## Ketubot Daf 103a

###### Ketubot 103a:1
[Ketubot 103a:1](https://torahapp.org/share/book/Ketubot/r/103a:1)

מַאי לִמְקוֹם שֶׁאִמָּהּ? שָׁמְעַתְּ מִינַּהּ בַּת אֵצֶל הָאֵם, לָא שְׁנָא גְּדוֹלָה וְלָא שְׁנָא קְטַנָּה.

**William Davidson Edition - English:**
**What** is the purpose of emphasizing: **To the place where her mother** lives? **Conclude from here** that a **daughter** lives **with** her **mother;** it is **no different** if she is **an adult woman, and** it is **no different** if she is **a minor girl.**


###### Ketubot 103a:2
[Ketubot 103a:2](https://torahapp.org/share/book/Ketubot/r/103a:2)

לֹא יֹאמְרוּ שְׁנֵיהֶם וְכוּ׳.

**William Davidson Edition - English:**
§ It was taught in the mishna that if two men are obligated to support this girl, **both of them may not** jointly **say** that they will be partners in her support. Rather, each one fulfills his obligation independently.


###### Ketubot 103a:3
[Ketubot 103a:3](https://torahapp.org/share/book/Ketubot/r/103a:3)

הָהוּא גַּבְרָא דְּאוֹגַר לֵיהּ רִיחְיָא לְחַבְרֵיהּ לִטְחִינָה. לְסוֹף אִיעַתַּר, זְבֵין רִיחְיָא וְחַמְרָא,

**William Davidson Edition - English:**
The Gemara relates that there was **a certain man who rented out a millstone to another for** the price of **grinding,** i.e., the one who rented the millstone was to pay the cost of the rental by grinding whatever the owner needed to be ground. **In the end,** the owner of the millstone **became rich,** and **he purchased** another **millstone and a donkey,** and he no longer required the services of the renter to grind things for him.


###### Ketubot 103a:4
[Ketubot 103a:4](https://torahapp.org/share/book/Ketubot/r/103a:4)

אֲמַר לֵיהּ: עַד הָאִידָּנָא הֲוָה טָחֵינְנָא גַּבָּךְ, הַשְׁתָּא הַב לִי אַגְרָא. אֲמַר לֵיהּ: מִיטְחָן טָחֵינְנָא לָךְ.

**William Davidson Edition - English:**
The owner of the millstone **said to** the renter: **Until now I would** have what I needed **ground by you,** and the service that you provided was in place of payment for the rental of the millstone. **Now,** since I no longer require this service, **give me payment** for the millstone. The renter **said** back **to him: I will grind for you** because that is what I agreed to, but I did not agree to have to pay money.


###### Ketubot 103a:5
[Ketubot 103a:5](https://torahapp.org/share/book/Ketubot/r/103a:5)

סְבַר רָבִינָא לְמֵימַר: הַיְינוּ מַתְנִיתִין לֹא יֹאמְרוּ שְׁנֵיהֶם ״הֲרֵי אָנוּ זָנִין אוֹתָהּ כְּאֶחָד״, אֶלָּא אֶחָד זָנָהּ וְאֶחָד נוֹתֵן לָהּ דְּמֵי מְזוֹנוֹת.

**William Davidson Edition - English:**
**Ravina thought to say** that **this is the same as the mishna** that states that **both of them may not** jointly **say: We will sustain** the girl **as one** in a partnership. **Rather, one sustains her,** providing her with food, while **the other gives her the monetary** value **of the sustenance.** In that case, although the original condition was to provide the girl with support in the form of food, when circumstances changed, the previous husband became obligated to pay her support in the form of money. So too here, due to the change in circumstances, the renter should pay the owner of the millstone with money.


###### Ketubot 103a:6
[Ketubot 103a:6](https://torahapp.org/share/book/Ketubot/r/103a:6)

אֲמַר לֵיהּ רַב עַוִּירָא: מִי דָּמֵי? הָתָם, חַד כְּרֵיסָא אִית לַהּ, תַּרְתֵּי כְּרֵיסָתָא לֵית לַהּ. הָכָא מָצֵי אֲמַר לֵיהּ: טְחוֹן וְזַבֵּין, טְחוֹן וְאוֹתֵיב.

**William Davidson Edition - English:**
**Rav Avira said to** Ravina: **Are the** two cases **comparable? There,** in the case of the girl, **she has** only **one stomach; she does not have two stomachs.** Therefore, it is impossible for both of them to support her with food. **Here,** in the case of the millstone, the renter **is able to say to him: Grind and sell, grind and store** for later use, i.e., the owner of the millstone can use his new millstone to grind for others at a profit, and at the same time the renter will continue grinding the owner’s grain as per their agreement. Therefore, the renter is not obligated to change the terms of the original agreement.


###### Ketubot 103a:7
[Ketubot 103a:7](https://torahapp.org/share/book/Ketubot/r/103a:7)

וְלָא אֲמַרַן אֶלָּא דְּלֵית לֵיהּ טְחִינָא לְרִיחְיָא, אֲבָל אִית לֵיהּ טְחִינָא לְרִיחְיָא — כְּגוֹן זוֹ כּוֹפִין אוֹתוֹ עַל מִדַּת סְדוֹם.

**William Davidson Edition - English:**
The Gemara notes: **We said** this **only** in a case **where** the renter **does not have** any other **grinding** to do **with the millstone** and without the grinding that the renter does for the owner the mill will remain inoperative. **However,** if **he has** other **grinding** to do **with the millstone,** i.e., instead of grinding the owner’s grain he can grind the grain of others for a fee and thereby pay money for his rental, in a case **such as this one forces him** to cease his **conduct** characteristic **of Sodom** and to pay his rental fee in the form of money.


###### Ketubot 103a:8
[Ketubot 103a:8](https://torahapp.org/share/book/Ketubot/r/103a:8)

**מַתְנִי׳** אַלְמָנָה שֶׁאָמְרָה: אִי אֶפְשִׁי לָזוּז מִבֵּית בַּעְלִי — אֵין הַיּוֹרְשִׁין יְכוֹלִין לוֹמַר לָהּ: ״לְכִי לְבֵית אָבִיךְ וְאָנוּ זָנִין אוֹתָךְ״, אֶלָּא זָנִין אוֹתָהּ, וְנוֹתְנִין לָהּ מָדוֹר לְפִי כְּבוֹדָהּ.

**William Davidson Edition - English:**
**MISHNA:** In the case of **a widow who said: I do not want to move from my husband’s house,** but instead I wish to remain there, **the heirs are not able to say to her: Go to your father’s house and we will sustain you. Rather, they sustain her** in her husband’s house **and they give her living quarters befitting her dignity.**


###### Ketubot 103a:9
[Ketubot 103a:9](https://torahapp.org/share/book/Ketubot/r/103a:9)

אָמְרָה: ״אִי אֶפְשִׁי לָזוּז מִבֵּית אַבָּא״ — יְכוֹלִין הַיּוֹרְשִׁין לוֹמַר לָהּ: אִם אַתְּ אֶצְלֵנוּ — יֵשׁ לִיךְ מְזוֹנוֹת, וְאִם אֵין אַתְּ אֶצְלֵנוּ אֵין לִיךְ מְזוֹנוֹת.

**William Davidson Edition - English:**
However, if **she said: I do not want to move from my father’s house,** and you should bring me my support there, **the heirs are able to say to her: If you are** living **with us, you** will **have sustenance** from us, **but if you are not** living **with us, you** will **not have sustenance** from us.


###### Ketubot 103a:10
[Ketubot 103a:10](https://torahapp.org/share/book/Ketubot/r/103a:10)

אִם הָיְתָה טוֹעֶנֶת מִפְּנֵי שֶׁהִיא יַלְדָּה וְהֵן יְלָדִים — זָנִין אוֹתָהּ וְהִיא בְּבֵית אָבִיהָ.

**William Davidson Edition - English:**
**If she argued** that she does not wish to live in her deceased husband’s house **because she is young, and they,** the heirs, **are** also **young,** and it is improper for them to be living in the same house together, then **they sustain her and she** stays **in her father’s house.**


###### Ketubot 103a:11
[Ketubot 103a:11](https://torahapp.org/share/book/Ketubot/r/103a:11)

**גְּמָ׳** תָּנוּ רַבָּנַן: מִשְׁתַּמֶּשֶׁת בַּמָּדוֹר כְּדֶרֶךְ שֶׁמִּשְׁתַּמֶּשֶׁת בְּחַיֵּי בַעְלָהּ. בַּעֲבָדִים וּשְׁפָחוֹת כְּדֶרֶךְ שֶׁמִּשְׁתַּמֶּשֶׁת בְּחַיֵּי בַעְלָהּ. בְּכָרִים וּכְסָתוֹת כְּדֶרֶךְ שֶׁמִּשְׁתַּמֶּשֶׁת בְּחַיֵּי בַעְלָהּ. בִּכְלֵי כֶסֶף וּבִכְלֵי זָהָב כְּדֶרֶךְ שֶׁמִּשְׁתַּמֶּשֶׁת בְּחַיֵּי בַעְלָהּ. שֶׁכָּךְ כָּתַב לָהּ: ״וְאַתְּ תְּהֵא יָתְבַתְּ בְּבֵיתִי וּמִיתַּזְנָא מִנִּכְסַי כֹּל יְמֵי מֵגַר אַרְמְלוּתִיךְ בְּבֵיתִי״.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught:** A widow that remains in her husband’s house **uses the living quarters in the** same **manner that she** would **use** them **in her husband’s lifetime.** She uses **the slaves and the maidservants in the** same **manner that she** would **use** them **in her husband’s lifetime, the pillows and the sheets in the** same **manner that she** would **use** them **in her husband’s lifetime,** and **the silver utensils and gold utensils in the** same **manner that she** would **use** them **in her husband’s lifetime.** She maintains all the rights she had during her husband’s lifetime **because this** is what **he wrote to her** in the text of the marriage contract: **And you will reside in my house and be sustained from my property all the days that you live in my house as a widow.**


###### Ketubot 103a:12
[Ketubot 103a:12](https://torahapp.org/share/book/Ketubot/r/103a:12)

תָּנֵי רַב יוֹסֵף: ״בְּבֵיתִי״ — וְלֹא בְּבִקְתִּי.

**William Davidson Edition - English:**
**Rav Yosef taught:** The husband stipulated in the marriage contract: You will reside **in my house,** with the implication: **And not in my hut.** Therefore, if the house is too small, she cannot obligate the heirs to allow her to live in the house with them.


###### Ketubot 103a:13
[Ketubot 103a:13](https://torahapp.org/share/book/Ketubot/r/103a:13)

אָמַר רַב נַחְמָן: יְתוֹמִים שֶׁמָּכְרוּ מְדוֹר אַלְמָנָה — לֹא עָשׂוּ וְלֹא כְּלוּם.

**William Davidson Edition - English:**
**Rav Naḥman said: Orphans who sold the living quarters of a widow did not do anything,** i.e., the sale is invalid.


###### Ketubot 103a:14
[Ketubot 103a:14](https://torahapp.org/share/book/Ketubot/r/103a:14)

וּמַאי שְׁנָא מִדְּרַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן? דְּאָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן: יְתוֹמִים שֶׁקָּדְמוּ וּמָכְרוּ בִּנְכָסִים מוּעָטִין — מַה שֶּׁמָּכְרוּ מָכְרוּ.

**William Davidson Edition - English:**
The Gemara asks: **And** in **what** way is this case **different from that which Rabbi Asi** said that **Rabbi Yoḥanan said? As Rabbi Asi said** that **Rabbi Yoḥanan said:** With regard to **orphans who preemptively sold from the small quantity of property** left to them by their father before the court appropriated it for the purpose of providing for female children, who do not inherit, **what they sold is sold,** even though they acted improperly. Why, then, is the sale of a widow’s living quarters invalid?


###### Ketubot 103a:15
[Ketubot 103a:15](https://torahapp.org/share/book/Ketubot/r/103a:15)

הָתָם לָא מִשְׁתַּעְבְּדִי לַהּ מֵחַיִּים, הָכָא מִשְׁתַּעְבְּדִי לַהּ מֵחַיִּים.

**William Davidson Edition - English:**
The Gemara answers: **There,** in the case of orphans selling property that according to *halakha* should be retained in order to support the orphaned daughters, the property **is not mortgaged to** the orphaned daughters **from** the **lifetime** of their father, since the lien on the property arising from the obligation to provide support for the daughters occurs only after the father’s death. **Here,** in the case of the widow’s living quarters, the property is **mortgaged to her from** the **lifetime** of her husband, who was obligated even while he was alive to provide her with a place to live.


###### Ketubot 103a:16
[Ketubot 103a:16](https://torahapp.org/share/book/Ketubot/r/103a:16)

אָמַר אַבָּיֵי, נְקִיטִינַן: מְדוֹר אַלְמָנָה שֶׁנָּפַל — אֵין הַיּוֹרְשִׁין חַיָּיבִין לִבְנוֹתוֹ,

**William Davidson Edition - English:**
**Abaye said: We hold** on the authority of tradition that in the case of **a widow’s living quarters that collapsed, the heirs are not obligated to rebuild it,** since they are obligated to maintain her in the residence that was mortgaged to her and are not required to provide her with a place to live.


###### Ketubot 103a:17
[Ketubot 103a:17](https://torahapp.org/share/book/Ketubot/r/103a:17)

תַּנְיָא נָמֵי הָכִי: מְדוֹר אַלְמָנָה שֶׁנָּפַל — אֵין הַיּוֹרְשִׁין חַיָּיבִין לִבְנוֹתוֹ. וְלֹא עוֹד, אֶלָּא אֲפִילּוּ הִיא אוֹמֶרֶת ״הַנִּיחוּנִי וְאֶבְנֶנּוּ מִשֶּׁלִּי״ — אֵין שׁוֹמְעִין לָהּ.

**William Davidson Edition - English:**
**This is also taught** in a *baraita*: In the case of **a widow’s living quarters that collapsed, the heirs are not obligated to rebuild it. And not only** this, **but** even **if she says: Leave me** be **and I will rebuild it from my own** funds, **one does not listen to her,** and the heirs do not have to let her rebuild it.


###### Ketubot 103a:18
[Ketubot 103a:18](https://torahapp.org/share/book/Ketubot/r/103a:18)

בָּעֵי אַבָּיֵי: שִׁיפְּצָה, מַאי? תֵּיקוּ.

**William Davidson Edition - English:**
**Abaye raised a dilemma:** If **she repaired** the house, **what** is the *halakha*? Is it as though the house collapsed and was rebuilt, in which case she no longer has rights to it, or may she stay in the house as long as it remains standing? The Gemara concludes: The dilemma **shall stand** unresolved.


###### Ketubot 103a:19
[Ketubot 103a:19](https://torahapp.org/share/book/Ketubot/r/103a:19)

אָמְרָה אִי אֶפְשִׁי.

**William Davidson Edition - English:**
§ We learned in the mishna: If **she said: I do not want** to move from my father’s house and you should bring me my support there, the heirs are not obligated to support her.


###### Ketubot 103a:20
[Ketubot 103a:20](https://torahapp.org/share/book/Ketubot/r/103a:20)

וְלִיתְּבוּ לַהּ כִּי יָתְבָה הָתָם? מְסַיַּיע לֵיהּ לְרַב הוּנָא. דְּאָמַר רַב הוּנָא: בִּרְכַּת הַבַּיִת בְּרוּבָּה.

**William Davidson Edition - English:**
The Gemara asks: **And** why is this so? **They should give her** support just **as** they would if **she were living there,** i.e., in her husband’s house. The Gemara answers: This **supports** the view of **Rav Huna, as Rav Huna said: The blessing of the house is in its abundance** of residents. This means that the amount of blessing in a home is proportionate to the number of people who live there. When there are many people living together in one home, the expenses per capita are decreased. The heirs can say to her that if she stays with them in the house, the expense of her upkeep will be less than if she lives on her own.


###### Ketubot 103a:21
[Ketubot 103a:21](https://torahapp.org/share/book/Ketubot/r/103a:21)

וְלִיתְּבוּ לַהּ לְפִי בִּרְכַּת הַבַּיִת? הָכִי נָמֵי.

**William Davidson Edition - English:**
The Gemara asks: **And they should give her** the support in her father’s house **according to the blessing of the house,** i.e., according to the amount they would be required to pay if she lived with them. The Gemara answers: **Indeed,** the intent of the mishna is that they may pay her this amount, not that they may entirely avoid supporting her.


###### Ketubot 103a:22
[Ketubot 103a:22](https://torahapp.org/share/book/Ketubot/r/103a:22)

אָמַר רַב הוּנָא: לְשׁוֹן חֲכָמִים בְּרָכָה, לְשׁוֹן חֲכָמִים עוֹשֶׁר, לְשׁוֹן חֲכָמִים מַרְפֵּא. בְּרָכָה הָא דַּאֲמַרַן.

**William Davidson Edition - English:**
**Rav Huna said:** The **language of the Sages** teaches **blessing,** the **language of the Sages** teaches **wealth,** and the **language of the Sages** teaches **healing.** One can learn important lessons about these matters from the manner in which the Sages formulated their halakhic rulings. How is this so? With regard to **blessing,** it is **that which we said** above about the blessings of the home.


###### Ketubot 103a:23
[Ketubot 103a:23](https://torahapp.org/share/book/Ketubot/r/103a:23)

עוֹשֶׁר, דִּתְנַן: הַמּוֹכֵר פֵּירוֹת לַחֲבֵירוֹ, מָשַׁךְ וְלֹא מָדַד — קָנָה, מָדַד וְלֹא מָשַׁךְ — לֹא קָנָה. וְאִם הָיָה פִּקֵּחַ — שׂוֹכֵר אֶת מְקוֹמוֹ.

**William Davidson Edition - English:**
The language of the Sages teaches about **wealth, as we learned** in a mishna (*Bava Batra* 84b): **One who sells produce to another,** if the buyer **pulled** the produce as an act of acquisition **but did not measure** it, **he has acquired** the produce. If **he measured** the produce **but did not pull** it, **he has not acquired** it. **And if** the buyer **was perspicacious** and wanted to ensure that the seller would not back out of the deal, he would **rent the place** where the produce was located, and he would thereby acquire the produce immediately from the time he measures it. This mishna teaches good counsel in money-related matters.


###### Ketubot 103a:24
[Ketubot 103a:24](https://torahapp.org/share/book/Ketubot/r/103a:24)

מַרְפֵּא, דִּתְנַן: לֹא יִלְעוֹס אָדָם חִטִּין וְיַנִּיחַ עַל גַּבֵּי מַכָּתוֹ בַּפֶּסַח, מִפְּנֵי שֶׁמַּחְמִיצוֹת.

**William Davidson Edition - English:**
The language of the Sages teaches about **healing, as we learned** in a mishna (*Pesaḥim* 39b): **A person should not chew wheat and** then **place it on his wound during Passover because** the wheat **will become leavened** as a result. This comment of the Sages indicates that chewed wheat is beneficial for treating a wound.


###### Ketubot 103a:25
[Ketubot 103a:25](https://torahapp.org/share/book/Ketubot/r/103a:25)

תָּנוּ רַבָּנַן, בִּשְׁעַת פְּטִירָתוֹ שֶׁל רַבִּי, אָמַר: לְבָנַי אֲנִי צָרִיךְ. נִכְנְסוּ בָּנָיו אֶצְלוֹ. אָמַר לָהֶם: הִזָּהֲרוּ בִּכְבוֹד אִמְּכֶם. נֵר יְהֵא דָּלוּק בִּמְקוֹמוֹ, שׁוּלְחָן יְהֵא עָרוּךְ בִּמְקוֹמוֹ, מִטָּה תְּהֵא מוּצַּעַת בִּמְקוֹמָהּ. יוֹסֵף חׇפְנִי שִׁמְעוֹן אֶפְרָתִי הֵם שִׁמְּשׁוּנִי בְּחַיַּי, וְהֵם יְשַׁמְּשׁוּנִי בְּמוֹתִי.

**William Davidson Edition - English:**
§ **The Sages taught: At the time of the passing of Rabbi** Yehuda HaNasi, **he said: I need my sons. His sons entered his** room. **He said to them** as a last will and testament: **Be careful with the honor of your mother.** He said further: My **lamp should be lit in its** usual **place,** my **table should be set in its** usual **place,** and **the bed should be arranged in its** usual **place. Yosef Ḥeifani** and **Shimon Efrati; they served me during my lifetime and they will serve me in my death.**


###### Ketubot 103a:26
[Ketubot 103a:26](https://torahapp.org/share/book/Ketubot/r/103a:26)

הִזָּהֲרוּ בִּכְבוֹד אִמְּכֶם. דְּאוֹרָיְיתָא הִיא, דִּכְתִיב: ״כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ״! אֵשֶׁת אָב הֲוַאי.

**William Davidson Edition - English:**
The Gemara clarifies the various requests that he made of his sons: **Be careful with the honor of your mother.** The Gemara asks: Why would he need to say this? After all, **this** is required **by Torah** law, **as it is written: “Honor your father and your mother”** (Exodus 20:11)? The Gemara answers: **She was** their **father’s wife.** She was not their mother, but their stepmother, and he therefore needed to caution them concerning her honor.


###### Ketubot 103a:27
[Ketubot 103a:27](https://torahapp.org/share/book/Ketubot/r/103a:27)

אֵשֶׁת אָב נָמֵי דְּאוֹרָיְיתָא הִיא, דְּתַנְיָא: ״כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ״, ״אֶת אָבִיךָ״ — זוֹ אֵשֶׁת אָבִיךָ, ״וְאֶת אִמֶּךָ״ — זוֹ בַּעַל אִמֶּךָ, וָיו יְתֵירָה — לְרַבּוֹת אֶת אָחִיךָ הַגָּדוֹל!

**William Davidson Edition - English:**
The Gemara asks: Honoring **a father’s wife is also** required **by Torah** law, **as it is taught** in a *baraita*: **Honor your father [*et avikha*] and your mother [*ve’et immekha*].** The preposition *et* in the phrase: **Your father; this** teaches that you must honor **your father’s wife.** Similarly, the preposition *et* in the phrase: **And your mother; this** teaches that you must honor **your mother’s husband.** And **the extra** letter ***vav*,** which is appended as a prefix in the phrase “*ve’et immekha*” is included in order **to add your older brother** to those who must be honored.


###### Ketubot 103a:28
[Ketubot 103a:28](https://torahapp.org/share/book/Ketubot/r/103a:28)

הָנֵי מִילֵּי מֵחַיִּים, אֲבָל לְאַחַר מִיתָה לָא.

**William Davidson Edition - English:**
The Gemara answers: **This** *halakha*, that one is obligated by Torah law to respect his father’s wife, **applies** only **during** his father’s **lifetime.** While the father is alive, out of respect for him, his wife must also be treated with respect. **However, following** his **death, no,** there is no longer any obligation to honor a stepmother. It was for this reason that Rabbi Yehuda HaNasi had to caution his sons in this matter.


###### Ketubot 103a:29
[Ketubot 103a:29](https://torahapp.org/share/book/Ketubot/r/103a:29)

״נֵר יְהֵא דָּלוּק בִּמְקוֹמוֹ, שׁוּלְחָן יְהֵא עָרוּךְ בִּמְקוֹמוֹ, מִטָּה תְּהֵא מוּצַּעַת בִּמְקוֹמָהּ״, מַאי טַעְמָא? כֹּל בֵּי שִׁמְשֵׁי הֲוָה אָתֵי לְבֵיתֵיהּ.

**William Davidson Edition - English:**
Rabbi Yehuda HaNasi commanded his sons: My **lamp should be lit in its** usual **place,** my **table should be set in its** usual **place,** and **the bed should be arranged in its** usual **place.** The Gemara asks: **What is the reason** he made these requests? The Gemara explains: **Every Shabbat eve,** even after his passing, Rabbi Yehuda HaNasi **would come to his house** as he had done during his lifetime, and he therefore wished for everything to be set up as usual.


###### Ketubot 103a:30
[Ketubot 103a:30](https://torahapp.org/share/book/Ketubot/r/103a:30)

הַהוּא בֵּי שִׁמְשָׁא אֲתַאי שִׁבָבְתָּא, קָא קָרְיָה אַבָּבָא, אֲמַרָה אַמְּתֵיהּ: שְׁתִיקוּ, דְּרַבִּי יָתֵיב. כֵּיוָן דִּשְׁמַע, שׁוּב לָא אֲתָא, שֶׁלֹּא לְהוֹצִיא לַעַז עַל צַדִּיקִים הָרִאשׁוֹנִים.

**William Davidson Edition - English:**
The Gemara relates the following incident: It happened on **a certain Shabbat eve** that a **neighbor came** by and **called** and knocked **at the door. His maidservant said** to her: **Be quiet, for Rabbi** Yehuda HaNasi **is sitting. When he heard** his maidservant reveal his presence to the neighbor, **he did not come again, so as not to cast aspersions on earlier righteous** individuals who did not appear to their families following their death.


###### Ketubot 103a:31
[Ketubot 103a:31](https://torahapp.org/share/book/Ketubot/r/103a:31)

״יוֹסֵף חׇפְנִי שִׁמְעוֹן אֶפְרָתִי, הֵם שִׁמְּשׁוּנִי בְּחַיַּי וְהֵם יְשַׁמְּשׁוּנִי בְּמוֹתִי״. סְבוּר מִינָּה בְּהָדֵין עָלְמָא הוּא דְּקָאָמַר, כֵּיוָן דַּחֲזוֹ דְּקָדֵים עַרְסַיְיהוּ לְעַרְסֵיהּ, אָמְרִי: שְׁמַע מִינַּהּ לְהָהוּא עָלְמָא הוּא דְּקָאָמַר.

**William Davidson Edition - English:**
The Gemara elaborates on Rabbi Yehuda HaNasi’s statement: **Yosef Ḥeifani** and **Shimon Efrati, they served me during my lifetime and they will serve me in my death.** It was **understood from** this statement that Rabbi Yehuda HaNasi **was speaking of this world,** that these two should serve him in his death and administer his burial. However, **when they saw that their biers preceded his bier,** i.e., they died before him, **they said: Conclude from here that he was speaking of that world.** They will attend to him in the World-to-Come.


###### Ketubot 103a:32
[Ketubot 103a:32](https://torahapp.org/share/book/Ketubot/r/103a:32)

וְהַאי דַּאֲמַר הָכִי — דְּלָא לֵימְרוּ: מִילְּתָא הֲוַאי לְהוּ וְעַד הָאִידָּנָא נָמֵי זְכוּתוֹ דְּרַבִּי הוּא דְּאַהַנְיָא לְהוּ.

**William Davidson Edition - English:**
**And the** reason **he said this** was so that **people should not say: There was something** wrong **with them, and until now, too, it was the merit of Rabbi** Yehuda HaNasi **that benefited them** and prevented them from dying due to their sins. Now that Rabbi Yehuda HaNasi is dying, his merit no longer protects them. Rabbi Yehuda HaNasi therefore clarified that the reason for their deaths was in order to enable them to escort him in death as in life.


###### Ketubot 103a:33
[Ketubot 103a:33](https://torahapp.org/share/book/Ketubot/r/103a:33)

אָמַר לָהֶן: לְחַכְמֵי יִשְׂרָאֵל אֲנִי צָרִיךְ. נִכְנְסוּ אֶצְלוֹ חַכְמֵי יִשְׂרָאֵל, אָמַר לָהֶן: ״אַל תִּסְפְּדוּנִי בָּעֲיָירוֹת,

**William Davidson Edition - English:**
§ Rabbi Yehuda HaNasi **said** further **to** his attendants: **I need the Sages of Israel. The Sages of Israel entered his** room. **He said to them: Do not eulogize me in the** small **towns**