## Ketubot Daf 5b

###### Ketubot 5b:1
[Ketubot 5b:1](https://torahapp.org/share/book/Ketubot/r/5b:1)

יַנִּיחַ אֶצְבָּעוֹ בְּאׇזְנָיו. וְהַיְינוּ דְּאָמַר רַבִּי אֶלְעָזָר: מִפְּנֵי מָה אֶצְבְּעוֹתָיו שֶׁל אָדָם דּוֹמוֹת לִיתֵידוֹת? מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דִּמְחַלְּקָן, כׇּל חֲדָא וַחֲדָא לְמִילְּתַיהּ עֲבִידָא. דְּאָמַר מָר: זוֹ זֶרֶת. זוֹ קְמִיצָה. זוֹ אַמָּה. זוֹ אֶצְבַּע. זֶה גּוּדָל.

**William Davidson Edition - English:**
**he should place his finger,** which is shaped like a peg, **into his ears. And that is what Rabbi Elazar said: Why are the fingers of a person similar to pegs?** The Gemara asks: **What is the reason** that Rabbi Elazar said that fingers are like pegs? **If we say** that it is **due to** the fact **that they are discrete** from each other, **each and every** finger **was designated for its** own discrete, sacred **matter, as the Master said: This** small finger is for measuring **a span,** the distance between the little finger to the tip of the thumb used in measuring the breastplate of the High Priest; **this** next finger is used for taking **a fistful** of the meal-offering; **this** middle finger is used for measuring **a cubit,** the distance from the elbow to the tip of the middle finger; **this** one next to the thumb is the **finger** used to sprinkle the blood of offerings on the altar; **this** is the **thumb,** on which the blood and oil is placed in the purification ritual of a leper.


###### Ketubot 5b:2
[Ketubot 5b:2](https://torahapp.org/share/book/Ketubot/r/5b:2)

אֶלָּא: מַה טַּעַם מְשׁוּפּוֹת כִּיתֵידוֹת — שֶׁאִם יִשְׁמַע אָדָם דָּבָר שֶׁאֵינוֹ הָגוּן, יַנִּיחַ אֶצְבְּעוֹתָיו בְּאׇזְנָיו. תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: מִפְּנֵי מָה אוֹזֶן כּוּלָּהּ קָשָׁה וְהָאַלְיָה רַכָּה? שֶׁאִם יִשְׁמַע אָדָם דָּבָר שֶׁאֵינוֹ הָגוּן, יָכוֹף אַלְיָה לְתוֹכָהּ. תָּנוּ רַבָּנַן: אַל יַשְׁמִיעַ אָדָם לְאׇזְנָיו דְּבָרִים בְּטֵלִים, מִפְּנֵי שֶׁהֵן נִכְווֹת תְּחִלָּה לְאֵיבָרִים.

**William Davidson Edition - English:**
**Rather,** the question is: **What is the reason that they are pointed like pegs?** It is so **that if a person hears an inappropriate matter, he will place his fingers in his ears.** Similarly, a Sage **of the school of Rabbi Yishmael taught: Why is the entire ear hard and the earlobe soft?** It is so **that if a person hears an inappropriate matter, he will bend his earlobe into** his ear to seal it. **The Sages taught: A person should not allow his ears to hear idle matters. Because** of the fact **that** ears are very sensitive and **are** the **first of the limbs burned,** one should make certain not to expose them to anything problematic.


###### Ketubot 5b:3
[Ketubot 5b:3](https://torahapp.org/share/book/Ketubot/r/5b:3)

אִיבַּעְיָא לְהוּ: מַהוּ לִבְעוֹל בַּתְּחִלָּה בְּשַׁבָּת. דָּם מִיפְקָד פְּקִיד, אוֹ חַבּוֹרֵי מִיחַבַּר?

**William Davidson Edition - English:**
§ **A dilemma was raised** before the Sages: **What is** the *halakha* with regard **to engaging in intercourse** with one’s virgin bride **for the first time on Shabbat?** The dilemma is with regard to the nature of the blood that emerges as a result of the piercing of the hymen. Is it that the **blood is pooled,** and it is released once the hymen is pierced, so that no prohibition is violated? **Or,** is the blood flowing through vessels **attached** to the body, and it emerges as a result of a wound, so that he does violate a prohibition?


###### Ketubot 5b:4
[Ketubot 5b:4](https://torahapp.org/share/book/Ketubot/r/5b:4)

וְאִם תִּימְצֵי לוֹמַר דָּם מִיפְקָד פְּקִיד: לַדָּם הוּא צָרִיךְ, וּשְׁרֵי. אוֹ דִּלְמָא לַפֶּתַח הוּא צָרִיךְ, וַאֲסִיר.

**William Davidson Edition - English:**
**And if you say** that **it is pooled** and the intercourse does not cause a wound, there is an additional dilemma: **Does** the husband **require the blood** to flow, and that is his objective in performing the act, in which case it is **permitted? Or, perhaps he requires the opening** caused by the rupture of the hymen, **and** creating that opening is **prohibited** on Shabbat.


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

וְאִם תִּימְצֵי לוֹמַר לַדָּם הוּא צָרִיךְ, וּפֶתַח מִמֵּילָא קָאָתֵי — הֲלָכָה כְּרַבִּי שִׁמְעוֹן דְּאָמַר דָּבָר שֶׁאֵין מִתְכַּוֵּין מוּתָּר, אוֹ הֲלָכָה כְּרַבִּי יְהוּדָה דְּאָמַר דָּבָר שֶׁאֵין מִתְכַּוֵּין אָסוּר?

**William Davidson Edition - English:**
**And if you say** that **he requires the blood, and the opening comes** about **incidentally** as an unintended consequence, **is the *halakha* in accordance with** the opinion of **Rabbi Shimon, who said: An unintentional act,** i.e., a permitted action from which a forbidden labor inadvertently ensued, **is permitted? Or, is the *halakha* in accordance with** the opinion of **Rabbi Yehuda, who said: An unintentional act is forbidden?**


###### Ketubot 5b:6
[Ketubot 5b:6](https://torahapp.org/share/book/Ketubot/r/5b:6)

וְאִם תִּימְצֵי לוֹמַר הֲלָכָה כְּרַבִּי יְהוּדָה — מְקַלְקֵל הוּא אֵצֶל הַפֶּתַח, אוֹ מְתַקֵּן הוּא אֵצֶל הַפֶּתַח?

**William Davidson Edition - English:**
**And even if you say that the *halakha* is in accordance with** the opinion of **Rabbi Yehuda** in this regard, is this **a destructive** action **vis-à-vis the opening,** and is it consequently permitted on Shabbat because only constructive actions are forbidden? **Or, perhaps** it is **a constructive** action **vis-à-vis the opening.**


###### Ketubot 5b:7
[Ketubot 5b:7](https://torahapp.org/share/book/Ketubot/r/5b:7)

אִיכָּא דְּאָמְרִי: וְאִם תִּימְצֵי לוֹמַר דָּם חַבּוֹרֵי מִיחַבַּר — לַדָּם הוּא צָרִיךְ, וְאָסוּר, אוֹ דִּלְמָא לַהֲנָאַת עַצְמוֹ הוּא צָרִיךְ, וְשָׁרֵי?

**William Davidson Edition - English:**
**Some say** that the series of dilemmas is as follows: **And if you say** that **the blood is** flowing through vessels **attached** to the body and emerges as a result of a wound, **does** the husband **require the blood,** and engaging in intercourse is consequently **prohibited,** as his intent is to cause the wound? **Or, perhaps he requires** the act of intercourse solely **for his own pleasure, and** it is **permitted.**


###### Ketubot 5b:8
[Ketubot 5b:8](https://torahapp.org/share/book/Ketubot/r/5b:8)

וְאִם תִּימְצֵי לוֹמַר לַהֲנָאַת עַצְמוֹ הוּא צָרִיךְ, וְדָם מִמֵּילָא קָאָתֵי — הֲלָכָה כְּרַבִּי יְהוּדָה אוֹ הֲלָכָה כְּרַבִּי שִׁמְעוֹן?

**William Davidson Edition - English:**
**And if you say that he requires** the act of intercourse solely **for his own pleasure, and the blood comes incidentally,** as it was not his intent to draw blood, **is the *halakha* in accordance with** the opinion of **Rabbi Yehuda** with regard to an unintentional act, **or** is it **in accordance with** the opinion of **Rabbi Shimon?**


###### Ketubot 5b:9
[Ketubot 5b:9](https://torahapp.org/share/book/Ketubot/r/5b:9)

וְאִם תִּימְצֵי לוֹמַר הֲלָכָה כְּרַבִּי יְהוּדָה — מְקַלְקֵל בְּחַבּוּרָה אוֹ מְתַקֵּן בְּחַבּוּרָה הוּא?

**William Davidson Edition - English:**
**And if you say** that the ***halakha* is in accordance with** the opinion of **Rabbi Yehuda** and unintentional acts are forbidden, is one **destructive in** causing the **wound** or **constructive in** causing the **wound?**


###### Ketubot 5b:10
[Ketubot 5b:10](https://torahapp.org/share/book/Ketubot/r/5b:10)

וְאִם תִּימְצֵי לוֹמַר מְקַלְקֵל בְּחַבּוּרָה הוּא — בִּמְקַלְקֵל הֲלָכָה כְּרַבִּי יְהוּדָה,

**William Davidson Edition - English:**
**And if you say** that he is **destructive in** causing the **wound, in** cases involving **destructive** acts **is the *halakha* in accordance with** the opinion of **Rabbi Yehuda,** who rules that one who performs any destructive act on Shabbat is exempt, even if he did so intentionally?