## Ketubot Daf 105b

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

אֲפִילּוּ צַדִּיק גָּמוּר וְלוֹקֵחַ שׁוֹחַד — אֵינוֹ נִפְטָר מִן הָעוֹלָם בְּלֹא טֵירוּף דַּעַת.

**William Davidson Edition - English:**
**even if he is completely righteous but he took a bribe, he will not leave** this **world without becoming demented.**


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

כִּי אֲתָא רַב דִּימִי אֲמַר: דָּרֵשׁ רַב נַחְמָן בַּר כֹּהֵן, מַאי דִּכְתִיב ״מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה״ — אִם דּוֹמֶה דַּיָּין לְמֶלֶךְ, שֶׁאֵינוֹ צָרִיךְ לִכְלוּם — ״יַעֲמִיד אָרֶץ״. וְאִם דּוֹמֶה לְכֹהֵן שֶׁמְּחַזֵּר עַל הַגֳּרָנוֹת — ״יֶהֶרְסֶנָּה״.

**William Davidson Edition - English:**
**When Rav Dimi came** from Eretz Yisrael to Babylonia, **he said** that **Rav Naḥman bar Kohen interpreted** a verse **homiletically** as follows. **What is** the meaning of that **which is written: “The king by justice establishes the land, but he who exacts gifts [*terumot*] overthrows it”** (Proverbs 29:4)? **If a judge is like a king,** in **that he does not need anything** and is not dependent on anyone, **he establishes the land,** i.e., he can serve as a judge. **But if he is like a priest, who seeks out** his *terumot* **from** various **granaries,** as he is dependent on others, **he overthrows** the land.


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

אָמַר רַבָּה בַּר רַב שֵׁילָא: הַאי דַּיָּינָא דְּשָׁאֵיל שְׁאֵילְתָא — פָּסוּל לְמֵידַן דִּינָא. וְלָא אֲמַרַן אֶלָּא דְּלֵית לֵיהּ לְאוֹשׁוֹלֵי, אֲבָל אִית לֵיהּ לְאוֹשׁוֹלֵי — לֵית לַן בַּהּ.

**William Davidson Edition - English:**
§ **Rabba bar Rav Sheila said: This judge who borrows** items **from others is disqualified from rendering judgment** because it is as though he accepts a salary. **And we said this only** in a case **where he does not have** articles **to lend** out to others but is constantly borrowing without lending objects in turn. **However, if he has** items **to lend** out to others, **we have no** problem **with it.**


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

אִינִי? וְהָא רָבָא שָׁאֵיל שְׁאֵילְתָא מִדְּבֵי בַּר מָרִיּוֹן אַף עַל גַּב דְּלָא שָׁיְילִי מִינֵּיהּ? הָתָם לְאַחְשׁוֹבִינְהוּ הוּא דְּבָעֵי.

**William Davidson Edition - English:**
The Gemara asks: **Is that so? But Rava** would **borrow** items **from the house of bar Maryon even though they would not borrow from him.** The Gemara answers: **There, he wanted to cause them to** be considered **more important** in the community. Rava was very wealthy and did not need to borrow for his own benefit. On the contrary, by borrowing from the house of bar Maryon he raised their standing in the community.


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

אָמַר רָבָא: מַאי טַעְמָא דְּשׁוּחְדָּא? כֵּיוָן דְּקַבֵּיל לֵיהּ שׁוּחְדָּא מִינֵּיהּ, אִיקָּרְבָא לֵיהּ דַּעְתֵּיהּ לְגַבֵּיהּ וְהָוֵי כְּגוּפֵיהּ, וְאֵין אָדָם רוֹאֶה חוֹבָה לְעַצְמוֹ. מַאי ״שׁוֹחַד״ — שֶׁהוּא חַד. אָמַר רַב פָּפָּא: לָא לֵידוּן אִינִישׁ דִּינָא לְמַאן דְּרָחֵים לֵיהּ, וְלָא לְמַאן דְּסָנֵי לֵיהּ. דְּרָחֵים לֵיהּ — לָא חָזֵי לֵיהּ חוֹבָה, דְּסָנֵי לֵיהּ — לָא חָזֵי לֵיהּ זְכוּתָא.

**William Davidson Edition - English:**
**Rava said: What is the reason for** the prohibition against taking **a bribe? Once** a judge **accepts a bribe from** one party, **his thoughts draw closer to him and he becomes like his** own **self, and a person does not find fault in himself.** The Gemara notes that the term itself alludes to this idea: **What is** the meaning of ***shoḥad*,** bribe? It can be read as: ***Shehu ḥad*,** as he is one, i.e., at one mind with the litigant. **Rav Pappa said: A person should not judge a case involving one whom he loves, nor involving one whom he hates.** He should not judge one **whom he loves,** as **he will not find any fault in him,** while with regard to one **whom he hates, he will not find any merit in him.**


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

אָמַר אַבָּיֵי: הַאי צוּרְבָּא מֵרַבָּנַן דִּמְרַחֲמִין לֵיהּ בְּנֵי מָתָא — לָאו מִשּׁוּם דִּמְעַלֵּי טְפֵי, אֶלָּא מִשּׁוּם דְּלָא מוֹכַח לְהוּ בְּמִילֵּי דִּשְׁמַיָּא.

**William Davidson Edition - English:**
**Abaye said:** With regard to **this Torah scholar who is beloved by the residents** of his town, **it is not because he is a superior** Sage than others; **rather,** it is **because he does not reprove them in Heavenly matters.** He is beloved because he is not strict with them with regard to the observance of mitzvot.


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

אָמַר רָבָא, מֵרֵישׁ הֲוָה אָמֵינָא: הָנֵי בְּנֵי מָחוֹזָא כּוּלְּהוּ רָחֲמוּ לִי. כֵּיוָן דַּהֲוַאי דַּיָּינָא, אָמֵינָא: מִינַּיְיהוּ סָנוּ לִי וּמִינַּיְיהוּ רָחֲמוּ לִי. כֵּיוָן דַּחֲזַאי דְּמַאן דְּמִיחַיַּיב (לֵיהּ) הָאִידָּנָא קָא זָכֵי לִמְחַר, אָמֵינָא: אִם מִרְחָם — כּוּלְּהוּ רָחֲמוּ לִי, אִי מִסְנוֹ — כּוּלְּהוּ סָנוּ לִי.

**William Davidson Edition - English:**
**Rava said: At first I would say** that **all these residents of Meḥoza love me;** however, **once I became a judge I said** that **some of them hate me and some of them love me,** as I assumed that their feelings toward me depended on the success of their case. **When I saw that the one I declared guilty today** would be **found innocent the following day,** I realized that my rulings do not determine their attitudes, and therefore **I said: If** they **love,** then **they all love me,** and **if** they **hate,** then **they all hate me,** regardless of what happens in the courtroom.


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

תָּנוּ רַבָּנַן: ״וְשׁוֹחַד לֹא תִקָּח״, אֵינוֹ צָרִיךְ לוֹמַר שׁוֹחַד מָמוֹן, אֶלָּא אֲפִילּוּ שׁוֹחַד דְּבָרִים נָמֵי אָסוּר, מִדְּלָא כְּתִיב ״בֶּצַע לֹא תִקָּח״. הֵיכִי דָּמֵי שׁוֹחַד דְּבָרִים?

**William Davidson Edition - English:**
§ **The Sages taught: “And you shall take no bribe”** (Exodus 23:8). **It is not necessary to say** that this includes **bribery** by means of **money; however, even verbal bribery,** assisting by means of speech, **is also prohibited.** The *halakha* that a bribe is not necessarily monetary is derived **from** the fact **that it is not written: And you shall take no profit.** The Gemara asks: **What are the circumstances of bribing with words?**


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

כִּי הָא דִּשְׁמוּאֵל הֲוָה עָבַר בְּמַבָּרָא, אֲתָא הָהוּא גַּבְרָא יָהֵיב לֵיהּ יְדֵיהּ, אֲמַר לֵיהּ: מַאי עֲבִידְתָּיךְ? אֲמַר לֵיהּ: דִּינָא אִית לִי. אֲמַר לֵיהּ: פְּסִילְנָא לָךְ לְדִינָא.

**William Davidson Edition - English:**
The Gemara explains: This can be demonstrated **by that** episode **involving Shmuel, who was** once **crossing** a river **on** a narrow **ferry. A certain man came** along **and gave him a hand** to help him out of the ferryboat. Shmuel **said to him: What are you doing** in this place? The man **said to him: I have a case** to present before you for judgment. Shmuel **said to him: I am disqualified from** presiding over **your case,** as you did me a favor. Although no money changed hands, a bond was formed between the pair.


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

אַמֵּימָר הֲוָה יָתֵיב וְקָא דָאֵין דִּינָא. פְּרַח גַּדְפָּא אַרֵישֵׁיהּ, אֲתָא הָהוּא גַּבְרָא שַׁקְלֵיהּ. אֲמַר לֵיהּ: מַאי עֲבִידְתָּיךְ? אֲמַר לֵיהּ: דִּינָא אִית לִי. אֲמַר לֵיהּ: פְּסִילְנָא לָךְ לְדִינָא. מָר עוּקְבָא הֲוָה שְׁדֵי רוּקָּא קַמֵּיהּ, אֲתָא הָהוּא גַּבְרָא כַּסְּיֵיהּ, אֲמַר לֵיהּ: מַאי עֲבִידְתָּיךְ? אֲמַר לֵיהּ: דִּינָא אִית לִי. אֲמַר לֵיהּ: פְּסִילְנָא לָךְ לְדִינָא.

**William Davidson Edition - English:**
The Gemara relates a similar story. **Ameimar was sitting and judging a case** when **a feather floated** and landed **on his head. A certain man came** by and **removed it** from his head. Ameimar **said to him: What are you doing** here? **He said to him: I have a case** to present before you. Ameimar **said to him: I am disqualified from** presiding over **your case,** due to the favor you performed for me. The Gemara likewise relates: **There was spittle lying before Mar Ukva. A certain man came** by and **covered it. He said to him: What are you doing** here? **He said to him: I have a case** to present before you. Mar Ukva **said to him: I am disqualified from** presiding over **your case.**


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

רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי הֲוָה רְגִיל אֲרִיסֵיהּ דַּהֲוָה מַיְיתֵי לֵיהּ כׇּל מַעֲלֵי שַׁבְּתָא כַּנְתָּא דְפֵירֵי. יוֹמָא חַד אַיְיתִי לֵיהּ בְּחַמְשָׁה בְּשַׁבְּתָא. אֲמַר לֵיהּ: מַאי שְׁנָא הָאִידָּנָא? אֲמַר לֵיהּ: דִּינָא אִית לִי, וְאָמֵינָא, אַגַּב אוֹרְחִי אַיְיתֵי לֵיהּ לְמָר. לָא קַבֵּיל מִינֵּיהּ. אֲמַר לֵיהּ: פְּסִילְנָא לָךְ לְדִינָא.

**William Davidson Edition - English:**
The Gemara cites another incident. The **sharecropper of Rabbi Yishmael, son of Rabbi Yosei, was accustomed to bringing him a basket [*kanta*]** full **of fruits every Shabbat eve. One day, he brought him** the basket **on a Thursday.** Rabbi Yishmael **said to him: What is different** that you came early **now,** this week? The sharecropper **said to him: I have a case** to present before you, **and I said** to myself that **along my way I will bring to the Master** the basket of fruits, as in any case I am coming on Thursday, the day the courts are in session. Rabbi Yishmael **did not accept** the basket of fruits **from him,** and he **said to him: I am disqualified from** presiding over **your case.**


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

אוֹתֵיב זוּזָא דְרַבָּנַן וְקָדָיְינִין לֵיהּ. בַּהֲדֵי דְּקָאָזֵיל וְאָתֵי אֲמַר: אִי בָּעֵי — טָעֵין הָכִי, וְאִי בָּעֵי — טָעֵין הָכִי. אָמַר: תִּיפַּח נַפְשָׁם שֶׁל מְקַבְּלֵי שׁוֹחַד! וּמָה אֲנִי שֶׁלֹּא נָטַלְתִּי, וְאִם נָטַלְתִּי — שֶׁלִּי נָטַלְתִּי, כָּךְ, מְקַבְּלֵי שׁוֹחַד — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
Rabbi Yishmael **seated a pair of rabbinic** scholars **and they judged** the sharecropper’s case. **As** Rabbi Yishmael **was coming and going, he said** to himself: **If he wants, he** could **claim this, and if he wants, he could claim that,** i.e., he kept thinking of all the ways in which the litigant who brought him the fruits could win his case. **He said** to himself: **Blast the souls of those who accept bribes. If I, who did not accept** anything, **and if I had accepted, I** would have **accepted my own** property, as it is my sharecropper and the fruits legally belong to me, am nevertheless in **this** state of mind due to the proposed gift, **all the more so** are **those who** actually **accept bribes** inevitably biased in favor of the one who bribed them.


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

רַבִּי יִשְׁמָעֵאל בַּר אֱלִישָׁע אַיְיתִי לֵיהּ הַהוּא גַּבְרָא רֵאשִׁית הַגֵּז. אֲמַר לֵיהּ: מֵהֵיכָא אַתְּ? אֲמַר לֵיהּ: מִדּוּךְ פְּלָן. וּמֵהָתָם לְהָכָא לָא הֲוָה כֹּהֵן לְמִיתְּבָא לֵיהּ? אֲמַר לֵיהּ: דִּינָא אִית לִי, וְאָמֵינָא, אַגַּב אוֹרְחַאי אַיְיתֵי לֵיהּ לְמָר. אֲמַר לֵיהּ: פְּסִילְנָא לָךְ לְדִינָא, לָא קַבֵּיל מִינֵּיהּ.

**William Davidson Edition - English:**
The Gemara likewise relates with regard to **Rabbi Yishmael bar Elisha,** who was a priest, that **a certain man** once **brought him the first shearing.** Rabbi Yishmael **said to him: From where are you?** The man **said to him:** I am **from such and such a place.** Rabbi Yishmael **said to him: And from there to here was there no priest to** whom you could **give** the first shearing? **He said to him: I have a case** to present before you, **and I said** to myself that **along my way I will bring to the Master** the first shearing. Rabbi Yishmael **said to him: I am disqualified from** presiding over **your case,** and he would **not accept** the first shearing **from him.**


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

אוֹתֵיב לֵיהּ זוּגָא דְרַבָּנַן וְקָדָיְינִי לֵיהּ. בַּהֲדֵי דְּקָאָזֵיל וְאָתֵי, אֲמַר: אִי בָּעֵי טָעֵין הָכִי, וְאִי בָּעֵי טָעֵין הָכִי. אָמַר: תִּיפַּח נַפְשָׁם שֶׁל מְקַבְּלֵי שׁוֹחַד! וּמָה אֲנִי שֶׁלֹּא נָטַלְתִּי, וְאִם נָטַלְתִּי — שֶׁלִּי נָטַלְתִּי, כָּךְ, מְקַבְּלֵי שׁוֹחַד — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
Rabbi Yishmael bar Elisha **seated a pair of rabbinic** scholars **and they judged his** case. **As** Rabbi Yishmael **was coming and going, he said** to himself: **If he wants, he** could **claim this, and if he wants, he could claim that. He said** to himself: **Blast the souls of those who accept bribes. If I, who did not accept** anything, **and if I had accepted, I** would have **accepted my own** property, as I am a priest and am entitled to receive the first shearing, am nevertheless in **this** state of mind, **all the more so** are **those who accept bribes.**


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

רַב עָנָן אַיְיתִי לֵיהּ הַהוּא גַּבְרָא כַּנְתָּא דְגִילְדָּנֵי דְּבֵי גִילֵי. אֲמַר לֵיהּ: מַאי עֲבִידְתָּיךְ? אֲמַר לֵיהּ: דִּינָא אִית לִי. לָא קַבֵּיל מִינֵּיהּ. אֲמַר לֵיהּ: פְּסִילְנָא לָךְ לְדִינָא.

**William Davidson Edition - English:**
The Gemara relates: There was **a certain man** who once **brought to Rav Anan a basket of small fish [*gildanei devei gilei*]. He said to him: What are you doing** here? The man **said to him: I have a case** to present before you. Rav Anan would **not accept** the basket **from him,** and **he said to him: I am disqualified from** presiding over **your case,** due to your actions.


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

אֲמַר לֵיהּ: דִּינָא דְּמָר לָא בָּעֵינָא, קַבּוֹלֵי לְקַבֵּיל מָר דְּלָא לִמְנְעַן מָר מֵאַקְרוֹבֵי בִּכּוּרִים. דְּתַנְיָא: ״וְאִישׁ בָּא מִבַּעַל שָׁלִישָׁה וַיָּבֵא לְאִישׁ הָאֱלֹהִים לֶחֶם בִּכּוּרִים עֶשְׂרִים לֶחֶם שְׂעוֹרִים וְכַרְמֶל בְּצִקְלוֹנוֹ״. וְכִי אֱלִישָׁע אוֹכֵל בִּכּוּרִים הֲוָה? אֶלָּא לוֹמַר לָךְ: כׇּל הַמֵּבִיא דּוֹרוֹן לְתַלְמִיד חָכָם — כְּאִילּוּ מַקְרִיב בִּכּוּרִים.

**William Davidson Edition - English:**
**The man said to him: I do not need the Master’s judgment.** However, **let the Master accept my gift** anyway, **so that the Master does not prevent me from presenting first fruits.** What does the mitzva of first fruits have to with this situation? **As it is taught** in a *baraita*: **“And there came a man came from Ba’al Shalisha, and he brought the man of God bread of the first fruits, twenty loaves of barley and fresh ears of corn in his sack”** (II Kings 4:42). **But did Elisha,** the recipient of these gifts, **eat first fruits?** After all, he was not a priest. **Rather,** this verse comes **to tell you: Whoever brings a gift to a Torah scholar, it is as though he has presented first fruits.** This visitor to Rav Anan wished to fulfill this mitzva.


###### Ketubot 105b:17
[Ketubot 105b:17](https://torahapp.org/share/book/Ketubot/r/105b:17)

אֲמַר לֵיהּ: קַבּוֹלֵי לָא בָּעֵינַן דְּאֵיקַבֵּיל, הַשְׁתָּא דְּאָמְרַתְּ לִי טַעְמָא, מְקַבֵּילְנָא. שַׁדְּרֵיהּ לְקַמֵּיהּ דְּרַב נַחְמָן, שְׁלַח לֵיהּ: נִידַיְּינֵיהּ מָר לְהַאי גַּבְרָא, דַּאֲנָא עָנָן פְּסִילְנָא לֵיהּ לְדִינָא. אָמַר: מִדִּשְׁלַח לִי הָכִי, שְׁמַע מִינַּהּ קָרִיבֵיהּ הוּא. הֲוָה קָאֵים דִּינָא דְיַתְמֵי קַמֵּיהּ, אֲמַר:

**William Davidson Edition - English:**
Rav Anan **said to him: I do not want to take it from you,** but **now that you have explained to me the reason** that you wish to give it to me **I will accept it** from you. Rav Anan **sent** the man **to Rav Naḥman,** and **he** also **sent him** a letter: **Let the Master judge this man’s** case **because I, Anan, am disqualified from judging his** cases. Rav Naḥman **said** to himself: **From the fact that he sent me this** letter, I can **conclude from here** that the reason he is disqualified from judging the case is because **he is his relative.** At that time, **a case involving orphans was** being heard **before** Rav Naḥman. **He said:**