festival. R. Papi said in the name of Raba: You shall not say [that] on a festival it13 is allowed, but [that] on Sabbath it is forbidden. It is just as well allowed on Sabbath; only it happened so. R. Papa said in the name of Raba: On a festival it is allowed, on Sabbath it is forbidden. Said R. Papi to R. Papa: What is your opinion? Since a wound has been permitted [on a festival] for a necessity. it has been permitted also when there is no necessity? If that were so, it should be permitted to put spices on coals on a festival, for since the kindling of fire has been allowed [on a festival] for a R. Huna said: The halachah is not as stated by R. Jacob. R. Nahman b. Isaac taught thus: R. Abbahu said: R. Ishmael b. Jacob, from Tyre asked R. Johanan in Zaidan, and I heard [it]: Is it allowed to have the first intercourse on Sabbath? And he said to him: It is forbidden. — And the law is: It is allowed to have the first intercourse on Sabbath. R. Helbo said [that] R. Huna said [that] R. Abba, the son of Zabda, said [that] Rab said: A maiden as well as a widow requires a benediction. — But did R. Huna say so? Did not R. Huna say: A widow does not require a benediction? — It is not difficult. Here [it speaks] of a young man who marries a widow, there of a widower who marries a widow. And when a widower marries a widow [a benediction] is not required? Did not R. Nahman Say: Huna b. Nathan said to me: A Tanna taught: Whence [is it derived that] the benediction of the bridegrooms [has to be said] in the presence of ten [persons]? Because it is said, And he took ten men of the elders of the city, and said: 'Sit ye down here'. And they sat down. And Boaz was a widower, who married a widow! — What is [the meaning of the words] 'she does not require a benediction' which R. Huna said? She does not require a benediction during all the seven days. but on one day she requires a benediction. But that which has been taught: 'The Sages were anxious for the welfare of the daughters of Israel, that he may rejoice with her three days' — how is this to be understood? If [it speaks] of a young man, did you not say — seven; if of a widower, did you not say — one day? — If you wish, you may say [that it speaks] of a widower [and in this case] one day is for the benediction and three days are for rejoicing. And if you wish, you may say [that it speaks] of a young man [and in this case] seven [days] are for the benediction and three [days] for rejoicing.^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ^ᵃᶜ^ᵃᵈ^ᵃᵉ^ᵃᶠ^ᵃᵍ^ᵃʰ^ᵃⁱ

^ᵃnote:And permitted: v. Shab. 107a and 3a. Intercourse should thus be permitted on Sabbath for the first time, even when the aim is the bleeding!
^ᵇnote:In the case of the abscess.
^ᶜnote:The blood.
^ᵈnote:In the abscess.
^ᵉnote:From the flesh.
^ᶠnote:In the case of the virgin-bride.
^ᵍnote:The blood.
^ʰnote:In the womb.
^ⁱnote:From the walls of the womb. [Read with MS.M. 'It is neither stored up nor loose,' but the result of a wound, hence forbidden.]
^ʲnote:Lit., 'to perform in the beginning'.
^ᵏnote:The marriage contract; lit., 'a written deed' (v. Glos.). Marital union is forbidden before the kethubah is written.
^ˡnote:And the movable goods will be a pledge in her hand with regard to the kethubah until the marriage contract will be written, when all his real estate is mortgaged with regard to kethubah.
^ᵐnote:The first intercourse.
^ⁿnote:Lit., 'and the event that was was thus'. [The question was put to him on a festival and he declared it permissible.]
^ᵒnote:I.e., the making of a wound.
^ᵖnote:To perfume the room after dinner; v. Ber. 43a.
^ᵠnote:Lit., 'How is it?'
^ʳnote:R. Johanan.
^ˢnote:To R. Ishmael.
^ᵗnote:This is the conclusion of the long argument.
^ᵘnote:At the celebration of the marriage. v. P.B. p. 299. Lit., 'laden (with) a blessing.' Cf. 'obliged to', 'bound to.'
^ᵛnote:There is no contradiction between the two traditions.
^ʷnote:Where R. Huna says that a widow requires a benediction.
^ˣnote:A young man who was never married before.
^ʸnote:Where R. Huna says that a widow does not require a benediction.
^ᶻnote:Identical with the benediction mentioned above.
^ᵃᵃnote:Ruth IV, 2.
^ᵃᵇnote:And still the benediction was required. As to Boaz having been a widower, v. B.B. 91a.
^ᵃᶜnote:On the day of marriage.
^ᵃᵈnote:V. supra 5a.
^ᵃᵉnote:The bridegroom.
^ᵃᶠnote:The bride.
^ᵃᵍnote:Lit., 'In what?' 'How?'
^ᵃʰnote:The benediction has to be said all the seven days following the marriage ceremony, and this implies rejoicing. That the benediction has to be said all the seven days in the case of the marriage of a young man, even if the bride is a widow, is inferred from the statement that in the case of the marriage of a widower and a widow it is not required to say the benediction all the seven days (Rashi).
^ᵃⁱnote:Only on one day has the benediction to be said, and this apparently means rejoicing only on one day.

²An objection was raised: [It has been taught:] The benediction is said [at the celebration of the marriage] for a maiden seven [days] and for a widow one day. Is it not [to be understood that] even [in the case of] a widow who marries a young man [the benediction is said only on one day]? — No [only when the widow marries] a widower. But [if the widow marries] a young man, what [then]? Seven [days]? If that is so, let it be taught: The benediction is said for a maiden seven [days], and for a widow who marries a young man seven [days], and for a widow [who marries a widower] one day? — It taught a decided thing: That there is no maiden who has less than seven [days], and there is no widow who has less than one day. The [above] text [says]: R. Nahman said: Huna b. Nathan said to me: A Tanna taught: Whence [is it derived that] the benediction of the bridegrooms [has to be said] in the presence of ten [persons]? Because it is said, And he took ten men of the elders of the city, and said: 'Sit ye down here'. But R. Abbahu said [that it is derived] from here: In assemblies bless ye God, the Lord, from the fountain of Israel. And how does R. Nahman expound this verse of R. Abbahu? — He requires it for the same purpose as has been set out in a Baraitha: R. Meir used to say: Whence [can it be derived] that even embryos in the bowels of their mothers sang a song by the sea? Because it is said, In assemblies bless ye God, the Lord, from the fountain of Israel. And the other one? — If [that were] so, let the verse say, 'from the womb.' Why [does it say], 'from the fountain'? [To show that it is] concerning the affairs of the fountain. And how does R. Abbahu expound that verse of R. Nahman? — He requires it for expounding: an Ammonite, and not an Ammonitess, a Moabite, and not a Moabitess. For if you would think [that the presence of the ten men was required] for [the saying of] the benediction, would it not have been sufficient if they had not been elders? And the other one? — If you would think [that the verse was to be used] for that exposition, would it not have been sufficient if there had not been ten [persons]? — Yes, to make the matter public — and as Samuel said to R. Hanna of Bagdath: Go out and bring me ten [persons] and I will say unto thee in their presence; If one assigns [property] to an embryo, it acquires it. But the law is: If one assigns [property] to an embryo, it does not acquire it. The Rabbis taught: The benediction of the bridegrooms is said in the house of the bridegroom. R. Judah says: Also in the house of the betrothal it is said. Abaye said: And in [the province of] Judah they taught [the opinion of R. Judah] because [in the province of Judah] he is alone with her. Another [Baraitha] teaches: The benediction of the bridegrooms is said in the house of the bridegrooms and the benediction of betrothal in the house of betrothal. [As to] the benediction of betrothal — what does one say? — Rabin b. R. Adda and Rabbah son of R. Adda both said in the name of Rab Judah: Blessed art Thou, O Lord our God, King of the Universe, who has sanctified us by his commandments and has commanded us concerning the forbidden relations and has forbidden unto us the betrothed and has allowed unto us the wedded through [the marriage] canopy and sanctification. R. Aha 'the son of Raba, concludes it. in the name of Rab Judah, [with the words]: Blessed art Thou, O Lord, who sanctifies Israel through canopy and sanctification. He who does not seal [holds that] it is analogous to the blessing over fruits and to the benediction [said on performing] religious commandments. And he who seals [holds that] it is analogous to the kiddush. Our Rabbis taught: The blessing of the bridegrooms is said in the presence of ten [persons] all the seven days. Rab Judah said: And that is only if new guests come. What does One say? Rab Judah 'and: 'Blessed art Thou, O Lord our God, King of the Universe, ^ᵃʲ^ᵃᵏ^ᵃˡ^ᵃᵐ^ᵃⁿ^ᵃᵒ^ᵃᵖ^ᵃᵠ^ᵃʳ^ᵃˢ^ᵃᵗ^ᵃᵘ^ᵃᵛ^ᵃʷ^ᵃˣ^ᵃʸ^ᵃᶻ^ᵇᵃ^ᵇᵇ^ᵇᶜ^ᵇᵈ^ᵇᵉ^ᵇᶠ^ᵇᵍ^ᵇʰ^ᵇⁱ^ᵇʲ^ᵇᵏ^ᵇˡ^ᵇᵐ^ᵇⁿ^ᵇᵒ^ᵇᵖ^ᵇᵠ^ᵇʳ^ᵇˢ^ᵇᵗ^ᵇᵘ^ᵇᵛ^ᵇʷ^ᵇˣ^ᵇʸ^ᵇᶻ^ᶜᵃ^ᶜᵇ^ᶜᶜ^ᶜᵈ^ᶜᵉ^ᶜᶠ^ᶜᵍ^ᶜʰ

^ᵃʲnote:The benediction has to be said during seven days, just as at the marriage of a young man and a maiden!
^ᵃᵏnote:I.e., it should have been taught.
^ᵃˡnote:On the occasion of the marriage of a maiden.
^ᵃᵐnote:On the occasion of the marriage of a widow and a young man.
^ᵃⁿnote:On the occasion of the marriage of a widow and a widower.
^ᵃᵒnote:A definite thing.
^ᵃᵖnote:On the occasion of the marriage of every maiden the benediction is said during the seven days fol lowing the marriage.
^ᵃᵠnote:On the occasion of the marriage of a widow the benediction must be said at least on one day (the day of the marriage). Usually a widow marries a widower.
^ᵃʳnote:V. supra 7a.
^ᵃˢnote:Ps. LXVIII, 27. An 'assembly' consists of at least ten persons; v Sanh. 2a. The 'fountain' is regarded by R. Abbahu, Midrashically, as an allusion to the young wife. Cf. Prov. V, 18: Let thy fountain be blessed, and have joy of the wife of thy youth. V. also V, 15' and lsa. LI, 1. The derivation of R. Abbahu from the verse in Psalms is this: When a marriage is celebrated and a new fountain of Israel is to enrich life, a benediction has to be said in the presence of ten persons.
^ᵃᵗnote:I.e. 'to what Midrashic use does R. Nahman put Ps. LXVIII, 27?
^ᵃᵘnote:Lit., 'to what has been taught'.
^ᵃᵛnote:Lit., 'said.'
^ᵃʷnote:Probably the song (Ex. XV) is meant.
^ᵃˣnote:The Red Sea.
^ᵃʸnote:The derivation is: Even those who were still in 'the fountain' of Israel sang a song unto the Lord. In vv. 23 and 26 R. Meir no doubt saw, Midrashically., allusions to the crossing of the Red Sea. Cf. especially v. 26 with Ex. XV. 20, 21.
^ᵃᶻnote:R. Abbahu. How does he derive the idea of R. Meir just expounded, since he uses the verse in Ps. LXVIII for another purpose (benediction at the marriage in the presence of ten persons)?
^ᵇᵃnote:I.e., the verse should have read.
^ᵇᵇnote:'From the womb' would indicate the presence of 'fruit of the womb', of an embryo. Cf. e.g., Gen. XXX, 2.
^ᵇᶜnote:'Fountain' does not refer to present pregnancy, to an embryo, but to the source of life in the woman without implying that there is life in it now. Therefore we can also speak of the 'fountain' in the maiden.
^ᵇᵈnote:Marriage is concerned very largely with 'the affairs of the fountain.' R. Abbahu, therefore, prefers to use the verse in Ps. LXVIII for his Midrashic exposition (benediction at the marriage in the presence of ten persons).
^ᵇᵉnote:Ruth IV, 2.
^ᵇᶠnote:In Deut. XXIII, 4, it is said, An Ammonite or a Moabite shall not enter into the assembly of the Lord. The presence of ten elders was required for the interpretation that the prohibition to enter into the assembly of the Lord, that is, to be admitted into the community of Israel, applied only to Ammonite and Moabite men and not to Ammonite or Moabite women. This interpretation made the law clear, and thus Boaz could marry Ruth the Moabitess.
^ᵇᵍnote:That the presence of elders was necessary shews that the interpreting and establishing of a law was required.
^ᵇʰnote:R. Nahman. How will he get that exposition if he uses the verse for a different purpose?
^ᵇⁱnote:If the presence of the elders was required for establishing a law, then there was no need to have ten elders. A smaller number of elders would also have been sufficient. It is different, according to R. Nahman, if the presence of the ten persons was required for saying the benediction at the marriage of Boaz and Ruth. Ten persons form a congregation; v. supra.
^ᵇʲnote:This is the view of R. Abbahu.
^ᵇᵏnote:Bagdad. v. Rashi, Ber. 54b.
^ᵇˡnote:So as to make his legal pronouncement public.
^ᵇᵐnote:V. B.B. 142b.
^ᵇⁿnote:Lit., 'they bless the benediction etc.' The reference is to the benediction at the celebration of the marriage held usually at the house of the bridegroom's parents as distinguished from that recited at the betrothal at the house of the parents of the bride V. infra.
^ᵇᵒnote:V. infra.
^ᵇᵖnote:On 'betrothal' v. Glos. s.v. erusin.
^ᵇᵠnote:V. p. 29, n. 13.
^ᵇʳnote:The bridegroom.
^ᵇˢnote:The bride. Bridegroom and bride are, in the province of Judah, closeted alone after the betrothal, (v. infra 12a). [This is forbidden without the benediction having been previously recited. V. Kallah, I.]
^ᵇᵗnote:I.e., what are the words constituting the benediction of betrothal?
^ᵇᵘnote:[Betrothal (erusin) without marriage (nissu'in) does not permit the bride to the bridegroom.]
^ᵇᵛnote:I.e., the women who are legally married unto their husbands. For the sake of clarity the post-Talmudic versions read: 'those who are wedded unto us.' V. Rashi and the Prayer-Books.
^ᵇʷnote:Huppah v. Glos. and Kid (Sonc. ed.) p. 5, n. 7.
^ᵇˣnote:[H] [H] together constitute the complete marriage. [Var. lec. (Ittur and others) [H] 'Huppah by means of Kiddushin', a preferable reading since the act Kiddushin (betrothal) took place in former days before Huppah.]
^ᵇʸnote:The benediction; i.e., he adds a concluding portion.
^ᵇᶻnote:I.e., does not add the concluding portion.
^ᶜᵃnote:In those blessings there are no concluding portions. [Because their subject matter is praise and not interrupted by words of supplication or other matter (Rashi). Tosaf.: Because they are short prayers], Cf., e.g., P.B. pp. 289-291, 270.
^ᶜᵇnote:I.e., adds a concluding portion.
^ᶜᶜnote:Kiddush, 'sanctification', is the special term for the benediction said at the beginning of the Sabbath or a festival. And that benediction has a concluding portion, cf. P.B. pp. 124, 230-231, 243. [Because apart from words of praise to God it contains matter in description of the day of rest or the festival (Rashi). Tosaf.: because it is a lengthy prayer.]
^ᶜᵈnote:Lit., 'with ten'.
^ᶜᵉnote:Following the marriage.
^ᶜᶠnote:Lit., 'new faces'.
^ᶜᵍnote:The benediction of the bridegrooms is said, at the meal on every day' of the seven day's if on every succeeding day new guests, that is guests who were not there on the previous day, come to the meal. For a pretty thought as to Sabbath being 'a new guest' v. Tosaf. a.l.
^ᶜʰnote:I.e., What is the text of the benediction?