## Ketubot Daf 72a

###### Ketubot 72a:1
[Ketubot 72a:1](https://torahapp.org/share/book/Ketubot/r/72a:1)

אִיכָּא נוֹעֵל בְּפָנֶיהָ, אֶלָּא לְבֵית הָאֵבֶל מַאי נוֹעֵל בְּפָנֶיהָ אִיכָּא? תָּנָא: לְמָחָר הִיא מֵתָה וְאֵין כׇּל בְּרִיָּה סוֹפְדָהּ. וְאִיכָּא דְּאָמְרִי: אֵין כׇּל בְּרִיָּה סוֹפְנָהּ.

**William Davidson Edition - English:**
**there is** effectively an act of **locking** a door **in front of her** by withholding from her any possibility of rejoicing, **but** when he forbids her from going **to a house of mourning, what locking** of a door **in front of her is there? He taught: In the future she** too **will die, and no person will eulogize her** or take care of her, just as she did not do so for others. **And some say: No person will value her** or pay attention to her, since a person who does not visit the sick or console mourners cuts himself off from others.


###### Ketubot 72a:2
[Ketubot 72a:2](https://torahapp.org/share/book/Ketubot/r/72a:2)

תַּנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: מַאי דִּכְתִיב ״טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל מִלֶּכֶת אֶל בֵּית מִשְׁתֶּה בַּאֲשֶׁר הוּא סוֹף כׇּל הָאָדָם וְהַחַי יִתֵּן אֶל לִבּוֹ״, מַאי ״וְהַחַי יִתֵּן אֶל לִבּוֹ״? דְּבָרִים שֶׁל מִיתָה: דְּ[יִ]סְפֹּד — יִסְפְּדוּנֵיהּ, דְּ[יִ]קְבַּר — יִקְבְּרוּנֵיהּ, דִּידַל — יְדַלּוּנֵיהּ, דִּ[י]לַוֵּאי — יְלַוּוֹנֵיהּ, דְּ[יִ]טְעֹן — יִטְעֲנוּנֵיהּ.

**William Davidson Edition - English:**
Similarly, **it is taught** in a *baraita*: **Rabbi Meir used to say: What is** the meaning of that **which is written: “It is better to go to a house of mourning than to go to a house of feasting, since that is the end of all men, and the living will take it to heart”** (Ecclesiastes 7:2)? **What** does **“and the living will take it to heart”** mean? It means that they will take **matters** relating **to death** to heart, realizing that they too will eventually die. He **who eulogizes** others, people **will eulogize him;** he **who buries** someone, people **will bury him;** he **who lifts** others to bring them to burial, people **will** similarly **lift** him to bring him to burial; he **who escorts** others out for burial, people **will** similarly **escort him;** he **who carries** others, others **will carry him.** Therefore, one who does not come to a house of mourning to comfort the bereaved will himself not be treated with proper dignity when he dies.


###### Ketubot 72a:3
[Ketubot 72a:3](https://torahapp.org/share/book/Ketubot/r/72a:3)

וְאִם הָיָה טוֹעֵן מִשּׁוּם דָּבָר אַחֵר — רַשַּׁאי. מַאי ״דָּבָר אַחֵר״? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מִשּׁוּם בְּנֵי אָדָם פְּרוּצִין שֶׁמְּצוּיִין שָׁם. אָמַר רַב אָשֵׁי: לָא אֲמַרַן אֶלָּא דְּאִיתַּחְזַק, אֲבָל לָא אִיתַּחְזַק — לֹא כָּל כְּמִינֵּיהּ.

**William Davidson Edition - English:**
§ The mishna stated: **And if he claimed** he forbade her **due to something else, he is permitted** to do so. The Gemara asks: **What is** meant by **something else? Rav Yehuda said** that **Shmuel said:** He claims he did so **due to promiscuous individuals that are** commonly **found there,** and he does not want his wife to be among them. **Rav Ashi said: We said** that he may forbid her **only** with regard to a case **where a presumption has been** established that promiscuous people frequent this location, **but** if **no** such **presumption has been** established, **it is not in his power** to say he is concerned about it.


###### Ketubot 72a:4
[Ketubot 72a:4](https://torahapp.org/share/book/Ketubot/r/72a:4)

וְאִם אָמַר לָהּ עַל מְנָת שֶׁתֹּאמְרִי. וְתֵימָא? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: דְּבָרִים שֶׁל קָלוֹן.

**William Davidson Edition - English:**
§ The mishna stated: **And if he said to her:** The vow will be void **on condition that you tell** so-and-so what you told me, or what I told you, he must divorce her and give her the payment of her marriage contract. The Gemara asks: **And let her say it.** Why shouldn’t she simply comply with his wishes? **Rav Yehuda said** that **Shmuel said:** It is referring to **degrading matters,** meaning intimate conversations between husband and wife, which she is ashamed to relate in the presence of others.


###### Ketubot 72a:5
[Ketubot 72a:5](https://torahapp.org/share/book/Ketubot/r/72a:5)

אוֹ שֶׁתְּהֵא מְמַלְּאָה וּמְעָרָה לְאַשְׁפָּה. וְתִיעְבֵּיד! אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: שֶׁתְּמַלֵּא וְנוֹפֶצֶת. בְּמַתְנִיתָא תַּנָּא: שֶׁתְּמַלֵּא עֲשָׂרָה כַּדֵּי מַיִם וּתְעָרֶה לְאַשְׁפָּה.

**William Davidson Edition - English:**
The mishna stated: **Or** he said the vow will be void on condition **that she fill** something up **and pour** it **into the refuse.** The Gemara asks: **And let her do it. Rav Yehuda said** that **Shmuel said:** The mishna’s intention is **that** he demanded that **she fill** herself up **and** then **shake** herself out. This is a euphemistic way of saying that the husband wants her to take measures to prevent herself from becoming pregnant, and she is permitted to protest this. **It was taught in a *baraita*:** The case is **that** he told her **to fill** up **ten jugs of water and pour** them **into the refuse,** a task that involves pointless effort and appears foolish.


###### Ketubot 72a:6
[Ketubot 72a:6](https://torahapp.org/share/book/Ketubot/r/72a:6)

בִּשְׁלָמָא לִשְׁמוּאֵל — מִשּׁוּם הָכִי יוֹצִיא וְיִתֵּן כְּתוּבָּה. אֶלָּא לְמַתְנִיתָא מַאי נָפְקָא לַהּ מִינַּהּ? תִּיעְבֵּיד! אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מִפְּנֵי שֶׁנִּרְאִיתָ כְּשׁוֹטֶה.

**William Davidson Edition - English:**
The Gemara asks: **Granted** that **according to Shmuel,** who explains that the mishna is referring to a case where the husband insists that she not become pregnant, **due to that** reason **he must divorce** her **and give** her the payment of her **marriage contract. But according to the *baraita*,** which explains that he simply wants her to engage in pointless work, **what difference does it make to her? Let her do it. Rabba bar bar Ḥanna said** that **Rabbi Yoḥanan said: Because she** would **appear insane** if she were to perform pointless actions, she may therefore demand a divorce.


###### Ketubot 72a:7
[Ketubot 72a:7](https://torahapp.org/share/book/Ketubot/r/72a:7)

אָמַר רַב כָּהֲנָא: הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִּשְׁאַל וְשֶׁלֹּא תַּשְׁאִיל נָפָה וּכְבָרָה וְרֵיחַיִם וְתַנּוּר — יוֹצִיא וְיִתֵּן כְּתוּבָּה. שֶׁמַּשִּׂיאָהּ שֵׁם רַע בִּשְׁכֵינוֹתֶיהָ.

**William Davidson Edition - English:**
**Rav Kahana said: One who vows** and obligates **his wife not to borrow or not to lend** utensils that people generally lend, such as **a sifter, or a sieve, or a mill, or an oven, must divorce** her **and give** her the payment of her **marriage contract, since** by making such rules **he causes her to develop a bad reputation among her neighbors,** who will suspect her of stinginess or haughtiness.


###### Ketubot 72a:8
[Ketubot 72a:8](https://torahapp.org/share/book/Ketubot/r/72a:8)

תַּנְיָא נָמֵי הָכִי: הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִּשְׁאַל וְשֶׁלֹּא תַּשְׁאִיל נָפָה וּכְבָרָה רֵיחַיִם וְתַנּוּר — יוֹצִיא וְיִתֵּן כְּתוּבָּה, מִפְּנֵי שֶׁמַּשִּׂיאָהּ שֵׁם רַע בִּשְׁכֵינוֹתֶיהָ. וְכֵן הִיא שֶׁנָּדְרָה שֶׁלֹּא תִּשְׁאַל וְשֶׁלֹּא תַּשְׁאִיל נָפָה וּכְבָרָה וְרֵיחַיִם וְתַנּוּר, וְשֶׁלֹּא תֶּאֱרוֹג בְּגָדִים נָאִים לְבָנָיו — תֵּצֵא שֶׁלֹּא בִּכְתוּבָּה, מִפְּנֵי שֶׁמַּשִּׂיאָתוֹ שֵׁם רַע בִּשְׁכֵינָיו.

**William Davidson Edition - English:**
The Gemara notes: **That** opinion **is also taught** in a *baraita*: **One who vows** and obligates **his wife not to borrow or not to lend a sifter, or a sieve, or a mill, or an oven, must divorce** her **and give** her the payment of her **marriage contract, since he causes her to develop a bad reputation among her neighbors. And similarly,** if it is **she who vowed not to borrow or not to lend a sifter, or a sieve, or a mill, or an oven, or that she will not weave nice garments for his children, she** may be **divorced without** payment of her **marriage contract.** This too is **because she causes him to develop a bad reputation among his neighbors,** as they will link her behavior to him and think that he instructed her to act this way.


###### Ketubot 72a:9
[Ketubot 72a:9](https://torahapp.org/share/book/Ketubot/r/72a:9)

**מַתְנִי׳** וְאֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִּכְתוּבָּה — הָעוֹבֶרֶת עַל דָּת מֹשֶׁה וִיהוּדִית. וְאֵיזוֹ הִיא דָּת מֹשֶׁה? מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעוּשָּׂר, וּמְשַׁמַּשְׁתּוֹ נִדָּה, וְלֹא קוֹצָה לָהּ חַלָּה, וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶּימֶת.

**William Davidson Edition - English:**
**MISHNA:** **And these** are examples of women who may be **divorced without** payment of their **marriage contract:** A woman **who violates** the **precepts of Moses,** i.e., *halakha*, **or** the precepts of **Jewish** women, i.e., custom. The Mishna explains: **And who is** categorized as a woman who violates the **precepts of Moses?** This includes cases such as when **she feeds him** food **that has not been tithed, or she engages in sexual intercourse with him** while she has the legal status of **a menstruating woman, or she does not separate a portion of dough to be given to a priest [*ḥalla*], or she vows and does not fulfill** her vows.


###### Ketubot 72a:10
[Ketubot 72a:10](https://torahapp.org/share/book/Ketubot/r/72a:10)

וְאֵיזוֹהִי דָּת יְהוּדִית? יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ, וְטוֹוֶה בְּשׁוּק, וּמְדַבֶּרֶת עִם כָּל אָדָם. אַבָּא שָׁאוּל אוֹמֵר: אַף הַמְקַלֶּלֶת יוֹלְדָיו בְּפָנָיו. רַבִּי טַרְפוֹן אוֹמֵר: אַף הַקּוֹלָנִית. וְאֵיזוֹהִי קוֹלָנִית? לִכְשֶׁהִיא מְדַבֶּרֶת בְּתוֹךְ בֵּיתָהּ וּשְׁכֵינֶיהָ שׁוֹמְעִין קוֹלָהּ.

**William Davidson Edition - English:**
**And who is** considered a woman who violates the **precepts of Jewish** women? One who, for example, **goes out** of her house, **and her head,** i.e., her hair, is **uncovered; or** she **spins** wool **in the** public **marketplace; or** she **speaks with every man** she encounters. **Abba Shaul says: Also one who curses his,** i.e., her husband’s, **parents in his presence. Rabbi Tarfon says: Also a loud woman. And who is** defined as **a loud woman? When she speaks inside her house and her neighbors hear her voice.**


###### Ketubot 72a:11
[Ketubot 72a:11](https://torahapp.org/share/book/Ketubot/r/72a:11)

**גְּמָ׳** מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעוּשָּׂר, הֵיכִי דָמֵי? אִי דְּיָדַע — נִפְרוֹשׁ. אִי דְּלָא יָדַע — מְנָא יָדַע? לָא צְרִיכָא, דְּאָמְרָה לֵיהּ ״פְּלוֹנִי כֹּהֵן תִּיקֵּן לִי אֶת הַכְּרִי״, וְאָזֵיל שַׁיְילֵיהּ, וְאִשְׁתְּכַח שִׁיקְרָא.

**William Davidson Edition - English:**
**GEMARA:** The mishna stated: **She feeds him** food **that has not been tithed.** The Gemara attempts to clarify: **What are the circumstances** of the case under discussion? **If he knows** that the food is untithed, **he should abstain** and not eat it. And **if he does not know** that the food is untithed, then **how does he know** that she in fact fed him such food, so that he can divorce her? The Gemara responds: **No,** it is **necessary when she tells him: So-and-so** the **priest rectified the pile** of grain **for me** by tithing it, **and he** then **went and asked** the priest whether he did so, **and it was found** to be **a lie.** It is therefore clear that she did not tithe the food before she served it to him.


###### Ketubot 72a:12
[Ketubot 72a:12](https://torahapp.org/share/book/Ketubot/r/72a:12)

וּמְשַׁמַּשְׁתּוֹ נִדָּה. הֵיכִי דָמֵי? אִי דְּיָדַע בָּהּ — נִפְרוֹשׁ, אִי דְּלָא יָדַע — נִסְמוֹךְ עִילָּוַהּ. דְּאָמַר רַב חִינָּנָא בַּר כָּהֲנָא אָמַר שְׁמוּאֵל: מִנַּיִן לְנִדָּה שֶׁסּוֹפֶרֶת לְעַצְמָהּ — שֶׁנֶּאֱמַר: ״וְסָפְרָה לָּהּ שִׁבְעַת יָמִים״, ״לָהּ״ — לְעַצְמָהּ!

**William Davidson Edition - English:**
§ The mishna stated: **Or she engages in sexual intercourse with him** while she has the status of **a menstruating woman.** The Gemara asks: **What are the circumstances? If he knows about her** that she is a menstruating woman, **he should abstain.** And **if he does not know,** then **he should rely on her. Because Rav Ḥinnana bar Kahana said** that **Shmuel said: From where** is it derived **that a menstruating woman can count** the days **for herself,** and that she is trusted to testify that she did so? **As it is stated: “Then she shall count to herself seven days”** (Leviticus 15:28). **“To herself”** means **by herself,** and she may be trusted that she did so. If so, why can’t the husband trust his wife that she is not a menstruating woman?


###### Ketubot 72a:13
[Ketubot 72a:13](https://torahapp.org/share/book/Ketubot/r/72a:13)

לָא צְרִיכָא, דְּאָמְרָה לֵיהּ: פְּלוֹנִי חָכָם טִיהֵר לִי אֶת הַדָּם, וַאֲזַל שַׁיְילֵיהּ, וְאִשְׁתְּכַח שִׁיקְרָא. וְאִיבָּעֵית אֵימָא כִּדְרַב יְהוּדָה, דְּאָמַר רַב יְהוּדָה: הוּחְזְקָה נִדָּה בִּשְׁכֵינוֹתֶיהָ — בַּעְלָהּ לוֹקֶה עָלֶיהָ מִשּׁוּם נִדָּה.

**William Davidson Edition - English:**
The Gemara answers: **No,** it is **necessary when she tells him: So-and-so** the **Sage purified the blood for me** by ruling that it did not qualify as menstrual blood, **and he went and asked him, and it was found** that her claim was **a lie. And if you wish, say** instead that this is **similar to that which Rav Yehuda** said, **as Rav Yehuda stated:** If **she is known by her neighbors to be a menstruating woman, her husband is flogged if** he has relations with **her, due to** the prohibition against cohabiting with **a menstruating woman.** In this case, she was known by her neighbors to be a menstruating woman, but she had not told her husband. She then engaged in sexual intercourse with him, and he subsequently discovered her status from her neighbors.


###### Ketubot 72a:14
[Ketubot 72a:14](https://torahapp.org/share/book/Ketubot/r/72a:14)

וְלֹא קוֹצָה לָהּ חַלָּה. הֵיכִי דָמֵי? אִי דְּיָדַע — נִפְרוֹשׁ, אִי דְּלָא יָדַע — מְנָא יָדַע? לָא צְרִיכָא, דְּאָמְרָה לֵיהּ: פְּלוֹנִי גַּבָּל תִּיקֵּן לִי אֶת הָעִיסָּה, וְאָזֵיל שַׁיְילֵיהּ, וְאִשְׁתְּכַח שִׁיקְרָא.

**William Davidson Edition - English:**
§ The mishna stated: **Or she does not separate *ḥalla*.** The Gemara asks: **What are the circumstances? If he knows** that she did not separate *ḥalla*, **he should abstain. If he does not know,** then **how does he know** about it afterward in order to divorce her? The Gemara answers: **No,** it is **necessary when she tells him: So-and-so** the **kneader rectified the dough for me** by separating *ḥalla*, **and he went and asked him, and it was found** that her claim was **a lie.**


###### Ketubot 72a:15
[Ketubot 72a:15](https://torahapp.org/share/book/Ketubot/r/72a:15)

וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶּימֶת. דְּאָמַר מָר: בַּעֲוֹן נְדָרִים בָּנִים מֵתִים, שֶׁנֶּאֱמַר: ״אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ וְגוֹ׳״. וְאֵיזוֹ הֵן מַעֲשֵׂה יָדָיו שֶׁל אָדָם — הֱוֵי אוֹמֵר בָּנָיו וּבְנוֹתָיו. רַב נַחְמָן אָמַר מֵהָכָא: ״לַשָּׁוְא הִכֵּיתִי אֶת בְּנֵיכֶם״, ״לַשָּׁוְא״ — עַל עִסְקֵי שָׁוְא.

**William Davidson Edition - English:**
§ The mishna also stated: **Or she vows and does not fulfill** her vows. The Gemara clarifies the reason for this, as it is different from the other cases in the mishna, where she causes her husband to violate a prohibition. In this case it is only she who violates a prohibition. **As the Master said: Due to** the sin of unfulfilled **vows, children die, as it is stated:** “It is better not to vow than to vow and not pay. **Do not allow your mouth to bring your flesh to sin…**why should the Lord become angry at your voice and destroy the work of your hands?” (Ecclesiastes 5:4–5). **And what is the work of a person’s hands? You must say** it is referring to **his sons and his daughters. Rav Naḥman said:** A proof to the above idea may be brought **from here: “In vain I smote your children”** (Jeremiah 2:30). The phrase **“in vain”** means: **For matters** caused by **vain** words, meaning that you took a vow and did not fulfill it.


###### Ketubot 72a:16
[Ketubot 72a:16](https://torahapp.org/share/book/Ketubot/r/72a:16)

תַּנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: כׇּל הַיּוֹדֵעַ בְּאִשְׁתּוֹ שֶׁנּוֹדֶרֶת וְאֵינָהּ מְקַיֶּימֶת — יַחְזוֹר וְיַדִּירֶנָּה. יַדִּירֶנָּה?! בְּמַאי מְתַקֵּן לַהּ? אֶלָּא: יַחְזוֹר וְיַקְנִיטֶנָּה, כְּדֵי שֶׁתִּדּוֹר בְּפָנָיו וְיָפֵר לָהּ. אָמְרוּ לוֹ: אֵין אָדָם דָּר עִם נָחָשׁ בִּכְפִיפָה.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Meir used to say: Anyone who knows concerning his wife that she vows and does not fulfill** her vows **should return and vow** to obligate **her.** The Gemara wonders: **He should vow** and obligate **her? How will he rectify** it **for her** by doing this? **Rather,** the intention is **he should return and provoke her, so that she will vow in his presence and he can** then **nullify** it **for her. They said to him:** This solution is not effective, because **a person does not reside in a basket [*kefifa*],** i.e., in close quarters, **with a snake,** since this is extremely dangerous. Similarly, he cannot constantly prevent her from taking vows, so it would be preferable that he divorce her.


###### Ketubot 72a:17
[Ketubot 72a:17](https://torahapp.org/share/book/Ketubot/r/72a:17)

תַּנְיָא, הָיָה רַבִּי יְהוּדָה אוֹמֵר: כׇּל הַיּוֹדֵעַ בְּאִשְׁתּוֹ שֶׁאֵינָהּ קוֹצֶה לוֹ חַלָּה — יַחְזוֹר וְיַפְרִישׁ אַחֲרֶיהָ. אָמְרוּ לוֹ: אֵין אָדָם דָּר עִם נָחָשׁ בִּכְפִיפָה.

**William Davidson Edition - English:**
**It is taught** in a *baraita* similar to the previous one that **Rabbi Yehuda used to say: Anyone who knows concerning his wife that she does not separate *ḥalla* for him should go back and separate** it **after she** is finished. **They said to him:** This solution is not effective, since **a person does not reside in a basket with a snake.**


###### Ketubot 72a:18
[Ketubot 72a:18](https://torahapp.org/share/book/Ketubot/r/72a:18)

מַאן דְּמַתְנֵי לַהּ אַהָא, כׇּל שֶׁכֵּן אַהָךְ. אֲבָל מַאן דְּמַתְנֵי אַהָךְ, אֲבָל הָא — זִימְנִין דְּמִקְּרֵי וְאָכֵיל.

**William Davidson Edition - English:**
The Gemara discusses the two applications of the idea that a husband should try to correct his wife’s misdeeds: **He who teaches it with regard to this,** the case of *ḥalla*, **all the more so** would teach it **for that,** the case of vows, which are not a daily occurrence. **But he who teaches it with regard to that,** i.e., the case of vows, teaches it only in that case, **but** in **this** case of *ḥalla*, **sometimes he** will **happen to eat** untithed produce; and Rabbi Meir holds that he cannot always be careful enough to ensure that *ḥalla* was taken.


###### Ketubot 72a:19
[Ketubot 72a:19](https://torahapp.org/share/book/Ketubot/r/72a:19)

וְאֵיזוֹהִי דָּת יְהוּדִית? יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ. רֹאשָׁהּ פָּרוּעַ דְּאוֹרָיְיתָא הִיא, דִּכְתִיב: ״וּפָרַע אֶת רֹאשׁ הָאִשָּׁה״, וְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: אַזְהָרָה לִבְנוֹת יִשְׂרָאֵל שֶׁלֹּא יֵצְאוּ בִּפְרוּעַ רֹאשׁ! דְּאוֹרָיְיתָא —

**William Davidson Edition - English:**
§ The mishna stated: **And who is** considered a woman who violates the **precepts of Jewish** women? One who **goes out and her head is uncovered.** The Gemara asks: The prohibition against a woman going out with **her head uncovered** is not merely a custom of Jewish women. Rather, **it is by Torah** law, **as it is written** with regard to a woman suspected by her husband of having been unfaithful: **“And he shall uncover the head of the woman”** (Numbers 5:18). And **the school of Rabbi Yishmael taught:** From here there is a **warning to Jewish women not to go out with an uncovered head,** since if the Torah states that a woman suspected of adultery must have her head uncovered, this indicates that a married woman must generally cover her head. The Gemara explains: **By Torah** law,