## Ketubot Daf 57b

###### Ketubot 57b:1
[Ketubot 57b:1](https://torahapp.org/share/book/Ketubot/r/57b:1)

אֵין הָאִשָּׁה אוֹכֶלֶת בִּתְרוּמָה עַד שֶׁתִּכָּנֵס לַחוּפָּה.

**William Davidson Edition - English:**
**A woman may not partake of *teruma* until she has** actually **entered the wedding canopy.**


###### Ketubot 57b:2
[Ketubot 57b:2](https://torahapp.org/share/book/Ketubot/r/57b:2)

**גְּמָ׳** מְנָא הָנֵי מִילֵּי? אָמַר רַב חִסְדָּא, דְּאָמַר קְרָא: ״וַיֹּאמֶר אָחִיהָ וְאִמָּהּ תֵּשֵׁב הַנַּעֲרָה אִתָּנוּ יָמִים אוֹ עָשׂוֹר״.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **From where are these matters** derived, that a virgin is given twelve months to prepare for her wedding? **Rav Ḥisda said** it is based on the fact **that the verse states** with regard to Rebecca: **“And her brother and mother said: Let the damsel abide with us for days, or ten”** (Genesis 24:55).


###### Ketubot 57b:3
[Ketubot 57b:3](https://torahapp.org/share/book/Ketubot/r/57b:3)

מַאי ״יָמִים״? אִילֵּימָא תְּרֵי יוֹמֵי, מִשְׁתַּעֵי אִינִישׁ הָכִי? אֲמַרוּ לֵיהּ: תְּרֵי יוֹמֵי, אֲמַר לְהוּ: לָא. אֲמַרוּ לֵיהּ עַשְׂרָה יוֹמֵי?! אֶלָּא מַאי ״יָמִים״ — שָׁנָה, דִּכְתִיב: ״יָמִים תִּהְיֶה גְּאוּלָּתוֹ״.

**William Davidson Edition - English:**
The Gemara first analyzes the language of the verse: **What** is the meaning of **“days”? If we say two days,** the minimum number justifying the use of the plural, does **a person** really **speak like this?** Rebecca’s relatives **said to** Abraham’s servant that they wanted her to stay for **two days,** after which **he said to them no,** as he did not want to wait even that long. If so, is it possible that after that **they said to him** that they wanted her to stay for **ten days?** Consequently, it is impossible to explain the word “days” as two days and “ten” as ten days. **Rather, what** is the meaning of **“days”?** It means: **A year, as it is written: “For days he shall have redemption”** (Leviticus 25:29), and there it is explained that “days” is referring to a year. Consequently, in the verse **“And her brother and mother said: Let the damsel abide with us for days, or ten”** (Genesis 24:55), “days” refers to a year, and “ten” refers to a shorter period of similar magnitude, i.e. ten months, in order to prepare for her wedding.


###### Ketubot 57b:4
[Ketubot 57b:4](https://torahapp.org/share/book/Ketubot/r/57b:4)

וְאֵימָא חֹדֶשׁ, דִּכְתִיב ״עַד חֹדֶשׁ יָמִים״. אָמְרִי: דָּנִין ״יָמִים״ סְתָם מִ״יָּמִים״ סְתָם, וְאֵין דָּנִין ״יָמִים״ סְתָם מִ״יָּמִים״ שֶׁנֶּאֱמַר בָּהֶן חֹדֶשׁ.

**William Davidson Edition - English:**
The Gemara asks: **And** let us **say** that “days” means **a month, as it is written: “But** a whole **month of days”** (Numbers 11:20), and the verse about Rebecca might then have meant that her family wanted to wait for a month, or at least for ten days. **They say: One derives** the meaning of an **unspecified** use of the term **“days” from** another **unspecified** instance of the term **“days,”** which means a year. **And one does not derive** the meaning of **an unspecified** use of the term **“days” from** an instance of the term **“days,” about which** the term **“month” is stated.** Consequently, it can be derived from the verse that the ordinary amount of time required for a virgin to prepare for marriage is twelve months.


###### Ketubot 57b:5
[Ketubot 57b:5](https://torahapp.org/share/book/Ketubot/r/57b:5)

אָמַר רַבִּי זֵירָא, תָּנָא: קְטַנָּה, בֵּין הִיא וּבֵין אָבִיהָ יְכוֹלִין לְעַכֵּב. בִּשְׁלָמָא אִיהִי מָצֵי מְעַכְּבָא, אֶלָּא אָבִיהָ — אִי אִיהִי נִיחָא לַהּ, אָבִיהָ מַאי נָפְקָא לֵיהּ מִינַּהּ? סָבַר: הַשְׁתָּא לָא יָדְעָה, לִמְחַר מִימַּרְדָא וְנָפְקָא, וְאָתְיָא וְנָפְלָה עִילָּוַאי.

**William Davidson Edition - English:**
§ **Rabbi Zeira said:** It was **taught** in the *Tosefta* (*Ketubot* 5:1) with regard to **a minor girl: Either she or her father may delay** the wedding until she has reached majority. The Gemara asks: **Granted, she,** the girl herself, **may delay** the wedding if she feels she is not ready, as she is the one who will be directly affected, **but** why should **her father** be allowed to delay her wedding? **If it is suitable for her** to get married, **what difference does it make to her father?** The Gemara answers: **He thinks:** Perhaps she agrees to get married **now** because **she does not** fully **know** what she is doing. But **tomorrow, she will** realize the marriage was a mistake, **rebel, and leave** her husband, **and** then **she will come** back **and become** a burden **to me.** Therefore, her father prefers that she wait until she has reached majority and marry when she is completely aware of what is involved.


###### Ketubot 57b:6
[Ketubot 57b:6](https://torahapp.org/share/book/Ketubot/r/57b:6)

אָמַר רַבִּי אַבָּא בַּר לֵוִי: אֵין פּוֹסְקִין עַל הַקְּטַנָּה לְהַשִּׂיאָהּ כְּשֶׁהִיא קְטַנָּה, אֲבָל פּוֹסְקִין עַל הַקְּטַנָּה לְהַשִּׂיאָהּ כְּשֶׁהִיא גְּדוֹלָה. פְּשִׁיטָא? מַהוּ דְּתֵימָא: לֵיחוּשׁ דִּלְמָא מְעַיְּילָא פַּחְדָּא מֵהַשְׁתָּא וְחָלְשָׁה, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**Rabbi Abba bar Levi said: One may not finalize** an agreement to marry **a minor girl** in order **to marry her while she is** still **a minor, but one may finalize** an agreement to marry **a minor girl** in order **to marry her when she** becomes **an adult woman.** With regard to the latter *halakha*, the Gemara asks: **Isn’t** that **obvious?** If he will marry her when she becomes an adult woman, there is nothing unusual about this case. The Gemara answers: **Lest you say** that one **should be concerned** that **she might become afraid** of marriage **from** making plans **now, and** this **will** cause her resolve to **weaken,** and then even when she becomes an adult she will maintain reservations about the matter, Rabbi Abba bar Levi therefore **teaches us** that one need not be concerned about this. One may finalize an agreement to marry her as an adult even when she is a minor girl.


###### Ketubot 57b:7
[Ketubot 57b:7](https://torahapp.org/share/book/Ketubot/r/57b:7)

אָמַר רַב הוּנָא: בָּגְרָה יוֹם אֶחָד וְנִתְקַדְּשָׁה — נוֹתְנִין לָהּ שְׁלֹשִׁים יוֹם, כְּאַלְמָנָה. מֵיתִיבִי: בָּגְרָה הֲרֵי הִיא כִּתְבוּעָה. מַאי לָאו, כִּתְבוּעָה דִּבְתוּלָה? לָא, כִּתְבוּעָה דְּאַלְמָנָה.

**William Davidson Edition - English:**
§ **Rav Huna said:** If **she has reached her majority,** even for just **one day, and** then **she is betrothed,** she is **given her thirty days** to prepare for her wedding, **like a widow,** since prior to reaching adulthood she presumably had already prepared everything needed for her marriage. The Gemara **raises an objection** from a *baraita*: If **she grew up, she is similar to** a betrothed woman **who has been asked** to marry her betrothed. **What, is it not** that she is **similar to a virgin who has been asked** to marry, and she has twelve months to prepare? The Gemara answers: **No,** it means that she is **similar to a widow who has been asked** to marry her betrothed, who gets only thirty days to prepare. Only young women who have not reached majority and who are virgins get a year to prepare; after majority, all women, regardless of whether they are virgins, get thirty days.


###### Ketubot 57b:8
[Ketubot 57b:8](https://torahapp.org/share/book/Ketubot/r/57b:8)

תָּא שְׁמַע: בּוֹגֶרֶת שֶׁשָּׁהֲתָה שְׁנֵים עָשָׂר חֹדֶשׁ, רַבִּי אֱלִיעֶזֶר אוֹמֵר: הוֹאִיל וְחַיָּיב בַּעְלָהּ בִּמְזוֹנוֹתֶיהָ — יָפֵר! אֵימָא: בּוֹגֶרֶת וְשֶׁשָּׁהֲתָה שְׁנֵים עָשָׂר חוֹדֶשׁ, רַבִּי אֱלִיעֶזֶר אוֹמֵר: הוֹאִיל ובַעְלָהּ חַיָּיב בִּמְזוֹנוֹתֶיהָ — יָפֵר.

**William Davidson Edition - English:**
The Gemara attempts another refutation of Rav Huna’s statement: **Come** and **hear** a proof from a mishna (*Nedarim* 73b): **If a grown woman waited twelve months** since betrothal and is still not married, **Rabbi Eliezer says: Since her husband is obligated** to provide **for her sustenance, he may** also **nullify** her vows (see Numbers, chapter 30). It can be inferred from this that the waiting period for a grown woman is also twelve months. The Gemara responds by emending the text of the mishna: **Say** that **if a grown woman** waited thirty days **or** a young woman **waited twelve months, Rabbi Eliezer says: Since her husband is obligated** to provide **for her sustenance, he may nullify** her vows.


###### Ketubot 57b:9
[Ketubot 57b:9](https://torahapp.org/share/book/Ketubot/r/57b:9)

תָּא שְׁמַע: הַמְאָרֵס אֶת הַבְּתוּלָה, בֵּין שֶׁתְּבָעָהּ הַבַּעַל וְהִיא מְעַכֶּבֶת, וּבֵין שֶׁתָּבְעָה הִיא וּבַעַל מְעַכֵּב — נוֹתְנִין לָהּ שְׁנֵים עָשָׂר חֹדֶשׁ מִשְּׁעַת תְּבִיעָה, אֲבָל לֹא מִשְּׁעַת אֵירוּסִין. וּבָגְרָה, הֲרֵי הִיא כִּתְבוּעָה. כֵּיצַד: בָּגְרָה יוֹם אֶחָד וְנִתְקַדְּשָׁה — נוֹתְנִין לָהּ שְׁנֵים עָשָׂר חֹדֶשׁ, וְלַאֲרוּסָה שְׁלֹשִׁים יוֹם. תְּיוּבְתָּא דְרַב הוּנָא תְּיוּבְתָּא.

**William Davidson Edition - English:**
The Gemara attempts another refutation of Rav Huna’s statement: **Come** and **hear** a *baraita*: **If someone betrothed a virgin, whether the husband asks** to marry **her and she delays** the process because she says that she requires more time **or whether she asks** to marry him **and** the **husband delays** the process because he is not yet ready, **she** is **given twelve months from the time** the **request** was issued **but not from the time of the betrothal,** even if that was much earlier, and **a grown woman is similar to one who has been asked** to marry. **How** is this **so?** If **she has reached her majority** for **one day, and she is** then **betrothed, she** is **given twelve months** from the day of her betrothal, because it is the same as the day of her majority. **One who was** already **a betrothed woman** when she reached majority is given **thirty days.** Therefore, **the refutation** of the opinion **of Rav Huna is a conclusive refutation.**


###### Ketubot 57b:10
[Ketubot 57b:10](https://torahapp.org/share/book/Ketubot/r/57b:10)

מַאי ״וְלַאֲרוּסָה שְׁלֹשִׁים יוֹם״? אָמַר רַב פָּפָּא, הָכִי קָאָמַר: בּוֹגֶרֶת שֶׁעָבְרוּ עָלֶיהָ שְׁנֵים עָשָׂר חֹדֶשׁ בְּבַגְרוּת וְנִתְקַדְּשָׁה — נוֹתְנִין לָהּ שְׁלֹשִׁים יוֹם כְּאַלְמָנָה.

**William Davidson Edition - English:**
The Gemara asks: **What** is meant by the words: **And one who was** already **a betrothed woman** is given **thirty days? Rav Pappa said: This is what it is saying:** With regard to **a grown woman who has been an adult for twelve months and is** then **betrothed, she** is **given thirty days, like a widow,** and not another twelve months.


###### Ketubot 57b:11
[Ketubot 57b:11](https://torahapp.org/share/book/Ketubot/r/57b:11)

הִגִּיעַ זְמַן וְלֹא נִישְּׂאוּ. אָמַר עוּלָּא: דְּבַר תּוֹרָה, אֲרוּסָה בַּת יִשְׂרָאֵל אוֹכֶלֶת בִּתְרוּמָה, שֶׁנֶּאֱמַר: ״וְכֹהֵן כִּי יִקְנֶה נֶפֶשׁ קִנְיַן כַּסְפּוֹ״, וְהַאי נָמֵי קִנְיַן כַּסְפּוֹ הוּא. מָה טַעַם אָמְרוּ אֵינָהּ אוֹכֶלֶת — שֶׁמָּא יִמְזְגוּ לָהּ כּוֹס בְּבֵית אָבִיהָ, וְתַשְׁקֶה לְאָחִיהָ וְלַאֲחוֹתָהּ.

**William Davidson Edition - English:**
§ The mishna states: **If the** appointed **time** for the wedding **arrived and they did not get married,** she may partake of *teruma*. **Ulla said: By Torah law, the daughter of a non-priest betrothed** to a priest **may partake of *teruma*** immediately, even before the wedding date arrives, **as it is stated: “If a priest buy any soul, the acquisition of his money,** he may eat of it” (Leviticus 22:11), **and this** woman **is also an acquisition of his money** through the betrothal. Therefore, she is entitled to partake of *teruma*. **What,** then, **is the reason** the Sages **said** that **she may not partake?** It is **lest someone pour her a cup** of *teruma* wine while she is **in her father’s house.** Although she may drink it as the betrothed of a priest, since she is still living in her father’s house there is a concern that **she will give her brother or sister to drink** from the wine, which is prohibited, as they are non-priests.


###### Ketubot 57b:12
[Ketubot 57b:12](https://torahapp.org/share/book/Ketubot/r/57b:12)

אִי הָכִי, הִגִּיעַ זְמַן וְלֹא נִישְּׂאוּ נָמֵי! הָתָם, דּוּכְתָּא מְיַיחֵד לַהּ.

**William Davidson Edition - English:**
The Gemara asks: **If so,** then **if the time arrived and they did not get married,** there should **also** be concern that she might give it to members of her family, as she is still in her father’s house. Why, then, does the mishna say that she is permitted to partake of *teruma* at that time? The Gemara answers: **There,** after the time for the wedding has arrived, **he designates** a specific **place for her.** Since her husband is obligated to provide for her sustenance, he will want to ensure that she receives her food in a particular place so that she not use it to feed her family. This mitigates the concern that she may inadvertently give it to her brother or sister to drink.


###### Ketubot 57b:13
[Ketubot 57b:13](https://torahapp.org/share/book/Ketubot/r/57b:13)

אֶלָּא מֵעַתָּה, לָקִיט כֹּהֵן לְיִשְׂרָאֵל לָא לֵיכוֹל בִּתְרוּמָה, דִּלְמָא אָתוּ לְמֵיכַל בַּהֲדֵיהּ! הַשְׁתָּא מִדִּידְהוּ סָפוּ לֵיהּ — מִדִּידֵיהּ אָכְלִי?!

**William Davidson Edition - English:**
The Gemara asks: **However, if that is so,** then the *halakha* should also be that **a gleaner** who is **a priest** and is employed **by an Israelite may not partake of *teruma*, lest** the other members of the household **come to eat with him** from the *teruma*. The Gemara rejects this: **Now,** even though the members of the Israelite household **feed** the priest **from their** food, as he is their employee, **would they eat from his** food? They would not. Therefore, there is no reason for concern and no reason to prohibit him from eating *teruma*. This is Ulla’s opinion.


###### Ketubot 57b:14
[Ketubot 57b:14](https://torahapp.org/share/book/Ketubot/r/57b:14)

רַב שְׁמוּאֵל בַּר רַב יְהוּדָה אָמַר: מִשּׁוּם סִימְפּוֹן.

**William Davidson Edition - English:**
However, **Rav Shmuel bar Rav Yehuda said:** The reason for the rabbinic decree is **due to abrogation [*simfon*],** cancellation of the contract. It may become known after the betrothal that she has blemishes that can retroactively annul the betrothal, and it would then become apparent that she had partaken of *teruma* unlawfully.


###### Ketubot 57b:15
[Ketubot 57b:15](https://torahapp.org/share/book/Ketubot/r/57b:15)

אִי הָכִי, נִכְנְסָה לְחוּפָּה וְלֹא נִבְעֲלָה נָמֵי! הָתָם, מִיבְדָּק בָּדֵיק לַהּ וַהֲדַר מְעַיֵּיל.

**William Davidson Edition - English:**
The Gemara asks: **If so,** if the rabbinic decree that prohibits a woman betrothed to a priest from partaking of *teruma* is due to concern for possible abrogation of the marriage, then a woman who **entered the wedding canopy but has not** yet **engaged in sexual intercourse** should **also** be prohibited from partaking of *teruma*, as the husband does not yet know whether she has blemishes. The Gemara answers: **There,** in that situation, **he investigates her** through the agency of his female relatives **and** only **then enters** the wedding canopy. Consequently, there is no longer any concern about abrogation.


###### Ketubot 57b:16
[Ketubot 57b:16](https://torahapp.org/share/book/Ketubot/r/57b:16)

אֶלָּא מֵעַתָּה, עֶבֶד כֹּהֵן שֶׁלְּקָחוֹ מִיִּשְׂרָאֵל לָא לֵיכוֹל בִּתְרוּמָה, מִשּׁוּם סִימְפּוֹן! סִימְפּוֹן בַּעֲבָדִים לֵיכָּא, דְּאִי דְּאַבָּרַאי — הָא קָחָזֵי לֵיהּ. וְאִי דְּגַוַּאי — לִמְלָאכָה קָא בָּעֵי, וְשֶׁבַּסֵּתֶר לָא אִיכְפַּת לֵיהּ. נִמְצָא גַּנָּב אוֹ

**William Davidson Edition - English:**
The Gemara asks: **However, if that is so,** then according to this rationale, **a priest’s slave whom** the priest **purchased from an Israelite should not partake of *teruma*, due to** concern of **abrogation.** Perhaps the priest will discover a defect in the slave, resulting in the retroactive cancellation of the acquisition and causing the slave to return to his Israelite master after he had mistakenly eaten *teruma*. The Gemara answers: **There is no abrogation with regard to slaves,** since no type of defect could cause the cancellation of the transaction. The reason for this is **that if** the defect **is external, then he sees it** at the point of sale and accepts it. **And if** the defect **is internal,** since **he needs him for labor, concealed** defects **do not concern him.** With regard to other types of defects, e.g., if **he was discovered** to be **a thief or**