## Ketubot Daf 50a

###### Ketubot 50a:1
[Ketubot 50a:1](https://torahapp.org/share/book/Ketubot/r/50a:1)

וְעַשִּׂיתִינְהוּ (לְזֻנֵיהּ) [וְזָנוּהּ]. אִי אָמְרַתְּ בִּשְׁלָמָא לָאו דִּינָא, מִשּׁוּם הָכִי עַשִּׂיינְהוּ. אֶלָּא אִי אָמְרַתְּ דִּינָא — עַשֹּׂיִינְהוּ בָּעֵי?

**William Davidson Edition - English:**
**and I forced them to feed him,** for which he is grateful. The Gemara interprets this incident in light of the issue at hand: **Granted, if you say** that this was **not** according to the ***halakha*,** i.e., the man’s sons had the right to refrain from sustaining him, **due to that** reason Rabbi Yonatan had to **force them** to feed their father; **but if you say** this is the ***halakha*,** i.e., the man’s sons were required to sustain him, why did he **need to force them** to provide the sustenance of their own accord? The court could have simply requisitioned the necessary amount from the property. This shows that the *halakha* is not in accordance with the opinion of Rabbi Ile’a.


###### Ketubot 50a:2
[Ketubot 50a:2](https://torahapp.org/share/book/Ketubot/r/50a:2)

אָמַר רַבִּי אִילְעָא, בְּאוּשָׁא הִתְקִינוּ: הַמְבַזְבֵּז — אַל יְבַזְבֵּז יוֹתֵר מֵחוֹמֶשׁ. תַּנְיָא נָמֵי הָכִי: הַמְבַזְבֵּז — אַל יְבַזְבֵּז יוֹתֵר מֵחוֹמֶשׁ, שֶׁמָּא יִצְטָרֵךְ לַבְּרִיּוֹת. וּמַעֲשֶׂה בְּאֶחָד שֶׁבִּקֵּשׁ לְבַזְבֵּז [יוֹתֵר מֵחוֹמֶשׁ], וְלֹא הִנִּיחַ לוֹ חֲבֵירוֹ. וּמַנּוּ — רַבִּי יְשֵׁבָב. וְאָמְרִי לַהּ: רַבִּי יְשֵׁבָב, וְלֹא הִנִּיחוֹ חֲבֵירוֹ, וּמַנּוּ — רַבִּי עֲקִיבָא.

**William Davidson Edition - English:**
§ Apropos the ordinances instituted by the Sages in Usha, the Gemara cites another one. **Rabbi Ile’a said: In Usha** the Sages **instituted** that **one who dispenses** his money to charity **should not dispense more than one-fifth. That** opinion **is also taught** in a *baraita*: **One who scatters should not scatter more than one-fifth, lest he** render himself destitute and **need** the help **of** other **people. And an incident** occurred **involving a certain** individual **who sought to dispense more than one-fifth** of his property as charity, **and his friend did not let him** act upon his wishes. **And who** was this friend? **Rabbi Yeshevav. And some say** that **Rabbi Yeshevav** was the one who wanted to give too much charity, **and his friend did not let him** do so, **and who was** the **friend? Rabbi Akiva.**


###### Ketubot 50a:3
[Ketubot 50a:3](https://torahapp.org/share/book/Ketubot/r/50a:3)

אָמַר רַב נַחְמָן, וְאִיתֵּימָא רַב אַחָא בַּר יַעֲקֹב, מַאי קְרָא: ״וְכׇל אֲשֶׁר תִּתֶּן לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ״.

**William Davidson Edition - English:**
**Rav Naḥman said, and some say** it was **Rav Aḥa bar Ya’akov** who said: **What is the verse** that alludes to this maximum amount of charity? **“And of all that You shall give me, I will surely give a tenth of it [*aser a’asrenu*] to You”** (Genesis 28:22). The double use of the verb that means to donate one-tenth indicates that Jacob, who issued this statement, was actually referring to two-tenths, i.e., one-fifth.


###### Ketubot 50a:4
[Ketubot 50a:4](https://torahapp.org/share/book/Ketubot/r/50a:4)

וְהָא לָא דָּמֵי עִישּׂוּרָא בָּתְרָא לְעִישּׂוּרָא קַמָּא! אָמַר רַב אָשֵׁי: ״אֲעַשְּׂרֶנּוּ״ לְבָתְרָא כִּי קַמָּא.

**William Davidson Edition - English:**
The Gemara asks: **But the latter tenth is not similar to the first tenth,** as it would be one-tenth of what remained after the first tenth had been removed. Consequently, the two-tenths would not equal one-fifth of the original total. The Gemara answers that **Rav Ashi said:** Since the verse could have said: I will surely give one-tenth [*aser a’aser*], and instead stated: **“I will** surely give **a tenth of it [***aser **a’asrenu*****],”** it thereby alludes to the fact **that the latter** tenth is **like the first one.**


###### Ketubot 50a:5
[Ketubot 50a:5](https://torahapp.org/share/book/Ketubot/r/50a:5)

אָמַר רַב שִׁימִי בַּר אָשֵׁי: וּשְׁמוּעוֹת הַלָּלוּ מִתְמַעֲטוֹת וְהוֹלְכוֹת. וְסִימָנָיךְ: קְטַנִּים כָּתְבוּ וּבִזְבְּזוּ.

**William Davidson Edition - English:**
With regard to the above statements concerning the Sages’ ordinances in Usha, **Rav Shimi bar Ashi said: And these *halakhot* continually decrease.** The first statement was stated by Rabbi Ile’a, quoting a statement by Reish Lakish in the name of Rabbi Yosei bar Ḥanina. The second *halakha* was delivered by Rabbi Ile’a in the name of Reish Lakish, while the third was taught by Rabbi Ile’a without quoting another Sage. **And** this is **your mnemonic** for the order of these *halakhot*: **Minors wrote and dispensed.** This alludes to the ruling requiring a father to support his children while they are minors, the ruling about one who wrote a document granting all of his property to his sons, and the ruling about one who dispenses large sums to charity.


###### Ketubot 50a:6
[Ketubot 50a:6](https://torahapp.org/share/book/Ketubot/r/50a:6)

אָמַר רַב יִצְחָק, בְּאוּשָׁא הִתְקִינוּ שֶׁיְּהֵא אָדָם מִתְגַּלְגֵּל עִם בְּנוֹ, עַד שְׁתֵּים עֶשְׂרֵה שָׁנָה. מִכָּאן וְאֵילָךְ, יוֹרֵד עִמּוֹ לְחַיָּיו. אִינִי?! וְהָא אֲמַר לֵיהּ רַב לְרַב שְׁמוּאֵל בַּר שִׁילַת: בְּצִיר מִבַּר שֵׁית — לָא תְּקַבֵּיל. בַּר שֵׁית — קַבֵּיל וּסְפִי לֵיהּ כְּתוֹרָא!

**William Davidson Edition - English:**
§ **Rav Yitzḥak said: In Usha** the Sages **enacted that a person should treat his son gently,** even if he does not want to study, **until** his son is **twelve years** old. **From this** point **forward he harasses him** in all aspects of **his life** in order to force him to study. The Gemara asks: **Is that so? But didn’t Rav say to Rav Shmuel bar Sheilat,** who taught children: With regard to a child **less than six years old, do not accept** him; if he is **six years old, accept** him **and stuff him like an ox,** i.e., just as an ox is force-fed, you should force the students to study Torah.


###### Ketubot 50a:7
[Ketubot 50a:7](https://torahapp.org/share/book/Ketubot/r/50a:7)

אִין, סָפֵי לֵיהּ כְּתוֹרָא, מִיהוּ אֵינוֹ יוֹרֵד עִמּוֹ לְחַיָּיו עַד לְאַחַר שְׁתֵּים עֶשְׂרֵה שָׁנָה. וְאִיבָּעֵית אֵימָא, לָא קַשְׁיָא: הָא לְמִקְרָא, הָא לְמִשְׁנָה.

**William Davidson Edition - English:**
The Gemara answers: There is no contradiction here, as **yes,** one must **stuff him like an ox** and teach him intensively; **however,** if the student refuses to learn, one **does not harass him** in all aspects of **his life until after** he is **twelve years** old. **And if you wish, say** that this is **not difficult** for a different reason: **This** *halakha*, which prescribes forcing the students to study from the age of six, is referring **to** the **Bible,** whereas **that** *halakha*, that one should not harass a boy to study until he is twelve, is referring **to** the **Mishna.**


###### Ketubot 50a:8
[Ketubot 50a:8](https://torahapp.org/share/book/Ketubot/r/50a:8)

דְּאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: בַּר שֵׁית — לְמִקְרָא, בַּר עֶשֶׂר — לְמִשְׁנָה, בַּר תְּלֵיסַר — לְתַעֲנִיתָא מֵעֵת לְעֵת. וּבְתִינוֹקֶת — בַּת תְּרֵיסַר.

**William Davidson Edition - English:**
This is **as Abaye said:** My foster **mother told me** that **a six-year-old** is ready **for Bible** study and **a ten-year-old** is mature enough **to** study **Mishna.** Additionally, **a thirteen-year-old** is sufficiently developed **to fast for twenty-four hours** like any other adult. **And** as **for a girl,** she must start observing fasts when she is **twelve years old.**


###### Ketubot 50a:9
[Ketubot 50a:9](https://torahapp.org/share/book/Ketubot/r/50a:9)

אָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי בַּר שֵׁית דְּטָרְקָא לֵיהּ עַקְרַבָּא בְּיוֹמָא דְּמִישְׁלַם שֵׁית — לָא חָיֵי. מַאי אָסוּתֵיהּ — מְרָרְתָּא דְּדַיָּה חִיוָּרְתָּא בְּשִׁיכְרָא, נִשְׁפְּיֵיהּ וְנַשְׁקְיֵיהּ. הַאי בַּר שַׁתָּא דְּטָרֵיק לֵיהּ זִיבּוּרָא בְּיוֹמָא דְּמִישְׁלַם שַׁתָּא — לָא חָיֵי. מַאי אָסוּתֵיהּ — אַצְוָתָא דְּדִיקְלָא בְּמַיָּא, נִשְׁפְּיֵיהּ וְנַשְׁקְיֵיהּ.

**William Davidson Edition - English:**
The Gemara cites another statement of Abaye in the name of his foster mother. **Abaye said:** My **mother told me** that **a six-year-old** child **who is stung by a scorpion on the day that** he **completes six** years **will not live** without emergency treatment. **What is his cure? The bile of a white vulture in beer. One should rub him** with this mixture **and make him drink** it. She further said to him: A one-**year-old** child **who is stung by a hornet on the day that** he **completes a year will not live** without emergency treatment. **What is his cure? Palm-tree fiber in water.** Again, **one should rub him** with it **and make him drink** it.


###### Ketubot 50a:10
[Ketubot 50a:10](https://torahapp.org/share/book/Ketubot/r/50a:10)

אָמַר רַב קַטִּינָא: כׇּל הַמַּכְנִיס אֶת בְּנוֹ פָּחוּת מִבֶּן שֵׁשׁ — רָץ אַחֲרָיו וְאֵינוֹ מַגִּיעוֹ. אִיכָּא דְּאָמְרִי: חֲבֵירָיו רָצִין אַחֲרָיו וְאֵין מַגִּיעִין אוֹתוֹ. וְתַרְוַיְיהוּ אִיתַנְהוּ: חֲלִישׁ וּגְמִיר. אִיבָּעֵית אֵימָא: הָא דִּכְחִישׁ, הָא דְּבָרִיא.

**William Davidson Edition - English:**
**Rav Ketina said: Anyone who brings his son** to school when he is **younger than six years old** will **run after him and not catch him.** In other words, he will worry about his welfare for a long time afterward, as the child will be weakened by his studies. **There are** those **who say** that **his friends** will **run after him** in their studies **and not catch him,** i.e., his early start will enable him to be far more successful. The Gemara comments: **And both are** correct; he will **weaken** physically **and learn** well. **If you wish, say** that these two statements can be reconciled differently: **This** case is dealing **with a weak** child, who should not be brought to school at such a young age, whereas **that** statement is referring **to a healthy** boy, who can go to school at a tender age and succeed in his studies.


###### Ketubot 50a:11
[Ketubot 50a:11](https://torahapp.org/share/book/Ketubot/r/50a:11)

אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא, בְּאוּשָׁא הִתְקִינוּ: הָאִשָּׁה שֶׁמָּכְרָה בְּנִכְסֵי מְלוֹג בְּחַיֵּי בַּעְלָהּ וּמֵתָה, הַבַּעַל מוֹצִיא מִיַּד הַלָּקוֹחוֹת. אַשְׁכְּחֵיהּ רַב יִצְחָק בַּר יוֹסֵף לְרַבִּי אֲבָהוּ דַּהֲוָה קָאֵי בְּאוּכְלוּסָא דְאוּשָׁא, אֲמַר לֵיהּ: מַאן מָרַהּ דִּשְׁמַעְתָּא דְאוּשָׁא? אֲמַר לֵיהּ: רַבִּי יוֹסֵי בַּר חֲנִינָא. תְּנָא מִינֵּיהּ אַרְבְּעִין זִימְנִין, וְדָמֵי לֵיהּ כְּמַאן דְּמַנְּחָא לֵיהּ בְּכִיסְתֵּיהּ.

**William Davidson Edition - English:**
§ **Rabbi Yosei bar Ḥanina said: In Usha** the Sages **instituted** that in the case of **a woman who sold** her **usufruct property,** which is property that belongs to her but whose produce belongs to her husband, **in her husband’s lifetime, and** then she **died, the husband** can **repossess** it **from the purchasers.** The Gemara relates: **Rav Yitzḥak bar Yosef found Rabbi Abbahu standing** among the **congregation [*ukhlusa*] of Usha. He said to him: Who is the Master** who disseminated **the *halakha*** that was instituted in **Usha? He said to him: Rabbi Yosei bar Ḥanina. He learned it from** Rabbi Abbahu **forty times, and** from that point onward he remembered it so well that **it seemed to him as though it were placed in his pocket.**


###### Ketubot 50a:12
[Ketubot 50a:12](https://torahapp.org/share/book/Ketubot/r/50a:12)

״אַשְׁרֵי שׁוֹמְרֵי מִשְׁפָּט עוֹשֵׂה צְדָקָה בְכׇל עֵת״. וְכִי אֶפְשָׁר לַעֲשׂוֹת צְדָקָה בְּכׇל עֵת? דָּרְשׁוּ רַבּוֹתֵינוּ שֶׁבְּיַבְנֶה, וְאָמְרִי לַהּ רַבִּי אֱלִיעֶזֶר: זֶה הַזָּן בָּנָיו וּבְנוֹתָיו כְּשֶׁהֵן קְטַנִּים. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: זֶה הַמְגַדֵּל יָתוֹם וִיתוֹמָה בְּתוֹךְ בֵּיתוֹ וּמַשִּׂיאָן.

**William Davidson Edition - English:**
The Gemara discusses a point related to one of the ordinances of Usha. The verse states: **“Happy are they who keep justice, who perform charity at all times”** (Psalms 106:3). **But is it possible to perform charity at all times?** Is one always in the presence of paupers? Therefore, **our Rabbis in Yavne taught, and some say** it was **Rabbi Eliezer: This is** referring to **one who sustains his sons and daughters when they are minors.** As stated above, he is not formally obligated to support them, and therefore when he does so, it is a form of charity that he gives on a constant basis. **Rabbi Shmuel bar Naḥmani said: This is** referring to **one who raises an orphan boy or an orphan girl in his house,** takes care of them, **and marries them off.**


###### Ketubot 50a:13
[Ketubot 50a:13](https://torahapp.org/share/book/Ketubot/r/50a:13)

״הוֹן וָעוֹשֶׁר בְּבֵיתוֹ וְצִדְקָתוֹ עוֹמֶדֶת לָעַד״. רַב הוּנָא וְרַב חִסְדָּא, חַד אָמַר: זֶה הַלּוֹמֵד תּוֹרָה וּמְלַמְּדָהּ. וְחַד אָמַר: זֶה הַכּוֹתֵב תּוֹרָה נְבִיאִים וּכְתוּבִים וּמַשְׁאִילָן לַאֲחֵרִים.

**William Davidson Edition - English:**
The Sages likewise expounded the verse: **“Wealth and riches are in his house, and his charity endures forever”** (Psalms 112:3). How can one’s wealth and riches remain in his house while his charity endures forever? **Rav Huna and Rav Ḥisda** disputed this issue. **One said: This** is referring to **one who studies Torah and teaches it.** He loses nothing of his own, while his charity toward others will endure. **And one said: This is one who writes** scrolls of **the Torah, the Prophets, and the Writings, and lends them to others.** The books remain in his possession, but others gain from his charity.


###### Ketubot 50a:14
[Ketubot 50a:14](https://torahapp.org/share/book/Ketubot/r/50a:14)

״וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל״. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כֵּיוָן שֶׁ״בָנִים לְבָנֶיךָ״ — ״שָׁלוֹם עַל יִשְׂרָאֵל״. דְּלָא אָתֵי לִידֵי חֲלִיצָה וְיִבּוּם. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: כֵּיוָן שֶׁ״בָנִים לְבָנֶיךָ״ — שָׁלוֹם עַל דַּיָּינֵי יִשְׂרָאֵל, דְּלָא אָתֵי לְאִינְּצוֹיֵי.

**William Davidson Edition - English:**
With regard to the verse: **“And see your son’s sons; peace be upon Israel”** (Psalms 128:6), **Rabbi Yehoshua ben Levi said: Once your children** have **children** of their own, there is **peace upon Israel, as they will not come** to require **the ritual through which the *yavam* frees the *yevama* of her levirate bonds [*ḥalitza*] or levirate marriage,** which are necessary only if a man dies childless. **Rabbi Shmuel bar Naḥmani said: Once your sons** have **sons** there will be **peace upon the judges of Israel, as** relatives **will not come to quarrel** with the judges over the inheritance.


###### Ketubot 50a:15
[Ketubot 50a:15](https://torahapp.org/share/book/Ketubot/r/50a:15)

זֶה מִדְרָשׁ דָּרַשׁ רַבִּי אֶלְעָזָר לִפְנֵי חֲכָמִים כּוּ׳.

**William Davidson Edition - English:**
§ The Gemara returns to the mishna: **This exposition was expounded** by **Rabbi Elazar** ben Azarya **before the Sages** in the vineyard of Yavne: Just as the sons inherit only after the father’s death, so too, the daughters are sustained from his property only after their father’s death.