Podcasts about masechet ketubot

If one has a close friend or family member who is gravely ill and enduring a great deal of suffering, and the physicians have determined that the patient cannot be cured, it is permissible, or proper, to pray that the patient should die so he does not suffer any longer? A possible Talmudic source for this kind of prayer is the story told in Masechet Ketubot (104) of the death of Rebbe (Rabbi Yehuda Ha'nasi). The Rabbi took ill, and all the Rabbis prayed on his behalf. Rebbe's maidservant went to the roof of the house and cried, "The upper worlds want Rebbe, and the lower worlds want Rebbe. May it be His will that the lower worlds prevail over the upper worlds." The maid went inside, and she noticed how terribly Rebbe was suffering. His illness forced him to make frequent trips to the restroom, causing him an inordinate amount of discomfort. The maid returned to the rooftop and cried, "May it be His will that the upper worlds prevail over the lower worlds." Once she saw Rebbe's suffering, it seems, she changed her prayer, and prayed that Rebbe should die. Seeing that Rebbe remained alive in the merit of the Rabbis' prayers, the maidservant threw a glass off the roof, and when it reached the ground and shattered, it made a loud, sudden noise that disrupted the Rabbis' prayers. At that moment, Rebbe died. The Ran (Rabbenu Nissim of Gerona, Spain, 1320-1380), in Masechet Nedarim, references this story, and draws proof from the maidservant's prayers that in certain situations, it is proper to pray that a patient should die. Specifically, the Ran explains, such a prayer is appropriate if there is no longer any possibility of the patient recovering, and the patient endures suffering because of his illness. On this basis, the Ran explains the Gemara's comment in Masechet Nedarim (40a) that visiting an ill patient is vitally important, because if one does not visit the patient, then he "does not pray for him – neither that he should live, nor that he should die." The Ran explains that one of the purposes of visiting the sick is to observe the patient's condition firsthand so he will be aroused to pray. Sometimes, he will be aroused to pray that the patient should live, and in other occasions, he will be aroused to pray that the patient should die. Specifically, as in the case of Rebbe's maidservant, if one sees that the patient cannot be cured, and endures suffering, he should pray for the patient's life to end so he will not suffer any longer. A different view is presented by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Ben Yehoyada commentary to the Talmud (Masechet Ketubot). He explains that the maidservant made these pronouncements not as prayers to G-d, but rather to relay to the Rabbis information about Rebbe's condition. As she tended to the Rabbi's needs, she knew about his condition and wished to convey the latest information to Rebbe's colleagues. When she saw that Rebbe was suffering, she announced to the Rabbis that the time had come for the "upper worlds to triumph over the lower worlds" – meaning, that Rebbe should die. She was telling the Rabbis that they should stop praying, because their prayers were prolonging Rebbe's suffering. According to the Ben Ish Hai, then, one should not pray for a terminally ill patient to die, but one should instead stop praying for the patient to live, once the situation is such that the prayers would just be prolonging the patient's suffering. This is in contrast to the view of the Ran, who ruled that one may actually pray for the patient to die in such a case. Rav Moshe Feinstein (Russia-New York, 1895-1986), in Iggerot Moshe (Hoshen Mishpat 2:75), posits that even according to the Ran, this Halacha is extremely limited in scope. The Ran stated that one may pray for a patient to die only once it is certain that the patient will not recover. Apparently, Rav Moshe explained, Rebbe's maidservant – who was known to be an especially righteous woman – had a unique power of prayer, and she sensed in this situation that her prayers would be ineffective and Rebbe would not survive. In such a case, the Ran maintains, it is appropriate to pray that a patient should die to avoid further suffering. In the vast majority of situations, however, we have no way of conclusively determining whether or not a patient will survive, and so such a prayer would not be appropriate. Others, however, disagree, and maintain that just as we rely on doctors' medical assessments in other areas of Halacha, such as when a patient should be fed on Yom Kippur, or driven to a hospital on Shabbat, we likewise rely on doctors' assessments in this regard, as well. Accordingly, the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), in Yoreh De'a (335:3), accepts the Ran's view as practical Halacha, ruling that if a patient is suffering and it is certain that he will not recover, one should pray for him to die. A third view is presented by Rav Moshe Sternbuch (contemporary), in his Teshubot Ve'hanhagot. He tells that Rav Shmuel Rozovsky (1913-1979), the great Rosh Yeshiva of Ponevezh, was very ill and endured terrible pain. A disciple visited him, and Rav Rozovsky asked the student to pray "that the Almighty shall spare me from suffering – either that I should leave, or that the suffering should leave." In other words, the appropriate prayer to recite in such a situation is that the patient should no longer suffer, and that G-d would decide how this should be achieved – either through the patient's recovery, or through the patient's passing. This is reminiscent of the story told of a certain Lubavitcher Hasid who, like many Rabbis in Lubavitch, was sent by the Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) to a remote location to help facilitate religious life, but he had a very difficult time. The conditions were so harsh that this Rabbi endured poverty and poor health. Finally, after a number of years, he sent a letter to the Rebbe asking if he could be relieved of his mission, which was causing him great suffering. The Rebbe wrote a letter back to the Rabbi saying, "Every person who comes into this world has a purpose to fulfill. Your purpose is this mission that I sent you on. Instead of asking to be relieved of your mission, you should be asked to be relieved of your suffering." The Rabbi heeded the Rebbe's advice, and decided to remain. With time, the condition improved, he was very successful. In a similar vein, when a terminally ill patient is suffering, according to Rav Sternbuch, the appropriate response is to pray that the suffering should end, in the manner in which G-d sees fit. It is not for us to decide how the suffering to end; we should simply beseech G-d that it should end quickly in the way which G-d decides. It would seem that this is, indeed, the best approach to take in such a situation. Summary: According to some opinions, it is permissible, and even appropriate, to pray that an ill patient should die if the doctors have determined that he cannot be cured and he is enduring great suffering. However, the preferred practice in this unfortunate circumstance is to simply pray to G-d for the patient's suffering to end, in the manner which G-d decides is best for the patient.

The Torah commands in Parashat Ki-Teseh (Debarim 23:11) that a person who becomes Tameh (ritually impure), such as by experiencing a nocturnal emission, must leave the camp. This refers specifically to the “Mahaneh Leviya” – the section of Beneh Yisrael's camp in the wilderness that was reserved for the Leviyim. Those who experienced bodily emissions that bring Tum'a (impurity) are barred from this area of the camp, and, needless to say, from the area of the Mishkan in the center of the camp. Once the Bet Ha'mikdash was built in Jerusalem, this command forbids somebody with this level of impurity from entering the area of Har Ha'bayit (Temple Mount). This prohibition is binding upon both men and women, and it applies even nowadays. The Torah says in the Book of Vayikra (26:31), “Va'hashimoti Et Mikdeshechem” – “I shall make your Sanctuary desolate,” implying that even in the Bet Ha'mikdash's state of desolation, the site retains its special status of sanctity. Therefore, even nowadays, it is forbidden to walk on Har Ha'bayit in a state of Tum'a. Two verses later (23:13), the Torah commands that when soldiers go out to war, and are encamped, “Ve'yad Tiheyeh Lecha Mi'hutz La'mahaneh” – they must designate a place outside the camp for performing their bodily functions. Rather than relieve themselves anywhere they find convenient, inside the camp, they are required to set aside a particular place outside the camp for this purpose, so that the camp remains clean. The Sefer Ha'hinuch explains that the soldiers who fought the wars were exceptionally righteous men, as those who were guilty of sins would be excused from participation in battle. Therefore, since the army consisted entirely of righteous Sadikim, the Shechina accompanied them. Cleanliness is a vital precondition for G-d's presence to reside among us, and so the soldiers were required to set aside a location outside the camp for performing their bodily functions, in order for the Shechina to remain with them. This Misva applies in the times of the Bet Ha'mikdash, when Beneh Yisrael went out to war. It is binding specifically on males, as only men would wage war. A soldier who fails to set aside a place outside the camp for performing his bodily functions, and relieves himself in the camp, transgresses this affirmative command. The Sefer Ha'hinuch writes that one who violates this Misva is severely punished, because his violation causes the Shechina to leave the people. In the next verse (23:14), the Torah commands, “Ve'yad Tiheyeh Lecha Al Azenecha” – “You shall have a spade together with your weapons,” requiring the soldiers to keep a shovel with them during wartime. The shovel was needed to dig a hole in the ground for performing their bodily functions, and to then cover the bodily waste. The Gemara in Masechet Ketubot (5) adds a different reading of this verse, explaining it to mean, “You shall have a hand over your ear” (reading the word “Azenecha” as “Oznecha” – “your ear”). When a person hears Lashon Ha'ra (negative speech about other people) spoken, he should take his finger and plug his ear, to block the forbidden speech from being heard. The Gemara comments that the forefinger is specifically created such that the tip can plug the ear, for this very purpose – so that we can block our ears from hearing Lashon Ha'ra. Just as the soldiers are required to have a shovel with them to keep their camp clean, and free of the filth of bodily waste, we are to keep our ears “clean” and free of the “filth” of negative speech about other people.

Just as the Torah requires respecting one's parents, so must one show respect to his parent's spouse, even if the spouse is not his biological parent, as long as the parent is alive. The Gemara in Masechet Ketubot (103) infers this Halacha from the verse, "Kabed Et Abicha Ve'et Imecha" ("Respect your father and your mother"), as the word "Et" in the phrase "Et Abicha" alludes to one's father's spouse, and the word "Et" in the phrase "Et Imecha" alludes to one's mother's spouse.After the parent passes on, one is not strictly required to continue respecting the parent's spouse, but it is certainly proper to do so.Furthermore, one is obligated to show respect to all his older siblings – both brothers and sisters. This applies even to older siblings with whom one shares only the same father or only the same mother. Even if a younger brother is a Torah scholar, he must show respect to his older siblings. According to some opinions, this obligation continues even after the parents are deceased. Of course, the respect that is required for one's older siblings is less than the respect that is required for one's parent. Thus, for example, Hacham Ovadia Yosef writes in Halichot Olam (p. 163; listen to audio recording for precise citation) that one may call his older siblings by their first name, as opposed to parents, whom one may not call by their name. If an older brother is a Rabbi, the younger siblings should call him "Rabbi," but may use his first name. An example of the type of respect required for an older brother is standing when an older brother is called for an Aliya to the Torah in the synagogue. The Kessef Mishneh (commentary to the Rambam's Mishneh Torah by Maran Rav Yosef Karo, author of the Shulhan Aruch), commenting to the Rambam's discussion in Hilchot Mamrim (end of chapter 6), writes that the requirement to respect older siblings was enacted by the Sages, and does not constitute a Torah obligation. This is as opposed to the requirement to respect stepparents, which is included in the Torah obligation of respecting parents. On this basis, Hacham Ovadia Yosef writes that if a conflict arises between these obligations, the respect owed to a stepparent supersedes the respect owed to an older sibling, as Torah obligations override those enacted by Hazal. And thus if one must choose between respecting one's stepparent and respecting an older sibling – such if they have conflicting wishes, and one must choose one over the other – he should respect the stepparent.Summary: The Torah obligation of respecting parents includes respecting a stepparent – one's parent's spouse who is not one's biological parent. There is also a requirement enacted by the Sages to respect one's older siblings, including both brothers and sisters, and including half-brothers and half-sisters. Nevertheless, one may call an older sibling by their name. Even a younger brother who is a Torah scholar must show respect to his older siblings.

Click here for the Siyum Ceremony text   Siyum Masechet Ketubot is sponsored by Rhona Fink in honor of Rabbanit Michelle, the Hadran staff and all of the Hadran Daf Yomi learners. May we continue to go from strength to strength. Siyum Ketubot is sponsored for the refuah shleima of Keren Devorah bat Esther. A number of stories are told, relating to the large size of fruits in Israel, the large quantity and the excellent quality. The land of Israel is compared to a deer - in what way is it similar to a deer and in what way it is not? Rabbi Elazar makes reference to three curses from Yechezkel 13:9 and explains how he avoided these curses by doing certain actions. Other stories are told of rabbis who viewed Israel in high regard and took actions appropriately, such as taking action to get there in the quickest way possible, kissing the rocks, repairing stumbling blocks, and even making sure to move from the sun to shade or the shade to the sun so as to never have to say that they are uncomfortable in Israel. A brief statement of Rabbi Zeira mentions the destruction that will come before the Messiah comes. The Masechet ends with a statement of Rav Chiya bar Ashi in the name of Rav that in the future all the non-fruit bearing trees in Israel will bring forth fruits.

Click here for the Siyum Ceremony text   Siyum Masechet Ketubot is sponsored by Rhona Fink in honor of Rabbanit Michelle, the Hadran staff and all of the Hadran Daf Yomi learners. May we continue to go from strength to strength. Siyum Ketubot is sponsored for the refuah shleima of Keren Devorah bat Esther. A number of stories are told, relating to the large size of fruits in Israel, the large quantity and the excellent quality. The land of Israel is compared to a deer - in what way is it similar to a deer and in what way it is not? Rabbi Elazar makes reference to three curses from Yechezkel 13:9 and explains how he avoided these curses by doing certain actions. Other stories are told of rabbis who viewed Israel in high regard and took actions appropriately, such as taking action to get there in the quickest way possible, kissing the rocks, repairing stumbling blocks, and even making sure to move from the sun to shade or the shade to the sun so as to never have to say that they are uncomfortable in Israel. A brief statement of Rabbi Zeira mentions the destruction that will come before the Messiah comes. The Masechet ends with a statement of Rav Chiya bar Ashi in the name of Rav that in the future all the non-fruit bearing trees in Israel will bring forth fruits.

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 112. We follow a sage who feels impelled to come to live inIsrael. But is he doing the right thing? What does it mean to love Israel? Does it mean extolling its uniqueness only? Or can it mean […]

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 111. We are supposed to yearn for life in the land of Israel. Yet some would argue that the possibility of a more vibrant Jewish life in the Diaspora would justify staying away from Israel. Are those who […]

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 110. How shrewd does one have to be in order to protect one's rights, in order to get justice done? Can we take shortcuts if we can get a fair outcome without going through all the steps of […]

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 109. We explore a number of situations in which people find themselves in difficulty. How much do we assume that it is their own fault and how much is just bad luck or the fault of others. Even […]

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 108. When is a favor not a favor? How do we measure a benefit that one derives from the unbidden generosity of others? Can we put a monetary value on the prevention of embarrassment? To view the text […]

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 107. What assumptions can we make about a person who does not tell us what in on their mind? How does our concept of the “standard” marital relationship color our assumptions about what each partner cares about? How […]

Study Guide Ketubot 106 The last week of Masechet Ketubot learning is sponsored in honor of Aviva Adler’s Siyum HaShas by the members of her Navi chavura - Naomi, Tova, Vivi, Chani, Shoshana, Mindy and their spouses. "Aviva, we wish you many more years of learning in good health surrounded by all those who love you and continue to be inspired by you." Today's daf is sponsored in honor of the marriage of Adina and Eric Hagege's son Eilon. Mazal tov! Today's daf is sponsored in honor of Noa - best wishes for an easy birth. The Gemara continues the story of Rav Anan and how someone who tried to give him a bribe indirectly caused a perversion of justice. Rav Anan is punished as his visits with Eliahu HaNavi are no longer as they were before. The difference is used to explain why there are two different works known as Seder Eliahu Raba and Seder Eliahu Zuta. As a verse regarding Elisha was mentioned previously (Kings 2 4:43), the Gemara brings another drasha on that verse explaining that Elisha had 2,200 scholars that he taught and fed daily. In the context of that statement, they then mention several rabbis and how many students they each fed. The number of students decreased with each rabbi mentioned. What else was paid for by the Temple treasury (trumat halishka - money collected from the half shekel)? There is a debate regarding the women who weaved the parochet – was it paid for by the Temple treasury or by the money collected for building and upkeep of the Temple (bedek habayit). A question is asked regarding the vessels in the Temple – are they needed for the sacrifices and therefore paid from the Temple treasury or are they needed for the altar and therefore paid for by the building/upkeep funds? Different opinions are brought and difficulties are raised. In the end, it is explained that it is a tannaitic debate.    

Study Guide Ketubot 106 The last week of Masechet Ketubot learning is sponsored in honor of Aviva Adler’s Siyum HaShas by the members of her Navi chavura - Naomi, Tova, Vivi, Chani, Shoshana, Mindy and their spouses. "Aviva, we wish you many more years of learning in good health surrounded by all those who love you and continue to be inspired by you." Today's daf is sponsored in honor of the marriage of Adina and Eric Hagege's son Eilon. Mazal tov! Today's daf is sponsored in honor of Noa - best wishes for an easy birth. The Gemara continues the story of Rav Anan and how someone who tried to give him a bribe indirectly caused a perversion of justice. Rav Anan is punished as his visits with Eliahu HaNavi are no longer as they were before. The difference is used to explain why there are two different works known as Seder Eliahu Raba and Seder Eliahu Zuta. As a verse regarding Elisha was mentioned previously (Kings 2 4:43), the Gemara brings another drasha on that verse explaining that Elisha had 2,200 scholars that he taught and fed daily. In the context of that statement, they then mention several rabbis and how many students they each fed. The number of students decreased with each rabbi mentioned. What else was paid for by the Temple treasury (trumat halishka - money collected from the half shekel)? There is a debate regarding the women who weaved the parochet – was it paid for by the Temple treasury or by the money collected for building and upkeep of the Temple (bedek habayit). A question is asked regarding the vessels in the Temple – are they needed for the sacrifices and therefore paid from the Temple treasury or are they needed for the altar and therefore paid for by the building/upkeep funds? Different opinions are brought and difficulties are raised. In the end, it is explained that it is a tannaitic debate.    

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 106. We continue to examine the issue of bribery. We learn of the many problems caused by a seemingly innocuous gift of a basket of fish. Then we return to considering the proper use of public funds, originally […]

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 105. We learn of early arrangements of judiciary authorities from Temple times, arrangements that may reflect the changing of the guard from priestly leadership to leadership by lay scholars. Within the overall topic of judicial integrity we explore […]

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 104. We examine a heart-wrenching story about the death of Rabbi Judah the Patriarch. This one also involves a roof. And it raises hard problems: How shall we cope with difficult issues raised at the end of life? […]

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 103. What was the real sin of the inhabitants of Sodom and Gomorrah? What are the benefits of living together under one roof? Can these benefits be compelled? And speaking of roves, we ponder an emotionally challenging story […]

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 102. The new chapter raises questions about undertaking and meeting one’s obligations. When can a verbal commitment be taken as binding and when is it to be dismissed? Another question raised regards custody arrangements for children after parents […]

Welcome to the Daily Daf Differently. In this episode, Rabbi David Greenstein looks at Masechet Ketubot, Daf 101. The discussion examines various scenarios of terminated marriages. In what ways do the rabbis intervene to preserve the rights of the parties and when is one or the other party penalized for entering or ending the marriage? […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Danny Nevins looks at Masechet Ketubot, Daf 79. Real estate is often considered to be the best investment, and it certainly functions that way in a usufruct arrangement where a husband manages his wife's property and benefits from the income. Thus it makes sense that […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Danny Nevins looks at Masechet Ketubot, Daf 78. Today we begin Chapter 8 of Ketubot, HaIsha Shenafla, which addresses cases in which a woman inherits property around the time of her engagement or marriage. Rabbinic law gives husbands ownership of their wife's property acquired during […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Danny Nevins looks at Masechet Ketubot, Daf 77. Settle in for an expanded presentation of a very rich daf. Enough about the blemishes of women–what about the guys? Our daf has two mishnayot that address men's blemishes–were they present before marriage, in which case perhaps […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Danny Nevins looks at Masechet Ketubot, Daf 76. The feminist critique of kiddushin is that it is ultimately about treating women as chattel—the sages are anxious to know whether the kinyan or purchase was valid, or whether it was a false sale. Daf 76 gives […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Danny Nevins looks at Masechet Ketubot, Daf 75. Who is more eager to be married—a man or a woman? In the world of the sages, the answer is obvious. A woman wants to be married, even to a flawed man, since he provides food and […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Danny Nevins looks at Masechet Ketubot, Daf 74. Who has more power, a lawyer or a doctor? How do men feel about sending their wives to court? Whose character is more in question—the wife who makes vows, or the husband who can't abide them? To […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Danny Nevins looks at Masechet Ketubot, Daf 73. Our chapter deals with unpleasant surprises after the wedding. First with things the husband discovers about his wife, and then with things the wife discovers about her husband. But let us not thing that this is an […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Abby Sosland looks at Masechet Ketubot, Daf 72. Do we bury the dead for them or for us? While we often teach that taking care of the dead is a chesed shel emet, a kindness that cannot be repaid, our daf suggests otherwise. Instead, caring […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Abby Sosland looks at Masechet Ketubot, Daf 71. In the middle of the discussion on vows made between husband and wife, and all the potential problems that might arise in any marriage, the Talmud brings verses that remind us of the relationship between God and […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Abby Sosland looks at Masechet Ketubot, Daf 70. A husband may vow not to support his wife for 30 days, but only if he gets a steward to do what he is forbidden to do. In this case as in others, the legal loophole is […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Abby Sosland looks at Masechet Ketubot, Daf 69. When is it okay to refer to someone as “chaver?” Certainly not when the “buddy” is someone greater than you in knowledge or status! To view the text of Ketubot, Daf 69 on Sefaria, please click here. […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Abby Sosland looks at Masechet Ketubot, Daf 68. Of course, the Gemara recognizes, it’s not ideal to give Tzedakah to a swindler who is only pretending to need it. But it is far worse to harden our hearts and miss giving to those who actually […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Abby Sosland looks at Masechet Ketubot, Daf 67. When it comes to Tzedakah, some of the needy may be used to a more comfortable style of living than others. Is it our responsibility to fill each person’s different level of need? Today’s daf brings a […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Abby Sosland looks at Masechet Ketubot, Daf 66. What happens when an argument can’t be resolved in the Talmud? “Teiku”– a beautiful word with many different meanings– suggests that one day, perhaps, all will be resolved. To view the text of Ketubot, Daf 66 on […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Jeremy Kalmanofsky looks at Masechet Ketubot, Daf 65. Is wine good for women? Today the Sages discuss whether wine might sexually arouse women too much. We’ll also learn the story of a famous siren named Homa, who buried three husbands, but is still so sexy […]

Welcome to the Daily Daf Differently. In this episode, William Friedman looks at Masechet Ketubot, Daf 34. Today's episode continues with the topic of the collision of different punishments, monetary and corporal. In one particularly revealing sugya, we discover something unique about the nature of fines. The opening and closing music for this podcast is […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Jeremy Kalmanofsky looks at Masechet Ketubot, Daf 63. This episode focuses on the story of Rabbi Akiva, the married monk, and the Talmudic law – sadly fallen out of practice – that women could initiate divorce with the claim that “he is repulsive to me.” […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Jeremy Kalmanofsky looks at Masechet Ketubot, Daf 62. Today’s episode focuses on the required regular sex in marriage, and subtle stories about “married monks” who abandon their wives in order to study for years on end. The opening and closing music for this podcast is […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Jeremy Kalmanofsky looks at Masechet Ketubot, Daf 61. In this episode we ask about the economic arrangements surrounding nursing, and sharing banquets with the waiters who work there. The opening and closing music for this podcast is Ufros from The Epichorus album One Bead. To […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Jeremy Kalmanofsky looks at Masechet Ketubot, Daf 60. Today we ask the question “How long should nursing continue? Is breast milk kosher for people older than babies?” The opening and closing music for this podcast is Ufros from The Epichorus album One Bead. To view […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Jeremy Kalmanofsky looks at Masechet Ketubot, Daf 59. Today we focus on the economic contributions women made to ancient households. The opening and closing music for this podcast is Ufros from The Epichorus album One Bead. To view the text of Ketubot, Daf 59 on […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Joel Roth looks at Masechet Ketubot, Daf 58. Chapter One of a complicated issue: the financial responsibilities and rights of a married couple toward each other. What are they? Can they be overridden? The opening and closing music for this podcast is Ufros from The […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Joel Roth looks at Masechet Ketubot, Daf 57. How much time does a couple get to plan a wedding? What’s involved? What happens if it gets postponed? And, the art of biblical derivation. The opening and closing music for this podcast is Ufros from The […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Joel Roth looks at Masechet Ketubot, Daf 56. How does the Talmud handle an apparent contradiction between statements of the same sage? How does our Gemara understand an extreme statement of our Mishnah? The opening and closing music for this podcast is Ufros from The […]

Welcome to the Daily Daf Differently. In this episode, Rabbi Joel Roth looks at Masechet Ketubot, Daf 55. How does the Talmud go about determining what view a specific sage holds in a dispute between two sages in which it is not stated which sage holds which view? The opening and closing music for this […]

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This shiur is sponsored by Valerie Adler. "Delighted to dedicate this introduction in honor of Ayelet and Adi Libson who are an example to all of us in our family of extreme chessed. Looking forward to your introduction."

This shiur is sponsored by Valerie Adler. "Delighted to dedicate this introduction in honor of Ayelet and Adi Libson who are an example to all of us in our family of extreme chessed. Looking forward to your introduction."

The Misva of Birkat Kohanim requires the Kohanim to bless the congregation each morning, raising their hands toward the congregation and reciting the special blessing text dictated by God to Moshe (Bamidbar 6:24-26).The Gemara establishes in Masechet Ketubot (24b) that if somebody who is not a Kohen participates in Birkat Kohanim, giving the blessing like a Kohen, he is in violation of an affirmative Biblical command. The question thus arises as to whether it is permissible for somebody to bless somebody privately with this special Beracha. Many parents have the custom every Friday night to place their hands on the head of each child and bless him with Birkat Kohanim, and it is also customary at weddings for parents and grandparents to bless the bride and groom with Birkat Kohanim. Some Rabbis bless their students with this blessing, as well. Is this permissible if the person giving the blessing is not a Kohen?The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes (Orah Haim 128:8) that the prohibition applies only when a non-Kohen grants this blessing with the intention of blessing the people like the Kohanim. If his intention is simply to bless someone with these words, without usurping the role of a Kohen, then it is entirely permissible to bless with Birkat Kohanim. Likewise, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Re'eh (17), notes that in Baghdad, it was customary for the leading Rabbis to place their hands on a boy's head at his Bar-Misva and recite Birkat Kohanim. This was done even by Rabbis who were not Kohanim.Indeed, the Pahad Yishak (by Rav Yishak Lampronti, Italy, 1679-1756), in the "Beracha" section, emphatically supports the practice of blessing one's children or students with Birkat Kohanim while placing both hands on their head. He adds that this is a proper practice according to the Sod (Kabbalistic teaching). The Yabetz (Rav Yaakob Emden, Germany, 1697-1776), in his commentary to the Siddur, also supports this practice, emphasizing that parents should bless their children with both hands, and adding that this was the custom of his father, the Hacham Sevi (Rav Sevi Ashkenazi, 1656-1718).It is thus entirely permissible, and appropriate, for even a non-Kohen to bless someone with Birkat Kohanim, so long as he does not intend to bless like a Kohen.Summary: It is forbidden for a non-Kohen to participate in the Birkat Kohanim in the synagogue. However, a non-Kohen is allowed to privately bless somebody – such as a student, a child or a grandchild – with the text of Birkat Kohanim, while placing both hands on the person's head.