## Ketubot Daf 111b

###### Ketubot 111b:1
[Ketubot 111b:1](https://torahapp.org/share/book/Ketubot/r/111b:1)

שֶׁאֵין בָּהּ סְמִיכָה — עֲמִידָה שֶׁיֵּשׁ בָּהּ סְמִיכָה נוֹחָה הֵימֶנָּה.

**William Davidson Edition - English:**
**without support, standing with a support,** i.e. an object against which one can lean, **is better than it.**


###### Ketubot 111b:2
[Ketubot 111b:2](https://torahapp.org/share/book/Ketubot/r/111b:2)

וְכֵן אָמְרוּ: יִצְחָק וְשִׁמְעוֹן וְאוֹשַׁעְיָא אָמְרוּ דָּבָר אֶחָד: הֲלָכָה כְּרַבִּי יְהוּדָה בִּפְרָדוֹת. דְּתַנְיָא רַבִּי יְהוּדָה אוֹמֵר: פִּרְדָּה שֶׁתָּבְעָה — אֵין מַרְבִּיעִין עָלֶיהָ לֹא סוּס וְלֹא חֲמוֹר, אֶלָּא מִינָהּ.

**William Davidson Edition - English:**
**And so too,** the brothers **said** to Rabba: **Yitzḥak, Shimon, and Oshaya** all **said the same statement:** The ***halakha* is in accordance with** the opinion of **Rabbi Yehuda with regard to female mules. As it is taught** in a *baraita* that **Rabbi Yehuda says:** With regard to **a female mule in heat, one** may **not mate a horse or a donkey with her,** due to the prohibition against crossbreeding of livestock. **Rather,** one mates her with **one of her kind,** another mule.


###### Ketubot 111b:3
[Ketubot 111b:3](https://torahapp.org/share/book/Ketubot/r/111b:3)

אָמַר רַב נַחְמָן בַּר יִצְחָק: יִצְחָק — זֶה רַבִּי יִצְחָק נַפָּחָא, שִׁמְעוֹן — זֶה רַבִּי שִׁמְעוֹן בֶּן פַּזִּי, וְאָמְרִי לַהּ: רֵישׁ לָקִישׁ, אוֹשַׁעְיָא — זֶה רַבִּי אוֹשַׁעְיָא בְּרַבִּי.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said,** in explanation of this last statement of Rabba’s brothers: **Yitzḥak is** to be identified with **Rabbi Yitzḥak Nappaḥa; Shimon is Rabbi Shimon ben Pazi. And some say** that he is **Reish Lakish,** i.e., Rabbi Shimon ben Lakish. **Oshaya is Rabbi Oshaya the Distinguished**.


###### Ketubot 111b:4
[Ketubot 111b:4](https://torahapp.org/share/book/Ketubot/r/111b:4)

אָמַר רַבִּי אֶלְעָזָר: עַמֵּי הָאֲרָצוֹת אֵינָן חַיִּים, שֶׁנֶּאֱמַר: ״מֵתִים בַּל יִחְיוּ וְגוֹ׳״, תַּנְיָא נָמֵי הָכִי: ״מֵתִים בַּל יִחְיוּ״, יָכוֹל לַכֹּל — תַּלְמוּד לוֹמַר: ״רְפָאִים בַּל יָקוּמוּ״, בִּמְרַפֶּה עַצְמוֹ מִדִּבְרֵי תוֹרָה הַכָּתוּב מְדַבֵּר.

**William Davidson Edition - English:**
§ **Rabbi Elazar said: The common, uneducated people** will **not** come **alive** in the future, **as it is stated: “The dead live not”** (Isaiah 26:14). In other words, those who were already considered dead in their lifetimes will not come back to life afterward either. **This** idea **is also taught** in a *baraita*: **“The dead live not”;** one **might** have thought that this is referring **to everyone,** i.e., none of the dead will live again. Therefore, **the verse states: “The shades [*refa’im*] rise not”** (Isaiah 26:14). This teaches that **the verse is speaking of one who weakens [*merapeh*] himself from matters of Torah.**


###### Ketubot 111b:5
[Ketubot 111b:5](https://torahapp.org/share/book/Ketubot/r/111b:5)

אֲמַר לֵיהּ רַבִּי יוֹחָנָן: לָא נִיחָא לְמָרַיְיהוּ דְּאָמְרַתְּ לְהוּ הָכִי, הָהוּא בִּמְרַפֶּה עַצְמוֹ לַעֲבוֹדָה זָרָה הוּא דִּכְתִיב. אֲמַר לֵיהּ: מִקְרָא אַחֵר אֲנִי דּוֹרֵשׁ, דִּכְתִיב: ״כִּי טַל אוֹרוֹת טַלֶּיךָ וָאָרֶץ רְפָאִים תַּפִּיל״, כׇּל הַמִּשְׁתַּמֵּשׁ בְּאוֹר תּוֹרָה — אוֹר תּוֹרָה מְחַיֵּיהוּ, וְכֹל שֶׁאֵין מִשְׁתַּמֵּשׁ בְּאוֹר תּוֹרָה — אֵין אוֹר תּוֹרָה מְחַיֵּיהוּ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said to** Rabbi Elazar: **Their master,** i.e. God, **is not pleased that you say this of** ordinary Jews. Rather, **that** verse **is written about one who weakens himself** and succumbs **to idol worship.** Those who commit this great sin do not merit to be resurrected in the future. Rabbi Elazar **said to him: I teach** it from **a different verse, as it is written: “For Your dew is as the dew of light, and the earth shall bring to life the shades”** (Isaiah 26:19). Rabbi Elazar explains: **Anyone who uses the light of Torah,** which is called the dew of light, **the light of Torah** will **revive him; and anyone who does not use the light of Torah, the light of Torah** will **not revive him.**


###### Ketubot 111b:6
[Ketubot 111b:6](https://torahapp.org/share/book/Ketubot/r/111b:6)

כֵּיוָן דְּחַזְיֵיהּ דְּקָמִצְטַעַר, אֲמַר לֵיהּ: רַבִּי, מָצָאתִי לָהֶן תַּקָּנָה מִן הַתּוֹרָה: ״וְאַתֶּם הַדְּבֵקִים בַּה׳ אֱלֹהֵיכֶם חַיִּים כּוּלְּכֶם הַיּוֹם״, וְכִי אֶפְשָׁר לִדַּבּוֹקֵי בַּשְּׁכִינָה? וְהָכְתִיב: ״כִּי ה׳ אֱלֹהֶיךָ אֵשׁ אוֹכְלָה״?

**William Davidson Edition - English:**
**Since** Rabbi Elazar **saw that** Rabbi Yoḥanan **was grieved** over the distress of common, uneducated people, **he said to him: My teacher, I have found for them a remedy from the Torah** so that they will merit life in the World-to-Come, as it states: **“But You who cleave to the Lord your God, are alive every one of you this day”** (Deuteronomy 4:4). **But is it possible to cleave to the Divine Presence? Isn’t it written: For the Lord your God is a devouring fire”** (Deuteronomy 4:24)?


###### Ketubot 111b:7
[Ketubot 111b:7](https://torahapp.org/share/book/Ketubot/r/111b:7)

אֶלָּא: כׇּל הַמַּשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם, וְהָעוֹשֶׂה פְּרַקְמַטְיָא לְתַלְמִידֵי חֲכָמִים, וְהַמְהַנֶּה תַּלְמִידֵי חֲכָמִים מִנְּכָסָיו — מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ מִדַּבֵּק בַּשְּׁכִינָה.

**William Davidson Edition - English:**
**Rather,** this verse teaches that **anyone who marries his daughter to a Torah scholar, and one who conducts business [*perakmatya*] on behalf of Torah scholars,** by investing their money, **and one who** utilizes his wealth **to benefit Torah scholars with his property** in some other way, **the verse ascribes him** credit **as though he is cleaving to the Divine Presence.**


###### Ketubot 111b:8
[Ketubot 111b:8](https://torahapp.org/share/book/Ketubot/r/111b:8)

כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר: ״לְאַהֲבָה אֶת ה׳ אֱלֹהֶיךָ וּלְדׇבְקָה בוֹ״, וְכִי אֶפְשָׁר לָאָדָם לִידַּבֵּק בַּשְּׁכִינָה? אֶלָּא: כׇּל הַמַּשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם, וְהָעוֹשֶׂה פְּרַקְמַטְיָא לְתַלְמִידֵי חֲכָמִים, וְהַמְהַנֶּה תַּלְמִידֵי חֲכָמִים מִנְּכָסָיו — מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ מִדַּבֵּק בַּשְּׁכִינָה.

**William Davidson Edition - English:**
**On a similar note, you say:** The verse states: **“To love the Lord your God,** to hearken to His voice, **and to cleave to Him”** (Deuteronomy 30:20). **But is it possible for a person to cleave to the Divine Presence? Rather, anyone who marries his daughter to a Torah scholar, and one who conducts business on behalf of Torah scholars, and one who** utilizes his wealth **to benefit Torah scholars with his property, the verse ascribes him** credit **as though he is cleaving to the Divine Presence.**


###### Ketubot 111b:9
[Ketubot 111b:9](https://torahapp.org/share/book/Ketubot/r/111b:9)

אָמַר רַבִּי חִיָּיא בַּר יוֹסֵף: עֲתִידִין צַדִּיקִים שֶׁמְּבַצְבְּצִין וְעוֹלִין בִּירוּשָׁלַיִם, שֶׁנֶּאֱמַר: ״וְיָצִיצוּ מֵעִיר כְּעֵשֶׂב הָאָרֶץ״, וְאֵין ״עִיר״ אֶלָּא יְרוּשָׁלַיִם, שֶׁנֶּאֱמַר: ״וְגַנּוֹתִי אֶל הָעִיר הַזֹּאת״.

**William Davidson Edition - English:**
§ **Rabbi Ḥiyya bar Yosef said: In the future,** at the time of the resurrection of the dead, **the righteous will burst forth and arise in Jerusalem, as it is stated: “And may they blossom out of the city like the grass of the earth”** (Psalms 72:16), **and** the term **“city”** means **nothing other** than **Jerusalem, as it is stated: “For I will defend this city”** (II Kings 19:34).


###### Ketubot 111b:10
[Ketubot 111b:10](https://torahapp.org/share/book/Ketubot/r/111b:10)

וְאָמַר רַבִּי חִיָּיא בַּר יוֹסֵף: עֲתִידִים צַדִּיקִים שֶׁיַּעַמְדוּ בְּמַלְבּוּשֵׁיהֶן, קַל וָחוֹמֶר מֵחִטָּה: מָה חִטָּה שֶׁנִּקְבְּרָה עֲרוּמָּה — יוֹצְאָה בְּכַמָּה לְבוּשִׁין, צַדִּיקִים שֶׁנִּקְבְּרוּ בִּלְבוּשֵׁיהֶן — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**And Rabbi Ḥiyya bar Yosef said: In the future the righteous will stand** up from their graves **in their clothes.** This is derived by an ***a fortiori*** inference **from** the example of **wheat: Just as wheat, which is buried naked,** i.e., the seed alone is planted, and yet it **emerges** from the ground **with several layers of garb,** including straw and chaff, in the case of **the righteous, who are buried** fully **clothed, all the more so** do they come out of the ground properly dressed.


###### Ketubot 111b:11
[Ketubot 111b:11](https://torahapp.org/share/book/Ketubot/r/111b:11)

וְאָמַר רַבִּי חִיָּיא בַּר יוֹסֵף: עֲתִידָה אֶרֶץ יִשְׂרָאֵל שֶׁתּוֹצִיא גְּלוּסְקָאוֹת וּכְלֵי מֵילָת, שֶׁנֶּאֱמַר: ״יְהִי פִסַּת בַּר בָּאָרֶץ״.

**William Davidson Edition - English:**
**And Rabbi Ḥiyya bar Yosef** further **said: In the future Eretz Yisrael will produce cakes [*geluskaot*] and** fine **wool clothing [*meilat*]** that will grow from the ground, **as it is stated: “Let abundant [*pissat*] grain [*bar*] be in the land”** (Psalms 72:16). The term *pissat* is interpreted in a similar manner to *ketonet passim*, Joseph’s valuable clothing of many colors, while *bar* can mean bread.


###### Ketubot 111b:12
[Ketubot 111b:12](https://torahapp.org/share/book/Ketubot/r/111b:12)

תָּנוּ רַבָּנַן: ״יְהִי פִסַּת בַּר בָּאָרֶץ בְּרֹאשׁ הָרִים״, אָמְרוּ: עֲתִידָה חִטָּה שֶׁתִּתַּמֵּר כְּדֶקֶל, וְעוֹלָה בְּרֹאשׁ הָרִים. וְשֶׁמָּא תֹּאמַר: יֵשׁ צַעַר לְקוֹצְרָהּ! תַּלְמוּד לוֹמַר: ״יִרְעַשׁ כַּלְּבָנוֹן פִּרְיוֹ״ — הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא רוּחַ מִבֵּית גְּנָזָיו וּמְנַשְּׁבָהּ עָלֶיהָ וּמַשִּׁרָה אֶת סׇלְתָּהּ, וְאָדָם יוֹצֵא לַשָּׂדֶה וּמֵבִיא מְלֹא פִּיסַּת יָדוֹ, וּמִמֶּנָּה פַּרְנָסָתוֹ וּפַרְנָסַת אַנְשֵׁי בֵיתוֹ.

**William Davidson Edition - English:**
§ **The Sages taught** the following with regard to the verse **“Let abundant [*pissat*] grain be in the land upon the top of the mountains”** (Psalms 72:16). **They said: In the future, wheat will rise up, and grow** tall **like a palm tree, and ascend to the top of the mountains. And lest you say** that if wheat will grow this tall **its reaper** will suffer **discomfort, the** same **verse states: “May his fruit rustle like Lebanon.” The Holy One, Blessed be He,** will **bring a wind from His treasury and blow across, and** this will thereby **induce the flour** to fall from the stalks of wheat, **and a person will go out to the field and bring back a palmful [*pissat*]** of flour, **from which he will** provide **his livelihood and the livelihood of the members of his household.**


###### Ketubot 111b:13
[Ketubot 111b:13](https://torahapp.org/share/book/Ketubot/r/111b:13)

״עִם חֵלֶב כִּלְיוֹת חִטָּה״, אָמְרוּ: עֲתִידָה חִטָּה שֶׁתְּהֵא כִּשְׁתֵּי כְלָיוֹת שֶׁל שׁוֹר הַגָּדוֹל. וְאַל תִּתְמַהּ, שֶׁהֲרֵי שׁוּעָל קִינֵּן בְּלֶפֶת, וּשְׁקָלוּהוּ, וּמָצְאוּ בּוֹ שִׁשִּׁים לִיטְרִין, בְּלִיטְרָא שֶׁל צִפּוֹרִי.

**William Davidson Edition - English:**
It is stated: **“With the kidney-fat of wheat”** (Deuteronomy 32:14). The Sages **said: In the future,** each and every kernel of **wheat will be as** big as **the two kidneys of the large ox. And do not be surprised** that this is possible, **as there was** an incident involving **a fox that nested inside a turnip, and they weighed** this turnip, **and they discovered** that even discounting the space dug out by the fox, **it** still weighed **sixty *litra*,** as measured **by the *litra* of Tzippori.**


###### Ketubot 111b:14
[Ketubot 111b:14](https://torahapp.org/share/book/Ketubot/r/111b:14)

תַּנְיָא, אָמַר רַב יוֹסֵי: מַעֲשֶׂה בְּשִׁיחִין בְּאֶחָד שֶׁהִנִּיחַ לוֹ אָבִיו שְׁלֹשָׁה בַּדֵּי חַרְדָּל וְנִפְשַׁח אֶחָד מֵהֶן וְנִמְצְאוּ בּוֹ תִּשְׁעָה קַבִּין חַרְדָּל. וְעֵצָיו, סִיכְּכוּ בּוֹ סוּכַּת יוֹצְרִין. אָמַר רַבִּי שִׁמְעוֹן בֶּן תַּחְלִיפָא: קֶלַח שֶׁל כְּרוּב הִנִּיחַ לָנוּ אַבָּא, וְהָיִינוּ עוֹלִים וְיוֹרְדִים בּוֹ בְּסוּלָּם.

**William Davidson Edition - English:**
Similarly, **it is taught** in a *baraita* that **Rav Yosef said:** There was **an incident** which occurred **in** the village of **Shiḥin,** in Eretz Yisrael, **involving one whose father had left him three branches of mustard, one of which broke. And they discovered on** this one branch alone **nine *kav* of mustard. And** with the **wood of its** large branches **they roofed a booth for artisans.** Similarly, **Rabbi Shimon ben Taḥlifa said: Father left us a cabbage stalk and we would go up and down on it with a ladder,** due to its great height.


###### Ketubot 111b:15
[Ketubot 111b:15](https://torahapp.org/share/book/Ketubot/r/111b:15)

״וְדַם עֵנָב תִּשְׁתֶּה חָמֶר״, אָמְרוּ: לֹא כָּעוֹלָם הַזֶּה הָעוֹלָם הַבָּא. הָעוֹלָם הַזֶּה יֵשׁ בּוֹ צַעַר לִבְצוֹר וְלִדְרוֹךְ, הָעוֹלָם הַבָּא מֵבִיא עֲנָוָה אַחַת בַּקָּרוֹן אוֹ בִּסְפִינָה, וּמַנִּיחָהּ בְּזָוִית בֵּיתוֹ, וּמְסַפֵּק הֵימֶנָּה כְּפִטוֹס גָּדוֹל. וְעֵצָיו, מַסִּיקִין תַּחַת הַתַּבְשִׁיל. וְאֵין לְךָ כׇּל עֲנָבָה וַעֲנָבָה שֶׁאֵין בָּהּ שְׁלֹשִׁים גַּרְבֵי יַיִן, שֶׁנֶּאֱמַר: ״וְדַם עֵנָב תִּשְׁתֶּה חָמֶר״, אַל תִּקְרֵי ״חָמֶר״ אֶלָּא ״חוֹמֶר״.

**William Davidson Edition - English:**
§ It is stated: **“And from the blood of the grape you drank foaming wine”** (Deuteronomy 32:14). The Sages **said: The World-to-Come is not like this world.** In **this world there is suffering** involved **in picking** grapes **and** in **pressing** them. By contrast, in the **World-to-Come** one will **bring one grape in a wagon or on a boat and set it down in a corner of his house and supply from it enough** to fill **about** the amount of **a large jug [*pitus*], and with its wood one will kindle** a fire **under a cooked dish. And every grape you have will produce no less** than **thirty full jugs of wine,** each with the capacity of a *se’a*. **As it is stated: “And from the blood of the grape you drank foaming wine [*ḥamer*].” Do not read** this term as ***ḥamer*; rather,** read it as ***ḥomer*,** which is a measure equaling thirty *se’a*.


###### Ketubot 111b:16
[Ketubot 111b:16](https://torahapp.org/share/book/Ketubot/r/111b:16)

כִּי אֲתָא רַב דִּימִי, אָמַר: מַאי דִּכְתִיב ״אוֹסְרִי לַגֶּפֶן עִירֹה״ — אֵין לְךָ כׇּל גֶּפֶן וָגֶפֶן שֶׁבְּאֶרֶץ יִשְׂרָאֵל שֶׁאֵין צָרִיךְ עַיִר אַחַת לִבְצוֹר. ״וְלַשּׂוֹרֵקָה בְּנִי אֲתוֹנוֹ״ — אֵין לָךְ כׇּל אִילַן סְרָק שֶׁבְּאֶרֶץ יִשְׂרָאֵל שֶׁאֵינוֹ מוֹצִיא מַשּׂוֹי שְׁתֵּי אֲתוֹנוֹת. וְשֶׁמָּא תֹּאמַר אֵין בּוֹ יַיִן, תַּלְמוּד לוֹמַר: ״כִּבֵּס בְּיַיִן לְבוּשׁוֹ״. וְשֶׁמָּא תֹּאמַר אֵינוֹ אָדוֹם, תַּלְמוּד לוֹמַר: ״וְדַם עֵנָב תִּשְׁתֶּה חָמֶר״.

**William Davidson Edition - English:**
§ **When Rav Dimi came** from Eretz Yisrael to Babylonia, **he said: What is** the meaning of that **which is written: “Binding his foal to the vine”** (Genesis 49:11), which is interpreted as a prophecy for the future? It means that **every grapevine you have in Eretz Yisrael requires a foal to** carry the load of its **harvest.** The verse continues: **“And his donkey’s colt to the choice vine [*soreka*].”** The Gemara explains: **Every barren [*serak*] tree you have in Eretz Yisrael will produce** sufficient fruit in the future **to load** upon **two donkeys. And lest you say** that these trees **do not contain wine, the** same **verse states: “He washes his garments in wine.” And lest you say** that the wine **is not red, the verse states: “And from the blood of the grape you drank foaming wine”** (Deuteronomy 32:14).


###### Ketubot 111b:17
[Ketubot 111b:17](https://torahapp.org/share/book/Ketubot/r/111b:17)

וְשֶׁמָּא תֹּאמַר אֵינוֹ מַרְוֶה — תַּלְמוּד לוֹמַר: ״סוּתֹה״. וְשֶׁמָּא תֹּאמַר אֵין בּוֹ טַעַם — תַּלְמוּד לוֹמַר: ״חַכְלִילִי עֵינַיִם מִיָּיִן״. כׇּל חֵיךְ שֶׁטּוֹעֲמוֹ, אוֹמֵר: ״לִי לִי״. וְשֶׁמָּא תֹּאמַר לִנְעָרִים יָפֶה וְלִזְקֵנִים אֵינוֹ יָפֶה — תַּלְמוּד לוֹמַר: ״וּלְבֶן שִׁנַּיִם מֵחָלָב״, אַל תִּיקְרֵי ״לְבֶן שִׁינַּיִם״ אֶלָּא ״לְבֶן שָׁנִים״.

**William Davidson Edition - English:**
**And lest you say** that this wine **does not inebriate** those who drink it, **the verse states: “And his vesture [*suto*]** in the blood of grapes” (Genesis 49:11). This verse indicates that these wines will induce [*mesit*] a state of drunkenness. **And lest you say** that this wine **has no flavor, the verse states: “His eyes shall be red [*ḥakhlili*] with wine”** (Genesis 49:12). This unusual term is read homiletically as follows: **Each palate [*ḥeikh*] that tastes it says:** This is **for me, for me [*li li*]. And lest you say** that the wine **is good for the young but it is not good for the old, the verse states: “And his teeth white [*leven shinayim*] with milk”** (Genesis 49:12). **Do not read** this expression as ***leven shinayim*; rather,** read it as ***leven shanim*,** one of years, i.e., an elderly person.


###### Ketubot 111b:18
[Ketubot 111b:18](https://torahapp.org/share/book/Ketubot/r/111b:18)

פְּשָׁטֵיהּ דִּקְרָא בְּמַאי כְּתִיב? כִּי אֲתָא רַב דִּימִי, אָמַר: אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, רְמוֹז [לִי] בְּעֵינָיךְ דִּבְסִים מֵחַמְרָא, וְאַחְוִי לִי שִׁינָּיךְ דִּבְסִים מֵחֲלָבָא.

**William Davidson Edition - English:**
The Gemara asks: **To what does the plain meaning of** the aforementioned **verse refer? When Rav Dimi came** from Eretz Yisrael to Babylonia, **he said: The congregation of Israel said before the Holy One, Blessed be He: Master of the Universe: Hint with Your eyes** a love **that is sweeter than wine, and show me Your teeth** through a smile **that is sweeter than milk.**


###### Ketubot 111b:19
[Ketubot 111b:19](https://torahapp.org/share/book/Ketubot/r/111b:19)

מְסַיַּיע לֵיהּ לְרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן: טוֹב הַמַּלְבִּין שִׁינַּיִם לַחֲבֵירוֹ יוֹתֵר מִמַּשְׁקֵהוּ חָלָב, שֶׁנֶּאֱמַר: ״וּלְבֶן שִׁנַּיִם מֵחָלָב״, אַל תִּקְרֵי ״לְבֶן שִׁינַּיִם״ אֶלָּא ״לִבּוּן שִׁינַּיִם״.

**William Davidson Edition - English:**
The Gemara comments: This interpretation **supports** the opinion **of Rabbi Yoḥanan. As Rabbi Yoḥanan said: One who whitens his teeth to his friend** by smiling at him **is better than one who gives him milk to drink, as it is stated: “And his teeth white [*leven shinayim*] with milk”** (Genesis 49:12). **Do not read** this expression as ***leven shinayim*; rather,** read it as ***libbun shinayim*,** the whitening of teeth. Likewise, the phrase: With milk, can be read as: Than milk.


###### Ketubot 111b:20
[Ketubot 111b:20](https://torahapp.org/share/book/Ketubot/r/111b:20)

רַב חִיָּיא בַּר אַדָּא מַקְרֵי דַרְדְּקֵי דְּרֵישׁ לָקִישׁ הֲוָה. אִיפַּגַּר תְּלָתָא יוֹמֵי וְלָא אֲתָא. כִּי אֲתָא, אֲמַר לֵיהּ: אַמַּאי אִיפַּגַּרְתְּ?

**William Davidson Edition - English:**
§ The Gemara relates further stories concerning the great bounty of Eretz Yisrael. **Rav Ḥiyya bar Adda was a school teacher of Reish Lakish.** On one occasion, Rav Ḥiyya bar Adda **was delayed for three days and did not come** to teach the children. **When he** finally **came,** Reish Lakish **said to him: Why were you delayed?**


###### Ketubot 111b:21
[Ketubot 111b:21](https://torahapp.org/share/book/Ketubot/r/111b:21)

אֲמַר לֵיהּ: דָּלִית אַחַת הִנִּיחַ לִי אַבָּא וּבָצַרְתִּי מִמֶּנָּה יוֹם רִאשׁוֹן שְׁלֹשׁ מֵאוֹת אֶשְׁכּוֹלוֹת אֶשְׁכּוֹל לְגָרָב, יוֹם שֵׁנִי בָּצַרְתִּי שְׁלֹשׁ מֵאוֹת אֶשְׁכּוֹלוֹת שְׁתֵּי אֶשְׁכּוֹלוֹת לְגָרָב, יוֹם שְׁלִישִׁי בָּצַרְתִּי מִמֶּנָּה שְׁלֹשׁ מֵאוֹת אֶשְׁכּוֹלוֹת שָׁלֹשׁ אֶשְׁכּוֹלוֹת לְגָרָב, וְהִפְקַרְתִּי יוֹתֵר מֵחֶצְיָהּ. אֲמַר לֵיהּ: אִי לָאו דְּאִיפַּגַּרְתְּ הֲוָה עָבְדָא טְפֵי.

**William Davidson Edition - English:**
Rav Ḥiyya bar Adda **said to him: Father left me one branch** of a grape vine, **and I harvested from it** on the **first day three hundred grape clusters,** and each **cluster** yielded a quantity of wine enough **to** fill **a jug.** On the **second day I harvested** another **three hundred grape clusters,** and every **two clusters** yielded enough wine **to** fill **a jug.** On **the third day I** once again **harvested three hundred grape clusters,** and every **three clusters** yielded enough **to** fill **a jug, and I declared ownerless more than half of it.** Reish Lakish **said to him: Had you not delayed** and thereby disrupted the Torah study of children, each grape cluster **would have produced more** wine. Due to your cancellation of Torah study, each cluster yielded progressively less.


###### Ketubot 111b:22
[Ketubot 111b:22](https://torahapp.org/share/book/Ketubot/r/111b:22)

רָמֵי בַּר יְחֶזְקֵאל אִיקְּלַע לִבְנֵי בְרַק, חֲזַנְהוּ לְהָנְהוּ עִיזֵּי דְּקָאָכְלָן תּוּתֵי תְּאֵינֵי וְקָנָטֵיף דּוּבְשָׁא מִתְּאֵינֵי וַחֲלָבָא טָיֵיף מִנַּיְיהוּ וּמִיעָרַב בַּהֲדֵי הֲדָדֵי. אֲמַר: הַיְינוּ: ״זָבַת חָלָב וּדְבָשׁ״.

**William Davidson Edition - English:**
§ **Rami bar Yeḥezkel happened** to come **to Benei Berak.** He **saw those goats that were grazing beneath a fig** tree, **and there was honey oozing from the figs and milk dripping from** the goats, **and** the two liquids **were mixing together. He said: This is** the meaning of the verse “A land **flowing with milk and honey”** (Exodus 3:8).


###### Ketubot 111b:23
[Ketubot 111b:23](https://torahapp.org/share/book/Ketubot/r/111b:23)

אָמַר רַבִּי יַעֲקֹב בֶּן דּוֹסְתַּאי: מִלּוֹד לְאוֹנוֹ שְׁלֹשָׁה מִילִין, פַּעַם אַחַת קִדַּמְתִּי בַּנֶּשֶׁף וְהָלַכְתִּי עַד קַרְסוּלַּיי בִּדְבַשׁ שֶׁל תְּאֵינִים. אָמַר רֵישׁ לָקִישׁ: לְדִידִי חֲזֵי לִי ״זָבַת חָלָב וּדְבָשׁ״ שֶׁל צִפּוֹרִי, וְהָוֵי שִׁיתְּסַר מִילִין אַשִּׁיתְּסַר מִילִין. אָמַר רַבָּה בַּר בַּר חָנָה: לְדִידִי חֲזֵי לִי ״זָבַת חָלָב וּדְבָשׁ״ שֶׁל כׇּל אֶרֶץ יִשְׂרָאֵל,

**William Davidson Edition - English:**
**Rabbi Ya’akov ben Dostai said: There are three *mil* from Lud to Ono. Once I rose early in the morning and I walked in ankle-deep honey** oozing **from fig trees. Reish Lakish said: I myself saw** a region called: The place **flowing with milk and honey by Tzippori, and it was** an area that covered **sixteen by sixteen *mil*,** 256 square *mil*. **Rabba bar bar Ḥana said: I myself saw** the region **flowing with milk and honey of all Eretz Yisrael,**