## Ketubot Daf 8a

###### Ketubot 8a:1
[Ketubot 8a:1](https://torahapp.org/share/book/Ketubot/r/8a:1)

שֶׁהַכֹּל בָּרָא לִכְבוֹדוֹ״.

**William Davidson Edition - English:**
**Who has created all for His glory.**


###### Ketubot 8a:2
[Ketubot 8a:2](https://torahapp.org/share/book/Ketubot/r/8a:2)

וְ״יוֹצֵר הָאָדָם״.

**William Davidson Edition - English:**
**And** the second blessing is: Blessed are You…**Creator of mankind.**


###### Ketubot 8a:3
[Ketubot 8a:3](https://torahapp.org/share/book/Ketubot/r/8a:3)

וַ״אֲשֶׁר יָצַר אֶת הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם דְּמוּת תַּבְנִיתוֹ, וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד. בָּרוּךְ אַתָּה ה׳, יוֹצֵר הָאָדָם״.

**William Davidson Edition - English:**
**And** the third blessing is: Blessed are You…**Who made humanity in His image, in the image of the likeness of His form, and out of His very self formed a building** (see Genesis 2:22) **for eternity. Blessed are You, Lord, Creator of mankind.**


###### Ketubot 8a:4
[Ketubot 8a:4](https://torahapp.org/share/book/Ketubot/r/8a:4)

״שׂוֹשׂ תָּשִׂישׂ וְתָגֵל הָעֲקָרָה, בְּקִבּוּץ בָּנֶיהָ לְתוֹכָהּ בְּשִׂמְחָה. בָּרוּךְ אַתָּה ה׳, מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ״.

**William Davidson Edition - English:**
The fourth blessing is: **May the barren** city of Jerusalem **greatly rejoice and delight with the ingathering of her children within her in joy. Blessed are You, Lord, Who gladdens Zion through her children.**


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

״שַׂמֵּחַ תְּשַׂמַּח רֵיעִים הָאֲהוּבִים, כְּשַׂמֵּחֲךָ יְצִירְךָ בְּגַן עֵדֶן מִקֶּדֶם, בָּרוּךְ אַתָּה ה׳, מְשַׂמֵּחַ חָתָן וְכַלָּה״.

**William Davidson Edition - English:**
The fifth blessing is: **Bring great joy to these loving friends, as You gave joy to Your creations in Eden in ancient times. Blessed are You, Lord, Who brings joy to the groom and bride.**


###### Ketubot 8a:6
[Ketubot 8a:6](https://torahapp.org/share/book/Ketubot/r/8a:6)

״בָּרוּךְ אַתָּה ה׳, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה, חָתָן וְכַלָּה, גִּילָה, רִינָּה, דִּיצָה, חֶדְוָה, אַהֲבָה וְאַחְוָה וְשָׁלוֹם וְרֵיעוּת. מְהֵרָה ה׳ אֱלֹהֵינוּ יִשָּׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלַיִם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה, קוֹל חָתָן וְקוֹל כַּלָּה, קוֹל מִצְהֲלוֹת חֲתָנִים מֵחוּפָּתָם וּנְעָרִים מִמִּשְׁתֵּה נְגִינָתָם, בָּרוּךְ אַתָּה ה׳, מְשַׂמֵּחַ חָתָן עִם הַכַּלָּה״.

**William Davidson Edition - English:**
The sixth blessing is: **Blessed are You, Lord our God, King of the universe, Who has created joy and gladness, groom and bride, delight, exultation, happiness, jubilation, love and brotherhood, and peace and friendship. Soon, Lord our God, may there be heard in the cities of Judea and in the streets of Jerusalem the sound of joy and the sound of gladness, the sound of the groom and the sound of the bride, the joyous sound of grooms from their wedding canopy and of young people from their feast of song** (see Jeremiah 33:11). **Blessed are You, Lord, Who makes the groom rejoice with the bride.** Together with the blessing over the wine, these are the seven wedding blessings.


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

לֵוִי אִיקְּלַע לְבֵי רַבִּי בְּהִלּוּלֵיהּ דְּרַבִּי שִׁמְעוֹן בְּרֵיהּ, בָּרֵיךְ חֲמֵשׁ. רַב אַסִּי אִיקְּלַע לְבֵי רַב אָשֵׁי בְּהִלּוּלֵיהּ דְּמָר בְּרֵיהּ, בָּרֵיךְ שֵׁית.

**William Davidson Edition - English:**
The Gemara relates: **Levi happened** to come **to the house of Rabbi** Yehuda HaNasi **during the wedding celebration of Rabbi Shimon, his son, and recited five** of these **blessings. Rav Asi happened** to come **to the house of Rav Ashi during the wedding celebration of Mar, his son, and recited six** of these **blessings.**


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

לֵימָא בְּהָא קָמִיפַּלְגִי: דְּמָר סָבַר חֲדָא יְצִירָה הֲוַאי, וּמָר סָבַר שְׁתֵּי יְצִירוֹת הֲוַאי.

**William Davidson Edition - English:**
The Gemara suggests: **Let us say that they disagree about this:** One **Sage holds: It was one** act of **creation** with which man was created. **And** one **Sage holds: It was two** acts of **creation** with which man was created. The first opinion, that there was one act of creation, is based on the concept that man was created with two sides, one male and one female. There was no additional act of creation. Man and woman were subsequently separated into two independent beings. Therefore, there is no need for the two blessings: Who created mankind, and: Who created mankind in His image. The second opinion is that there were in fact two separate acts of creation. Therefore, it is appropriate to recite two blessings with regard to the creation of mankind.


###### Ketubot 8a:9
[Ketubot 8a:9](https://torahapp.org/share/book/Ketubot/r/8a:9)

לָא, דְּכוּלֵּי עָלְמָא חֲדָא יְצִירָה הֲוַאי. מָר סָבַר בָּתַר מַחְשָׁבָה אָזְלִינַן, וּמָר סָבַר בָּתַר מַעֲשֶׂה אָזְלִינַן. כִּי הָא דְּרַב יְהוּדָה רָמֵי, כְּתִיב: ״וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ״, וּכְתִיב: ״זָכָר וּנְקֵבָה בְּרָאָם״, הָא כֵּיצַד? בַּתְּחִלָּה עָלָה בְּמַחְשָׁבָה לִבְראוֹת שְׁנַיִם, וּלְבַסּוֹף נִבְרָא אֶחָד.

**William Davidson Edition - English:**
The Gemara rejects that suggestion: **No, everyone agrees** that **it was** only **one act of creation.** However, one **Sage holds:** It is **according to** the initial **thought** that **we proceed. And** one **Sage holds:** It is **according to** the **action** that **we proceed.** God’s initial thought was to create man and woman as separate entities. Ultimately, they were created as one entity. That explanation is **like the following. Rav Yehuda raises a contradiction.** In one verse **it is written: “And God created man in His own image”** (Genesis 1:27), indicating one act of creation, **and** in another verse **it is written: “Male and female He created them”** (Genesis 5:2), indicating two acts. **How** can **this** apparent contradiction be resolved? **Initially, the thought entered** God’s mind **to create two, but ultimately only one was** actually **created.**


###### Ketubot 8a:10
[Ketubot 8a:10](https://torahapp.org/share/book/Ketubot/r/8a:10)

רַב אָשֵׁי אִיקְּלַע לְבֵי רַב כָּהֲנָא. יוֹמָא קַמָּא בָּרֵיךְ כּוּלְּהוּ, מִכָּאן וְאֵילָךְ אִי אִיכָּא פָּנִים חֲדָשׁוֹת — בָּרֵיךְ כּוּלְּהוּ, וְאִי לָא — אַפּוֹשֵׁי שִׂמְחָה בְּעָלְמָא הוּא, מְבָרֵךְ ״שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ״ וַ״אֲשֶׁר בָּרָא״.

**William Davidson Edition - English:**
The Gemara relates: **Rav Ashi happened** to come **to the house of Rav Kahana** to attend a wedding. **The first day he recited all** seven **blessings. From that** point **forward, if there were new faces** present, **he recited all the blessings, and if not,** he would say: **It is merely an extension of the** original **celebration, and he would recite the blessing: In Whose dwelling is joy,** in the *zimmun* prior to Grace after Meals, **and** the sixth blessing after Grace after Meals: **Who has created.**


###### Ketubot 8a:11
[Ketubot 8a:11](https://torahapp.org/share/book/Ketubot/r/8a:11)

מִשִּׁבְעָה וְעַד שְׁלֹשִׁים, בֵּין אָמַר לְהוּ מֵחֲמַת הִלּוּלָא, וּבֵין לָא אָמַר לְהוּ מֵחֲמַת הִלּוּלָא — מְבָרֵךְ ״שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ״. מִכָּאן וְאֵילָךְ, אִי אָמַר לְהוּ מֵחֲמַת הִלּוּלָא — מְבָרֵךְ ״שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ״, וְאִי לָא — לָא.

**William Davidson Edition - English:**
§ Apropos the wedding blessings, the Gemara continues: **From seven** days after the wedding **until** the **thirtieth** day, **whether** the groom **said** to the guests that he is inviting them **due to the wedding celebration or whether he did not say to them** that he is inviting them **due to the wedding celebration, he recites the blessing: In Whose dwelling is joy. From this** point, thirty days after the wedding, **forward, if he said to them** that he is inviting them **due to the wedding celebration [*hillula*], he recites the blessing: In Whose dwelling is joy, and if not, he doesn’t.**


###### Ketubot 8a:12
[Ketubot 8a:12](https://torahapp.org/share/book/Ketubot/r/8a:12)

וְכִי אָמַר לְהוּ מֵחֲמַת הִלּוּלָא, עַד אֵימַת? אָמַר רַב פַּפִּי מִשְּׁמֵיהּ דְּרָבָא: עַד תְּרֵיסַר יַרְחֵי שַׁתָּא. וּמֵעִיקָּרָא מֵאֵימַת? אָמַר רַב פָּפָּא: מִכִּי רְמוּ שְׂעָרֵי בַּאֲסִינְתָּא. אִינִי? וְהָא רַב פָּפָּא אִיעֲסַק לְאַבָּא מָר בְּרֵיהּ, וּבָרֵיךְ מִשְּׁעַת אֵירוּסִין! שָׁאנֵי רַב פָּפָּא, דַּהֲוָה טְרִיחַ לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **And when** the groom **said to them** that he is inviting them **due to the wedding celebration, until when** is this blessing recited? **Rav Pappi said in the name of Rava: Until twelve months of the year** have passed since the wedding. Since his legal status remains that of a groom, the blessing: In Whose dwelling is joy, may be recited. The Gemara asks: **And initially,** prior to the wedding, **from when** is that blessing recited? **Rav Pappa said: From when they cast barley into the mortar** to prepare beer for the wedding. The Gemara asks: **Is that so? But didn’t Rav Pappa involve** himself in preparations **for** the wedding of **his son, Abba Mar, and** begin **reciting the blessing from the time of betrothal? Rav Pappa is different, because** the wedding preparations had already been **prepared for him,** and it was merely a matter of waiting for the designated time to arrive. Therefore, the wedding celebration began for him from the time of betrothal.


###### Ketubot 8a:13
[Ketubot 8a:13](https://torahapp.org/share/book/Ketubot/r/8a:13)

רָבִינָא אִיעֲסַק לֵיהּ לִבְרֵיהּ בֵּי רַב חֲבִיבָא, וּבָרֵיךְ מִשְּׁעַת אֵירוּסִין. אָמַר: קִים לִי בְּגַוַּיְיהוּ דְּלָא הָדְרִי בְּהוּ. לָא אִסְתַּיַּיע מִילְּתָא וְהָדְרִי בְּהוּ. רַב תַּחְלִיפָא בַּר מַעְרְבָא אִיקְּלַע לְבָבֶל, בָּרֵיךְ שֵׁית אֲרִיכָתָא. וְלֵית הִלְכְתָא כְּווֹתֵיהּ.

**William Davidson Edition - English:**
The Gemara relates: **Ravina arranged for his son** to marry a woman from **the house of Rav Ḥaviva and recited the blessing from the time of betrothal. He said: I am certain with regard to them, that they will not retract** their commitment and terminate the betrothal, and the wedding will take place on time. Nevertheless, **the matter was not to be, and** ultimately **they retracted** their commitment, and the wedding was canceled. The Gemara relates: **Rav Taḥlifa, from the West,** i.e., Eretz Yisrael, **happened** to come **to Babylonia,** and he elaborated on the themes of the wedding blessings **and recited six long blessings.** The Gemara concludes: **And the *halakha* is not in accordance with his** opinion. Rather, one must adhere to the formula coined by the Sages.


###### Ketubot 8a:14
[Ketubot 8a:14](https://torahapp.org/share/book/Ketubot/r/8a:14)

רַב חֲבִיבָא אִיקְּלַע לְבֵי מָהוֹלָא, בָּרֵיךְ ״שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ״. וְלֵית הִלְכְתָא כְּווֹתֵיהּ — מִשּׁוּם דִּטְרִידִי דְּאִית לֵיהּ צַעֲרָא לְיָנוֹקָא.

**William Davidson Edition - English:**
It is further related: **Rav Ḥaviva happened** to come **to the house** where **a circumcision** was taking place. He **recited the blessing: In Whose dwelling is joy.** The Gemara concludes: **And the *halakha* is not in accordance with his** opinion. **Since** the parents of the baby **are anxious, as the baby is** experiencing **pain,** it is not appropriate to recite the blessing under those circumstances.


###### Ketubot 8a:15
[Ketubot 8a:15](https://torahapp.org/share/book/Ketubot/r/8a:15)

אָמַר רַב נַחְמָן אָמַר רַב: חֲתָנִים מִן הַמִּנְיָן, וְאֵין אֲבֵלִים מִן הַמִּנְיָן. מֵיתִיבִי: חֲתָנִים וַאֲבֵלִים מִן הַמִּנְיָן! מַתְנִיתָא קָא רָמֵית עֲלֵיהּ דְּרַב? רַב תַּנָּא הוּא, וּפְלִיג. אִיתְּמַר, אָמַר רַבִּי יִצְחָק אָמַר רַבִּי יוֹחָנָן: חֲתָנִים מִן הַמִּנְיָן, וְאֵין אֲבֵלִים מִן הַמִּנְיָן. מֵיתִיבִי: חֲתָנִים וַאֲבֵלִים מִן הַמִּנְיָן!

**William Davidson Edition - English:**
§ **Rav Naḥman said** that **Rav said:** With regard to the quorum of ten required to recite the wedding blessings, **grooms are included in the tally. And mourners are not included in the tally** for the blessing of the mourners. The Gemara **raises an objection** from a *baraita*: **Grooms and mourners are included in the tally.** The Gemara responds: **Are you raising a contradiction from a *baraita* against** the opinion of **Rav? Rav himself** had ***tanna*** status **and** therefore, unlike later *amora’im*, could **disagree** with opinions of *tanna’im*. **It was stated: Rabbi Yitzḥak said** that **Rabbi Yoḥanan said: Grooms are included in the tally, but mourners are not included in the tally. The Gemara raises an objection** from the *baraita* cited above: **Grooms and mourners are included in the tally.**