ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kesuvos 65
(a) Rebbi Yehudah Ish K'far Giboraya or Ish K'far Gibor Chayil proves from
the Pasuk in Shmuel "va'Takam Chanah Acharei Ochloh ve'Acharei Shasoh" that
a woman should not drink wine - because the Navi repeats the word "Acharei"
unnecessarily (to say that they both ate but only she drank).
(b) We reject the proof from the word "Shasah", 've'Lo Shasas' - because
then, we should also have to Darshen "Ochlah" (which is written with a
'Hey') 've'Lo Ochal' (she ate, but not he, meaning that Elkanah did not
(c) A woman who is used to drinking may indeed drink wine. Abaye explained
Rav Chinena bar Kahana Amar Shmuel, who said 'Regilah, Nosnin Lah Kos Echad,
she'Einah Regilah, Nosnin Lah Sh'nei Kosos' to mean - that if a woman is
used to drinking two cups in front of her husband, we give her one cup when
he is not there; whereas if she is used to drinking one cup, we do not give
her any wine at all.
(d) In that case, Rebbi Elazar who, at the foot of the previous Amud,
forbade fixing any wine at all for a woman who is not eating with her
husband - must be speaking about a woman who was only used to drinking one
cup in his presence.
(a) Alternatively, for a woman who was used to drinking wine they would fix
wine to add to her cooked dish (but not to drink on its own). Rebbi Avahu
Amar Rebbi Yochanan told - how the Beis-Din fixed two Sa'ah of wine (an
exceptionally large quantity) for the daughter-in-law of Nakdimon ben
Guri'on to add to her cooked dish, for which she blessed them with the words
'Kach Tifseku li'V'noseichem'!
(b) They did not answer 'Amein' - because she was a Shomeres Yavam (in which
case the blessing was also a curse). See Agados Maharsha.
(a) According to the Tana of the Beraisa, one cup of wine is good for a
1. ... two cups - is disgusting.
(b) The Tana confines this to a woman on her own, but in front of her
husband, it doesn't matter. Chanah, who refrained from drinking wine even in
the presence of her husband - was not at home, and guests are
forbidden to perform Tashmish in the house of their host.
2. ... three - will cause her to accost any man that she meets.
3. ... four - she will not even be ashamed to accost a donkey in the street.
(c) Rav Huna infers from the Pasuk "va'Yashkimu ba'Boker ... va'Yashuvu
va'Yavo'u el Beisam ha'Ramasah, va'Yeida Elkanah es Chanah Ishto ... " -
that guest are not permitted to perform Tashmish.
(a) Rava initially declined to fix wine for Chomah (Abaye's widow) when she
came to Beis-Din to claim Mezonos - because he maintained, Abaye was not
accustomed to drink wine.
(b) Chomah replied - that to be sure, he used to drink wine in long goblets
(see Agados Maharsha).
(c) When she demonstrated the long goblets that Abaye used to drink from -
her arm became uncovered and caused the entire Beis-Din to light up (her
beauty attracted everyone's attention). Rava promptly went home and asked
his wife for Tashmish.
(d) When Rava's wife discovered who was responsible for Rava's mood, she was
not impressed with Chomah - on the grounds that she had killed three
husbands and now wanted to kill a fourth (whom she was forbidden to get
marry) by flaunting her beauty. So she set about her with the bolt of a box,
until she chased her out of Mechuza.
(a) Rav Nechemyah Brei de'Rav Yosef fixed wine for the widow of Rav Yosef
Brei de'Rava - on the grounds that the residents of Mechuza were known to
(b) Rav Yosef fixed Mezonos and wine for the widow of Rav Yosef Brei de'Rav
Menashyah mi'Davil. When he asked her why she wanted fine woollen garments,
she replied 'Lach u'le'Chavrech u'le'Chavrusech' - meaning that her
self-esteem should not be lowered in the eyes of the people (by lowering her
standard of dress), such as Rav Yosef and his colleagues.
(a) When we ask why the husband needs to arrange for his wife to receive
both a mat and a blanket - we mean to ask that seeing as most beds in those
days had a leather base affixed to a frame (on which one slept), what was
the point of the mat, which is less comfortable than the leather base?
(b) We answer - that our Mishnah speaks in a place where they would fill in
the frame of the bed with ropes, which were painful to sleep on.
(a) According to the Tana Kama in the Beraisa, the woman does not receive a
cushion and a cover. According to Rebbi Nasan, she did.
(b) If it was ...
1. ... the way of her family to sleep with them - then even the Tana Kama
would agree that she would receive the cushion and the cover.
(c) We establish the Machlokes when it was his way but not hers to sleep
with a cushion and with a cover. Nevertheless, the Tana Kama does not
require the husband to arrange for his wife to receive them - because the
husband can say that when he leaves home, he wants to take them with him (in
which case the principle of 'Olah Imo' will not apply), but when he returns
he will bring them with him (to enable her to 'rise with him').
2. ... neither the way of her family nor of his to sleep with them - then
even Rebbi Nasan would agree that she would not receive them.
(d) Rebbi Nasan counters this argument - by expressing the fear that he may
arrive on Erev Shabbos just before nightfall, and not manage to bring them
with him. Not having brought his, he will take her mat (forcing her to sleep
on the floor) or her cushion and cover (assuming that she bought her own),
so she demands a spare set as a safeguard.
(a) The Tana expects a man to arrange for his wife to receive three pairs of
shoes annually but only one set of clothes - if he lives in mountainous
country, where shoes wear out quickly.
(b) The reason that the Tana prescribes for the shoes to be purchased
specifically on Yom-Tov - is so that his wife should have additional Simchah
(c) Abaye knew that when the Tana speaks of clothes to the value of fifty
Zuz he means 'fifty Zuz Medinah' (a Zuz Medinah is one eighth of a Zuz
Tzuri) - because he specifies this sum for a poor man, and which poor man
has fifty Zuz to his name (let alone to spend on clothes for his wife)?
(a) We have already learned that the worn-out clothes belong to the woman.
The leftovers of Mezonos (in the case of a woman who does not eat much, so
that the food she receives is in excess of her needs) go to her husband.
(b) She uses the worn-out clothes - to wear when she is a Nidah, to prevent
her husband from becoming disgusted when he sees her wearing the same
clothes when she is Tahor as during her period of Nidus.
(c) The worn-out clothes of an Almanah (who is fed and clothed by the heirs
in the same way as she was by her husband) - go to the heirs, since the
argument that her husband should not be disgusted, no longer applies. On the
contrary, we do not want her to beautify herself excessively.
(a) Our Mishnah says 'Ocheles Imo mi'Leilei Shabbos le'Leilei Shabbos'.
According to Rav Nachman, 'Ocheles' means literally eats - Rav Ashi
interprets it as a more refined expression of Tashmish (in the same way as
Yosef referred to Potifera's wife as "ha'Lechem Asher Hu Ocheil").
(b) He proves this from the Pasuk "Achlah u'Machsah Piyhah ve'Amrah Lo
Pa'alti Avon" - where "Achlah" means Tashmish.
(c) Rav Huna refers to Yisrael as 'Kedoshim' - because they do not perform
Tashmish in the daytime.
(d) Rav Ashi nevertheless explains the Beraisa, 'Raban Shimon ben Gamliel
Omer, Ocheles be'Leilei Shabbos *ve'Shabbos* to mean Tashmish - because, as
Rava has taught us, Tashmish is permitted by day in a dark room.
(a) In spite of Chazal's ruling, that one is not obligated to sustain one's
children - Rebbi Ula Rabah nevertheless maintains that a father must do so
until the age of six.
**** Hadran Alach 'Af-al-pi' *****
(b) This is based on the ruling of Rav Asi, that a child of six follows the
Eiruv of his mother, from which we see that up to the age of six a child
needs his mother. Consequently, when his father feeds his mother, he feeds
(c) We refute the proof from our Mishnah which rules that, if a woman is
feeding, her husband must arrange more Mezonos. This might not be ...
1. ... because of the baby - but because his wife is feeling sick.
(d) We learned in our Mishnah that a man must arrange extra Mezonos for his
wife when she is feeding - which Rebbi Yehoshua ben Levi explains to mean
extra wine, because it is good for the milk.
2. ... because of the baby, despite the fact that the Tana says 'because she
is feeding', and not 'because she is sick' - to teach us that every feeding
woman is considered sick in this respect.
***** Perek Metzi'as Ishah *****
(a) A woman's findings and the work of her hands goes to her husband.
Whatever she inherits - the husband eats the Peiros.
Despite the fact that the Tana already discussed the obligations of a woman
towards her husband in Perek Na'arah she'Nispatsah, he nevertheless found it
necessary to repeat them in our Mishnah - to inform us of the Machlokes
between the Tana Kama and Rebbi Yochanan ben Berokah (regarding the shame
and depreciation of the wounds that she sustains).
(b) According to the Tana Kama, the shame and depreciation that she sustains
if somebody wounds her, belongs to her. According to Rebbi Yehudah ben
Beseira, if she sustained ...
1. ... wounds that are not covered - she receives two thirds and her
husband, one third.
2. ... wounds that are covered - she receives one third, and her husband,