## Ketubot Daf 37a

###### Ketubot 37a:1
[Ketubot 37a:1](https://torahapp.org/share/book/Ketubot/r/37a:1)

וְסָבַר רַבִּי יְהוּדָה בִּקְדוּשְׁתַּהּ קָיְימָא? וְהָתַנְיָא: הַגִּיּוֹרֶת שֶׁנִּתְגַּיְּירָה וְרָאֲתָה דָּם, רַבִּי יְהוּדָה אוֹמֵר: דַּיָּהּ שְׁעָתָהּ. רַבִּי יוֹסֵי אוֹמֵר: הֲרֵי הִיא כְּכׇל הַנָּשִׁים, וּמְטַמְּאָה מֵעֵת לְעֵת, וּמִפְּקִידָה לִפְקִידָה.

**William Davidson Edition - English:**
**And** does **Rabbi Yehuda maintain** that a captive woman **remains in her** state of **sanctity? But isn’t it taught** in a *baraita*: With regard to a female **convert who converted and saw** the flow of menstrual **blood** on that same day, **Rabbi Yehuda says:** Deeming **her** impure from the **hour** that she saw the menstrual flow **is sufficient for her.** There is no decree of retroactive impurity on objects that she touched earlier, due to the concern that the blood flow might have started earlier. **Rabbi Yosei says: Her** legal status **is like** that of **all** of **the** Jewish **women, and she** therefore **transmits impurity** retroactively **for a twenty-four hour period** following her conversion, or **from examination to examination,** i.e., from the last time she examined herself.


###### Ketubot 37a:2
[Ketubot 37a:2](https://torahapp.org/share/book/Ketubot/r/37a:2)

וּצְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי מַתִּיר לֵיאָרֵס וְלִינָּשֵׂא מִיָּד. אֲמַר לֵיהּ: גִּיּוֹרֶת אַשְּׁבוּיָהּ קָא רָמֵית? גִּיּוֹרֶת לָא מְנַטְּרָא נַפְשַׁהּ, שְׁבוּיָה מְנַטְּרָא נַפְשַׁהּ.

**William Davidson Edition - English:**
**And** a convert **is required to wait three months** after her conversion before marrying a Jew, due to the concern that she is pregnant, leading to confusion whether the child was conceived before or after her conversion; this is **the statement of Rabbi Yehuda. Rabbi Yosei permits her to be betrothed and to be married immediately.** Clearly, Rabbi Yehuda is concerned that she engaged in sexual relations prior to her conversion. Rav Yosef **said to** Rav Pappa bar Shmuel: **Are you raising a contradiction** from the *halakha* of **a convert to** that of **a captive** woman? **A convert does not protect herself** from engaging in sexual relations before conversion, whereas **a captive protects herself,** as she is conscious of the sanctity of the Jewish people and does not want to be violated.


###### Ketubot 37a:3
[Ketubot 37a:3](https://torahapp.org/share/book/Ketubot/r/37a:3)

וּרְמִי שְׁבוּיָה אַשְּׁבוּיָהּ, דְּתַנְיָא: הַגִּיּוֹרֶת וְהַשְּׁבוּיָה וְהַשִּׁפְחָה שֶׁנִּפְדּוּ וְשֶׁנִּתְגַּיְּירוּ וְשֶׁנִּשְׁתַּחְרְרוּ יְתֵירוֹת עַל בְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד — צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים, דִּבְרֵי רַבִּי יְהוּדָה, רַבִּי יוֹסֵי מַתִּיר לֵיאָרֵס וְלִינָּשֵׂא מִיָּד. אִשְׁתִּיק.

**William Davidson Edition - English:**
**And** Rav Pappa bar Shmuel **raised a contradiction from** one *halakha* with regard to **a captive to** another *halakha* with regard to **a captive, as it is taught** in a *baraita*: **The convert, or the captive** woman **or the** gentile **maidservant, who were redeemed, converted, or emancipated** when they were **more than three years and one day** old, **are required to wait three months** before marrying; this is **the statement of Rabbi Yehuda. Rabbi Yosei permits** these women **to be betrothed and to be married immediately.** Apparently, Rabbi Yehuda is concerned that she engaged in sexual relations prior to her redemption, contradicting his opinion here. Rav Yosef **was silent,** unable to respond.


###### Ketubot 37a:4
[Ketubot 37a:4](https://torahapp.org/share/book/Ketubot/r/37a:4)

אֲמַר לֵיהּ: מִידֵּי שְׁמִיעַ לָךְ בְּהָא? אֲמַר לֵיהּ: הָכִי אָמַר רַב שֵׁשֶׁת, שֶׁרָאוּהָ שֶׁנִּבְעֲלָה. אִי הָכִי מַאי טַעְמָא דְּרַבִּי יוֹסֵי? אָמַר רַבָּה, קָסָבַר רַבִּי יוֹסֵי: אִשָּׁה מְזַנָּה מְשַׁמֶּשֶׁת בְּמוֹךְ, שֶׁלֹּא תִּתְעַבֵּר.

**William Davidson Edition - English:**
Later, Rav Yosef **said to him: Have you heard anything with regard to this** matter? Rav Pappa bar Shmuel **said to him: This** is what **Rav Sheshet said:** Rabbi Yehuda is referring to a captive **whom** witnesses **saw engage in intercourse.** The Gemara asks: **If so, what is the rationale** for the ruling of **Rabbi Yosei** that she may marry immediately? Shouldn’t he be concerned lest she is pregnant? **Rabba said: Rabbi Yosei holds** that **a woman who engages in** promiscuous **sexual relations has relations with** a contraceptive **resorbent** at the entrance of her womb, so **that she will not become pregnant.**


###### Ketubot 37a:5
[Ketubot 37a:5](https://torahapp.org/share/book/Ketubot/r/37a:5)

בִּשְׁלָמָא גִּיּוֹרֶת, כֵּיוָן דְּדַעְתַּהּ לְאִיגַּיּוֹרֵי מְנַטְּרָא נַפְשַׁהּ. שְׁבוּיָה נָמֵי, דְּלָא יָדְעָה הֵיכָא מַמְטוּ לָהּ. שִׁפְחָה נָמֵי, דְּשָׁמְעָה מִפִּי מָרַהּ. אֶלָּא יוֹצְאָה בְּשֵׁן וָעַיִן, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara asks: **Granted, a convert** uses the resorbent; **since it is her intention to convert, she protects herself** from pregnancy. **A captive too** uses the resorbent because **she does not know where they are taking her,** and she does not want to become pregnant. **A maidservant** uses the resorbent **too, as she heard from her master** that he intends to free her, and she seeks to avoid confusion with regard to the lineage of her offspring. **However,** with regard a maidservant who **emerges** from slavery **with** the extraction by her master of her **tooth or** her **eye, what is there to say?** She has no advance knowledge that she will be freed and therefore would not take precautions to avoid becoming pregnant, and Rav Sheshet explained that this is a case where she was seen engaging in sexual relations.


###### Ketubot 37a:6
[Ketubot 37a:6](https://torahapp.org/share/book/Ketubot/r/37a:6)

וְכִי תֵּימָא כֹּל מִמֵּילָא לָא אָמַר רַבִּי יוֹסֵי, הֲרֵי אֲנוּסָה וּמְפוּתָּה, דְּמִמֵּילָא, וְתַנְיָא: אֲנוּסָה וּמְפוּתָּה צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי מַתִּיר לֵיאָרֵס וְלִינָּשֵׂא מִיָּד!

**William Davidson Edition - English:**
**And if you say** that with regard to **any** situation that occurs **on its own,** without advance knowledge, **Rabbi Yosei** concedes to Rabbi Yehuda and **did not say** that it is permitted for her to marry immediately, that cannot be so. There is the case of **a raped or seduced** woman, which happens **on its own** without advance knowledge, **and it is taught** in a *baraita*: **A raped woman and a seduced woman must wait three months** before marrying; this is **the statement of Rabbi Yehuda; Rabbi Yosei permits** these women **to be betrothed and to be married immediately.**


###### Ketubot 37a:7
[Ketubot 37a:7](https://torahapp.org/share/book/Ketubot/r/37a:7)

אֶלָּא אָמַר רַבָּה: קָסָבַר רַבִּי יוֹסֵי: אִשָּׁה מְזַנָּה מִתְהַפֶּכֶת כְּדֵי שֶׁלֹּא תִּתְעַבֵּר. וְאִידַּךְ? חָיְישִׁינַן שֶׁמָּא לֹא נֶהֶפְכָה יָפֶה יָפֶה.

**William Davidson Edition - English:**
**Rather, Rabba said:** The rationale for the ruling of Rabbi Yosei is not because the woman uses a contraceptive resorbent that she inserts before engaging in relations. Rather, **Rabbi Yosei holds: A woman** who **engages in** promiscuous **sexual relations turns over** at the conclusion of the sexual act so **that she will not become pregnant.** Therefore, even if she engaged in unplanned sexual relations, she can take steps afterward to prevent unwanted pregnancy. The Gemara asks: **And** how does **the other** *tanna*, Rabbi Yehuda respond to this contention? The Gemara answers: **We are concerned lest** the semen remain in her womb because **she did not turn over properly,** and she will become pregnant.


###### Ketubot 37a:8
[Ketubot 37a:8](https://torahapp.org/share/book/Ketubot/r/37a:8)

שֶׁנֶּאֱמַר וְלֹא יִהְיֶה אָסוֹן עָנוֹשׁ יֵעָנֵשׁ וְכוּ׳. וְהָא מֵהָכָא נָפְקָא? מֵהָתָם נָפְקָא: ״כְּדֵי רִשְׁעָתוֹ״, מִשּׁוּם רִשְׁעָה אַחַת אַתָּה מְחַיְּיבוֹ, וְאִי אַתָּה מְחַיְּיבוֹ מִשּׁוּם שְׁתֵּי רִשְׁעָיוֹת!

**William Davidson Edition - English:**
§ The mishna states that one liable to receive the death penalty is exempt from payment, **as it is stated: “And yet no harm follow, he shall be punished, etc.”** (Exodus 21:22). The Gemara asks: **And is this** principle **derived from here?** Actually, **it is derived from there:** “And to be beaten before his face **according to the measure of his iniquity”** (Deuteronomy 25:2). From the term: His iniquity, it is inferred: **You can hold** one who performs one action **liable for one iniquity,** i.e., punishment for violating one prohibition, **but you do not hold him liable for two iniquities,** i.e., punishments for violating two prohibitions.


###### Ketubot 37a:9
[Ketubot 37a:9](https://torahapp.org/share/book/Ketubot/r/37a:9)

חֲדָא בְּמִיתָה וּמָמוֹן, וַחֲדָא בְּמַלְקוֹת וּמָמוֹן. וּצְרִיכָא: דְּאִי אַשְׁמְעִינַן מִיתָה וּמָמוֹן, מִשּׁוּם דְּאִיכָּא אִיבּוּד נְשָׁמָה, אֲבָל מַלְקוֹת וּמָמוֹן, דְּלֵיכָּא אִיבּוּד נְשָׁמָה, אֵימָא לָא.

**William Davidson Edition - English:**
The Gemara answers: **One** of these derivations, from the verse “And yet no harm follow” is stated **with regard to** one who performed an action for which he is liable to receive the **death** penalty **and** to pay **money,** and the liability to be executed exempts him from payment. **And one** of these derivations, from the verse “According to the measure of his iniquity,” is stated **with regard to** one who performed an action for which he is liable to receive **lashes and** to pay **money,** and he receives only one punishment. The Gemara elaborates: **And** both derivations **are necessary, as if** the Torah **taught us** this *halakha* only with regard to **death and money,** one would assert that the exemption from payment is **due to** the fact **that there is loss of life,** the ultimate punishment, leaving no room for additional punishment; **however,** in the case of **lashes and money, where there is no loss of life, say no,** there is no exemption and he is flogged and pays.


###### Ketubot 37a:10
[Ketubot 37a:10](https://torahapp.org/share/book/Ketubot/r/37a:10)

וְאִי אַשְׁמְעִינַן מַלְקוֹת וּמָמוֹן, מִשּׁוּם דְּלָא חֲמִיר אִיסּוּרֵיהּ. אֲבָל מִיתָה וּמָמוֹן, דַּחֲמִיר אִיסּוּרֵיהּ, אֵימָא לָא. צְרִיכָא.

**William Davidson Edition - English:**
**And if** the Torah **taught us** this *halakha* only with regard to **lashes and money,** one would assert that the exemption from payment is **due to** the fact **that** the **prohibition** that he violated **is not severe,** as it is punishable by lashes, and for violating a prohibition that is not severe one does not receive two punishments. **However,** with regard to **death and money, where** the **prohibition** that he violated **is severe, say no,** he is not exempt from receiving two punishments. Therefore, it was **necessary** for the Torah to teach both derivations.


###### Ketubot 37a:11
[Ketubot 37a:11](https://torahapp.org/share/book/Ketubot/r/37a:11)

וּלְרַבִּי מֵאִיר דְּאָמַר לוֹקֶה וּמְשַׁלֵּם, תַּרְתֵּי לְמָה לִי? חֲדָא בְּמִיתָה וּמָמוֹן,

**William Davidson Edition - English:**
The Gemara asks: **And according to Rabbi Meir, who said** that one **is flogged and pays** in cases where he violated a prohibition punishable by both, **why do I** require **two** derivations teaching that one does not receive the death penalty and pay? The Gemara answers: **One** derivation is **with regard to death and money,** exempting one liable to be executed from payment,