## Jerusalem Talmud Ketubot Chapter 12

###### Jerusalem Talmud Ketubot 12:1:1
[Jerusalem Talmud Ketubot 12:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:1:1)

**משנה:** הַנּוֹשֵׂא אֶת הָאִשָּׁה וּפָסְקָה עִמּוֹ כְּדֵי שֶׁיָּזוּן אֶת בִּתָּהּ חָמֵשׁ שָׁנִים חַיָיב לְזוּנָהּ חָמֵשׁ שָׁנִים. נִישֵּׂאת לְאַחֵר וּפָסְקָה עִמּוֹ כְּדֵי שֶׁיָּזוּן אֶת בִּתָּהּ חָמֵשׁ שָׁנִים חַיָיב לְזוּנָהּ חָמֵשׁ שָׁנִים. לֹא יֹאמַר הָרִאשׁוֹן לִכְשֶׁתָּבֹא אֶצְלִי אֲזוּנָהּ אֶלָּא מוֹלִיךְ לָהּ מְזוֹנוֹתֶיהָ לִמְקוֹם שֶׁהִיא. וְכֵן לֹא יֹאמְרוּ שְׁנֵיהֶן הֲרֵי אָנוּ זָנִין אוֹתָהּ כְּאֶחָד אֶלָּא אֶחָד זָנָהּ וְאֶחָד נוֹתֵן לָהּ דְּמֵי מְזוֹנוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If somebody marries a woman and contracts with her to sustain her daughter¹ for five years, he is obligated to sustain her for five years². If [the mother] was married³ to another man who contracted with her to sustain her daughter for five years, he is obligated to sustain her for five years. The first one cannot say, if she will come to live with me I shall sustain her, but he has to bring her support to her place⁴. Similarly, the two cannot say we shall support her in common, but one of them sustains her and the other gives the money equivalent to her sustenance.

footnotes:
¹ From a prior marriage.
² Even if he divorces her mother before the end of the five years, since his obligation is towards the daughter, and obligations towards minors cannot be renegotiated.
³ During the five years from her marriage to the first.
⁴ Who is with her mother, in the second husband’s house.


###### Jerusalem Talmud Ketubot 12:1:2
[Jerusalem Talmud Ketubot 12:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:1:2)

**הלכה:** הַנּוֹשֵׂא אֶת הָאִשָּׁה וּפָסְקָה עִמּוֹ כול׳. בְּמָה הוּא מִתְחַיֵיב לָהּ. לֹא כֵן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. הַכּוֹתֵב שְׁטָר חוֹב עַל חֲבֵירוֹ בְּחֶזְקַת שֶׁהוּא חַיָיב לוֹ וְנִמְצָא שֶׁאֵינוֹ חַיָיב לוֹ אֵינוֹ חַיָיב לִיתֵּן לוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עָשׂוּ אוֹתָהּ כְּתוֹסֶפֶת כְּתוּבָּה. וְיִתֵּן בְּסוֹף. עָשׂוּ אוֹתָהּ כְּקִידּוּשֵׁי אִשָּׁה. וְיִתֵּן מִשָּׁעָה הָרִאשׁוֹנָה. עָשׂוּ אוֹתָהּ כִּמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת לִיתֵּן לָהּ י̇ב̇ דֵּינָר זָהָב בַּשָּׁנָה לִהְיוֹת מַעֲלֶה לָהּ מִדֵּינָר זָהָב לַחוֹדֶשׁ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If somebody marries a woman and had contracted with her,” etc. How does he become indebted to her⁵? Do not Rebbi Joḥanan⁶. *v*. אליבא. and Rebbi Simeon ben Laqish both say, if somebody writes a debenture for another person under the assumption that he owes him and it turns out that he does not owe, he does not have to give to him⁷! Rebbi Simeon ben Laqish said, they gave it the status of an addition to the *ketubah*⁸, which is protected by all privileges given to the *ketubah*.. Then he should have to pay in the end⁹ becomes due immediately. But the Mishnah lets him pay off his obligation for the remainder of the five years.! They gave it the status of the gift for a woman’s preliminary marriage¹⁰. Then he should pay up front¹¹! They treated it as when one marries a woman preliminarily by promising to give her twelve silver denars within one year by delivering one silver denar’s worth every month¹².

footnotes:
⁵ Since obviously the intention of the groom was to feed the daughter with her mother in his house; if he had known that he would divorce the mother before the daughter reached marriageable age he would not have agreed to these terms. Can he not claim now that he entered the obligation in error?
⁶ In the Babli, 101b, he is reported to hold that an obligation entered into voluntarily cannot be repealed, as pointed out by Tosaphot, 102a s
⁷ Cf. Chapter 5, Halakhah 1.
⁸ A voluntary addition by the groom to the minimal amounts of the ketubah
⁹ Not at the end of five years but at the end of the marriage, when the entire ketubah
¹⁰ This is an awkward formulation of the answer given to the question in the Babli (102a): The mother acquires the rights for her daughter under the special rules for acquisition by the children of sums promised by the respective parents when they decide on the marriage pact, cf. 5:1 (Notes 15,16), 6:2 (Note 29). The acquisition of rights by mother and daughter as a consequence of the oral promise of the groom.
¹¹ Anything promised for preliminary marriage has to be delivered at the preliminary marriage.
¹² The husband delivers by taking the daughter to live in his house together with her mother.


###### Jerusalem Talmud Ketubot 12:1:3
[Jerusalem Talmud Ketubot 12:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:1:3)

תַּנֵּי. זָנָהּ חָמֵשׁ שָׁנִים הָרִאשׁוֹנִים בֵּין בְּיוֹקֶר בֵּין בְּזוֹל. הָיוּ בְיוֹקֶר וְהֵזִילוּ. אִם הוּא גְרִים נוֹתֵן בְּיוֹקֶר. וְאִם הִיא גָרְמָה נוֹתֵן בְּזוֹל. הָיוּ בְזוֹל וְהוֹקִירוּ. בֵּין שֶׁהוּא גָרַם בֵּין שֶׁהִיא גָרְמָה נוֹתְנִין בְּזוֹל. הָדָא הִיא. הַבַּת לֹא עוֹלָה וְלֹא יוֹרֶדֶת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was stated: He supports her the first five years, whether in inflation or in deflation. If [living expenses] were high and became low, if he was the cause¹³, he pays the high rate, if she was the cause, he pays the low rate. If they were low and became high, whether he was the cause or she was the cause, he pays the low rate¹⁴. That is, “the daughter neither ascends nor descends.¹⁵”

footnotes:
¹³ If he divorced the girl’s mother by his own initiative before the end of the contracted years.
¹⁴ He obligated himself only for living expenses which were the going rate at the time the contract was signed.
¹⁵ Cf. Chapter 5:6, Note 154.


###### Jerusalem Talmud Ketubot 12:1:4
[Jerusalem Talmud Ketubot 12:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:1:4)

תַּמָּן תַּנִּינָן. בְּנָן נוּקְבָּן דְּיֶהֱווֹן לֵיכִי מִינַאי יְהוֹן יָתְבָן בְּבֵיתִי וּמִיתְזְנָן מִנִּיכְסַיי. וְתַנֵּי עֲלָהּ. וּמִתְכַּסְיָין בִּכְסוּתִי. מַעֲשֵׂה יְדֵי הַבַּת שֶׁל מִי. נִישְׁמְעִינָהּ מִן הָדָא. נִישֵּׂאת. הַבַּעַל חַיָיב בִּמְזוֹנוֹתֶיהָ וְהֵן נוֹתְנִין לָהּ דְּמֵי מְזוֹנוֹת. הָדָא אָמְרָה. זָנָהּ וּמַעֲשֵׂה יָדֶיהָ שֶׁלְּבַעֲלָהּ. אָמַר רִבִּי יוֹסֵי. הָדָא אָמְרָה. פָּסַק לָזוּן כַּלָּתוֹ זָנָהּ וּמַעֲשֵׂה יָדֶיהָ שֶׁלִּבְנוֹ. הוּא רוֹצֶה שֶׁתָּבוֹא אֶצְלוֹ וְהִיא אֵינָהּ רוֹצָה. הַדִין עִמָּהּ. דְּתַנִּינָן. וְהֵן נוֹתְנִין לָהּ דְּמֵי מְזוֹנוֹת. חָלַת כְּמִי שֶׁנִּישֵּׂאת. מֵתָה כְמִי שֶׁנִּישֵּׂאת. מֵתָה כְּבָר מֵתָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
There¹⁶, we have stated: “The female children you will have by me shall live in my house and be supported by my estate,” and it was stated about this: They will be clothed with garments supplied by me¹⁷. For whom does the daughter work? Let us hear from the following¹⁸: “The husband has to sustain her and they pay the cost of her sustenance.” This means, he feeds her but she works for her husband¹⁹. Rebbi Yose²⁰ said, this means that if somebody had agreed to sustain his daughter-in-law, he has to sustain her, but she works for his son. If he wants her to be with him²¹ but she does not want to, the law is with her, as we have stated: “They pay the cost of her sustenance.” If she fell ill, it is as if she had married. If she died, is it as if she had married²²? If she died, she already is dead²³ 140a, this is considered to be obvious..

footnotes:
¹⁶ Mishnah 4:13.
¹⁷ One should not interpret מזוֹנוֹת narrowly as “food” but more generally as “sustenance” (but excluding rent.)
¹⁸ Mishnah 12:2, about the wife’s daughter who marries while her mother’s (ex-)husbands continue to support her.
¹⁹ And if the daughter is still unmarried, she works for herself.
²⁰ Rosh (Chapter 12, #1) reads: Rebbi Assi; this means that he read here רִבִּי יָסָא; an unlikely reading.
²¹ The daughter of his divorcee, in the case that her mother did not remarry.
²² Is the husband’s obligation one that the wife’s daughter’s heirs can collect?
²³ The obligation ends with the daughter’s death. In the Babli, Baba batra


###### Jerusalem Talmud Ketubot 12:2:1
[Jerusalem Talmud Ketubot 12:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:2:1)

**משנה:** נִיסֵּית הַבַּת הַבַּעַל חַיָיב בִּמְזוֹנוֹתֶיהָ וְ[הֵן] נוֹתְנִין לָהּ דְּמֵי מְזוֹנוֹת. מֵתוּ בְּנוֹתֵיהֶן נִזּוֹנוֹת מִנְּכָסִים בְּנֵי חוֹרִין וְהִיא נִזּוֹנֶת מִנְּכָסִים מְשׁוּעְבָּדִים מִפְּנֵי שֶׁהִיא כְבַעֲלַת חוֹב. הַפִּיקְחִים הָיוּ כוֹתְבִין עַל מְנָת שֶׁאָזוּן אֶת בִּתֵּךְ חָמֵשׁ שָׁנִים כָּל זְמַן שֶׁאַתְּ עִמִּי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If the daughter²⁵ married, the husband has to sustain her and they pay the cost of her sustenance. If they died²⁶, their daughters are supported from unincumbered property but she is supported from mortgaged property since her status is that of a creditor²⁷.. The intelligent ones did write: On condition that I support your daughter for five years the entire time you are with me²⁸.

footnotes:
²⁵ The one mentioned in Mishnah 1.
²⁶ The mother’s husband and/or ex-husband.
²⁷ Her claim is that of her mother’s ketubah
²⁸ Then the daughter’s claim is terminated if either the mother is divorced or the mother or the husband died.


###### Jerusalem Talmud Ketubot 12:2:2
[Jerusalem Talmud Ketubot 12:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:2:2)

**הלכה:** נִיסֵּית הַבַּת. הַבַּעַל חַיָיב בִּמְזוֹנוֹתֶיהָ כול׳. תְּנַיי כְתוּבָּה שֶׁכְּתָבוֹ בִשְׁטָר. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. לְחִיזּוּק כְּתָבָן. וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. לִגְבּוֹת מִן הַמְשׁוּעֲבָדִים כְּתָבָן. רִבִּי יִרְמְיָה מַחֲלִיף שְׁמוּעָתָה. אָמַר רִבִּי יוּדָן. מַתְנִיתָא מְסַיְיעָה לְמָאן דָּמַר. לְחִיזּוּק כְּתָבָן. דְּתַנִּינָן תַּמָּן. אֵין מוֹצִיאִין לַאֲכִילַת פֵּירוֹת וּלְשֶׁבַח קַרְקָעוֹת וּלְמָזוֹן הָאִשָּׁה וְהַבָּנוֹת מִנְּכָסִים הַמְשׁוּעֲבָדִין מִפְּנֵי תִּיקּוּן הָעוֹלָם. לא בִשְׁטָר. אַף הָכָא בִשְׁטָר. אָמַר רִבִּי חֲנַנְיָה. מִפְּנֵי שֶׁהִיא כְבַעֲלַת חוֹב. לא בִשְׁטָר. אַף הָכָא בִשְׁטָר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If the daughter married, the husband has to sustain her,” etc. What is the status of the *ketubah* stipulations if he wrote them in the document²⁹. What is the legal difference between a *ketubah* in which the stipulations are explicit and one in which they are implicit?? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis³⁰; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions³¹. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there³² 5:3.: “One does not foreclose from mortgaged property to indemnify for produce or investment³³, or sustenance of widow and daughters³⁴ sum which is well-defined., in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document³⁵ document also has parts which have the status of certificates of indebtedness and other parts which cannot be enforced by foreclosure.. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document³⁶ document and is enforceable as a creditor’s claim but her mother’s own claim to sustenance as a widow is based on the same document and not thus enforceable..

footnotes:
²⁹ All the stipulations enumerated in Mishnaiot 4:7 ff. are enforceable even if they are not written in the ketubah
³⁰ Without legal consequences. (In Rashi’s interpretation of the Babli, 102b, Rav Ashi agrees.)
³¹ He switched the attributions to R. Joḥanan and R. Simeon ben Laqish. Therefore, the discussion proceeds without referring to names.
³² Mishnah Giṭṭin
³³ If somebody sold a field, the title to which was later disputed and the court awarded the title to another person who then takes the field away from the buyer. The innocent buyer then has regress on the fraudulent seller. Real estate is always sold with a title guarantee; therefore the value of the field can be taken from the seller’s mortgaged property (depending on the time of sale). But both the value of the standing crop which the buyer lost, and the value of the investments the buyer made in the property cannot be recovered from mortgaged property. The main difference is that the privileged amount, the value of the field, is a well-defined sum written in the sales contract, whereas the rest are open-ended obligations which cannot be foreseen and whose inclusion in the causes for foreclosure would bring all real estate transactions to a halt.
³⁴ These also are open-ended obligations which cannot be estimated beforehand; they cannot be enforced against mortgage holders, in contrast to the ketubah
³⁵ Since the regress of the buyer on the fraudulent seller is based on the sales contract, and it turns out that only part of the claim can be satisfied by foreclosure, it shows that the ketubah
³⁶ The wife’s daughter’s claim is also based on her mother’s ketubah


###### Jerusalem Talmud Ketubot 12:2:3
[Jerusalem Talmud Ketubot 12:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:2:3)

מֵתָה אֵינָהּ עִמָּהּ. נִתְגָּרְשָׁה אֵין עִמָּהּ. הֶחֱזִירָהּ. מָאן דְּאָמַר. לִכְתוּבָּה אֲבָל לֹא לִתְנָאִין תַּנֵּי. מָאן דְּאָמַר. בֵּין לִכְתוּבָּה בֵין לִתְנָאִין. מַה הֲנֵי. הַפִּיקְחִים הָיוּ כוֹתְבִין. עַל מְנָת שֶׁאֲנִי זָן אֶת בִּתֵּךְ חָמֵשׁ שָׁנִים כָּל זְמַן שֶׁאַתְּ עִמִּי. וְתַנֵּי עֲלָהּ. וּבִלְבַד מִן הַנִּישּׂוּאִין הָרִאשׁוֹנִים. וְאַתיָיא כַּיי דָמַר רִבִּי חֲנִינָה. הַמֵּשִׂיא אֶת בְּנוֹ בַּבַּיִת זָכָה בַבַּיִת. וּבִלְבַד מִן הַנִּישּׂוּאִין הָרִאשׁוֹנִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
If she dies she is not with him³⁷. If she was divorced she is not with him. If he took her back³⁸ document, as authorized in Mishnah 9:13 (Note 240).? One says, this was stated for the *ketubah* but not for the stipulations; one says, both for the *ketubah* and the stipulations, which opinion is valid³⁹ but not for the stipulations, it is clear; following the one who says, both for the *ketubah* and the stipulations, it is clear.” But since הָכָא נַמֵּי is purely Babylonian style, his text is a paraphrase, not a variant reading.? “The intelligent ones did write: On condition that I support your daughter for five years the entire time you are with me;” on that it was stated: Only for the first marriage⁴⁰. This parallels what Rebbi Ḥanina said, if somebody marries off his son in a house, the latter acquires the house, but only for a first marriage⁴¹.

footnotes:
³⁷ This refers to the stipulation of the “intelligent” who limit their liability.
³⁸ Without writing a new ketubah
³⁹ R. Nissim Gerondi (commentary on the Mishnah) has a smoother text: מָאן דְּאָמַר. לִכְתוּבָּה אֲבָל לֹא לִתְנָאִין הָכָא לִתְנָאִין. הָכָא נַמֵּי. נַמֵּי. מָאן דְּאָמַר. בֵּין לִכְתוּבָּה בֵין “Following the one who says, this was stated for the ketubah
⁴⁰ Even if in general stipulations are re-instated with remarriage, this particular condition has been permanently terminated by the divorce. It could only be re-instated by a separate document.
⁴¹ He gives them a house to live in alone during their wedding week; cf. 5:1 Note 23 (Babli 144a). For the Babli, there would be no parallel since there, R. Ḥanina assigns the house only to the oldest son who marries a virgin, and a woman with a daughter by another man is not a virgin.


###### Jerusalem Talmud Ketubot 12:3:1
[Jerusalem Talmud Ketubot 12:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:1)

**משנה:** אַלְמָנָה שֶׁאָמְרָה אֵי אֶפְשִׁי לָזוּז מִבֵּית בַּעֲלִי אֵין הַיּוֹרְשִׁין יְכוֹלִין לוֹמַר לָהּ לְכִי לְבֵית אָבִיךְ וְאָנוּ זָנִין אוֹתָךְ שָׁם. אֶלָּא זָנִין אוֹתָהּ וְנוֹתְנִין לָהּ מָדוֹר לְפִי כְבוֹדָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If the widow said, I cannot move from my husband’s house, the heirs cannot say to her, go to your father’s house and we shall support you there, but they support her and give her a dwelling commensurate with her honor.


###### Jerusalem Talmud Ketubot 12:3:2
[Jerusalem Talmud Ketubot 12:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:2)

**הלכה:** אַלְמָנָה שֶׁאָמְרָה אֵי אֶפְשִׁי לָזוּז מִבֵּית בַּעֲלִי כול׳. כְּתִיב בַּמֵּתִים חָפְשִׁי כֵּיוָן שֶׁמֵּת אָדָם נַעֲשֶׂה חָפְשִׁי מִן הַמִּצְוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** ¹ 9:4 (Notes 70–136). The ms. readings from *Kilaim* are printed in Frank-Rühl typeface in the variant readings.“If the widow said, I cannot move from my husband’s house,” etc. It is written (*Ps*. 88:6): “Among the dead is freedom.” When a person dies he becomes free from the Commandments.

footnotes:
¹ The following Halakhah in its entirety is Halakhah Kilaim


###### Jerusalem Talmud Ketubot 12:3:3
[Jerusalem Talmud Ketubot 12:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:3)

רִבִּי צִיוָה שְׁלֹשָׁה דְבָרִים בִּשְׁעַת פְּטִירָתוֹ. אַל תָּזוּז אַלְמָנָתִי מִבֵּיתִי. וְאַל תַּסְפִּידוּנִי בָּעֲיָירוֹת. וּמִי שֶׁנִּיטְפַּל בִּי בְּחַיָּי יְטַפֵּל בִּי בְמוֹתִי. אַל תָּזוּז אַלְמָנָתִי מִבֵּיתִי. וְלֹא מַתְנִיתָא הִיא. אַלְמָנָה שֶׁאָמְרָה. אֵי אֶפְשִׁי לָזוּז מִבֵּית בַּעֲלִי. אָמַר רִבִּי דּוֹסָא. דְּלָא יֵימְרוּן לָהּ. בֵּייתָא דִּנְשִׂוָותָא הוּא מִשְׁתַּעְבֵּד לִנְשִׂוָותָא. אָמַר רִבִּי לָעְזָר בֶּן יוֹסֵי. כְּהָדָא דְתַנֵּי. דָּרָה בַבַּיִת כְּשֵׁם שֶׁהָיְתָה דָּרָה וּבַעֲלָהּ נָתוּן בִּמְדִינַת הַיָּם. וּמִשְׁתַּמֵּשׁ בִּכְלֵי כֶסֶף וּבִכְלֵי זָהָב כְּשֵׁם שֶׁהָיְתָה מִשְׁתַּמֶּשֶׁת וּבַעֲלָהּ נָתוּן בִּמְדִינַת הַיָּם. וְנִיזּוֹנֶת כְּשֵׁם שֶׁהָיְתָה נִיזּוֹנֶת וּבַעֲלָהּ נָתוּן בִּמְדִינַת הַיָּם. וְאַל תַּסְפִּידוּנִי בָּעֲיָירוֹת. מִפְּנֵי הַמַּחֲלוֹקֶת. וּמִי שֶׁנִּיטְפַּל בִּי בְּחַיָּי יְטַפֵּל בִּי בְמוֹתִי. אָמַר רִבִּי חֲנַנְיָה דְּצִיפּוֹרִין. כְּגוֹן יוֹסֵף אֶפְרָתִי. יוֹסֵה חֵפָנִי. רִבִּי חִזְקִיָּה מוֹסִיף. אַל תַּרְבּוּ עָלַי תַּכְרִיכִין. וּתְהֵא אֲרוֹנִי נְקוּבָה לָאָרֶץ. מִילְתָא אָמְרָה בְּסַדִּין אֶחָד הוּא נִקְבַּר רִבִּי. דְּרִבִּי אָמַר. כְּמַה דְּבַר נַשָּׁא אֲזִיל הוּא אֲתִי. וְרַבָּנִין אָמְרִין. כְּמוֹ דְבַר נָשׁ אֲזִיל הוּא אֲתִי. תַּנֵּי בְשֵׁם רִבִּי נָתָן. כְּסוּת הַיּוֹרֶדֶת עִם אָדָם לִשְׁאוֹל הִיא בָאָה עִמּוֹ. מַאי טַעֲמָא. תִּתְהַפֵּךְ כְּחוֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ. אַנְטוֹלִינוֹס שְׁאַל לְרִבִּי. מַהוּ הָדֵין דִּכְתִיב תִּתְהַפֵּךְ כְּחוּמֶר חוֹתָם. אָמַר לֵיהּ. מִי שֶׁהוּא מֵבִיא אֶת הַדּוֹר הוּא מַלְבִּישׁוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (*Job* 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.


###### Jerusalem Talmud Ketubot 12:3:4
[Jerusalem Talmud Ketubot 12:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:4)

רִבִּי יוֹחָנָן מְפַקֵּד. אַלְבְּשׁוּנִי בּוֹרְדִּיקָא לָא חִיוְרִין וְלָא אוּכְמִין. אִין קָמִית בֵּינֵי צַדִּיקַיַא לָא נִבְהָת. וְאִין קָמִית בֵּינֵי רְשִׁיעַיָיא לָא נִבְהִית. רִבִּי יֹאשַׁיָּא פְּקִיד. אַלְבְּשׁוּנִי חִיוְורִין חֲפוּתִין. אָמְרוּ לֵיהּ. מַה אַתְּ טָב מִן רַבָּךְ. אָמַר לוֹן. וּמַה אֲנָא בְהִית בְּעוֹבְדַּיי. רִבִּי יִרְמְיָה מְפַקֵּד. אַלְבְּשׁוּנִי חִיוְרִין חֲפוּתִין. אַלְבְּשׁוּנִי דִּנְרָסַיי. וֶהָבוּן מְסָנַאיי בְּרַגְלַיי וְחוּטְרָא בְיָדַי וִיהֲבוּנִי עַל סִיטְרָא. אִין אֲתִי מְשִׁיחָא וַאֲנָא מָעֲתָד.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Joḥanan commanded: Dress me in beige, neither white nor black. If I rise among the just I shall not be ashamed, if I rise among the wicked I shall not be ashamed. Rebbi Joshia commanded: Dress me in clean white. They said to him, in what are you better than your teacher? He said to them, why should I be ashamed of my deeds? Rebbi Jeremiah commanded: Dress me in clean white, dress me in my socks, put my shoes on my feet and a walking stick in my hand, lay me on my side; when the Messiah comes I shall be ready.


###### Jerusalem Talmud Ketubot 12:3:5
[Jerusalem Talmud Ketubot 12:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:5)

צִיפּוֹרַיָיא אָמְרִין. מָאן דַּאֲמַר לָן דְּמִיתְ רִבִּי. אֲנָן קְטָלִין לֵיהּ. אֲדִיק לְהוֹן בַּר קַפָּרָא. רֵישֵׁיהּ מְכַוסֵּיי מָאנוֹי מְבַזְּעִין. אֲמַר לוֹן. יְצוֹקִים וְאֶרְאֶלִּים תְּפָשׂוּן בַּלּוּחוֹת וְגָבְרָה יָדָן שֶׁלָּאֶרְאֶלִּים וְחָטְפוּ אֶת הַלּוּחוֹת. אָמְרוּ לֵיהּ. דְּמָךְ רִבִּי. אֲמַר לוֹן. אַתּוּן אָמְרִתוֹן. וְקָרְעוֹן. וְאָזִיל קָלָה לְקָרְעִיוּ לְגַו פִּתְתָה מַהֲלָךְ תְּלָתָא מִילִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The people from Sepphoris said: We shall kill anybody who tells us that Rebbi died. Bar Qappara associated with them, his head covered and his garments torn. He said to them: Earthlings and angels held the Tablets of the Covenant; the angels were stronger and they took away the Tablets. They said to him: Rebbi died. He said to them: You said it. They tore their clothes and the sound of the tearing was heard from the gate to a distance of three *mil*.


###### Jerusalem Talmud Ketubot 12:3:6
[Jerusalem Talmud Ketubot 12:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:6)

רִבִּי נָתָן בְּשֵׁם רִבִּי מָנָא. מַעֲשֵׂה נִיסִּים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם. עֶרֶב שַׁבָּת הָיָה וְנִכְנְסוּ כָּל הָעַיָירוֹת לְהַסְפִּידוֹ. וְאַישֵׁרוֹנֵיהּ תְּמַנֵּי עֶשְׂרֵה (בניסָן) [כְּנִישָׁן] וְאַחְתּוֹנֵיהּ לְבֵית שָׁרַיי. וְתָלַת לוֹן יוֹמָא עַד שֶׁהָיָה כַּל אֶחָד וְאֶחָד מַגִּיעַ לְבֵיתוֹ וּמְמַלֵּא לוֹ חָבִית שֶׁלְּמַיִם וּמַדְלִיק אֶת הַנֵּר. כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה קָרָא הַגֶּבֶר. שָׁרְיָין מְצִיקִין. אָמְרִין. דִּילְמָא דְחַלְּלִינָן שׁוּבְתָא. וָאָתִת בַּת קוֹל וְאָמְרָה לְהוֹן. כָּל מִי שֶׁלֹּא נִתְעַצֵּל בְהֶסְפֵּידוֹ שֶׁלְּרִבִּי יְהֵא מְבוּשָּׂר לְחַיֵּי הָעוֹלָם הַבָּא בַּר מִן קַצְרָה. כֵּיוָן דְּשָׁמַע כֵּן סְלִיק לְאִיגְרָא וּטְלִיק גַּרְמֵיהּ וּמִית. נְפָקַת בְּרַת קָלָא וְאָמְרָת וַאֲפִילוּ קַצְרָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Naḥman in the name of Rebbi Mana: Miracles happened that day. It was Sabbath eve and all the surrounding towns came together to eulogize him. They made him [Rebbi] rest in eighteen synagogues until they brought him to his resting place but the day extended for them until each one had time to get to his house, fill an amphora of water, and light the candles. When the sun set, the rooster crowed. They were anxious and said, maybe we did desecrate the Sabbath? There came a voice and said to them, every one who was not lazy for the eulogies of Rebbi shall be announced for the life of the Future World, except the fuller. When the latter heard this, he climbed on the roof, threw himself down, and died. There came a voice and said, including the fuller.


###### Jerusalem Talmud Ketubot 12:3:7
[Jerusalem Talmud Ketubot 12:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:7)

רִבִּי הֲוָה יְתִיב לֵיהּ בְּצִיפּוֹרִין שִׁבְעָה עָשָׂר שְׁנִין. וְקָרָא עַל גַּרְמֵיהּ וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה. וַיְחִי יְהוּדָה בְצִיפּוֹרִין שְׁבַע עֶשְׂרֵה שְׁנִין. וּמִן גּוֹבֵּיהֶן עֲבַד תְּלַת עֶשְׂרֵה שְׁנִין חֲשֵׁישׁ שִׁינּוֹי. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן. כָּל אוֹתָן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה לֹא מֵתָה חַיָּה בְּאֶרֶץ יִשְׂרָאֵל וְלֹא הִפִּילָה עוּבָּרָה בְּאֶרֶץ יִשְׂרָאֵל. וְלָמָּה חֲשֵׁישּׁ שִׁינּוֹי. חַד זְמָן הֲוָה עֲבַר. חָמָא חַד עֵיגַל מִיתְנְכֵיס. גָּעָה וְאָמְרָה לֵיהּ. רִבִּי. שֵׁיזְבִי. אֲמַר לֵיהּ. לְכָךְ נוֹצָרְתָּה. וּבְסוֹף הֵיךְ אִינְשִׁמָת. חָמְתוֹן אִין קְטָלוּן חָדָא קַן דְּעַכְבָּרִין. אֲמַר לוֹן. אַרְפּוּנוֹן. וְרַחֲמָיו עַל כָּל מַעֲשָׂיו כְּתִיב.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi dwelt in Sepphoris seventeen years and applied to himself (*Gen*. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (*Ps*. 145:9) “His mercy extends to all His creatures.”


###### Jerusalem Talmud Ketubot 12:3:8
[Jerusalem Talmud Ketubot 12:3:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:8)

רִבִּי הֲוָה עִינְוָון סַגִּין. וְהֲוָה אֲמַר. כָּל מַה דְּיֵימַר לִי בַּר נַשָּׁא אֲנָא עֲבִיד. חוּץ מִמַּה שֶׁעָשׂוּ זִקְנֵי בְּתֵירָא לִזְקֵנִי. דְּשָׁרוּן גַּרְמוֹן וּמְנוֹנֵיהּ. אִין סְלִיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא אֲנָא מוֹתִיב לְעֵיל מִינַּי. דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין. דְּהוּא מִן דִּכְרַיָיא וַאֲנָא מִן נוּקְבְתָא. חַד זְמָן עָאַל רִבִּי חִיָיה רַבָּא לְגַבֵּיהּ. אֲמַרו לֵיהּ. הָא רַב הוּנָא לְכָאן. נִתְכַּרְכְּמוּ פָּנָיו שֶׁלְּרִבִּי. אָמַרו לֵיהּ. אֲרוֹנוֹ הוּא. אֲמַר לֵיהּ פּוּק חֲמִי מַה בָּעֵי לְכָאן. נְפַק וְלָא אַשְׁכַּח בַּר נַשׁ. וְיָדַע דְּהוּא כָעֵיס עֲלוֹי. עֲבַד דְּלָא עֲלִיל לְגַבֵּיהּ תַּלְתִּין יוֹמִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוֹן. כִּי אתּוֹן תְּלִיתִיתֵי יוֹמַיָּא יְלַף רִבִּי מִינֵּיהּ כָּל כְּלָלָה דְּאוֹרָיְתָא. בְּסוֹף תְּלַת עֶשְׂרֵה שַׁנְיָיא וּתְלַתִּיתֵי יוֹמַיָיא עָאַל אֱלִיָּהוּ לְגַבֵּיהּ כִּדְמוּת רִבִּי חִיָיה רַבָּה. אֲמַר לֵיהּ. מַה מָרִי עֲבִיד. אֲמַר לֵיהּ. חַד שֵׁינָּא מְעִיקָא לִי. אֲמַר לֵיהּ. חֲמִי לִי. וְחָמֵי לֵיהּ. וִיהַב אֶצְבָּעֵיהּ עֲלוֹי וְאִינְּשִׁמְתְּ. לְמָחָר עָאַל רִבִּי חִיָיה רַבָּה לְגַבֵּיהּ. אֲמַר לֵיהּ. מַה מָרִי עֲבִיד. הַיי שִׁינָּיךְ מַה הִיא עֲבִידָא. אֲמַר לֵיהּ. מִן הַהִיא שַׁעְתָא דִּיהַבָת אֶצְבְּעָךְ עֲלוֹי אִינְּשִׁמָת. בְּאוֹתָהּ שָׁעָה אָמַר. אִי לָכֶם חַיּוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל. אִי לָכֶם עוּבָּרוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל. אֲמַר. לָא הֲוֵינָא אֲנָא. מִן הַהִיא שַׁעֲתָא שָׁרֵי רִבִּי עֲבִיד לֵיהּ אִיקָר. כַּד הֲוָה עֲלִיל לְבֵית וַועֲדָא הֲוָה אֲמַר. יִיכָּנֵס רִבִּי חִיָיה רַבָּה לִפְנִים מִמֶּנִּי. אָמַר לֵיהּ רִבִּי יִשְׁמָעֵאל בַּר יוֹסֵי לִפְנִים מִמֶּנִּי. אָמַר לֵיהּ. חַס וְשָׁלוֹם. אֶלָּא רִבִּי חִיָּא רַבָּה לִפְנִים וְרִבִּי יִשְׁמָעֵאל בַּר יוֹסֵי לִפְנָי וְלִפְנִים. רִבִּי הֲוָה מַתְנֵי שְׁבָחֵיהּ דְּרִבִּי חִיָיה רַבָּה קוֹמֵי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. חַד זְמָן חָמֵי גַּו בָּנִי וְלָא אִיתְכְּנַע מִן קוֹמוֹי. [אָמַר לֵיהּ אֲהִנּוֹ דְּאַתְּ מַתְנִי שְׁבָחֵיהּ. אָמַר לֵיהּ. מַה עֲבַד לָךְ. אָמַר לֵיהּ חָמִתֵיהּ גַּו בָּנִי וְלָא אִיתְכְּנַע מִן קוֹמוֹי.] אָמַר לֵיהּ. לָמָּה עֲבַדְתְּ כֵּן. אָמַר לֵיהּ. יֵיתִי עָלַי דְּאִין סְחִית לָא יָדְעִית. בְּהַהִיא שַׁעֲתָא אַשְׁגְּרִית עֵינַ[י]י בְּכָל סֵפֶר תִּילִים אֲגָדָה. מִן הַהִיא שַׁעֲתָא מָסַר לֵיהּ תְּרֵין תַּלְמִידִין דִּי יְהַלְּכוּן עִימֵּיהּ גַּו סַכַּנְתָּא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.


###### Jerusalem Talmud Ketubot 12:3:9
[Jerusalem Talmud Ketubot 12:3:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:9)

דְּרִבִּי יָסָא צָם תְּמָנֵיי צוֹמִין לְ[מֵ]חְמֵיי רִבִּי חִיָיה רַבָּה. וּבְסוֹפָא חָמָא דוֹרְגִין דִידֵיהּ וּכְהַן גָנֵי גַבּוֹי. וּכְאָן תֵּימַר. הֲוָה רִבִּי יָסָא בַּר נַשׁ זְעִירָא. חַד גַּדְּלַיי אֲתַא לְקַמֵּיהּ דְּרִבִּי יוֹחָנָן. אֲמַר לֵיהּ. חֲמִית בְּחֵילְמִי דִּרְקִיעָא נְפַל וְחַד מִן תַּלְמִידָךְ סְמִיךְ לֵיהּ. אֲמַר לֵיהּ. חַכִּים אַתְּ לֵיהּ. אֲמַר לֵיהּ. מִן אֲנָא חֲמִי לֵיהּ אֲנָא חַכַּם לֵיהּ. וַעֲבַר כָּל תַּלְמִידוֹי קוֹמוֹי וְחַכַּם לְרִבִּי יָסָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ צָם תְּלַת מָאתָן צוֹמִין לְמֵיחְמֵי רִבִּי חִיָיה רוֹבָה וְלָא חָמְתֵיהּ. וּבְסֵיפָא שְׁרֵי מִצְטָעֵר. אֲמַר. מַה הֲוָה לָעֵי בְאוֹרָיְתָא סַגִּין מִינַּיי. אָמְרִין לֵיהּ. רִיבֵּץ תּוֹרָה בְיִשְׂרָאֵל יוֹתֵר מִמָּךְ. וְלֹא עוֹד אֶלָּא דַהֲוָה גְלִי. אֲמַר לוֹן. וַאֲנָא לֹא הֲוִינָא גְלִי. אָמְרִין לֵיהּ. אַתְּ הֲוִיתָא גְלִי מֵילַף. וְהוּא הֲוָה גְלִי מַלְפָּא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yasa fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw his bier and him sleeping on it. If you say that Rebbi Assi was an insignificant person, one tanner came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the tanner], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he started to feel badly and said, did he study Torah more than I did? They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.


###### Jerusalem Talmud Ketubot 12:3:10
[Jerusalem Talmud Ketubot 12:3:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:10)

כַּד דְּמָךְ רַב הוּנָא רֵישׁ גָּלוּתָא אַסְקוּנֵיהּ לְהָכָא. אָמְרִין אָין אֲנָן יְהָבִין לֵיהּ נֵיהֲבֵיהּ גַּבֵּי רִבִּי חִיָיה דְּהוּא מִן דִּ[ידְ]הוֹן. אָמְרִין. מָאן עֲלִיל יְהַב לֵיהּ תַּמָּן. אָמַר רִבִּי חַגַּיי. אֲנָא עֲלִיל יְהַב לֵיהּ תַּמָּן. אָמְרוּ לֵיהּ. עִילָּא אַתְּ בָּעֵי. דְּאַתְּ גְבַר סַב. וְאַתְּ בָּעֵי מֵיעוֹל לָךְ מֵיתַב לְתַמָּן. אֲמַר לוֹן. יָבוּן מְשִׁיחָא בְרִיגְלוֹי וְאִין עֲ[נִי]יַת אַתּוּן גָּרְשִׁין לִי. וְאַשְׁכַּח תְּלַת דָּנִין. יְהוּדָה בְנִי אַחֲרֶיךָ. וְאֵין עוֹד. חִזְקִיָּה בְנִי אַחֲרֶיךָ. וְאֵין עוֹד. אַחֲרֶיךָ יוֹסֵף בֶּן יִשְׂרָאֵל. וְאֵין עוֹד. תָּלָה עֵינוֹי מִסְתַּכְּלָא. אֲמַר לֵיהּ. אַמִּיךְ אַפִּיךְ. אֲמַר רִבִּי חִיָיה רַבָּה יְהוּדָה בְּרֵיהּ. וְפִישׁ לְרַב הוּנָא יְתִיב לֵיהּ. וְלָא קְבִיל עֲלוֹי מָתִיב לֵיהּ. אָמְרִין. כְּמַא דְּלָא קְבִיל עֲלוֹי מָתִיב לֵיהּ כֵּן זַרְעִיָיתֵהּ לָא פְסִיקָא לְעוֹלָם. וְיָצָא מִשָּׁם בֶּן שְׁמוֹנִים שָׁנָה וְנִכְפְּלוּ לוֹ שָׁנָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him lower [your eyes], turn around. Rebbi Ḥiyya the elder [who said to] his son Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there eighty years old and his years were doubled.


###### Jerusalem Talmud Ketubot 12:3:11
[Jerusalem Talmud Ketubot 12:3:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:11)

כְּתִיב וּנְשָׂאתַנִי מִמִּצְרַיִם וּקְבַרְתַּנִי בִּקְבוּרָתָם. יַעֲקֹב כָּל הֶן דְּהוּא מַהוּ מְנַבֵּי. רִבִּי לָעְזָר אָמַר דְּבָרִים בְּגַב. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר דְּבָרִים בְּגַב. רִבִּי חֲנִינָא אָמַר דְּבָרִים בְּגַב. מַהוּ דְּבָרִים בְּגַב. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֶתְהַלֵּךְ לִפְנֵי יי בְּאַרְצוֹת הַחַיִּים. וַהֲלֹא אֵין אַרְצוֹת הַחַיִּים אֶלָּא צוֹר וְקֵיסָרִין וַחֲבֵרוֹתֶיהָ. תַּמָּן כּוּלָּה תַּמָּן שָׂבַע. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם בַּר קַפָּרָא. אֶרֶץ שֶׁמֵּתֶיהָ חַיִּים תְּחִילָּה לִימוֹת הַמָּשִׁיחַ. מַה טַעְמָא. נוֹתֵן נְשָׁמָה לְעַם עָלֶיהָ. מֵעַתָּה רַבּוֹתֵינוּ שֶׁבְּבָבֵל הִפְסִידוּ. אָמַר רִבִּי סִימַאי. הַקָּדוֹשׁ בָּרוּךְ הוּא מְהַלֵּךְ לִפְנֵיהֶן אֶל הָאָרֶץ וְהֵן מִתְגַּלְגְּלִין כְּנוֹדוֹת. וְכֵיוָן שֶׁמַּגִּיעִין לְאֶרֶץ יִשְׂרָאֵל נַפְשׁוֹתֵיהֶן עִמָּהֶן. מַה טַעְמָא. וְהֵבֵאתִי אֶתְכֶם אֶל אַדְמָתְכֶם וְנָתַתִּי רוּחִי בָּכֶם וִחְייתֶם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It is written (*Gen*. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (*Ps*. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (*Is*. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (*Ez*. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”


###### Jerusalem Talmud Ketubot 12:3:12
[Jerusalem Talmud Ketubot 12:3:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:12)

רִבִּי בְּרֶכְיָה שָׁאַל לְרִבִּי חֶלְבּוֹ. רִבִּי חֶלְבּוֹ שָׁאַל לְרִבִּי אִימִּי. רִבִּי אִימִּי שָׁאַל לְרִבִּי אֶלְעָזָר. רִבִּי אֶלְעָזָר לְרִבִּי חֲנִינָה. וְאִית דְּאָמְרִין. רִבִּי חֲנִינָה שָׁאַל לְרִבִּי יְהוֹשֻׁעַ. וַאֲפִילוּ כְגוֹן יָרָבְעָם וַחֲבֵירָיו. אָמַר לֵיהּ. גָּפְרִית וָמֶלַח שְׂרֵיפָה כָל אַרְצָהּ. אָמַר רִבִּי בְּרֶכְיָה. מַה הֵין דִּשְׁאִיל לְהוֹן לֹא שְׁמַעִינָן מִינָּהּ כְּלוּם. מָהוּ כְדוֹן. כֵּיוָן שֶׁנִּשְׂרְפָה אֶרֶץ יִשְׂרָאֵל נַעֲשֶׂה בָהֶן מִידַּת הַדִּין. תַּנֵּי בְשֵׁם רִבִּי יוּדָה. שֶׁבַע שָׁנִים עָשְׂתה אֶרֶץ יִשְׂרָאֵל נִשְׂרְפָה. הָדָא הִיא דִּכְתִיב וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד. שתים שֶׁבָּהּ מַה הָיוּ עוֹשִׂין. מַטְלִיּוֹת מַטְלִיּוֹת הָיְתָה נִשְׂרֶפֶת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (*Deut*. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (*Dan*. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.


###### Jerusalem Talmud Ketubot 12:3:13
[Jerusalem Talmud Ketubot 12:3:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:13)

כְּתִיב וְאַתָּה פַּשְׁחוּר וְכֹל יוֹשְׁבֵי בֵיתֶךָ תֵּלְכוּ בַּשֶּׁבִי. וּבָבֶל תָבוֹא וְשָׁם תָּמוּת וְשָׁמָּה תִּיקָּבֵר. רִבִּי אַבָּא אָמַר. רִבִּי חֶלְבּוֹ וְרִבִּי חָמָא בַּר חֲנִינָה. חַד אָמַר. מֵת שָׁם וְנִקְבַּר שָׁם וְיֵשׁ בְּיָדוֹ שְׁתַּיִם. מֵת שָׁם וְנִקְבַּר כָּאן יֵשׁ בְּיָדוֹ אַחַת. וְחָרָנָה אָמַר. קְבוּרָה מְכַפֶּרֶת עַל מִיתָה שֶׁלָּהֶן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It is written (*Jer*. 20:6–7): “But you, Pashḥur, and all inhabitants of your house will go into captivity. You will come to Babylon, die there, and be buried there.” Rebbi Abba [bar Zemina] said, Rebbi Ḥelbo and Rebbi Ḥama bar Ḥanina. One of them said, if somebody dies there and is buried there, he has two [detriments] in hand. If he dies there and is buried here, he has one [detriment] in hand. The other one said, burial atones for their death.


###### Jerusalem Talmud Ketubot 12:3:14
[Jerusalem Talmud Ketubot 12:3:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:14)

רִבִּי יוֹנָה בְּשֵׁם רִבִּי חָמָא בַּר חֲנִינָא. רִיגְלוֹי דְבַר נַשׁ אִינּוּן מוֹבְלִין יָתֵיהּ כָּל הֶן דְּמִיתְבְּעֵי. כְּתִיב וַיֹּאמֶר יי מִי יְפַתֶּה אֶת אַחְאָב וְיַעַל וְיִפֹּל בְּרָמוֹת גִּלְעַד. וְיָמֹת בְּתוֹךְ בֵּיתוֹ לֹא תַמָּן. אֱלִיחוֹרֶף וַאֲחִיָּיה תְּרֵין אֵיסֶקְרֵיטוֹרֵי דִשְׁלֹמֹה. חָמָא מַלְאַךְ מוֹתָא מִסְתַּכֵּל בּוֹן וַחֲרוּק בְּשִׁינָּיו. אֲמַר מִילָּה וִיהָבוּן בְּחַלָּלָה. אֲזַל וּנְסַבְּהוֹן מִן תַּמָּן. אֲתָא גָּחִיךְ קָם לֵיהּ קִיבְּלֵיהּ. אֲמַר לֵיהּ. הַהִיא שַׁעֲתָא הֲוָות אִחְרוֹק בְּשִׁינּוֹי. וּכְדוֹן אַתְּ גָחִיךְ. אָמַר לֵיהּ. אֲמַר לִי רַחֲמָנָא דִּנְסַב לֶאֱלִיחוֹרֶף נַאֲחִיָּה מִן גַּוא חֲלָלָה. וְאָמְרִית. מָאן יְהָב לִי אִלֵּין לְהוֹן דְּשַׁלְּחִית מִינְסְבִינִין וִיהַב בְּלִיבָּךְ לְמֵיעֲבַד כֵּן בְּגִין דְּנַעֲבִיד שְׁלִיחוּת. אֲזִל וְאִיטְפַּל בְּהוֹן מִן תַּמָּן. תְּרֵין בְּנוֹי דְּרִבִּי רְאוּבֶן בַּר אִיסְטְרוֹבִילִיָא תַּלְמִידוֹי דְּרִבִּי. חָמָא מַלְאָךְ מוֹתָא מִסְתַּכֵּל בּוֹן וַחֲרִיק בְּשִׁינּוֹי. אֲמַר. נִיגְלִינוֹן לִדְרוֹמָא. שֶׁמָּא שֶׁהַגָּלוּת מְכַפֶּרֶת. אֲזַל וְנַסְתּוּן מִתַּמָּן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet bring him to where he is wanted. It is written (*1K*. 22:20) “The Eternal said, who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones. He [the angel of death] went and took them from there.


###### Jerusalem Talmud Ketubot 12:3:15
[Jerusalem Talmud Ketubot 12:3:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:15)

עֻללָה נְחוּתָה הֲוָה. אִידְמִיךְ תַּמָּן. שָׁרֵי בְּכִי. אָמְרִין לֵיהּ. מַה לָךְ בְּכִי. אִין מַסְקוּן לָךְ. אֲמַר לוֹן. וּמָה הֲנָיָיה אִית לִי. וַאֲנָא מוֹבַד מַרְגְלִיתִי גַּוא אַרְעָא מְסָאבְתָא. לֹא דָמֵי הַפּוֹלְטָהּ לְחֵיק אִמּוֹ לַפּוֹלְטָהּ בְּחֵיק נָכְרִיָּה. רִבִּי מֵאִיר אִידְמִיךְ בְּאַסְּיָיא. אָמְרִין לִבְנֵי אַרְעָא דְּיִשְׂרָאֵל דִּי דָא מְשִׁיחְכוֹן דִּידְכוֹן. וְאֲפִילוּ כֵן אֵמַר לוֹן. יְהַבוֹן עַרְסִי עַל גֵּיף יַמָּא. דִּכְתִיב כִּי הוּא עַל יַמִּים יְסָדָהּ וְעַל נְהָרוֹת יְכוֹנְנֶהָ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Ulla was an emigrant. He was dying there and started to cry. They said to him, why are you crying? We shall bring you [to the Land of Israel]. He said to them, how does this help me? I am losing my pearl in an impure land. One cannot compare one who expires in the bosom of his mother to one who expires in the bosom of a strange woman. Rebbi Meïr was dying in Assos. He said, tell the people of the Land of Israel, there is your Messiah. With all that, he said to put his bier on the cape since it is written (*Ps*. 24:2): “For He founded it on seas, based it on rivers.”


###### Jerusalem Talmud Ketubot 12:3:16
[Jerusalem Talmud Ketubot 12:3:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:16)

שִׁבְעָה יַמִּים הֵן סוֹבְבִין אֶרֶץ יִשְׂרָאֵל. יַמָּא רַבָּא. יַמָּא דְטִבֵּרִיָא. יַמָּא דְכוכבו. יַמָּא דְמִילְחָא יַמָּא דְחִילָתָא. יַמָּא דְשִׁילְחָת. יַמָּא דְאַיפַּמֵּיָיא. וְיהָא אִיכָּא יַמָּא דְחָמְץ. דִּיֹּקְלֵיטִיָּנוּס הִקְוָוה נְהָרוֹת וַעֲשָׂאוֹ. כְּתִיב וְנִּשְׁקָפָה עַל פְּנֵי הַיְּשִׁימוֹן. אָמַר רִבִּי חִיָיה בַּר בָּא. כָּל מִי שֶׁהוּא עוֹלֶה לְהַר הַיְשִׁימוֹן וְרָאָה כְמִין כְּבָרָה קְטָנָה בְּיַם טִיבֵּרִיָא זוֹ הִיא בְּאֵרָהּ שֶׁל מִרְיָם. אָמַר רִבִּי יוֹחָנָן בַּר מָרָה. שַׁעֲרִינְהוּ רַבָּנִן וְהָא הִיא מְכוּוָּנָא כָּל קֳבֵל תַּרְעָא מְצִיעֲתָא דִכְנִישְׁתָּא עֲתִיקְתָא דְּים דוטגין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Seven seas surround the Land of Israel: The ocean, lake Tiberias, lake *Samkho*, the salt sea, lake Ḥolata, lake Sheliat, lake Apamea.” But does there not also exist the lake of Ḥomṣ? Diocletian dammed up rivers and created it. It is written (*Num*. 21:20): “Looking down on the desert.” Rebbi Ḥiyya bar Abba said, if one ascends the desert mountain one finds the likeness of a sieve in lake Tiberias, that is the well of Miryam. Rebbi Joḥanan bar Mara said, the rabbis estimated it and it is assessed opposite the middle gate of the old synagogue of *Imdvtgyn*.


###### Jerusalem Talmud Ketubot 12:3:17
[Jerusalem Talmud Ketubot 12:3:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:3:17)

דִּבְרִבִּי בַּר קִירִיָּא וְרִבִּי אֶלְעָזָר הֲווֹן מְטַיְילִין בְּאִיסְטַרִין. רָאוּ אֲרוֹנוֹת שֶׁהֵן בָּאוֹת מֵחוּצָה לָאָרֶץ לָאָרֶץ. אָמַר רִבִּי בַּר קִירִיָּא רִבִּי לָעְזָר. מַה הוֹעִילוּ אֵילּוּ. אֲנִי קוֹרֵא עֲלֵיהֶן נַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה בְּחַיֵּיכְם. וַתָּבוֹאוּ וַתְּטַמְּאוּ אֶת אַרְצִי בְּמִיתַתְכֶן. אָמַר לֵיהּ. כֵּיוָן שֶׁמַּגִּיעִין לְאֶרֶץ יִשְׂרָאֵל הָיוּ נוֹטְלִין גּוּשׁ עָפָר וּמַנִּיחִין עַל אֲרוֹנָן. דִּכְתִיב וְכִפֶּר אַדְמָתוֹ עַמּוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Bar Qiria and Rebbi Eleazar were taking a walk on the road when they saw coffins being brought into the Land from abroad. Rebbi Bar Qiria said to Rebbi Eleazar: What good is that going to do them? I am reading for them (*Jer*. 2:7) “My inheritance your considered an abomination” during your lifetime, “you came and made My Land impure” in your death. He said to him, when they arrive in the Land, one takes a lump of earth and puts it on the coffin, as it is written (*Deut*. 32:43) “His earth atones for His people.”


###### Jerusalem Talmud Ketubot 12:4:1
[Jerusalem Talmud Ketubot 12:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:4:1)

**משנה:** אָמְרָה אֵי אֶפְשִׁי לָזוּז מִבֵּית אַבָּא יְכוֹלִים הַיּוֹרְשִׁין לוֹמַר לָהּ אִם אַתְּ אֶצְלֵנוּ יֵשׁ לָךְ מְזוֹנוֹת וְאִם אֵין אַתְּ אֶצְלֵנוּ אֵין לָךְ מְזוֹנוֹת. אִם הָיְתָה טוֹעֶנֶת מִפְּנֵי שֶׁהִיא יַלְדָּה וְהֵן יְלָדִים נוֹתְנִים לָהּ מְזוֹנוֹת וְהִיא בְּבֵית אָבִיהָ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If she⁴² said, I cannot possibly move from my father’s house, the heirs can tell her: If you are with us, you are provided with sustenance, but if you are not with us, you are not provided with sustenance⁴³.. If she argues because she is young and they are young⁴⁴, one provides her with sustenance while she is in her father’s house.

footnotes:
⁴² The widow.
⁴³ If she does not want to keep house for them, she has to claim her ketubah
⁴⁴ As the Halakhah explains, if they lived together, people would start to talk that she was sleeping with her stepsons.


###### Jerusalem Talmud Ketubot 12:4:2
[Jerusalem Talmud Ketubot 12:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:4:2)

**הלכה:** אָמְרָה אֵי אֶפְשִׁי לָזוּז מִבֵּית אַבָּא כול׳. אִם הָיְתָה טוֹעֶנֶת מִפְּנֵי שֶׁהִיא יַלְדָּה וְהֵן יְלָדִים. מִשּׁוּם שֵׁם רַע.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If she said, I cannot possibly move from my father’s house,” etc. “If she argues because she is young and they are young,” to avoid a bad reputation.


###### Jerusalem Talmud Ketubot 12:5:1
[Jerusalem Talmud Ketubot 12:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:5:1)

**משנה:** כָּל זְמַן שֶׁהִיא בְּבֵית אָבִיהָ גּוֹבָה כְתוּבָּתָהּ לְעוֹלָם. כָּל זְמַן שֶׁהִיא בְּבֵית בַּעֲלָהּ גּוֹבָה כְתוּבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנִים שֶׁיֵּשׁ בְּעֶשְׂרִים וְחָמֵשׁ שָׁנִים שֶׁתַּעֲשֶׂה טוֹבָה כְּנֶגֶד כְּתוּבָּתָהּ דִּבְרֵי רִבִּי מֵאִיר שֶׁאָמַר מִשּׁוּם רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. וַחֲכָמִים אוֹמְרִים כָּל זְמַן שֶׁהִיא בְּבֵית בַּעֲלָהּ גּוֹבָה כְתוּבָּתָהּ לְעוֹלָם. כָּל זְמַן שֶׁהִיא בְּבֵית אָבִיהָ גּוֹבָה כְתוּבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנִים. מֵתָה יוֹרְשֶׁיהָ מוֹכְרִין כְּתוּבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** All the time she lives in her father’s house, she always can collect her *ketubah*⁴⁵; if she she lives in her husband’s house, she can collect her *ketubah* for 25 years, for in 25 years she will have received benefits in the value of her *ketubah*, the words of Rebbi Meïr who spoke in the name of Rabban Simeon ben Gamliel. But the Sages say, all the time she lives in her husband’s house, she always can collect her *ketubah*⁴⁶.; if she lives in her father’s house, she can collect her *ketubah* for 25 years⁴⁷; this is a statute of limitation for claims.. If she died, her heirs can sell⁴⁸ of the Tosephta (12:3). In the Halakhah it is quoted in the form of the Mishnah of the Babli and the great majority of Mishnah mss. and both Tosephta mss: מזכירין “they mention”. This refers to the rule explained in the second paragraph of the Halakhah, that any mention of the *ketubah* to the heirs stops the statute of limitations and begins a new period of 25 years. Therefore, it is even possible to sustain the reading of the Mishnah, that her heirs can sell her claim within 25 years since the notification of the stake of the claim to the heirs automatically starts a new period of 25 years. her *ketubah* for up to 25 years.

footnotes:
⁴⁵ Since she was not sustained by the estate.
⁴⁶ Since she has to keep house for the heirs, her sustenance is payment for her services and cannot be counted against her ketubah
⁴⁷ Since she is not supported by the estate and has no connection with the heirs, one may assume that she has decided not to claim the ketubah
⁴⁸ This reading is found in the Yerushalmi and two other Mishnah mss., as well as the editio princeps


###### Jerusalem Talmud Ketubot 12:5:2
[Jerusalem Talmud Ketubot 12:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:5:2)

**הלכה:** כָּל זְמַן שֶׁהִיא בְּבֵית אָבִיהָ כול׳. בְּטוֹבָה שֶׁעָשׂוּ לָהּ שֶׁנֶּחְלְטָה נִיכְסֶיהָ בְחַיֵּי בַעֲלָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנָה מָחְלָה כְתוּבָּתָהּ. רַב חִיָיה בַּר אַשִּׁי בְשֵׁם רַב חִיָיה בְּעָא קוֹמֵי רִבִּי לָא. מִסְתַּבְּרָא בְּאִשָּׁה שֶׁאֵין לָה כְּתוּבָּה. אֲבָל בְּאִשָּׁה שֶׁיֵּשׁ לָה כְּתוּבָּה גּוֹבָה לְעוֹלָם. אָמַר לֵהּ. דְּרוּבָּה אָתָא מֵימַר לָךְ. אֲפִילוּ אִשָּׁה שֶׁיֵּשׁ לָה כְּתוּבָּה אֵינָהּ גּוֹבָה אֶלָּא עַד עֶשְׂרִים וְחָמֵשׁ שָׁנָה. מִילְתָא דְּרִבִּי אֶלְעָזָר אָמְרָה. בַּעַל חוֹב גּוֹבֶה לְעוֹלָם. לֹא אָמַר אֶלָּא בַּעַל חוֹב. אֲבָל אִשָּׁה אֵינָהּ גּוֹבָה אֶלָּא עַד עֶשְׂרִים וְחָמֵשׁ שָׁנָה. אָמַר רִבִּי אָבִין. לֹא מִסְתַּבְּרָא אֶלָּא בְאִשָּׁה שֶׁאֵין לָה מְזוֹנוֹת. אֲבָל בְּאִשָּׁה שֶׁיֵּשׁ לָה מְזוֹנוֹת אֲנִי אוֹמֵר. מִפְּנֵי מְזוֹנוֹתֶיהָ לֹא תָבְעָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “All the time she lives in her father’s house,” etc. For the good she received; her properties became delivered⁴⁹ during her husband’s lifetime and after 25 years she gave up the claim to her *ketubah*. Rav Ḥiyya bar Ashi in the name of Rav Ḥiyya asked before Rebbi La: One understands for a woman who has no *ketubah*. But should a woman who has a *ketubah* not be able to collect forever? He answered him, it tells you more: Even a woman who has a *ketubah* collects only up to 25 years⁵⁰ document to present to the court.. The statement of Rebbi Eleazar says⁵¹ of 424 C.E.). The (anonymous) Tosephta is ascribed here to one of the Tannaïm named R. Eleazar., the creditor collects forever. He said only, “the creditor”; but a woman can collect only up to25 years. Rebbi Abin said, this is reasonable only for a woman who is not being supported. But for a woman who is being supported, I say that she did not claim it because of her support⁵¹ of 424 C.E.). The (anonymous) Tosephta is ascribed here to one of the Tannaïm named R. Eleazar..

footnotes:
⁴⁹ In rabbinic Hebrew, חלט means not only “to parboil” but also “making a final decision”. Neither meaning fits the context here. It seems that the word is Arabic خلط “to mix something with something else”, meaning that her dowry was mixed with her husband’s property all the time.
⁵⁰ In the Babli, 104b, Rav Naḥman decides with Rav Ḥiyya bar Ashi that the limitation imposed by the Mishnah refers only to a widow who has no ketubah
⁵¹ Tosephta 12:3 notes that the creditor (who is secured by a mortgage document) can foreclose forever, after the description of the difference between R. Meïr and the Sages, and a remark that R. Ismael sets the time limit at 30 years. (The first law enacted in the Roman Empire to set a time limit on the collection of debts seems to have been Theodosius II’s praescriptio triginta annorum
⁵¹ Tosephta 12:3 notes that the creditor (who is secured by a mortgage document) can foreclose forever, after the description of the difference between R. Meïr and the Sages, and a remark that R. Ismael sets the time limit at 30 years. (The first law enacted in the Roman Empire to set a time limit on the collection of debts seems to have been Theodosius II’s praescriptio triginta annorum


###### Jerusalem Talmud Ketubot 12:5:3
[Jerusalem Talmud Ketubot 12:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:5:3)

אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. סוֹף דָּבָר עַד שֶׁתִּתְבַּע. אֲפִילוּ כֵן הִזְכִּירָה. דְּתַנִּינָן תַּמָּן. מֵתָה יוֹרְשֶׁיהָ מַזכִּירִין כְּתוּבָּתָהּ עַד כ״ה שָׁנָה. דְּרוֹבָה אָתָא מֵימַר לָךְ. אֲפִילוּ עָשָׂת כ״ה שָׁנִים חָסֵר יוֹם אֶחָד וְלֹא תָבְעָה וְאַחַר כָּךְ תָּבְעָה נוֹתְנִין לָהּ עוֹד כ״ה שָׁנָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yose ben Rebbi Abun said, not only that she claims, but even if she mentions [her claims], as we have stated there⁵²: “If she died, her heirs can mention her *ketubah* for up to 25 years.” He tells you more: Even if she let 25 years minus one day go by before claiming, and then claimed, one gives her another 25 years⁵³ is not subject to a statute of limitations; cf. Note 50..

footnotes:
⁵² Since this refers to the Mishnah of this Halakhah, “there” is out of place. Probably the Mishnah is correct as given and the quote here refers to a text similar to Tosephta 12:3.
⁵³ The claim does not necessarily have to be a claim for payment but may be a reminder that the claim exists. This is sufficient to start a new period of limitation. The Babli agrees, 104 a/b, but in connection with the rule that a documented ketubah


###### Jerusalem Talmud Ketubot 12:5:4
[Jerusalem Talmud Ketubot 12:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Ketubot/r/12:5:4)

רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לֹא שָׁנוּ אֶלָּא כְתוּבַּת מְנָה מָאתַיִם. אֲבַל כְּתוּבַּת אֶלֶף דֵּינָר גּוֹבָה לְעוֹלָם. אָתָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ כְתוּבָּתָהּ שֶׁלְּאֶלֶף דֵּינָר אֵינָהּ גּוֹבָה אֶלָּא עַד כ״ה שָׁנָה. וָאַתְיָין אִילֵּין פְּלוּגְוָותָא כְּהִלֵּין פְּלוּגְוָותָא. דְּתַנִּינָן תַּמָּן. הַנִּיזָּקִין שָׁמִין לָהֶן בְּעִידִית. וּבַעַל חוֹב בְּבֵינוֹנִית. וּכְתוּבַּת אִשָּׁה בְּזִיבּוֹרִית. אָמַר לֵיהּ רִבִּי יִרְמְיָה. לֹא שָׁנוּ אֶלָּא מְנָה מָאתַיִם. אֲבַל כְּתוּבָּה שֶׁלְּאֶלֶף דֵּינָר גּוֹבָה בְּבֵינוֹנִית. וְאָמַר רִבִּי יוֹסֵי. וְאֲפִילוּ כְתוּבָּתָהּ אֶלֶף דֵּינָר אֵינָהּ גּוֹבָה אֶלָּא מִן הַזִּיבּוֹרִית. וָאַתְיָיא דְּרִבִּי יוֹסֵי כְּרִבִּי יוֹחָנָן וְרִבִּי יִרְמְיָה כְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דְּתַנִּינָן תַּמָּן. הַכּוֹתֵב נְכָסָיו לְבָנָיו. כָּתַב לְאִשְׁתּוֹ קַרְקַע כָּל שֶׁהוּא אִיבֵּד כְּתוּבָּתָהּ. דְּרַב אָמַר. בִּמְזַכֶּה עַל יָדֶיהָ. וּשְׁמוּאֵל אָמַר. בִּמְחַלֵּק לְפָנֶיהָ. רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. מִקּוּלֵּי כְתוּבָּה שָׁנוּ. אָמַר רִבִּי בָּא. טַעֲמָא דְּרִבִּי יוֹסֵי בֶּן חֲנִינָה. לֹא סוֹף דָּבָר כְתוּבַּת מְנָה מָאתַיִם אֶלָּא אֲפִילוּ כְתוּבָּתָהּ אֶלֶף דֵּינָר. מִקּוּלֵּי כְתוּבָּה שָׁנוּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the *ketubah* of a mina or 200 [*zuz*]⁵⁴. But a *ketubah* of 1’000 denar⁵⁵ she collects forever⁵⁶. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a *ketubah* of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s *ketubah* from the least valuable.⁵⁷ 5:1. Since mortgages were usually not written on specific parcels, there are general rules governing foreclosures if the debtor cannot pay cash. The categories mentioned here are explained in Chapter 9, Note 195.” Rebbi Jeremiah said to him, this was stated only for the *ketubah* of a mina or 200 [*zuz*], but a *ketubah* of 1’000 denar is evaluated in terms of average quality land⁵⁶. But Rebbi Yose said, even a *ketubah* of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there⁵⁸ 3:9, Note 151.: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to *ketubah*.” ⁵⁹ 3:9, explained there in Notes 182–189. Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of *ketubah*. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a *ketubah* of a mina or two hundred, but even regarding a *ketubah* of one thousand denar they proclaimed a relaxation of the laws of *ketubah*.

footnotes:
⁵⁴ The amount the husband has to promise from his own money.
⁵⁵ The greatest part of which is represented by the dowry, her own family’s contribution.
⁵⁶ Mortmain dowry is secured by a general mortgage on the husband’s properties; there seems to be no reason to treat this mortgage differently from the mortgage executed for a third party lender.
⁵⁷ Mishnah Giṭṭin
⁵⁶ Mortmain dowry is secured by a general mortgage on the husband’s properties; there seems to be no reason to treat this mortgage differently from the mortgage executed for a third party lender.
⁵⁸ Mishnah Peah
⁵⁹ This text is a slightly shortened version of a text in Peah