## Ketubot Daf 7b

###### Ketubot 7b:1
[Ketubot 7b:1](https://torahapp.org/share/book/Ketubot/r/7b:1)

מֵיתִיבִי: מְבָרְכִין לִבְתוּלָה שִׁבְעָה וּלְאַלְמָנָה יוֹם אֶחָד. מַאי לָאו, אֲפִילּוּ אַלְמָנָה שֶׁנִּשֵּׂאת לְבָחוּר! לֹא, לְאַלְמוֹן. אֲבָל לְבָחוּר מַאי, שִׁבְעָה? אִי הָכִי לִיתְנֵי: מְבָרְכִין לִבְתוּלָה שִׁבְעָה, וּלְאַלְמָנָה שֶׁנִּשֵּׂאת לְבָחוּר שִׁבְעָה, וּלְאַלְמָנָה יוֹם אֶחָד?

**William Davidson Edition - English:**
**The Gemara raises an objection** from a *baraita*: **One recites a benediction for a virgin** who marries for **seven** days **and for a widow** who marries for **one** day. **What, is it not even** in the case of **a widow who is married to a bachelor,** that one recites the benediction for one day? The Gemara answers: **No,** it is only in the case of a widow who is married **to a widower** that the benediction is recited for one day. The Gemara asks: **However,** one may then infer that in the case of a widow who is married **to a bachelor, what** is the *halakha*? The blessing is recited **seven** days? **If so, let** the *tanna* **teach** the *baraita*: **One recites a benediction for a virgin** who marries for **seven** days, **and for a widow** who marries **a bachelor seven** days, **and for a widow** marrying a widower for **one day.** Why was the middle case omitted?


###### Ketubot 7b:2
[Ketubot 7b:2](https://torahapp.org/share/book/Ketubot/r/7b:2)

מִילְּתָא פְּסִיקְתָּא קָתָנֵי, דְּלֵיכָּא בְּתוּלָה דְּבָצְרָה מִשִּׁבְעָה, וְלֵיכָּא אַלְמָנָה דְּבָצְרָה מִיּוֹם אֶחָד.

**William Davidson Edition - English:**
Although the *tanna* could have included that case in the *baraita*, **he taught categorical matters.** He preferred to avoid entering into detail, **as there is no virgin** for **whom** the benediction is recited **fewer than seven** days, **and there is no widow** for **whom** the benediction is recited for **less than one day.** However, there are circumstances where even for a widow the benediction is recited for more than one day.


###### Ketubot 7b:3
[Ketubot 7b:3](https://torahapp.org/share/book/Ketubot/r/7b:3)

גּוּפָא, אָמַר רַב נַחְמָן: אָמַר לִי הוּנָא בַּר נָתָן, תָּנָא: מִנַּיִן לְבִרְכַּת חֲתָנִים בַּעֲשָׂרָה — שֶׁנֶּאֱמַר: ״וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ פֹה״. וְרַבִּי אֲבָהוּ אָמַר, מֵהָכָא: ״בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים ה׳ מִמְּקוֹר יִשְׂרָאֵל״.

**William Davidson Edition - English:**
§ Apropos the source for the benediction of the grooms, the Gemara discusses **the** matter **itself. Rav Naḥman said: Huna bar Natan said to me** that it was **taught: From where** is it derived **that the benediction of the grooms** is recited **in** a quorum of **ten** men? It is **as it is stated: “And he took ten men of the Elders of the city and said: Sit you here,** and they sat” (Ruth 4:2). **And Rabbi Abbahu said** that the source is **from here: “In assemblies [*mak’helot*], bless God, the Lord, from the source of Israel”** (Psalms 68:27). This verse indicates that a congregation [*kahal*], which contains at least ten men, blesses God when reciting a benediction related to the source of Israel, i.e., conjugal relations, which will lead to the birth of Jewish children.


###### Ketubot 7b:4
[Ketubot 7b:4](https://torahapp.org/share/book/Ketubot/r/7b:4)

וְרַב נַחְמָן, בְּהַאי קְרָא דְּרַבִּי אֲבָהוּ מַאי דָּרֵישׁ בֵּיהּ? מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: מִנַּיִן שֶׁאֲפִילּוּ עוּבָּרִים שֶׁבִּמְעֵי אִמָּן אָמְרוּ שִׁירָה עַל הַיָּם — שֶׁנֶּאֱמַר: ״בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים ה׳ מִמְּקוֹר יִשְׂרָאֵל״. וְאִידַּךְ? אִם כֵּן, לֵימָא קְרָא ״מִבֶּטֶן״. מַאי ״מִמְּקוֹר״ — עַל עִסְקֵי מְקוֹר.

**William Davidson Edition - English:**
**And what does Rav Naḥman derive from this verse** from **which Rabbi Abbahu** derived that *halakha*? **He requires** the verse **to** derive **that which is taught** in a *baraita*: **Rabbi Meir would say: From where** is it derived **that even fetuses in their mother’s womb recited** the **song at the** Red **Sea?** It is **as it is stated** in the chapter of Psalms that describes the exodus from Egypt: **“In assemblies, bless God, the Lord, from the source of Israel.”** Even those fetuses that were still in the source, i.e., the womb, joined the assemblies in blessing God. **And the other** Sage, Rabbi Abbahu says: **If that** is the meaning, **let the verse say: From the belly of Israel. What is** the meaning of the term **“source”?** Clearly, it is referring **to matters** related to **the source** of Israel, i.e., the benediction of the grooms, which must be recited in a congregation, a quorum of ten.


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

וְרַבִּי אֲבָהוּ, בְּהַאי קְרָא דְּרַב נַחְמָן מַאי דָּרֵישׁ בֵּיהּ? הָהוּא מִיבְּעֵי לֵיהּ לְמִידְרַשׁ: עַמּוֹנִי וְלֹא עַמּוֹנִית, מוֹאָבִי וְלֹא מוֹאָבִית. דְּאִי סָלְקָא דַעְתָּךְ לִבְרָכָה, לָא סַגִּיא דְּלָאו זְקֵנִים.

**William Davidson Edition - English:**
**And what does Rabbi Abbahu derive from this verse** from **which Rav Naḥman** derived his *halakha*? **He requires** the verse stating that Boaz assembled ten men in order **to teach** that the Torah prohibition with regard to marrying members of the nations of Ammon and Moab is limited to a male **Ammonite and not a female Ammonite,** and to a male **Moabite and not a female Moabite, as, if it would enter your mind** that Boaz gathered the men only **to** recite **a benediction,** would it **not** have been **sufficient** if they **were not Elders?** From the fact that he convened a quorum of Elders, apparently it was to engage in halakhic discourse and to issue a halakhic ruling.


###### Ketubot 7b:6
[Ketubot 7b:6](https://torahapp.org/share/book/Ketubot/r/7b:6)

וְאִידַּךְ: אִי סָלְקָא דַּעְתָּךְ לְמִידְרַשׁ, לָא סַגִּיא דְּלָאו עֲשָׂרָה! אִין — לְפַרְסוֹמֵי מִילְּתָא, וּכְדַאֲמַר לֵיהּ שְׁמוּאֵל לְרַב חָנָא בַּגְדָּתָאָה: פּוֹק וְאַיְיתִי לִי בֵּי עַשְׂרָה, וְאֵימָא לָךְ בְּאַנְפַּיְיהוּ: הַמְזַכֶּה לְעוּבָּר קָנָה. וְהִלְכְתָא — הַמְזַכֶּה לְעוּבָּר לֹא קָנָה.

**William Davidson Edition - English:**
**And the other** Sage, Rav Naḥman, would reject that proof. **If it would enter your mind** that he gathered the men **in order to teach** a *halakha*, would it **not** have been **sufficient** if they **were not ten?** The Gemara answers: **Yes,** in fact a quorum of ten is not necessary to issue a halakhic ruling. Nevertheless, Boaz convened ten Elders **to publicize the matter, as Shmuel said to Rav Ḥana of Baghdad: Go and bring me an assembly of ten** men **and I will say to you before them** a *halakha* that I seek to disseminate: With regard to **one who transfers ownership** of an object **to a fetus,** the fetus **acquires** it, although it has not yet entered the world. Boaz too assembled ten Elders to publicize the matter. Apropos the *halakha* that Shmuel publicized, the Gemara rules: **And the *halakha*** is: With regard to **one who transfers ownership** of an object **to a fetus,** the fetus **does not acquire** it.


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

תָּנוּ רַבָּנַן: מְבָרְכִין בִּרְכַּת חֲתָנִים בְּבֵית חֲתָנִים. רַבִּי יְהוּדָה אוֹמֵר: אַף בְּבֵית הָאֵרוּסִין מְבָרְכִין אוֹתָהּ.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One recites the benediction of the grooms in the house of the grooms,** when the bride enters into the wedding canopy. **Rabbi Yehuda said: One recites it even in the house of the betrothal,** at the time of the betrothal.


###### Ketubot 7b:8
[Ketubot 7b:8](https://torahapp.org/share/book/Ketubot/r/7b:8)

אָמַר אַבָּיֵי: וּבִיהוּדָה שָׁנוּ, מִפְּנֵי שֶׁמִּתְיַיחֵד עִמָּהּ.

**William Davidson Edition - English:**
**Abaye said: And** the Sages **taught** the statement of Rabbi Yehuda **in Judea because** there the custom was **that** the groom **be secluded with** his betrothed, leading to the concern lest he engage in conjugal relations with her. Therefore, the blessing is recited already at that stage.


###### Ketubot 7b:9
[Ketubot 7b:9](https://torahapp.org/share/book/Ketubot/r/7b:9)

תַּנְיָא אִידַּךְ: מְבָרְכִין בִּרְכַּת חֲתָנִים בְּבֵית חֲתָנִים, וּבִרְכַּת אֵרוּסִין בְּבֵית הָאֵרוּסִין. בִּרְכַּת הָאֵרוּסִין מַאי מְבָרֵךְ? רָבִין בַּר רַב אַדָּא וְרַבָּה בַּר רַב אַדָּא, תַּרְוַיְיהוּ מִשְּׁמֵיהּ דְּרַב יְהוּדָה אָמְרִי: ״בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל הָעֲרָיוֹת, וְאָסַר לָנוּ אֶת הָאֲרוּסוֹת, וְהִתִּיר לָנוּ אֶת הַנְּשׂוּאוֹת עַל יְדֵי חוּפָּה וְקִדּוּשִׁין״. רַב אַחָא בְּרֵיהּ דְּרָבָא מְסַיֵּים בַּהּ מִשְּׁמֵיהּ דְּרַב יְהוּדָה: ״בָּרוּךְ אַתָּה ה׳, מְקַדֵּשׁ יִשְׂרָאֵל עַל יְדֵי חוּפָּה וְקִדּוּשִׁין״.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: **One recites the benediction of the grooms in the house of the grooms, and the benediction of the betrothal in the house of the betrothal.** With regard to **the benediction of the betrothal, what** formula **does one recite? Ravin bar Rav Adda and Rabba bar Rav Adda both said in the name of Rav Yehuda: Blessed are You, Lord our God, King of the universe, Who sanctified us through His mitzvot, and commanded us concerning the forbidden relatives, and prohibited to us those women who are betrothed, and permitted to us** those women **who are married by means of the wedding canopy and betrothal. Rav Aḥa, son of Rava, concludes** the blessing **in the name of Rav Yehuda: Blessed are You, Lord, Who sanctifies Israel by means of the wedding canopy and betrothal.**


###### Ketubot 7b:10
[Ketubot 7b:10](https://torahapp.org/share/book/Ketubot/r/7b:10)

מַאן דְּלָא חָתֵים, מִידֵּי דְּהָוֵה אַבִּרְכַּת פֵּרוֹת וְאַבִּרְכַּת מִצְוֹת. וּמַאן דְּחָתֵים, מִידֵּי דְּהָוֵה אַקִּידּוּשָׁא.

**William Davidson Edition - English:**
**One who does not conclude** the benediction of the betrothal in accordance with the opinion of Rav Aḥa, but instead recites it without a concluding blessing, deems the formula of this blessing **just as** the formula **is in the blessing** recited over **fruits and the blessing** recited over **mitzvot,** in which the words: Blessed are You, Lord, appear only at the beginning of the blessing. **And one who concludes** the benediction of the betrothal in accordance with the opinion of Rav Aḥa, deems the formula of this blessing **just as** the formula **is** in the blessing **of *kiddush*,** in which the words: Blessed are You, Lord, appears both at the beginning and the conclusion of the blessing.


###### Ketubot 7b:11
[Ketubot 7b:11](https://torahapp.org/share/book/Ketubot/r/7b:11)

תָּנוּ רַבָּנַן: מְבָרְכִין בִּרְכַּת חֲתָנִים בַּעֲשָׂרָה כׇּל שִׁבְעָה. אָמַר רַב יְהוּדָה: וְהוּא שֶׁבָּאוּ פָּנִים חֲדָשׁוֹת.

**William Davidson Edition - English:**
§ **The Sages taught: One recites the benediction of the grooms in** a quorum of **ten** men **all seven** days of the wedding celebration. **Rav Yehuda said: And that is** the case only **when new faces** who did not previously participate in the festivities **came** to join the celebration.


###### Ketubot 7b:12
[Ketubot 7b:12](https://torahapp.org/share/book/Ketubot/r/7b:12)

מַאי מְבָרֵךְ? אָמַר רַב יְהוּדָה: ״בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם,

**William Davidson Edition - English:**
The Gemara asks: **What blessings does one recite? Rav Yehuda said** that these are the seven blessings: **Blessed are You, Lord our God, King of the universe,**