## Ketubot Daf 17a

###### Ketubot 17a:1
[Ketubot 17a:1](https://torahapp.org/share/book/Ketubot/r/17a:1)

כַּלָּה כְּמוֹת שֶׁהִיא. וּבֵית הִלֵּל אוֹמְרִים: ״כַּלָּה נָאָה וַחֲסוּדָה״. אָמְרוּ לָהֶן בֵּית שַׁמַּאי לְבֵית הִלֵּל: הֲרֵי שֶׁהָיְתָה חִיגֶּרֶת אוֹ סוֹמָא, אוֹמְרִים לָהּ: ״כַּלָּה נָאָה וַחֲסוּדָה״? וְהַתּוֹרָה אָמְרָה: ״מִדְּבַר שֶׁקֶר תִּרְחָק״! אָמְרוּ לָהֶם בֵּית הִלֵּל לְבֵית שַׁמַּאי: לְדִבְרֵיכֶם, מִי שֶׁלָּקַח מִקָּח רַע מִן הַשּׁוּק, יְשַׁבְּחֶנּוּ בְּעֵינָיו, אוֹ יְגַנֶּנּוּ בְּעֵינָיו? הֱוֵי אוֹמֵר: יְשַׁבְּחֶנּוּ בְּעֵינָיו. מִכָּאן אָמְרוּ חֲכָמִים: לְעוֹלָם תְּהֵא דַּעְתּוֹ שֶׁל אָדָם מְעוֹרֶבֶת עִם הַבְּרִיּוֹת.

**William Davidson Edition - English:**
One recites praise of **the bride as she is,** emphasizing her good qualities. **And Beit Hillel say:** One recites: **A fair and attractive bride. Beit Shammai said to Beit Hillel:** In a case **where** the bride **was lame or blind,** does **one say** with regard **to her: A fair and attractive bride? But the Torah states: “Keep you from a false matter”** (Exodus 23:7). **Beit Hillel said to Beit Shammai:** According **to your statement,** with regard to **one who acquired an inferior acquisition from the market,** should another **praise it** and enhance its value **in his eyes or condemn it** and diminish its value **in his eyes? You must say** that **he should praise it** and enhance its value **in his eyes** and refrain from causing him anguish. **From here the Sages said: A person’s disposition should always be empathetic with mankind,** and treat everyone courteously. In this case too, once the groom has married his bride, one praises her as being fair and attractive.


###### Ketubot 17a:2
[Ketubot 17a:2](https://torahapp.org/share/book/Ketubot/r/17a:2)

כִּי אֲתָא רַב דִּימִי, אָמַר: הָכִי מְשָׁרוּ קַמֵּי כַּלְּתָא בְּמַעְרְבָא: ״לֹא כָּחָל וְלֹא שָׂרָק וְלֹא פִּירְכּוּס וְיַעֲלַת חֵן״. כִּי סָמְכוּ רַבָּנַן לְרַבִּי זֵירָא, שָׁרוּ לֵיהּ הָכִי: ״לָא כָּחָל וְלֹא שָׂרָק וְלֹא פִּירְכּוּס וְיַעֲלַת חֵן״.

**William Davidson Edition - English:**
**When Rav Dimi came** from Eretz Yisrael to Babylonia, **he said: This is what they sing before brides in the West,** in Eretz Yisrael: **No eye shadow, and no rouge, and no braiding** of the hair, **and** yet she is comparable to **a graceful ibex.** The Gemara relates: **When the Sages ordained Rabbi Zeira, this** is what **they** metaphorically **sang** with regard **to him** in his praise: **No eye shadow, and no rouge, and no braiding** of the hair, **and** yet she is comparable to **a graceful ibex.**


###### Ketubot 17a:3
[Ketubot 17a:3](https://torahapp.org/share/book/Ketubot/r/17a:3)

כִּי סְמַכוּ רַבָּנַן לְרַבִּי אַמֵּי וּלְרַבִּי אַסִּי שָׁרוּ לְהוּ הָכִי: ״כֹּל מִן דֵּין וְכֹל מִן דֵּין סְמוּכוּ לַנָא, לָא תִּסְמֻכוּ לַנָא לָא מִן סַרְמִיסִין וְלָא מִן סַרְמִיטִין״, וְאָמְרִי לַהּ: ״לָא מִן חֲמִיסִין וְלָא מִן טוּרְמִיסִין״.

**William Davidson Edition - English:**
On a related note, the Gemara relates: **When the Sages ordained Rabbi Ami and Rabbi Asi, this** is what **they sang to them: Anyone from** people of **this** kind **and anyone from** people of **that** kind, **ordain** them **for us. Do not ordain for us** others, **neither from** those who **corrupt [*sarmisin*]** *halakhot*, **nor from** those who are **worthless [*sarmitin*]. And some say: Not from** those who provide only **one-fifth [*ḥamisin*]** of the reason for a *halakha*, **and not from** those whose knowledge is **incomplete [*turmisin*].**


###### Ketubot 17a:4
[Ketubot 17a:4](https://torahapp.org/share/book/Ketubot/r/17a:4)

רַבִּי אֲבָהוּ כִּי הֲוָה אָתֵי מִמְּתִיבְתָּא לְבֵי קֵיסָר, נָפְקָן אַמְהָתָא דְּבֵי קֵיסָר לְאַפֵּיהּ וּמְשָׁרְיָן לֵיהּ הָכִי: ״רַבָּא דְעַמֵּיהּ וּמְדַבְּרָנָא דְאוּמְּתֵיהּ, בּוּצִינָא דִנְהוֹרָא, בְּרִיךְ מֵתְיָיךְ לִשְׁלָם״.

**William Davidson Edition - English:**
The Gemara relates another instance of singing the praise of the Sages: **When Rabbi Abbahu would come from the academy to the house of the emperor, the maidservants of the emperor’s house would go out to greet him, and this** is what **they sang to him: Master of his people and leader of his nation, candle of illumination, blessed is your arrival in peace.**


###### Ketubot 17a:5
[Ketubot 17a:5](https://torahapp.org/share/book/Ketubot/r/17a:5)

אָמְרוּ עָלָיו עַל רַבִּי יְהוּדָה בַּר אִילְעַאי שֶׁהָיָה נוֹטֵל בַּד שֶׁל הֲדַס, וּמְרַקֵּד לִפְנֵי הַכַּלָּה, וְאוֹמֵר: ״כַּלָּה נָאָה וַחֲסוּדָה״. רַב שְׁמוּאֵל בַּר רַב יִצְחָק מְרַקֵּד אַתְּלָת. אָמַר רַבִּי זֵירָא: קָא מַכְסֵיף לַן סָבָא: כִּי נָח נַפְשֵׁיהּ, אִיפְּסִיק עַמּוּדָא דְנוּרָא בֵּין דִּידֵיהּ לְכוּלֵּי עָלְמָא, וּגְמִירִי דְּלָא אִפְּסִיק עַמּוּדָא דְנוּרָא אֶלָּא אִי לְחַד בְּדָרָא, אִי לִתְרֵי בְּדָרָא.

**William Davidson Edition - English:**
With regard to the mitzva of bringing joy to the bride and groom, the Gemara relates: The Sages **said about Rabbi Yehuda bar Elai that he would take a myrtle branch and dance before the bride, and say: A fair and attractive bride. Rav Shmuel bar Rav Yitzḥak would** base his **dance on three** myrtle branches that he would juggle. **Rabbi Zeira said: The old man is humiliating us,** as through his conduct he is demeaning the Torah and the Torah scholars. It is further related: **When** Rav Shmuel bar Rav Yitzḥak **died, a pillar of fire demarcated between him** and **everyone** else, **and we learn** through tradition **that a pillar of fire demarcates only for either one** person **in a generation or for two** people **in a generation.**


###### Ketubot 17a:6
[Ketubot 17a:6](https://torahapp.org/share/book/Ketubot/r/17a:6)

אָמַר רַבִּי זֵירָא: אַהַנְיָיה לֵיהּ שׁוֹטִיתֵיהּ לְסָבָא. וְאָמְרִי לַהּ: שְׁטוּתֵיהּ לְסָבָא. וְאָמְרִי לַהּ: שִׁיטְתֵיהּ לְסָבָא.

**William Davidson Edition - English:**
**Rabbi Zeira said: His branch [*shotitei*] was effective for the old man,** as it is due to this mitzva that he fulfilled so enthusiastically that he was privileged to receive this great reward. **And some say** that Rabbi Zeira said: **His nonsense [*shetutei*]** was effective **for the old man. And some say** that he said: **His method [*shittatei*]** was effective **for the old man.**


###### Ketubot 17a:7
[Ketubot 17a:7](https://torahapp.org/share/book/Ketubot/r/17a:7)

רַב אַחָא מַרְכֵּיב לַהּ אַכַּתְפֵּיהּ וּמְרַקֵּד. אָמְרִי לֵיהּ רַבָּנַן: אֲנַן מַהוּ לְמִיעְבַּד הָכִי? אֲמַר לְהוּ: אִי דָּמְיָין עֲלַיְיכוּ כִּכְשׁוּרָא — לְחַיֵּי, וְאִי לָא — לָא.

**William Davidson Edition - English:**
**Rav Aḥa would place** the bride **on his shoulders** and dance. **The Sages said to him: What** is the ruling? Is it permitted for **us to do so as well? He said to them: If** brides are **comparable for you to a beam, fine, but if not, no,** you may not.


###### Ketubot 17a:8
[Ketubot 17a:8](https://torahapp.org/share/book/Ketubot/r/17a:8)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מוּתָּר לְהִסְתַּכֵּל בִּפְנֵי כַלָּה כׇּל שִׁבְעָה, כְּדֵי לְחַבְּבָהּ עַל בַּעְלָהּ. וְלֵית הִלְכְתָא כְּווֹתֵיהּ.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said:** It **is permitted to look at the face of a bride** throughout **all seven** days of the wedding celebration, **in order to endear her to her husband,** whose appreciation of her beauty will be thereby enhanced. The Gemara notes: **And the *halakha* is not in accordance with his** opinion, as it is prohibited to look at any married woman, even a bride.


###### Ketubot 17a:9
[Ketubot 17a:9](https://torahapp.org/share/book/Ketubot/r/17a:9)

תָּנוּ רַבָּנַן: מַעֲבִירִין אֶת הַמֵּת מִלִּפְנֵי כַלָּה. וְזֶה וָזֶה מִלִּפְנֵי מֶלֶךְ יִשְׂרָאֵל. אָמְרוּ עָלָיו עַל אַגְרִיפַּס הַמֶּלֶךְ שֶׁעָבַר מִלִּפְנֵי כַּלָּה, וְשִׁבְּחוּהוּ חֲכָמִים.

**William Davidson Edition - English:**
§ **The Sages taught: One reroutes** the funeral procession for burial of **a corpse** to yield **before** the wedding procession of **a bride. And both this,** the funeral procession, **and that,** the wedding procession, yield **before a king of Israel. They said about King Agrippa [*Agrippas*] that** although he was not required to do so, **he rerouted** his entourage **before** the wedding procession of **a bride, and the Sages praised him** for doing so.


###### Ketubot 17a:10
[Ketubot 17a:10](https://torahapp.org/share/book/Ketubot/r/17a:10)

שִׁבְּחוּהוּ — מִכְּלָל דְּשַׁפִּיר עֲבַד? וְהָא אָמַר רַב אָשֵׁי: אֲפִילּוּ לְמַאן דְּאָמַר נָשִׂיא שֶׁמָּחַל עַל כְּבוֹדוֹ — כְּבוֹדוֹ מָחוּל, מֶלֶךְ שֶׁמָּחַל עַל כְּבוֹדוֹ — אֵין כְּבוֹדוֹ מָחוּל. דְּאָמַר מָר: ״שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ״, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ! פָּרָשַׁת דְּרָכִים הֲוַאי.

**William Davidson Edition - English:**
The Gemara asks: The Sages **praised him;** is that to say **by inference that he did well** in yielding? **But didn’t Rav Ashi say: Even** according **to the one who said** with regard to **a *Nasi* who relinquishes** the **honor** due **him** that **his honor is relinquished,** i.e., he may do so, with regard to **a king who relinquishes** the **honor** due **him, his honor is not relinquished. As the Master said** that the meaning of the verse **“You shall place a king over you”** (Deuteronomy 17:15) is **that his awe shall be upon you.** The Torah established that the subjects’ awe is an essential component of kingship and it is not the prerogative of the king to waive it. The Gemara answers: **It was** at **a crossroads** that he encountered the wedding procession, and the fact that he yielded to the bride was not obvious to onlookers. Therefore, the honor due the king was not compromised.


###### Ketubot 17a:11
[Ketubot 17a:11](https://torahapp.org/share/book/Ketubot/r/17a:11)

תָּנוּ רַבָּנַן: מְבַטְּלִין תַּלְמוּד תּוֹרָה לְהוֹצָאַת הַמֵּת וּלְהַכְנָסַת כַּלָּה. אָמְרוּ עָלָיו עַל רַבִּי יְהוּדָה בְּרַבִּי אִלְעַאי שֶׁהָיָה מְבַטֵּל תַּלְמוּד תּוֹרָה לְהוֹצָאַת הַמֵּת וּלְהַכְנָסַת כַּלָּה. בַּמֶּה דְּבָרִים אֲמוּרִים — כְּשֶׁאֵין עִמּוֹ כׇּל צָרְכּוֹ. אֲבָל יֵשׁ עִמּוֹ כׇּל צָרְכּוֹ — אֵין מְבַטְּלִין.

**William Davidson Edition - English:**
**The Sages taught: One suspends the study of Torah to** attend **the removal of a corpse** for burial **and to** attend **the entry of a bride into** the wedding canopy. The Sages **said about Rabbi Yehuda, son of Rabbi Elai, that he would suspend the study of Torah to** attend **the removal of a corpse** for burial **and to** attend **the entry of a bride into** the wedding canopy. **In what** case **is this statement said?** In a case **where** there are **not** enough people **with him,** i.e., accompanying the corpse, to satisfy **all his needs,** i.e., to appropriately honor him. **However, if** there are enough people **with him** to satisfy **all his needs, one does not suspend** Torah study.


###### Ketubot 17a:12
[Ketubot 17a:12](https://torahapp.org/share/book/Ketubot/r/17a:12)

וְכַמָּה כׇּל צָרְכּוֹ? אָמַר רַב שְׁמוּאֵל בַּר אִינִי מִשְּׁמֵיהּ דְּרַב: תְּרֵיסַר אַלְפֵי גַּבְרֵי, וְשִׁיתָּא אַלְפֵי שִׁיפּוּרֵי. וְאָמְרִי לַהּ: תְּלֵיסַר אַלְפֵי גַּבְרֵי, וּמִינַּיְיהוּ שִׁיתָּא אַלְפֵי שִׁיפּוּרֵי. עוּלָּא אָמַר: כְּגוֹן דְּחָיְיצִי גַּבְרֵי מֵאֲבוּלָּא וְעַד סִיכְרָא. רַב שֵׁשֶׁת, וְאִיתֵּימָא רַבִּי יוֹחָנָן אָמַר: נְטִילָתָהּ — כִּנְתִינָתָהּ, מָה נְתִינָתָהּ בְּשִׁשִּׁים רִבּוֹא, אַף נְטִילָתָהּ בְּשִׁשִּׁים רִבּוֹא. וְהָנֵי מִילֵּי לְמַאן דְּקָרֵי וְתָנֵי,

**William Davidson Edition - English:**
The Gemara asks: **And how many** people constitute **all his needs? Rav Shmuel bar Eini said in the name of Rav: Twelve thousand men and six thousand** additional men each sounding **a shofar** to herald the approaching funeral procession. **And some say: Thirteen thousand men and, among them, six thousand** men sounding **a shofar. Ulla said:** All his needs means a crowd large enough **so that the men** in the funeral possession **form a partition** stretching **from the gate of the city [*abbula*] until the cemetery. Rav Sheshet, and some say Rabbi Yoḥanan, said: The** number of people required for **taking** of the Torah from the Jewish people with the death of a Torah scholar **is equivalent to** the number present at **its giving** to the Jewish people. **Just as its giving** took place **with six hundred thousand** men present at Sinai, **so too,** the **taking** of the Torah at the funeral of a Torah scholar **is with six hundred thousand** men. The Gemara notes: **This applies only to one who read** the Bible **and studied** mishna, i.e., one who is a student of Torah, and consequently worthy of that honor.