## Ketubot Daf 10b

###### Ketubot 10b:1
[Ketubot 10b:1](https://torahapp.org/share/book/Ketubot/r/10b:1)

גִּיהוּץ שֶׁלָּנוּ, כְּכִבּוּס שֶׁלָּהֶם. וְאִי אָמְרַתְּ נֶיעְבַּד גִּיהוּץ — מְעַבְּרָא לֵיהּ חוּמַרְתָּא.

**William Davidson Edition - English:**
**Our calendering** in Babylonia, which includes passing an abrasive stone over the garments to scrape off dirt, **is like their laundering** in Eretz Israel, and only in that manner do the garments in Babylonia reach that level of cleanliness. **And if you say: Let us perform** the process of **calendering** on cloths brought as proof that she was not a virgin, **the stone removes** any trace of blood. Therefore, the process would be ineffective.


###### Ketubot 10b:2
[Ketubot 10b:2](https://torahapp.org/share/book/Ketubot/r/10b:2)

הַהוּא דַּאֲתָא לְקַמֵּיהּ דְּרַבָּן גַּמְלִיאֵל בַּר רַבִּי, אֲמַר לֵיהּ: רַבִּי, בָּעַלְתִּי וְלֹא מָצָאתִי דָּם. אֲמַרָה לֵיהּ: רַבִּי, עֲדַיִין בְּתוּלָה אֲנִי. אָמַר לָהֶן: הָבִיאוּ לִי שְׁתֵּי שְׁפָחוֹת, אַחַת בְּתוּלָה וְאַחַת בְּעוּלָה. הֵבִיאוּ לוֹ, וְהוֹשִׁיבָן עַל פִּי חָבִית שֶׁל יַיִן, בְּעוּלָה — רֵיחָהּ נוֹדֵף, בְּתוּלָה — אֵין רֵיחָהּ נוֹדֵף. אַף זוֹ הוֹשִׁיבָה וְלֹא הָיָה רֵיחָהּ נוֹדֵף. אָמַר לוֹ: לֵךְ זְכֵה בְּמִקָּחֶךָ.

**William Davidson Edition - English:**
The Gemara relates: **A certain** man **who came before Rabban Gamliel bar Rabbi** Yehuda HaNasi **said to him: My teacher, I engaged in intercourse and did not find blood.** The bride **said to him: My teacher, I am still a virgin.** Rabban Gamliel bar Rabbi Yehuda HaNasi **said to them: Bring me two maidservants, one a virgin and one a non-virgin,** to conduct a trial. **They brought him** the two maidservants, **and he seated them on the opening of a barrel of wine.** From **the non-virgin,** he discovered that the **scent** of the wine in the barrel **diffuses** from her mouth; from **the virgin** he discovered that the **scent does not diffuse** from her mouth. Then, **he also seated that** bride on the barrel, **and** the scent of the wine **did not diffuse** from her mouth. Rabban Gamliel bar Rabbi Yehuda HaNasi **said to** the groom: **Go take possession of your acquisition,** as she is a virgin.


###### Ketubot 10b:3
[Ketubot 10b:3](https://torahapp.org/share/book/Ketubot/r/10b:3)

וְנִבְדּוֹק מֵעִיקָּרָא בְּגַוַּוהּ? גְּמָרָא הֲוָה שְׁמִיעַ לֵיהּ, מַעֲשֶׂה לָא הֲוָה חָזֵי, וְסָבַר דִּלְמָא לָא קִים לֵיהּ בְּגַוַּוהּ דְּמִלְּתָא שַׁפִּיר, וְלָאו אוֹרַח אַרְעָא לְזַלְזוֹלֵי בִּבְנוֹת יִשְׂרָאֵל.

**William Davidson Edition - English:**
The Gemara asks: Since Rabban Gamliel was familiar with this method of examination, **let him** use it to **examine her initially.** Why was the trial with the maidservants necessary? The Gemara answers: **He learned** that it was effective through **tradition;** however, **he had never seen it in action, and he thought perhaps he was not sufficiently expert in** that **manner** of examination, **and** it is **improper conduct to demean Jewish women** by subjecting them to that indignity for naught. Once he established the effectiveness of that method, he proceeded to examine the bride to resolve the matter.


###### Ketubot 10b:4
[Ketubot 10b:4](https://torahapp.org/share/book/Ketubot/r/10b:4)

הַהוּא דַּאֲתָא לְקַמֵּיהּ דְּרַבָּן גַּמְלִיאֵל הַזָּקֵן, אָמַר לוֹ: רַבִּי, בָּעַלְתִּי וְלֹא מָצָאתִי דָּם, אָמְרָה לוֹ: רַבִּי, מִמִּשְׁפַּחַת דּוֹרְקְטִי אֲנִי, שֶׁאֵין לָהֶן לֹא דַּם נִדָּה וְלֹא דַּם בְּתוּלִים. בָּדַק רַבָּן גַּמְלִיאֵל בִּקְרוֹבוֹתֶיהָ, וּמָצָא כִּדְבָרֶיהָ. אָמַר לוֹ: לֵךְ זְכֵה בְּמִקָּחֶךָ, אַשְׁרֶיךָ שֶׁזָּכִיתָ לְמִשְׁפַּחַת דּוֹרְקְטִי.

**William Davidson Edition - English:**
The Gemara relates: **A certain** man **who came before Rabban Gamliel the Elder said to him: My teacher, I engaged in intercourse and did not find blood.** The bride **said to him: My teacher, I am from the family of Dorketi, who have neither menstrual blood nor blood** from the rupture of **the hymen. Rabban Gamliel investigated among her relatives** to determine whether the claim with regard to her family was true, **and discovered** that the truth was **in accordance with her statement. He said to him: Go take possession of your acquisition. Happy are you that you were privileged** to marry a member of **the Dorketi family,** as those forms of blood will never pose a problem for you.


###### Ketubot 10b:5
[Ketubot 10b:5](https://torahapp.org/share/book/Ketubot/r/10b:5)

מַאי ״דּוֹרְקְטִי״ — דּוֹר קָטוּעַ. אָמַר רַבִּי חֲנִינָא: תַּנְחוּמִים שֶׁל הֶבֶל נִיחֲמוֹ רַבָּן גַּמְלִיאֵל לְאוֹתוֹ הָאִישׁ. דְּתָנֵי רַבִּי חִיָּיא: כְּשֵׁם שֶׁהַשְּׂאוֹר יָפֶה לְעִיסָּה, כָּךְ דָּמִים יָפִים לָאִשָּׁה. וְתָנָא מִשּׁוּם רַבִּי מֵאִיר: כׇּל אִשָּׁה שֶׁדָּמֶיהָ מְרוּבִּין — בָּנֶיהָ מְרוּבִּים.

**William Davidson Edition - English:**
The Gemara elaborates: **What is** the meaning of **Dorketi?** It means **truncated generation [*dor katua*]. Rabbi Ḥanina said: Rabban Gamliel consoled that man with vain** words of **consolation,** because the absence of blood in this woman is a drawback. **As Rabbi Ḥiyya taught: Just as leaven is fortuitous for dough, so** too, **blood is fortuitous for a woman. And** it was **taught in the name of Rabbi Meir: Any woman whose blood is plentiful, her children are plentiful.** This bride, who lacks blood, will not produce many children.


###### Ketubot 10b:6
[Ketubot 10b:6](https://torahapp.org/share/book/Ketubot/r/10b:6)

אִתְּמַר. רַבִּי יִרְמְיָה בַּר אַבָּא אָמַר: ״זְכֵה בְּמִקָּחֶךָ״ אֲמַר לֵיהּ, וְרַבִּי יוֹסֵי בַּר אָבִין אָמַר: ״נִתְחַיַּיבְ[תָּ] בְּמִקָּחֶךָ״ אֲמַר לֵיהּ. בִּשְׁלָמָא לְמַאן דְּאָמַר ״נִתְחַיַּיבְ[תָּ]״ — הַיְינוּ דְּרַבִּי חֲנִינָא. אֶלָּא לְמַאן דְּאָמַר ״זְכֵה״, מַאי זְכוּתָא? דְּלָא אָתֵי לִידֵי סְפֵק נִדָּה.

**William Davidson Edition - English:**
**It was stated** that there is a dispute with regard to Rabban Gamliel’s reply. **Rabbi Yirmeya bar Abba said** that Rabban Gamliel **said to** the groom: **Exercise your privilege** and take possession **of your acquisition. And Rabbi Yosei bar Avin said** that Rabban Gamliel **said to him:** It is your **misfortune** to take possession **of your acquisition. Granted, according to the one who says:** It is your **misfortune, that is** in accordance with the opinion **of Rabbi Ḥanina,** who said the consolation was vain. **However, according to the one who says: Exercise your privilege, what is the privilege** to which he is referring? The Gemara answers: The privilege is **that** thanks to the condition of the women of this family, **he will not come to a situation of uncertainty** whether she has the halakhic status of a **menstruating woman.**


###### Ketubot 10b:7
[Ketubot 10b:7](https://torahapp.org/share/book/Ketubot/r/10b:7)

הַהוּא דַּאֲתָא לְקַמֵּיהּ דְּרַבִּי, אֲמַר לֵיהּ: רַבִּי בָּעַלְתִּי וְלֹא מָצָאתִי דָּם, אָמְרָה לוֹ: רַבִּי עֲדַיִין בְּתוּלָה אֲנִי. וּשְׁנֵי בַצּוֹרֶת הֲוָה, רָאָה רַבִּי שֶׁפְּנֵיהֶם שְׁחוֹרִים. צִוָּה עֲלֵיהֶן וְהִכְנִיסוּם לַמֶּרְחָץ, וְהֶאֱכִילוּם וְהִשְׁקוּם, וְהִכְנִיסוּם לַחֶדֶר. בָּעַל, וּמָצָא דָּם. אָמַר לוֹ: לֵךְ זְכֵה בְּמִקָּחֶךָ. קָרֵי רַבִּי עֲלֵיהֶם: ״צָפַד עוֹרָם עַל עַצְמָם יָבֵשׁ הָיָה כָעֵץ״.

**William Davidson Edition - English:**
The Gemara relates: **A certain** man **who came before Rabbi** Yehuda HaNasi **said to him: My teacher, I engaged in intercourse and did not find blood.** The bride **said to him: My teacher, I was still a virgin. And** the Gemara comments that this incident **was** during **years of drought. Rabbi** Yehuda HaNasi **saw that their faces were black** due to hunger. **He instructed** his attendants to tend **to them and they took them into the bathhouse** and bathed them **and they fed them and gave them drink.** Then **they took them into a room,** and the groom **engaged in intercourse** with her **and found blood,** as it was due to the famine that there was no blood. Rabbi Yehuda HaNasi **said to him: Go take possession of your acquisition. Rabbi** Yehuda HaNasi **read** this verse **in their regard: “Their skin is shriveled upon their bones, it is withered, it has become like a stick”** (Lamentations 4:8), in the sense that no blood flows from them.


###### Ketubot 10b:8
[Ketubot 10b:8](https://torahapp.org/share/book/Ketubot/r/10b:8)

**מַתְנִי׳** בְּתוּלָה — כְּתוּבָּתָהּ מָאתַיִם, וְאַלְמָנָה — מָנֶה. בְּתוּלָה, אַלְמָנָה, גְּרוּשָׁה וַחֲלוּצָה מִן הָאֵירוּסִין — כְּתוּבָּתָן מָאתַיִם, וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים.

**William Davidson Edition - English:**
**MISHNA:** With regard to **a virgin, her marriage contract is two hundred dinars, and** with regard to **a widow,** her marriage contract **is one hundred** dinars. With regard to **a virgin** who is **a widow, a divorcée, or a *ḥalutza*** who achieved that status **from** a state of **betrothal,** before marriage and before consummation of the marriage, for all of these **their marriage contract is two hundred** dinars, **and they are subject** to **a claim concerning** their **virginity,** as their presumptive status of virginity is intact.


###### Ketubot 10b:9
[Ketubot 10b:9](https://torahapp.org/share/book/Ketubot/r/10b:9)

**גְּמָ׳** מַאי ״אַלְמָנָה״? אָמַר רַב חָנָא בַּגְדָּתָאָה: ״אַלְמָנָה״ — עַל שֵׁם מָנֶה. אַלְמָנָה מִן הָאֵירוּסִין, מַאי אִיכָּא לְמֵימַר! אַיְּידֵי דְּהָא קָרֵי לַהּ אַלְמָנָה, הָא נָמֵי קָרֵי לַהּ אַלְמָנָה.

**William Davidson Edition - English:**
**GEMARA:** **What is** the relationship between the term ***almana*** and its meaning, widow? **Rav Ḥana of Baghdad said:** A widow is called **an *almana* after** the ***maneh*,** one hundred dinars, which is the sum of her marriage contract. The Gemara asks: With regard to **a widow from betrothal,** whose marriage contract is two hundred dinars and not a *maneh*, **what is there to say?** The Gemara answers: **Since they called this** widow from marriage ***almana*, this** widow from betrothal **they also called *almana*.**


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

אַלְמָנָה דִּכְתִיבָא בְּאוֹרָיְיתָא, מַאי אִיכָּא לְמֵימַר? דַּעֲתִידִין רַבָּנַן דִּמְתַקְּנִי לַהּ מָנֶה. וּמִי כָּתֵב קְרָא לְעָתִיד? אִין, דִּכְתִיב: ״וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהוֹלֵךְ קִדְמַת אַשּׁוּר״, וְתָנָא רַב יוֹסֵף: אַשּׁוּר זוֹ סְלֵיקָא. וּמִי הֲוַאי? אֶלָּא דַּעֲתִידָה. הָכָא נָמֵי דַּעֲתִידָה.

**William Davidson Edition - English:**
The Gemara asks: That explains the use of *almana* in the terminology of the Sages. However, with regard to the term ***almana* that is written in the Torah, what is there to say?** The rabbinic ordinance that the marriage contract of a widow is a *maneh* was not yet instituted. The Gemara answers: The Torah employs the term *almana* **because the Sages are destined to institute** the sum of a ***maneh* for her** in her marriage contract. The Gemara asks: **And is a verse written for the future?** The Gemara answers: **Yes,** indeed it is, **as it is written: “And the name of the third river is Tigris; that is it which goes toward the east of Asshur”** (Genesis 2:14). **And Rav Yosef taught: Asshur, that is Seleucia. And did** that city **exist** when the Torah was written? **Rather,** the Torah is referring to that city **because** it was **destined** to exist in the future. **Here too,** the Torah employs the term *almana* **because** a widow was **destined** to have a marriage contract of a *maneh* instituted for her.


###### Ketubot 10b:11
[Ketubot 10b:11](https://torahapp.org/share/book/Ketubot/r/10b:11)

וְאָמַר רַב חָנָא בַּגְדָּתָאָה: ״מָטָר״ — מַשְׁקֶה, מַרְוֶה, וּמְזַבֵּל, וּמְעַדֵּן, וּמַמְשִׁיךְ. אָמַר רָבָא בַּר רַבִּי יִשְׁמָעֵאל, וְאִיתֵּימָא רַב יֵימַר בַּר שֶׁלֶמְיָא, מַאי קְרָא: ״תְּלָמֶיהָ רַוֵּה נַחֵת גְּדוּדֶיהָ בִּרְבִיבִים תְּמֹגְגֶנָּה צִמְחָהּ תְּבָרֵךְ״.

**William Davidson Edition - English:**
Apropos the statement of Rav Ḥana of Baghdad, the Gemara cites additional statements of his. **And Rav Ḥana of Baghdad said: Rain irrigates, saturates, and fertilizes** the land, **and refines** the fruit **and** causes it to **proliferate. Rava bar Rabbi Yishmael, and some say** it was **Rav Yeimar bar Shelamya** who **said: What is the verse** that alludes to this? **“Watering its ridges abundantly, settling its furrows, You make it soft with showers, You bless its growth”** (Psalms 65:11). “Watering its ridges abundantly” indicates that the rain irrigates and saturates the land, “You make it soft with showers” indicates that it fertilizes the land, and “You bless its growth” indicates that it refines the fruit and causes it to proliferate.


###### Ketubot 10b:12
[Ketubot 10b:12](https://torahapp.org/share/book/Ketubot/r/10b:12)

אָמַר רַבִּי אֶלְעָזָר: ״מִזְבֵּחַ״ — מֵזִיחַ, וּמֵזִין, מְחַבֵּב, מְכַפֵּר. הַיְינוּ מְכַפֵּר, הַיְינוּ מֵזִיחַ! מֵזִיחַ גְּזֵירוֹת, וּמְכַפֵּר עֲוֹנוֹת.

**William Davidson Edition - English:**
**Rabbi Elazar said:** The term ***mizbe’aḥ*,** altar, is a rough acrostic representing its qualities. **It moves [*meziaḥ*]** sins **and sustains [*mezin*],** because as a result of the offerings sacrificed on the altar, sustenance is provided to all. It **endears [*meḥabev*],** and **atones [*mekhapper*].** *Mizbe’aḥ* evokes the letters *mem* and *zayin* from the first two qualities, *bet* from *meḥabev* and the *kaf* from *mekhapper*. The Gemara asks: **This** quality, that the altar **atones, is** the same as **that** quality, that it **moves** sins. Why are they listed separately? The Gemara answers: The altar **moves** evil **decrees, and atones** for **sins.**


###### Ketubot 10b:13
[Ketubot 10b:13](https://torahapp.org/share/book/Ketubot/r/10b:13)

וְאָמַר רַב חָנָא בַּגְדָּתָאָה: תַּמְרֵי מְשַׁחֲנָן, מַשְׂבְּעָן, מְשַׁלְשְׁלָן, מְאַשְּׁרָן וְלָא מְפַנְּקָן. אָמַר רַב: אָכַל תְּמָרִים אַל יוֹרֶה. מֵיתִיבִי: תְּמָרִים, שַׁחֲרִית וְעַרְבִית — יָפוֹת, בְּמִנְחָה — רָעוֹת. בַּצׇּהֳרַיִם — אֵין כְּמוֹתָן, וּמְבַטְּלוֹת שְׁלֹשָׁה דְּבָרִים: מַחְשָׁבָה רָעָה, וְחוֹלִי מֵעַיִם, וְתַחְתּוֹנִיּוֹת!

**William Davidson Edition - English:**
**And Rav Ḥana of Baghdad said: Dates warm and satiate, loosen the bowels, strengthen, but do not pamper. Rav said:** If **one ate dates he should not issue** halakhic **rulings,** as dates are intoxicating. The Gemara **raises an objection:** With regard to **dates,** in the **morning and evening** they have a **positive** effect on one who eats them; **in the afternoon,** they have a **negative** effect on one who eats them. **At noon, their** positive effect is **unparalleled, and they negate three matters: A troubling thought, intestinal illness, and hemorrhoids.** Apparently, the effect of dates is primarily a positive one.


###### Ketubot 10b:14
[Ketubot 10b:14](https://torahapp.org/share/book/Ketubot/r/10b:14)

מִי אָמְרִינַן דְּלָא מְעַלּוּ? עַלּוֹיֵי מְעַלּוּ, וּלְפִי שַׁעְתָּא טָרְדָא. מִידֵּי דְּהָוֵה אַחַמְרָא. דְּאָמַר מָר הַשּׁוֹתֶה רְבִיעִית יַיִן — אַל יוֹרֶה. וְאִיבָּעֵית אֵימָא: לָא קַשְׁיָא, הָא — מִקַּמֵּי נַהֲמָא. הָא — לְבָתַר נַהֲמָא. דְּאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: תַּמְרֵי מִקַּמֵּי נַהֲמָא — כִּי נַרְגָּא לְדִיקּוּלָא. בָּתַר נַהֲמָא — כִּי עָבְרָא לְדַשָּׁא.

**William Davidson Edition - English:**
The Gemara answers that there is no contradiction. **Did we say that they are not exemplary? They are exemplary, and** at the same time **cause temporary distraction** and **intoxication, just as it is** in the case **of wine, as the Master said: One who drinks a quarter***-log* **of wine should not issue** halakhic **rulings. And if you wish, say** instead: This apparent contradiction is **not difficult. This** statement, which prohibits issuing a ruling under the influence of dates, is referring to one eating dates **before** he eats **bread,** when eating them can lead to intoxication. **That** statement, which enumerates the salutary effects of dates, is referring **to** one eating dates **after** he eats **bread. As Abaye said: My mother told me** that **dates** eaten **before** eating **bread** are destructive **like an ax to a palm tree;** dates eaten **after** eating **bread** are beneficial **like a bolt to a door,** which provides support.


###### Ketubot 10b:15
[Ketubot 10b:15](https://torahapp.org/share/book/Ketubot/r/10b:15)

״דַּשָּׁא״, אָמַר רָבָא: דֶּרֶךְ שָׁם. ״דַּרְגָּא״ — אָמַר רָבָא: דֶּרֶךְ גַּג. ״פּוּרְיָא״ — אָמַר רַב פָּפָּא: שֶׁפָּרִין וְרָבִין עָלֶיהָ. אָמַר רַב נַחְמָן בַּר יִצְחָק:

**William Davidson Edition - English:**
Apropos the term door [*dasha*], the Gemara cites statements referring to its etymology as well as that of several other Aramaic terms. With regard to the word ***dasha*,** door, **Rava said:** It is an acrostic for ***derekh sham*,** meaning through there. With regard to the word ***darga*,** ladder or stair, **Rava said:** It is an acrostic for ***derekh gag*,** meaning way to the roof. With regard to the word ***purya*,** bed, **Rav Pappa said:** It is an acrostic for ***parin veravin aleha*,** meaning one procreates upon it. **Rav Naḥman bar Yitzḥak said:**