## Ketubot Daf 105a

###### Ketubot 105a:1
[Ketubot 105a:1](https://torahapp.org/share/book/Ketubot/r/105a:1)

תִּשָּׁבַע בַּסּוֹף, וְלֹא תִּשָּׁבַע בַּתְּחִלָּה. נֶחְלְקוּ עָלָיו בְּנֵי כֹּהֲנִים גְּדוֹלִים, וְאָמְרוּ: תִּשָּׁבַע בַּתְּחִלָּה וּבַסּוֹף. אָמַר רַבִּי דּוֹסָא בֶּן הַרְכִּינָס כְּדִבְרֵיהֶם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי: יָפֶה אָמַר חָנָן, לֹא תִּשָּׁבַע אֶלָּא בַּסּוֹף.

**William Davidson Edition - English:**
**She takes an oath at the end** of their marriage, i.e., when she learns that her husband died. The oath is to the effect that he did not leave her any funds when he departed overseas, as she is claiming full payment of her marriage contract. **And she does not take an oath at the outset** of his trip overseas, when she demands support soon after his departure. **The sons of High Priests disagreed with** Ḥanan’s opinion **and said: She takes an oath** both **at the outset and at the end. Rabbi Dosa ben Harkinas said:** The *halakha* is **in accordance with their statement,** i.e., that of the sons of the High Priests. **Rabban Yoḥanan ben Zakkai said** that **Ḥanan spoke well: She takes an oath only at the end.**


###### Ketubot 105a:2
[Ketubot 105a:2](https://torahapp.org/share/book/Ketubot/r/105a:2)

**גְּמָ׳** וּרְמִינְהִי: שְׁלֹשָׁה דַּיָּינֵי גְזֵילוֹת הָיוּ בִּירוּשָׁלַיִם: אַדְמוֹן בֶּן גַּדַּאי, וְחָנָן הַמִּצְרִי, וְחָנָן בֶּן אֲבִישָׁלוֹם. קַשְׁיָא תְּלָת אַתְּרֵין, קַשְׁיָא גְּזֵירוֹת אַגְּזֵילוֹת!

**William Davidson Edition - English:**
**GEMARA:** The mishna states that there were two judges who issued decrees [*gezeirot*] in Jerusalem. **And** the Gemara **raises a contradiction** from the following *baraita*: **There were three judges** who adjudicated cases **of theft [*gezeilot*] in Jerusalem: Admon ben Gaddai, Ḥanan the Egyptian, and Ḥanan ben Avishalom.** The fact that the *baraita* mentions **three** judges is **difficult, as** the mishna includes only **two;** and the fact that the judges are described in the mishna as those who issue **decrees** is also **difficult as** they are described in the *baraita* as judges who adjudicate cases of **theft.**


###### Ketubot 105a:3
[Ketubot 105a:3](https://torahapp.org/share/book/Ketubot/r/105a:3)

בִּשְׁלָמָא תְּלָת אַתְּרֵין לָא קַשְׁיָא: דַּחֲשִׁיב לֵיהּ — קָתָנֵי, דְּלָא חֲשִׁיב לֵיהּ — לָא קָתָנֵי. אֶלָּא גְּזֵירוֹת אַגְּזֵילוֹת קַשְׁיָא!

**William Davidson Edition - English:**
The Gemara continues: **Granted,** the contradiction between the statement that there were **three** judges and the statement **that** there were **two** is **not difficult,** as those **who are important to him** the *tanna* **teaches** in the mishna, **and** those **who are not important to him** the *tanna* **does not teach** in the mishna. Although there were other judges, the *tanna* mentioned only those pertinent to the topic at hand. **However,** the contradiction between the ruling that refers to **decrees** and the ruling that refers **to theft is difficult.**


###### Ketubot 105a:4
[Ketubot 105a:4](https://torahapp.org/share/book/Ketubot/r/105a:4)

אָמַר רַב נַחְמָן בַּר יִצְחָק: שֶׁהָיוּ גּוֹזְרִין גְּזֵירוֹת עַל גְּזֵילוֹת. כִּדְתַנְיָא: קִיטְּמָה נְטִיעָה, רַבִּי יוֹסֵי אוֹמֵר: גּוֹזְרֵי גְזֵירוֹת שֶׁבִּירוּשָׁלַיִם אוֹמְרִים: נְטִיעָה בַּת שְׁנָתָהּ — שְׁתֵּי כֶסֶף, בַּת שְׁתֵּי שָׁנִים — אַרְבַּע כֶּסֶף.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said:** There is no contradiction, **as they would issue decrees concerning** matters of **theft, as it is taught** in a *baraita*: With regard to an animal that **severed** a young **plant** in the field of another, **Rabbi Yosei says** that **those who issue decrees in Jerusalem said:** For **a plant one year old,** the animal’s owner must pay **two silver** pieces; for a plant **two years old,** he pays **four silver** pieces.


###### Ketubot 105a:5
[Ketubot 105a:5](https://torahapp.org/share/book/Ketubot/r/105a:5)

וּרְמִינְהִי, שְׁלֹשָׁה דַּיָּינֵי גְזֵירוֹת הָיוּ בִּירוּשָׁלַיִם: אַדְמוֹן וְחָנָן וְנַחוּם! אָמַר רַב פָּפָּא: מַאן תְּנָא נַחוּם — רַבִּי נָתָן הִיא. דְּתַנְיָא, רַבִּי נָתָן אוֹמֵר: אַף נַחוּם הַמָּדִי מִגּוֹזְרֵי גְזֵירוֹת שֶׁבִּירוּשָׁלַיִם הָיָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים.

**William Davidson Edition - English:**
The Gemara **raises a contradiction** between the *baraita* cited above and another *baraita*: **There were three** prominent **judges** who issued **decrees in Jerusalem: Admon, Ḥanan, and Naḥum.** In the previous *baraita*, Naḥum was not listed. **Rav Pappa said: Who** is the *tanna* who **taught** that the third judge was **Naḥum? It is Rabbi Natan, as it is taught** in a *baraita* that **Rabbi Natan says: Naḥum HaMadi was also among those who** would **issue decrees in Jerusalem, but the Sages did not agree with** his opinion.


###### Ketubot 105a:6
[Ketubot 105a:6](https://torahapp.org/share/book/Ketubot/r/105a:6)

וְתוּ לֵיכָּא? וְהָאָמַר רַבִּי פִּנְחָס אָמַר רַבִּי אוֹשַׁעְיָא: שְׁלֹשׁ מֵאוֹת וְתִשְׁעִים וְאַרְבָּעָה בָּתֵּי דִינִין הָיוּ בִּירוּשָׁלַיִם, כְּנֶגְדָּן בָּתֵּי כְנֵסִיּוֹת, וּכְנֶגְדָּן בָּתֵּי מִדְרָשׁוֹת, וּכְנֶגְדָּן בָּתֵּי סוֹפְרִים! דַּיָּינִין טוּבָא הֲווֹ, וְכִי קָאָמְרִינַן — אַגּוֹזְרֵי גְזֵירוֹת קָאָמְרִינַן.

**William Davidson Edition - English:**
The Gemara asks: **And** were there **no more** judges? **Didn’t Rabbi Pineḥas say** that **Rabbi Oshaya said: There were 394 courts in Jerusalem, and a comparable number of synagogues, and a comparable number of study halls, and a comparable number of houses of teachers** of schoolchildren. The Gemara answers: **There were many judges, but when we say** that there were a small number, it is specifically **concerning those who issue decrees** that **we say** so.


###### Ketubot 105a:7
[Ketubot 105a:7](https://torahapp.org/share/book/Ketubot/r/105a:7)

אָמַר רַב יְהוּדָה אָמַר רַב אַסִּי: גּוֹזְרֵי גְזֵירוֹת שֶׁבִּירוּשָׁלַיִם הָיוּ נוֹטְלִין שְׂכָרָן תִּשְׁעִים וָתֵשַׁע מָנֶה מִתְּרוּמַת הַלִּשְׁכָּה, לֹא רָצוּ — מוֹסִיפִין לָהֶם. לֹא רָצוּ? אַטּוּ בְּרַשִּׁיעֵי עָסְקִינַן? אֶלָּא: לֹא סָפְקוּ, אַף עַל פִּי שֶׁלֹּא רָצוּ — מוֹסִיפִין עֲלֵיהֶן.

**William Davidson Edition - English:**
§ **Rav Yehuda said** that **Rav Asi said: Those who issue decrees in Jerusalem would take their wages, ninety-nine *maneh*,** equal to 9,900 dinars per year, **from the collection of the** Temple treasury **chamber.** If **they did not wish** to do so, **one adds** to their wages. The Gemara asks: What is the meaning of the phrase: If **they did not wish** to do so? Does this mean that if they desired higher wages, they were paid more? **Is that to say** that **we are dealing with wicked** people who demand wages beyond what they need? **Rather,** on the contrary, Rav Asi said that if their wages were **insufficient** for their needs, then **even if they did not wish** to receive higher wages, **one adds to their** wages so that they may devote themselves to their communal service.


###### Ketubot 105a:8
[Ketubot 105a:8](https://torahapp.org/share/book/Ketubot/r/105a:8)

קַרְנָא הֲוָה שָׁקֵיל אִיסְתֵּירָא מִזַּכַּאי וְאִיסְתֵּירָא מֵחַיָּיב, וְדָאֵין לְהוּ דִּינָא. וְהֵיכִי עָבֵיד הָכִי? וְהָכְתִיב: ״וְשׁוֹחַד לֹא תִקָּח״!

**William Davidson Edition - English:**
The Gemara relates: The Sage **Karna would take an *istera*,** a small coin, **from the innocent party, and an *istera* from the guilty party,** i.e., he would charge both parties that came to him for judgment, **and** then **he would judge their case.** The Gemara asks: **But how could he do so? Isn’t it written: “And you shall take no bribe”** (Exodus 23:8), which indicates that a judge may not take money from either of the two litigants?


###### Ketubot 105a:9
[Ketubot 105a:9](https://torahapp.org/share/book/Ketubot/r/105a:9)

וְכִי תֵּימָא הָנֵי מִילֵּי הֵיכָא דְּלָא שָׁקֵיל מִתַּרְוַיְיהוּ דִּלְמָא אָתֵי לְאַצְלוֹיֵי דִּינָא, קַרְנָא כֵּיוָן דְּשָׁקֵיל מִתַּרְוַיְיהוּ — לָא אָתֵי לְאַצְלוֹיֵי דִּינָא, וְכִי לָא אָתֵי לְאַצְלוֹיֵי דִּינָא מִי שְׁרֵי?

**William Davidson Edition - English:**
**And if you say** that **this** prohibition against taking a bribe **applies only when** a judge **does not take from both** parties, as there is a concern that **perhaps he may come to pervert the judgment** in favor of the party that gave him the bribe, whereas in the case of **Karna, since he took from both** parties **he will not come to pervert the judgment,** who says that the verse is referring only to those circumstances? **Is it permitted** to take a bribe even in a case **when one will not pervert the judgment?**


###### Ketubot 105a:10
[Ketubot 105a:10](https://torahapp.org/share/book/Ketubot/r/105a:10)

וְהָתַנְיָא: ״וְשׁוֹחַד לֹא תִקָּח״ מָה תַּלְמוּד לוֹמַר? אִם לְלַמֵּד שֶׁלֹּא לְזַכּוֹת אֶת הַחַיָּיב וְשֶׁלֹּא לְחַיֵּיב אֶת הַזַּכַּאי — הֲרֵי כְּבָר נֶאֱמַר ״לֹא תַטֶּה מִשְׁפָּט״, אֶלָּא אֲפִילּוּ לְזַכּוֹת אֶת הַזַּכַּאי וּלְחַיֵּיב אֶת הַחַיָּיב אָמְרָה תּוֹרָה ״וְשׁוֹחַד לֹא תִקָּח״!

**William Davidson Edition - English:**
**But isn’t it taught** in a *baraita*: **“And you shall take no bribe”** (Exodus 23:8); **what** is the meaning when **the verse states** this? **If** it comes **to teach that** one should **not acquit the guilty and** one should **not convict the innocent** due to a bribe, **it is already stated: “You shall not wrest judgment”** (Deuteronomy 16:19). **Rather,** this verse teaches that **even** if the purpose of the bribe is **to** ensure that one **acquit the innocent and convict the guilty, the Torah** nevertheless **says: “And you shall take no bribe.”** This indicates that it is prohibited for a judge to receive anything from the litigants, even if there is no concern at all that justice will be perverted.


###### Ketubot 105a:11
[Ketubot 105a:11](https://torahapp.org/share/book/Ketubot/r/105a:11)

הָנֵי מִילֵּי הֵיכָא דְּשָׁקֵיל בְּתוֹרַת שׁוֹחַד, קַרְנָא בְּתוֹרַת אַגְרָא הֲוָה שָׁקֵיל. וּבְתוֹרַת אַגְרָא מִי שְׁרֵי? וְהָתְנַן: הַנּוֹטֵל שָׂכָר לָדוּן — דִּינָיו בְּטֵלִין! הָנֵי מִילֵּי אֲגַר דִּינָא, קַרְנָא אֲגַר בְּטֵילָא הֲוָה שָׁקֵיל.

**William Davidson Edition - English:**
The Gemara answers: **This applies only when one takes the money in the form of a bribe,** even if he does not intend to pervert the judgment, whereas **Karna took** the money **in the form of a salary,** not a bribe. The Gemara asks: **But is it permitted** to take money from litigants **in the form of a salary? Didn’t we learn** in a mishna (*Kiddushin* 58b): With regard to **one who takes a salary to judge** cases, **his judgments are void?** The Gemara answers: **This applies only** when he took money as his **compensation for judging** the case, whereas **Karna** accepted the money **as compensation for unemployment,** i.e., as he could not engage in his usual work while dealing with the case, he would take compensation for this unemployment.


###### Ketubot 105a:12
[Ketubot 105a:12](https://torahapp.org/share/book/Ketubot/r/105a:12)

וַאֲגַר בְּטֵילָא מִי שְׁרֵי? וְהָתַנְיָא: מְכוֹעָר הַדַּיָּין שֶׁנּוֹטֵל שָׂכָר לָדוּן, אֶלָּא שֶׁדִּינוֹ דִּין. הֵיכִי דָּמֵי? אִילֵּימָא אֲגַר דִּינָא, דִּינוֹ דִּין? וְהָתַנְיָא: הַנּוֹטֵל שָׂכָר לָדוּן — דִּינָיו בְּטֵילִין! אֶלָּא אֲגַר בְּטֵילָא, וְקָתָנֵי: מְכוֹעָר הַדַּיָּין!

**William Davidson Edition - English:**
The Gemara asks: **And is** it **permitted** to take money **as compensation for unemployment? Isn’t it taught** in a *baraita*: **Ugly is the judge who takes a salary to judge** cases; **however, his judgments are** valid **judgments?** The Gemara clarifies: **What are the circumstances** of this *baraita*? **If we say** that it is referring to one who accepted money as his **compensation for judging,** are **his judgments** valid **judgments? But didn’t we learn** in a mishna (*Kiddushin* 58b): With regard to **one who takes a salary to judge** cases, **his judgments are void? Rather,** it must certainly be referring to a situation where he takes money as **compensation for unemployment, and** yet the *baraita* **teaches: Ugly is the judge.**


###### Ketubot 105a:13
[Ketubot 105a:13](https://torahapp.org/share/book/Ketubot/r/105a:13)

הָנֵי מִילֵּי בְּטֵילָא דְּלָא מוֹכְחָא. קַרְנָא בְּטֵילָא דְמוֹכְחָא הֲוָה שָׁקֵיל, דַּהֲוָה תָּהֵי בְּאַמְבָּרָא דְחַמְרָא וְיָהֲבִי לֵיהּ זוּזָא.

**William Davidson Edition - English:**
The Gemara answers: **This** statement that the judge is ugly **applies only** when the fact that he is taking a salary for his **unemployment is not evident,** as he was not engaged in some other type of work at the time. **Karna,** however, **would take** money for his **unemployment** when **it was evident** that he was taking time off work to judge the case, **as he was examining** people's **wine stores [*ambara*]** to see which casks would last and which were going sour, **and they would pay him** one **dinar** as a salary. Consequently, when Karna paused from his work to deal with a case, it was clear that he was losing money.


###### Ketubot 105a:14
[Ketubot 105a:14](https://torahapp.org/share/book/Ketubot/r/105a:14)

כִּי הָא דְּרַב הוּנָא כִּי הֲוָה אָתֵי דִּינָא לְקַמֵּיהּ, אֲמַר לְהוּ: הַבוּ לִי גַּבְרָא דְּדָלֵי לִי בַּחֲרִיקַאי וְאֵידוּן לְכוּ דִּינָא.

**William Davidson Edition - English:**
This **resembles** an incident involving **Rav Huna. When** people **would come** for **judgment before him,** he would **say to them:** As I am unable to take time off from my work, **give me a man who can draw water for me,** to irrigate the fields in my place, **and I will judge your case.**


###### Ketubot 105a:15
[Ketubot 105a:15](https://torahapp.org/share/book/Ketubot/r/105a:15)

אָמַר רַבִּי אֲבָהוּ: בֹּא וּרְאֵה כַּמָּה סְמוּיוֹת עֵינֵיהֶן שֶׁל מְקַבְּלֵי שׁוֹחַד. אָדָם חָשׁ בְּעֵינָיו, נוֹתֵן מָמוֹן לָרוֹפֵא — סָפֵק מִתְרַפֵּא סָפֵק אֵינוֹ מִתְרַפֵּא. וְהֵן נוֹטְלִין שָׁוֶה פְּרוּטָה וּמְסַמִּין עֵינֵיהֶן, שֶׁנֶּאֱמַר: ״כִּי הַשּׁוֹחַד יְעַוֵּר פִּקְחִים״.

**William Davidson Edition - English:**
**Rabbi Abbahu said: Come and see how blind are the eyes of those who accept bribes,** and how they ruin themselves. If **a person has pain in his eyes,** he **gives a doctor money,** and even then **it is uncertain** whether **he will be healed** or **whether he will not be healed. And** yet those judges **take** the **value** of **a *peruta*,** a small amount of money as a bribe, **and** actively **blind their eyes, as it is stated: “For a bribe blinds those who have sight”** (Exodus 23:8).


###### Ketubot 105a:16
[Ketubot 105a:16](https://torahapp.org/share/book/Ketubot/r/105a:16)

תָּנוּ רַבָּנַן: ״כִּי הַשּׁוֹחַד יְעַוֵּר עֵינֵי חֲכָמִים״, קַל וָחוֹמֶר לַטִּפְּשִׁין. ״וִיסַלֵּף דִּבְרֵי צַדִּיקִים״, קַל וָחוֹמֶר לָרְשָׁעִים. מִידֵּי טִפְּשִׁים וּרְשָׁעִים בְּנֵי דִינָא נִינְהוּ? אֶלָּא הָכִי קָאָמַר: ״כִּי הַשּׁוֹחַד יְעַוֵּר עֵינֵי חֲכָמִים״, אֲפִילּוּ חָכָם גָּדוֹל וְלוֹקֵחַ שׁוֹחַד — אֵינוֹ נִפְטָר מִן הָעוֹלָם בְּלֹא סַמְיוּת הַלֵּב. ״וִיסַלֵּף דִּבְרֵי צַדִּיקִים״,

**William Davidson Edition - English:**
**The Sages taught: “For a bribe blinds the eyes of the wise”** (Deuteronomy 16:19); ***a fortiori*** it will certainly blind the eyes **of fools. “And perverts the words of the righteous”** (Deuteronomy 16:19); ***a fortiori*** it will certainly pervert the statements **of the wicked.** The Gemara asks: **Are fools and the wicked suitable for judgment,** i.e., to be appointed as judges? **Rather, this is what** the *tanna* of the *baraita* **said: “For a bribe blinds the eyes of the wise”; even** if he were **very wise but he took a bribe,** he **will not leave** this **world without** suffering **blindness of the heart,** i.e., he will eventually turn foolish. **“And perverts the words of the righteous”;**