rebbi

Rebbi Eliezer inferred from the gift which Jacob had sent to his brother Esaw, for he sent him according to copulations. “200 she-goats and 20 he-goats,” one for ten; “200 ewes and 20 rams,” one for ten. “Nursing camels and their sons 30.” Rebbi Berekhiah said, because it is decent in his sexual behavior did the verse not publicize. “40 cows and ten bulls,” one for four since they are tired; “20 she-donkeys and ten he-donkeys,” one for two since they are tired.

Rebbi Eliezer inferred from the gift which Jacob had sent to his brother Esaw, for he sent him according to copulations. “200 she-goats and 20 he-goats,” one for ten; “200 ewes and 20 rams,” one for ten. “Nursing camels and their sons 30.” Rebbi Berekhiah said, because it is decent in his sexual behavior did the verse not publicize. “40 cows and ten bulls,” one for four since they are tired; “20 she-donkeys and ten he-donkeys,” one for two since they are tired.

Rebbi Jeremiah asked: Is it reasonable to consider scholars like those who do not work? Rebbi Mana said, would it not be more reasonable to compare them to sailors since they exert themselves harder? Rav said, “she eats with him every Friday night”, in clean language.

Rebbi Jeremiah asked: Is it reasonable to consider scholars like those who do not work? Rebbi Mana said, would it not be more reasonable to compare them to sailors since they exert themselves harder? Rav said, “she eats with him every Friday night”, in clean language.

MISHNAH: If a woman revolts against her husband, one reduces her ketubah by seven denars a week; Rebbi Jehudah says, by seven tropaïkes. For how long does one reduce? Up to the amount of her ketubah. Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it. Similarly, if the husband revolts against his wife, one adds to her ketubah three denars a week; Rebbi Jehudah says three tropaїkes.

MISHNAH: If a woman revolts against her husband, one reduces her ketubah by seven denars a week; Rebbi Jehudah says, by seven tropaïkes. For how long does one reduce? Up to the amount of her ketubah. Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it. Similarly, if the husband revolts against his wife, one adds to her ketubah three denars a week; Rebbi Jehudah says three tropaїkes.

MISHNAH: If a woman revolts against her husband, one reduces her ketubah by seven denars a week; Rebbi Jehudah says, by seven tropaïkes. For how long does one reduce? Up to the amount of her ketubah. Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it. Similarly, if the husband revolts against his wife, one adds to her ketubah three denars a week; Rebbi Jehudah says three tropaїkes.

HALAKHAH: “For how long does one reduce? Up to the amount of her ketubah”, etc. Here you say seven, and there you say three? Rebbi Yose ben Rebbi Ḥanina said, since she is obligated for seven, he deducts seven; he, since he is obligated for three, has to add three. Think of it, if she brought him slaves, she is not obligated for anything! Think of it, if he stipulated [that he is not obligated for] either šĕ‘ēr, or dress, or ‘onāh, he is not obligated for anything! What is it? Following Rebbi Joḥanan, that the suffering of the male is greater than that of the female. That is what is written: “It was when she had nagged him day after day and pressured him.” What means “and pressured him”? Rebbi Isaac ben Eleazar said, that she slipped away from under him. “He felt badly, to die”. He felt badly, ready to die, but she did not feel badly, to die. But some say that she fulfilled her needs with others. So much more she should have wanted, since Rebbi Naḥman said in the name of Rebbi Naḥman: This human limb, if you starved it you satisfied it, if you satisfied it you starved it.

HALAKHAH: “For how long does one reduce? Up to the amount of her ketubah”, etc. Here you say seven, and there you say three? Rebbi Yose ben Rebbi Ḥanina said, since she is obligated for seven, he deducts seven; he, since he is obligated for three, has to add three. Think of it, if she brought him slaves, she is not obligated for anything! Think of it, if he stipulated [that he is not obligated for] either šĕ‘ēr, or dress, or ‘onāh, he is not obligated for anything! What is it? Following Rebbi Joḥanan, that the suffering of the male is greater than that of the female. That is what is written: “It was when she had nagged him day after day and pressured him.” What means “and pressured him”? Rebbi Isaac ben Eleazar said, that she slipped away from under him. “He felt badly, to die”. He felt badly, ready to die, but she did not feel badly, to die. But some say that she fulfilled her needs with others. So much more she should have wanted, since Rebbi Naḥman said in the name of Rebbi Naḥman: This human limb, if you starved it you satisfied it, if you satisfied it you starved it.

HALAKHAH: “For how long does one reduce? Up to the amount of her ketubah”, etc. Here you say seven, and there you say three? Rebbi Yose ben Rebbi Ḥanina said, since she is obligated for seven, he deducts seven; he, since he is obligated for three, has to add three. Think of it, if she brought him slaves, she is not obligated for anything! Think of it, if he stipulated [that he is not obligated for] either šĕ‘ēr, or dress, or ‘onāh, he is not obligated for anything! What is it? Following Rebbi Joḥanan, that the suffering of the male is greater than that of the female. That is what is written: “It was when she had nagged him day after day and pressured him.” What means “and pressured him”? Rebbi Isaac ben Eleazar said, that she slipped away from under him. “He felt badly, to die”. He felt badly, ready to die, but she did not feel badly, to die. But some say that she fulfilled her needs with others. So much more she should have wanted, since Rebbi Naḥman said in the name of Rebbi Naḥman: This human limb, if you starved it you satisfied it, if you satisfied it you starved it.

HALAKHAH: “For how long does one reduce? Up to the amount of her ketubah”, etc. Here you say seven, and there you say three? Rebbi Yose ben Rebbi Ḥanina said, since she is obligated for seven, he deducts seven; he, since he is obligated for three, has to add three. Think of it, if she brought him slaves, she is not obligated for anything! Think of it, if he stipulated [that he is not obligated for] either šĕ‘ēr, or dress, or ‘onāh, he is not obligated for anything! What is it? Following Rebbi Joḥanan, that the suffering of the male is greater than that of the female. That is what is written: “It was when she had nagged him day after day and pressured him.” What means “and pressured him”? Rebbi Isaac ben Eleazar said, that she slipped away from under him. “He felt badly, to die”. He felt badly, ready to die, but she did not feel badly, to die. But some say that she fulfilled her needs with others. So much more she should have wanted, since Rebbi Naḥman said in the name of Rebbi Naḥman: This human limb, if you starved it you satisfied it, if you satisfied it you starved it.

HALAKHAH: “For how long does one reduce? Up to the amount of her ketubah”, etc. Here you say seven, and there you say three? Rebbi Yose ben Rebbi Ḥanina said, since she is obligated for seven, he deducts seven; he, since he is obligated for three, has to add three. Think of it, if she brought him slaves, she is not obligated for anything! Think of it, if he stipulated [that he is not obligated for] either šĕ‘ēr, or dress, or ‘onāh, he is not obligated for anything! What is it? Following Rebbi Joḥanan, that the suffering of the male is greater than that of the female. That is what is written: “It was when she had nagged him day after day and pressured him.” What means “and pressured him”? Rebbi Isaac ben Eleazar said, that she slipped away from under him. “He felt badly, to die”. He felt badly, ready to die, but she did not feel badly, to die. But some say that she fulfilled her needs with others. So much more she should have wanted, since Rebbi Naḥman said in the name of Rebbi Naḥman: This human limb, if you starved it you satisfied it, if you satisfied it you starved it.

HALAKHAH: “For how long does one reduce? Up to the amount of her ketubah”, etc. Here you say seven, and there you say three? Rebbi Yose ben Rebbi Ḥanina said, since she is obligated for seven, he deducts seven; he, since he is obligated for three, has to add three. Think of it, if she brought him slaves, she is not obligated for anything! Think of it, if he stipulated [that he is not obligated for] either šĕ‘ēr, or dress, or ‘onāh, he is not obligated for anything! What is it? Following Rebbi Joḥanan, that the suffering of the male is greater than that of the female. That is what is written: “It was when she had nagged him day after day and pressured him.” What means “and pressured him”? Rebbi Isaac ben Eleazar said, that she slipped away from under him. “He felt badly, to die”. He felt badly, ready to die, but she did not feel badly, to die. But some say that she fulfilled her needs with others. So much more she should have wanted, since Rebbi Naḥman said in the name of Rebbi Naḥman: This human limb, if you starved it you satisfied it, if you satisfied it you starved it.

Following Rebbi Eliezer, how far can he deduct? Let us hear from the following: Rebbi Ḥiyya stated: One writes a bill of rebellion for the husband of a preliminarily married woman, or a sick one, a menstruating woman or one who is waiting for her levir. Where do we hold? If she rebelled against him when she was having her period, the Torah made her rebel against him! But we must hold that she rebelled against him before she had her period and now she has it. At that moment she would not be able to rebel but you say one writes, therefore one also deducts. From where does one deduct? From the additions to her ketubah. Let us hear from the following: “Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it.” He mentioned only inheritance, which is infrequent. That means he deducts from the additions to he ketubah. Rebbi Ze‘ira in the name of Samuel: One writes a bill of rebellion for a preliminarily married woman, but one does not write a bill of rebellion for one who is waiting for her levir. But did not Rebbi Ḥiyya state that one writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married woman or one who is waiting for her levir? There, according to the first Mishnah, here according to the later Mishnah. Rebbi Yose bar Abun said, even if you say according to the later Mishnah, ”the later Court [instituted that] one warns her for four weeks, then she writes a receipt for her ketubah and leaves.”

Following Rebbi Eliezer, how far can he deduct? Let us hear from the following: Rebbi Ḥiyya stated: One writes a bill of rebellion for the husband of a preliminarily married woman, or a sick one, a menstruating woman or one who is waiting for her levir. Where do we hold? If she rebelled against him when she was having her period, the Torah made her rebel against him! But we must hold that she rebelled against him before she had her period and now she has it. At that moment she would not be able to rebel but you say one writes, therefore one also deducts. From where does one deduct? From the additions to her ketubah. Let us hear from the following: “Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it.” He mentioned only inheritance, which is infrequent. That means he deducts from the additions to he ketubah. Rebbi Ze‘ira in the name of Samuel: One writes a bill of rebellion for a preliminarily married woman, but one does not write a bill of rebellion for one who is waiting for her levir. But did not Rebbi Ḥiyya state that one writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married woman or one who is waiting for her levir? There, according to the first Mishnah, here according to the later Mishnah. Rebbi Yose bar Abun said, even if you say according to the later Mishnah, ”the later Court [instituted that] one warns her for four weeks, then she writes a receipt for her ketubah and leaves.”

Following Rebbi Eliezer, how far can he deduct? Let us hear from the following: Rebbi Ḥiyya stated: One writes a bill of rebellion for the husband of a preliminarily married woman, or a sick one, a menstruating woman or one who is waiting for her levir. Where do we hold? If she rebelled against him when she was having her period, the Torah made her rebel against him! But we must hold that she rebelled against him before she had her period and now she has it. At that moment she would not be able to rebel but you say one writes, therefore one also deducts. From where does one deduct? From the additions to her ketubah. Let us hear from the following: “Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it.” He mentioned only inheritance, which is infrequent. That means he deducts from the additions to he ketubah. Rebbi Ze‘ira in the name of Samuel: One writes a bill of rebellion for a preliminarily married woman, but one does not write a bill of rebellion for one who is waiting for her levir. But did not Rebbi Ḥiyya state that one writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married woman or one who is waiting for her levir? There, according to the first Mishnah, here according to the later Mishnah. Rebbi Yose bar Abun said, even if you say according to the later Mishnah, ”the later Court [instituted that] one warns her for four weeks, then she writes a receipt for her ketubah and leaves.”

Following Rebbi Eliezer, how far can he deduct? Let us hear from the following: Rebbi Ḥiyya stated: One writes a bill of rebellion for the husband of a preliminarily married woman, or a sick one, a menstruating woman or one who is waiting for her levir. Where do we hold? If she rebelled against him when she was having her period, the Torah made her rebel against him! But we must hold that she rebelled against him before she had her period and now she has it. At that moment she would not be able to rebel but you say one writes, therefore one also deducts. From where does one deduct? From the additions to her ketubah. Let us hear from the following: “Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it.” He mentioned only inheritance, which is infrequent. That means he deducts from the additions to he ketubah. Rebbi Ze‘ira in the name of Samuel: One writes a bill of rebellion for a preliminarily married woman, but one does not write a bill of rebellion for one who is waiting for her levir. But did not Rebbi Ḥiyya state that one writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married woman or one who is waiting for her levir? There, according to the first Mishnah, here according to the later Mishnah. Rebbi Yose bar Abun said, even if you say according to the later Mishnah, ”the later Court [instituted that] one warns her for four weeks, then she writes a receipt for her ketubah and leaves.”

Following Rebbi Eliezer, how far can he deduct? Let us hear from the following: Rebbi Ḥiyya stated: One writes a bill of rebellion for the husband of a preliminarily married woman, or a sick one, a menstruating woman or one who is waiting for her levir. Where do we hold? If she rebelled against him when she was having her period, the Torah made her rebel against him! But we must hold that she rebelled against him before she had her period and now she has it. At that moment she would not be able to rebel but you say one writes, therefore one also deducts. From where does one deduct? From the additions to her ketubah. Let us hear from the following: “Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it.” He mentioned only inheritance, which is infrequent. That means he deducts from the additions to he ketubah. Rebbi Ze‘ira in the name of Samuel: One writes a bill of rebellion for a preliminarily married woman, but one does not write a bill of rebellion for one who is waiting for her levir. But did not Rebbi Ḥiyya state that one writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married woman or one who is waiting for her levir? There, according to the first Mishnah, here according to the later Mishnah. Rebbi Yose bar Abun said, even if you say according to the later Mishnah, ”the later Court [instituted that] one warns her for four weeks, then she writes a receipt for her ketubah and leaves.”

Following Rebbi Eliezer, how far can he deduct? Let us hear from the following: Rebbi Ḥiyya stated: One writes a bill of rebellion for the husband of a preliminarily married woman, or a sick one, a menstruating woman or one who is waiting for her levir. Where do we hold? If she rebelled against him when she was having her period, the Torah made her rebel against him! But we must hold that she rebelled against him before she had her period and now she has it. At that moment she would not be able to rebel but you say one writes, therefore one also deducts. From where does one deduct? From the additions to her ketubah. Let us hear from the following: “Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it.” He mentioned only inheritance, which is infrequent. That means he deducts from the additions to he ketubah. Rebbi Ze‘ira in the name of Samuel: One writes a bill of rebellion for a preliminarily married woman, but one does not write a bill of rebellion for one who is waiting for her levir. But did not Rebbi Ḥiyya state that one writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married woman or one who is waiting for her levir? There, according to the first Mishnah, here according to the later Mishnah. Rebbi Yose bar Abun said, even if you say according to the later Mishnah, ”the later Court [instituted that] one warns her for four weeks, then she writes a receipt for her ketubah and leaves.”

Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: A wife who leaves because of a bad reputation has no rags; the rebellious one has rags. Rebbi Simon in the name of Rebbi Joshua ben Levi: The rebellious one and the one who leaves because of a bad reputation can claim neither sustenance nor rags.

Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: A wife who leaves because of a bad reputation has no rags; the rebellious one has rags. Rebbi Simon in the name of Rebbi Joshua ben Levi: The rebellious one and the one who leaves because of a bad reputation can claim neither sustenance nor rags.

Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: A wife who leaves because of a bad reputation has no rags; the rebellious one has rags. Rebbi Simon in the name of Rebbi Joshua ben Levi: The rebellious one and the one who leaves because of a bad reputation can claim neither sustenance nor rags.

Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: A wife who leaves because of a bad reputation has no rags; the rebellious one has rags. Rebbi Simon in the name of Rebbi Joshua ben Levi: The rebellious one and the one who leaves because of a bad reputation can claim neither sustenance nor rags.

Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: A wife who leaves because of a bad reputation has no rags; the rebellious one has rags. Rebbi Simon in the name of Rebbi Joshua ben Levi: The rebellious one and the one who leaves because of a bad reputation can claim neither sustenance nor rags.

Rebbi Yose said: Those who write: “If he hates, if she hates”, that is a monetary condition and these conditions are valid.

MISHNAH: If somebody provides for his wife through a third party, he cannot give her less that two qab of wheat or four qab of barley. Rebbi Yose said, only Rebbi Ismael assigned her barley, becaused he lived in proximity of Idumea.

MISHNAH: If somebody provides for his wife through a third party, he cannot give her less that two qab of wheat or four qab of barley. Rebbi Yose said, only Rebbi Ismael assigned her barley, becaused he lived in proximity of Idumea.

HALAKHAH: “One gives her half a qab of legumes and half a qab of oil,” etc. Rebbi Mana said, a mina, i. e. four riṭl. He gives her a pillow, a light and wick, and an amphora, and a pot. Rebbi Yose said, she has no right to a pillow since the wives of poor men do not sleep on a pillow. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If she left over from her food, it is hers, if she left over rags they are his - if she left over rags they are hers. That is, of a married woman. But for a widow, both her leftover food and her leftover rags are hers.

HALAKHAH: “One gives her half a qab of legumes and half a qab of oil,” etc. Rebbi Mana said, a mina, i. e. four riṭl. He gives her a pillow, a light and wick, and an amphora, and a pot. Rebbi Yose said, she has no right to a pillow since the wives of poor men do not sleep on a pillow. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If she left over from her food, it is hers, if she left over rags they are his - if she left over rags they are hers. That is, of a married woman. But for a widow, both her leftover food and her leftover rags are hers.

HALAKHAH: “One gives her half a qab of legumes and half a qab of oil,” etc. Rebbi Mana said, a mina, i. e. four riṭl. He gives her a pillow, a light and wick, and an amphora, and a pot. Rebbi Yose said, she has no right to a pillow since the wives of poor men do not sleep on a pillow. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If she left over from her food, it is hers, if she left over rags they are his - if she left over rags they are hers. That is, of a married woman. But for a widow, both her leftover food and her leftover rags are hers.

HALAKHAH: “One gives her half a qab of legumes and half a qab of oil,” etc. Rebbi Mana said, a mina, i. e. four riṭl. He gives her a pillow, a light and wick, and an amphora, and a pot. Rebbi Yose said, she has no right to a pillow since the wives of poor men do not sleep on a pillow. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If she left over from her food, it is hers, if she left over rags they are his - if she left over rags they are hers. That is, of a married woman. But for a widow, both her leftover food and her leftover rags are hers.

HALAKHAH: “One gives her a silver obolus for her needs and she eats with him every Friday night,” etc. The matters are formulated in clean language. Simeon bar Abba in the name of Rebbi Joḥanan: Really eating. In the opinion of Rav, she eats at his expense; in the opinion of Rebbi Joḥanan she eats at her own expense.

HALAKHAH: “One gives her a silver obolus for her needs and she eats with him every Friday night,” etc. The matters are formulated in clean language. Simeon bar Abba in the name of Rebbi Joḥanan: Really eating. In the opinion of Rav, she eats at his expense; in the opinion of Rebbi Joḥanan she eats at her own expense.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

MISHNAH: What a woman finds or makes with her hands belongs to her husband. Of what she inherits he eats the yield during her lifetime. [Payments she receives for] settlements for shame and diminution of value belong to her; Rebbi Jehudah ben Bathyra says, in case it is covered, she receives two thirds and he one third; in case it is visible, he receives two thirds and she one third. His part shall be given immediately; her part shall be invested in real estate and he eats its yield.

HALAKHAH: “What a woman finds or makes with her hands belongs to her husband,” etc. Rebbi Ḥizqiah in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree: One said, this is everybody’s opinion, the other said it is in dispute. We do not know who said what. It is reasonable that Rebbi Simeon ben Laqish should be the one who said it is in dispute since he explained that [the husband] provides her with food but does not give her a silver obolus as pocket money, and we did state: “If he does not give her a silver obolus as pocket money, what she makes with her hands is hers.” The work of her hands is parallel to what she finds. Rebbi Jacob bar Immi came in the name of Rebbi Simeon ben Laqish: It is everybody’s opinion. That means that Rebbi Simeon ben Laqish varies in his opinions.

HALAKHAH: “What a woman finds or makes with her hands belongs to her husband,” etc. Rebbi Ḥizqiah in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree: One said, this is everybody’s opinion, the other said it is in dispute. We do not know who said what. It is reasonable that Rebbi Simeon ben Laqish should be the one who said it is in dispute since he explained that [the husband] provides her with food but does not give her a silver obolus as pocket money, and we did state: “If he does not give her a silver obolus as pocket money, what she makes with her hands is hers.” The work of her hands is parallel to what she finds. Rebbi Jacob bar Immi came in the name of Rebbi Simeon ben Laqish: It is everybody’s opinion. That means that Rebbi Simeon ben Laqish varies in his opinions.

HALAKHAH: “What a woman finds or makes with her hands belongs to her husband,” etc. Rebbi Ḥizqiah in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree: One said, this is everybody’s opinion, the other said it is in dispute. We do not know who said what. It is reasonable that Rebbi Simeon ben Laqish should be the one who said it is in dispute since he explained that [the husband] provides her with food but does not give her a silver obolus as pocket money, and we did state: “If he does not give her a silver obolus as pocket money, what she makes with her hands is hers.” The work of her hands is parallel to what she finds. Rebbi Jacob bar Immi came in the name of Rebbi Simeon ben Laqish: It is everybody’s opinion. That means that Rebbi Simeon ben Laqish varies in his opinions.

HALAKHAH: “What a woman finds or makes with her hands belongs to her husband,” etc. Rebbi Ḥizqiah in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree: One said, this is everybody’s opinion, the other said it is in dispute. We do not know who said what. It is reasonable that Rebbi Simeon ben Laqish should be the one who said it is in dispute since he explained that [the husband] provides her with food but does not give her a silver obolus as pocket money, and we did state: “If he does not give her a silver obolus as pocket money, what she makes with her hands is hers.” The work of her hands is parallel to what she finds. Rebbi Jacob bar Immi came in the name of Rebbi Simeon ben Laqish: It is everybody’s opinion. That means that Rebbi Simeon ben Laqish varies in his opinions.

HALAKHAH: “What a woman finds or makes with her hands belongs to her husband,” etc. Rebbi Ḥizqiah in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree: One said, this is everybody’s opinion, the other said it is in dispute. We do not know who said what. It is reasonable that Rebbi Simeon ben Laqish should be the one who said it is in dispute since he explained that [the husband] provides her with food but does not give her a silver obolus as pocket money, and we did state: “If he does not give her a silver obolus as pocket money, what she makes with her hands is hers.” The work of her hands is parallel to what she finds. Rebbi Jacob bar Immi came in the name of Rebbi Simeon ben Laqish: It is everybody’s opinion. That means that Rebbi Simeon ben Laqish varies in his opinions.

HALAKHAH: “What a woman finds or makes with her hands belongs to her husband,” etc. Rebbi Ḥizqiah in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree: One said, this is everybody’s opinion, the other said it is in dispute. We do not know who said what. It is reasonable that Rebbi Simeon ben Laqish should be the one who said it is in dispute since he explained that [the husband] provides her with food but does not give her a silver obolus as pocket money, and we did state: “If he does not give her a silver obolus as pocket money, what she makes with her hands is hers.” The work of her hands is parallel to what she finds. Rebbi Jacob bar Immi came in the name of Rebbi Simeon ben Laqish: It is everybody’s opinion. That means that Rebbi Simeon ben Laqish varies in his opinions.

HALAKHAH: “What a woman finds or makes with her hands belongs to her husband,” etc. Rebbi Ḥizqiah in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree: One said, this is everybody’s opinion, the other said it is in dispute. We do not know who said what. It is reasonable that Rebbi Simeon ben Laqish should be the one who said it is in dispute since he explained that [the husband] provides her with food but does not give her a silver obolus as pocket money, and we did state: “If he does not give her a silver obolus as pocket money, what she makes with her hands is hers.” The work of her hands is parallel to what she finds. Rebbi Jacob bar Immi came in the name of Rebbi Simeon ben Laqish: It is everybody’s opinion. That means that Rebbi Simeon ben Laqish varies in his opinions.

HALAKHAH: “What a woman finds or makes with her hands belongs to her husband,” etc. Rebbi Ḥizqiah in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree: One said, this is everybody’s opinion, the other said it is in dispute. We do not know who said what. It is reasonable that Rebbi Simeon ben Laqish should be the one who said it is in dispute since he explained that [the husband] provides her with food but does not give her a silver obolus as pocket money, and we did state: “If he does not give her a silver obolus as pocket money, what she makes with her hands is hers.” The work of her hands is parallel to what she finds. Rebbi Jacob bar Immi came in the name of Rebbi Simeon ben Laqish: It is everybody’s opinion. That means that Rebbi Simeon ben Laqish varies in his opinions.

For whom is it needed? For Rebbi Meïr! Even though for Rebbi Meïr the hand of the slave is his master’s hand and if the wife acquired title the husband should have acquired it; he agrees that his rights over it are restricted to the use of the yield. There, we have stated: “The finds of his underage son and daughter or of his Canaanite slave or slave-girl as well as his wife’s find belong to him,” for he can direct them to do other work. Why do we say: “The finds of his adult son and daughter or of his Hebrew slave or slave-girl belong to them,” because he cannot direct them to do other work. But his wife he cannot direct to do other work and you say that her find belongs to him! Rebbi Joḥanan said, there is another reason for his wife. What is the other reason for his wife? Rebbi Ḥaggai says, because of quarrel. Rebbi Yose does not say so, but that she should not smuggle away any of her husband’s property and say, I found it. Think of it, if another person gave it to her as a gift! A gift is public knowledge, a find is not public knowledge. Think of it, if she found it in the presence of witnesses! This because of that. Rebbi Yoḥanan said, if they are not dependent on their father. But if they are dependent on their father, their finds belong to him.

For whom is it needed? For Rebbi Meïr! Even though for Rebbi Meïr the hand of the slave is his master’s hand and if the wife acquired title the husband should have acquired it; he agrees that his rights over it are restricted to the use of the yield. There, we have stated: “The finds of his underage son and daughter or of his Canaanite slave or slave-girl as well as his wife’s find belong to him,” for he can direct them to do other work. Why do we say: “The finds of his adult son and daughter or of his Hebrew slave or slave-girl belong to them,” because he cannot direct them to do other work. But his wife he cannot direct to do other work and you say that her find belongs to him! Rebbi Joḥanan said, there is another reason for his wife. What is the other reason for his wife? Rebbi Ḥaggai says, because of quarrel. Rebbi Yose does not say so, but that she should not smuggle away any of her husband’s property and say, I found it. Think of it, if another person gave it to her as a gift! A gift is public knowledge, a find is not public knowledge. Think of it, if she found it in the presence of witnesses! This because of that. Rebbi Yoḥanan said, if they are not dependent on their father. But if they are dependent on their father, their finds belong to him.

For whom is it needed? For Rebbi Meïr! Even though for Rebbi Meïr the hand of the slave is his master’s hand and if the wife acquired title the husband should have acquired it; he agrees that his rights over it are restricted to the use of the yield. There, we have stated: “The finds of his underage son and daughter or of his Canaanite slave or slave-girl as well as his wife’s find belong to him,” for he can direct them to do other work. Why do we say: “The finds of his adult son and daughter or of his Hebrew slave or slave-girl belong to them,” because he cannot direct them to do other work. But his wife he cannot direct to do other work and you say that her find belongs to him! Rebbi Joḥanan said, there is another reason for his wife. What is the other reason for his wife? Rebbi Ḥaggai says, because of quarrel. Rebbi Yose does not say so, but that she should not smuggle away any of her husband’s property and say, I found it. Think of it, if another person gave it to her as a gift! A gift is public knowledge, a find is not public knowledge. Think of it, if she found it in the presence of witnesses! This because of that. Rebbi Yoḥanan said, if they are not dependent on their father. But if they are dependent on their father, their finds belong to him.

For whom is it needed? For Rebbi Meïr! Even though for Rebbi Meïr the hand of the slave is his master’s hand and if the wife acquired title the husband should have acquired it; he agrees that his rights over it are restricted to the use of the yield. There, we have stated: “The finds of his underage son and daughter or of his Canaanite slave or slave-girl as well as his wife’s find belong to him,” for he can direct them to do other work. Why do we say: “The finds of his adult son and daughter or of his Hebrew slave or slave-girl belong to them,” because he cannot direct them to do other work. But his wife he cannot direct to do other work and you say that her find belongs to him! Rebbi Joḥanan said, there is another reason for his wife. What is the other reason for his wife? Rebbi Ḥaggai says, because of quarrel. Rebbi Yose does not say so, but that she should not smuggle away any of her husband’s property and say, I found it. Think of it, if another person gave it to her as a gift! A gift is public knowledge, a find is not public knowledge. Think of it, if she found it in the presence of witnesses! This because of that. Rebbi Yoḥanan said, if they are not dependent on their father. But if they are dependent on their father, their finds belong to him.

For whom is it needed? For Rebbi Meïr! Even though for Rebbi Meïr the hand of the slave is his master’s hand and if the wife acquired title the husband should have acquired it; he agrees that his rights over it are restricted to the use of the yield. There, we have stated: “The finds of his underage son and daughter or of his Canaanite slave or slave-girl as well as his wife’s find belong to him,” for he can direct them to do other work. Why do we say: “The finds of his adult son and daughter or of his Hebrew slave or slave-girl belong to them,” because he cannot direct them to do other work. But his wife he cannot direct to do other work and you say that her find belongs to him! Rebbi Joḥanan said, there is another reason for his wife. What is the other reason for his wife? Rebbi Ḥaggai says, because of quarrel. Rebbi Yose does not say so, but that she should not smuggle away any of her husband’s property and say, I found it. Think of it, if another person gave it to her as a gift! A gift is public knowledge, a find is not public knowledge. Think of it, if she found it in the presence of witnesses! This because of that. Rebbi Yoḥanan said, if they are not dependent on their father. But if they are dependent on their father, their finds belong to him.

For whom is it needed? For Rebbi Meïr! Even though for Rebbi Meïr the hand of the slave is his master’s hand and if the wife acquired title the husband should have acquired it; he agrees that his rights over it are restricted to the use of the yield. There, we have stated: “The finds of his underage son and daughter or of his Canaanite slave or slave-girl as well as his wife’s find belong to him,” for he can direct them to do other work. Why do we say: “The finds of his adult son and daughter or of his Hebrew slave or slave-girl belong to them,” because he cannot direct them to do other work. But his wife he cannot direct to do other work and you say that her find belongs to him! Rebbi Joḥanan said, there is another reason for his wife. What is the other reason for his wife? Rebbi Ḥaggai says, because of quarrel. Rebbi Yose does not say so, but that she should not smuggle away any of her husband’s property and say, I found it. Think of it, if another person gave it to her as a gift! A gift is public knowledge, a find is not public knowledge. Think of it, if she found it in the presence of witnesses! This because of that. Rebbi Yoḥanan said, if they are not dependent on their father. But if they are dependent on their father, their finds belong to him.

Rebbi Isaac instructed about one who had sent away his wife but not liquidated her ketubah, that he has to feed her until the time he liquidated it.

Rebbi Redipha, Rebbi Aḥa, in the name of Rebbi Abun bar Cahana: Because he does not make her lose anything. In secret, why does he take? Because of the pain he suffers with her.

Rebbi Redipha, Rebbi Aḥa, in the name of Rebbi Abun bar Cahana: Because he does not make her lose anything. In secret, why does he take? Because of the pain he suffers with her.

Rebbi Redipha, Rebbi Aḥa, in the name of Rebbi Abun bar Cahana: Because he does not make her lose anything. In secret, why does he take? Because of the pain he suffers with her.

HALAKHAH: “If somebody decided on money for his son-in-law and the son-in-law died,” etc. Are these not the things that are acquired by speech? Bar Qappara stated: He promised the dowry on condition there be a marriage. And it is so: If somebody decided on money for his underage daughter, one forces him to give. But not for the adult one? Rebbi Abun said, one forces [the groom] to give a bill of divorce.

HALAKHAH: “If she decided to bring him 1’000 denars,” etc. Why did they say for money, one and one half times, and for estimations less one fifth? Rebbi Yose ben Ḥanina said, one estimates the will of the woman that she wants to use her vessels and depreciates them by a fifth. One estimates the will of the man to use it in trade and to make them one and one half. Rebbi Yose said, this implies that nobody has the right to sell his wife’s vessels. Example: Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi went to appraise for Rebbi Yose ben Ḥanina’s daughter. They said to [the groom]: Deduct a fifth and double. He said to them, he deducts a fifth and does not double.

HALAKHAH: “If she decided to bring him 1’000 denars,” etc. Why did they say for money, one and one half times, and for estimations less one fifth? Rebbi Yose ben Ḥanina said, one estimates the will of the woman that she wants to use her vessels and depreciates them by a fifth. One estimates the will of the man to use it in trade and to make them one and one half. Rebbi Yose said, this implies that nobody has the right to sell his wife’s vessels. Example: Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi went to appraise for Rebbi Yose ben Ḥanina’s daughter. They said to [the groom]: Deduct a fifth and double. He said to them, he deducts a fifth and does not double.

HALAKHAH: “If she decided to bring him 1’000 denars,” etc. Why did they say for money, one and one half times, and for estimations less one fifth? Rebbi Yose ben Ḥanina said, one estimates the will of the woman that she wants to use her vessels and depreciates them by a fifth. One estimates the will of the man to use it in trade and to make them one and one half. Rebbi Yose said, this implies that nobody has the right to sell his wife’s vessels. Example: Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi went to appraise for Rebbi Yose ben Ḥanina’s daughter. They said to [the groom]: Deduct a fifth and double. He said to them, he deducts a fifth and does not double.

HALAKHAH: “If she decided to bring him 1’000 denars,” etc. Why did they say for money, one and one half times, and for estimations less one fifth? Rebbi Yose ben Ḥanina said, one estimates the will of the woman that she wants to use her vessels and depreciates them by a fifth. One estimates the will of the man to use it in trade and to make them one and one half. Rebbi Yose said, this implies that nobody has the right to sell his wife’s vessels. Example: Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi went to appraise for Rebbi Yose ben Ḥanina’s daughter. They said to [the groom]: Deduct a fifth and double. He said to them, he deducts a fifth and does not double.

HALAKHAH: “If she decided to bring him 1’000 denars,” etc. Why did they say for money, one and one half times, and for estimations less one fifth? Rebbi Yose ben Ḥanina said, one estimates the will of the woman that she wants to use her vessels and depreciates them by a fifth. One estimates the will of the man to use it in trade and to make them one and one half. Rebbi Yose said, this implies that nobody has the right to sell his wife’s vessels. Example: Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi went to appraise for Rebbi Yose ben Ḥanina’s daughter. They said to [the groom]: Deduct a fifth and double. He said to them, he deducts a fifth and does not double.

HALAKHAH: “If she decided to bring him 1’000 denars,” etc. Why did they say for money, one and one half times, and for estimations less one fifth? Rebbi Yose ben Ḥanina said, one estimates the will of the woman that she wants to use her vessels and depreciates them by a fifth. One estimates the will of the man to use it in trade and to make them one and one half. Rebbi Yose said, this implies that nobody has the right to sell his wife’s vessels. Example: Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi went to appraise for Rebbi Yose ben Ḥanina’s daughter. They said to [the groom]: Deduct a fifth and double. He said to them, he deducts a fifth and does not double.

Simeon bar Abba in the name of Rebbi Joḥanan: If she brought him gold, at full value. This was also stated. Jewellery to be turned into denars, at the rate of one and one half. Denars to be turned into jewellery, at their full value. Rebbi Aḥa bar Pappos asked before Rebbi Immi: If she brought him an animal? He said to him, at full value. If she brought him real estate: He said to him, at full value. But does he not gain from it? But she collects the real estate, he has only the usufruct.

Simeon bar Abba in the name of Rebbi Joḥanan: If she brought him gold, at full value. This was also stated. Jewellery to be turned into denars, at the rate of one and one half. Denars to be turned into jewellery, at their full value. Rebbi Aḥa bar Pappos asked before Rebbi Immi: If she brought him an animal? He said to him, at full value. If she brought him real estate: He said to him, at full value. But does he not gain from it? But she collects the real estate, he has only the usufruct.

Simeon bar Abba in the name of Rebbi Joḥanan: If she brought him gold, at full value. This was also stated. Jewellery to be turned into denars, at the rate of one and one half. Denars to be turned into jewellery, at their full value. Rebbi Aḥa bar Pappos asked before Rebbi Immi: If she brought him an animal? He said to him, at full value. If she brought him real estate: He said to him, at full value. But does he not gain from it? But she collects the real estate, he has only the usufruct.

So is the Mishnah: “And a perfume box for every mina.” Rebbi Joḥanan said, they made usufruct of perfumes like usufruct of money. Rebbi Avin said, they made usufruct of procreation like usufruct of money. As the following: The students of Rebbi Yose went to Qaddišin; they found them childless. They said to them: Did you stipulate between you? If you stipulated, it is fine; otherwise everything follows the local custom.

So is the Mishnah: “And a perfume box for every mina.” Rebbi Joḥanan said, they made usufruct of perfumes like usufruct of money. Rebbi Avin said, they made usufruct of procreation like usufruct of money. As the following: The students of Rebbi Yose went to Qaddišin; they found them childless. They said to them: Did you stipulate between you? If you stipulated, it is fine; otherwise everything follows the local custom.

So is the Mishnah: “And a perfume box for every mina.” Rebbi Joḥanan said, they made usufruct of perfumes like usufruct of money. Rebbi Avin said, they made usufruct of procreation like usufruct of money. As the following: The students of Rebbi Yose went to Qaddišin; they found them childless. They said to them: Did you stipulate between you? If you stipulated, it is fine; otherwise everything follows the local custom.

HALAKHAH: “If somebody marries off his daughter,” etc. Rebbi Abba Mari, Rebbi Yose’s brother, asked: Did we not state: From where that even if he said, I shall go naked but clothe her, one does not tell him to be naked and to clothe her but he clothes her according to her social standing? There, it is the way of people to say, it is better for me to stand naked if only I cover my wife; but here it was a prior condition.

HALAKHAH: “If somebody marries off his daughter,” etc. Rebbi Abba Mari, Rebbi Yose’s brother, asked: Did we not state: From where that even if he said, I shall go naked but clothe her, one does not tell him to be naked and to clothe her but he clothes her according to her social standing? There, it is the way of people to say, it is better for me to stand naked if only I cover my wife; but here it was a prior condition.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

MISHNAH: If an orphan girl was married off by her mother or her brothers and they wrote her 100 or 50 zuz, after she becomes an adult she can claim from them what is appropriate to be given to her. Rebbi Jehudah says, if he married off his first daughter, the second should be given in the way the first had been given. But the Sages say, sometimes it happens that a person was poor and became rich, or was rich and became poor. But one appraises the property and gives to her

Rebbi Ze‘ira asked Rav Naḥman bar Jacob and Rav Ammi bar Pappai, who is the Tanna of “a tenth of the estate”? Rebbi Ze‘ura said to him in the name of Rav Jeremiah: A tenth of the estate following Rebbi. They asked before Rebbi: If there were ten daughters. Then if the first one took a tenth of the estate, the second took a tenth of the estate, the third, the fourth, the fifth, and so on up to the tenth, there is nothing left for the son! He said to them: The first one takes a tenth of the estate and leaves; the second takes a tenth of the remainder, the third from what then is left, the fourth of what then is left, up to the tenth from what then is left. It turns out that the daughters take two thirds less a little, and the son takes one third plus a little.

Rebbi Ze‘ira asked Rav Naḥman bar Jacob and Rav Ammi bar Pappai, who is the Tanna of “a tenth of the estate”? Rebbi Ze‘ura said to him in the name of Rav Jeremiah: A tenth of the estate following Rebbi. They asked before Rebbi: If there were ten daughters. Then if the first one took a tenth of the estate, the second took a tenth of the estate, the third, the fourth, the fifth, and so on up to the tenth, there is nothing left for the son! He said to them: The first one takes a tenth of the estate and leaves; the second takes a tenth of the remainder, the third from what then is left, the fourth of what then is left, up to the tenth from what then is left. It turns out that the daughters take two thirds less a little, and the son takes one third plus a little.

Rebbi Ze‘ira asked Rav Naḥman bar Jacob and Rav Ammi bar Pappai, who is the Tanna of “a tenth of the estate”? Rebbi Ze‘ura said to him in the name of Rav Jeremiah: A tenth of the estate following Rebbi. They asked before Rebbi: If there were ten daughters. Then if the first one took a tenth of the estate, the second took a tenth of the estate, the third, the fourth, the fifth, and so on up to the tenth, there is nothing left for the son! He said to them: The first one takes a tenth of the estate and leaves; the second takes a tenth of the remainder, the third from what then is left, the fourth of what then is left, up to the tenth from what then is left. It turns out that the daughters take two thirds less a little, and the son takes one third plus a little.

Rebbi Ze‘ira asked Rav Naḥman bar Jacob and Rav Ammi bar Pappai, who is the Tanna of “a tenth of the estate”? Rebbi Ze‘ura said to him in the name of Rav Jeremiah: A tenth of the estate following Rebbi. They asked before Rebbi: If there were ten daughters. Then if the first one took a tenth of the estate, the second took a tenth of the estate, the third, the fourth, the fifth, and so on up to the tenth, there is nothing left for the son! He said to them: The first one takes a tenth of the estate and leaves; the second takes a tenth of the remainder, the third from what then is left, the fourth of what then is left, up to the tenth from what then is left. It turns out that the daughters take two thirds less a little, and the son takes one third plus a little.

If there were two daughters and one son; the first one took a tenth of the estate, but the son died before the second could take her tenth. Rebbi Ḥanina was of the opinion that the second takes a tenth of the estate and the rest they divide equally among themselves. Rebbi Joḥanan told him that in this case there was nothing else to provide for her, but here she may sell from the remainder and provide for herself! Rebbi Tebi in the name of Rebbi Joshia: The reason of Rebbi Ḥanina: If she can collect from encumbered real estate, from what lies before her not so much more? Rebbi Joḥanan sticks to his opinion, since Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina [and Rebbi Hila] collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked to be provided for. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans get up and complain, I would give it to them. Even so, they saw and did not complain. Rebbi Ze‘ira asked before Rebbi Yose: How do you decide in practical cases? He said to him, following Rebbi Ḥanina. And so an actual case was decided following Rebbi Ḥanina. Rebbi Abun in the name of Rebbi Hila: One considers the estate as if it were dry.

If there were two daughters and one son; the first one took a tenth of the estate, but the son died before the second could take her tenth. Rebbi Ḥanina was of the opinion that the second takes a tenth of the estate and the rest they divide equally among themselves. Rebbi Joḥanan told him that in this case there was nothing else to provide for her, but here she may sell from the remainder and provide for herself! Rebbi Tebi in the name of Rebbi Joshia: The reason of Rebbi Ḥanina: If she can collect from encumbered real estate, from what lies before her not so much more? Rebbi Joḥanan sticks to his opinion, since Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina [and Rebbi Hila] collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked to be provided for. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans get up and complain, I would give it to them. Even so, they saw and did not complain. Rebbi Ze‘ira asked before Rebbi Yose: How do you decide in practical cases? He said to him, following Rebbi Ḥanina. And so an actual case was decided following Rebbi Ḥanina. Rebbi Abun in the name of Rebbi Hila: One considers the estate as if it were dry.

If there were two daughters and one son; the first one took a tenth of the estate, but the son died before the second could take her tenth. Rebbi Ḥanina was of the opinion that the second takes a tenth of the estate and the rest they divide equally among themselves. Rebbi Joḥanan told him that in this case there was nothing else to provide for her, but here she may sell from the remainder and provide for herself! Rebbi Tebi in the name of Rebbi Joshia: The reason of Rebbi Ḥanina: If she can collect from encumbered real estate, from what lies before her not so much more? Rebbi Joḥanan sticks to his opinion, since Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina [and Rebbi Hila] collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked to be provided for. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans get up and complain, I would give it to them. Even so, they saw and did not complain. Rebbi Ze‘ira asked before Rebbi Yose: How do you decide in practical cases? He said to him, following Rebbi Ḥanina. And so an actual case was decided following Rebbi Ḥanina. Rebbi Abun in the name of Rebbi Hila: One considers the estate as if it were dry.

If there were two daughters and one son; the first one took a tenth of the estate, but the son died before the second could take her tenth. Rebbi Ḥanina was of the opinion that the second takes a tenth of the estate and the rest they divide equally among themselves. Rebbi Joḥanan told him that in this case there was nothing else to provide for her, but here she may sell from the remainder and provide for herself! Rebbi Tebi in the name of Rebbi Joshia: The reason of Rebbi Ḥanina: If she can collect from encumbered real estate, from what lies before her not so much more? Rebbi Joḥanan sticks to his opinion, since Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina [and Rebbi Hila] collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked to be provided for. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans get up and complain, I would give it to them. Even so, they saw and did not complain. Rebbi Ze‘ira asked before Rebbi Yose: How do you decide in practical cases? He said to him, following Rebbi Ḥanina. And so an actual case was decided following Rebbi Ḥanina. Rebbi Abun in the name of Rebbi Hila: One considers the estate as if it were dry.

If there were two daughters and one son; the first one took a tenth of the estate, but the son died before the second could take her tenth. Rebbi Ḥanina was of the opinion that the second takes a tenth of the estate and the rest they divide equally among themselves. Rebbi Joḥanan told him that in this case there was nothing else to provide for her, but here she may sell from the remainder and provide for herself! Rebbi Tebi in the name of Rebbi Joshia: The reason of Rebbi Ḥanina: If she can collect from encumbered real estate, from what lies before her not so much more? Rebbi Joḥanan sticks to his opinion, since Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina [and Rebbi Hila] collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked to be provided for. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans get up and complain, I would give it to them. Even so, they saw and did not complain. Rebbi Ze‘ira asked before Rebbi Yose: How do you decide in practical cases? He said to him, following Rebbi Ḥanina. And so an actual case was decided following Rebbi Ḥanina. Rebbi Abun in the name of Rebbi Hila: One considers the estate as if it were dry.

If there were two daughters and one son; the first one took a tenth of the estate, but the son died before the second could take her tenth. Rebbi Ḥanina was of the opinion that the second takes a tenth of the estate and the rest they divide equally among themselves. Rebbi Joḥanan told him that in this case there was nothing else to provide for her, but here she may sell from the remainder and provide for herself! Rebbi Tebi in the name of Rebbi Joshia: The reason of Rebbi Ḥanina: If she can collect from encumbered real estate, from what lies before her not so much more? Rebbi Joḥanan sticks to his opinion, since Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina [and Rebbi Hila] collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked to be provided for. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans get up and complain, I would give it to them. Even so, they saw and did not complain. Rebbi Ze‘ira asked before Rebbi Yose: How do you decide in practical cases? He said to him, following Rebbi Ḥanina. And so an actual case was decided following Rebbi Ḥanina. Rebbi Abun in the name of Rebbi Hila: One considers the estate as if it were dry.

If there were two daughters and one son; the first one took a tenth of the estate, but the son died before the second could take her tenth. Rebbi Ḥanina was of the opinion that the second takes a tenth of the estate and the rest they divide equally among themselves. Rebbi Joḥanan told him that in this case there was nothing else to provide for her, but here she may sell from the remainder and provide for herself! Rebbi Tebi in the name of Rebbi Joshia: The reason of Rebbi Ḥanina: If she can collect from encumbered real estate, from what lies before her not so much more? Rebbi Joḥanan sticks to his opinion, since Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina [and Rebbi Hila] collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked to be provided for. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans get up and complain, I would give it to them. Even so, they saw and did not complain. Rebbi Ze‘ira asked before Rebbi Yose: How do you decide in practical cases? He said to him, following Rebbi Ḥanina. And so an actual case was decided following Rebbi Ḥanina. Rebbi Abun in the name of Rebbi Hila: One considers the estate as if it were dry.

If there were two daughters and one son; the first one took a tenth of the estate, but the son died before the second could take her tenth. Rebbi Ḥanina was of the opinion that the second takes a tenth of the estate and the rest they divide equally among themselves. Rebbi Joḥanan told him that in this case there was nothing else to provide for her, but here she may sell from the remainder and provide for herself! Rebbi Tebi in the name of Rebbi Joshia: The reason of Rebbi Ḥanina: If she can collect from encumbered real estate, from what lies before her not so much more? Rebbi Joḥanan sticks to his opinion, since Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina [and Rebbi Hila] collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked to be provided for. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans get up and complain, I would give it to them. Even so, they saw and did not complain. Rebbi Ze‘ira asked before Rebbi Yose: How do you decide in practical cases? He said to him, following Rebbi Ḥanina. And so an actual case was decided following Rebbi Ḥanina. Rebbi Abun in the name of Rebbi Hila: One considers the estate as if it were dry.

If there were two daughters and one son; the first one took a tenth of the estate, but the son died before the second could take her tenth. Rebbi Ḥanina was of the opinion that the second takes a tenth of the estate and the rest they divide equally among themselves. Rebbi Joḥanan told him that in this case there was nothing else to provide for her, but here she may sell from the remainder and provide for herself! Rebbi Tebi in the name of Rebbi Joshia: The reason of Rebbi Ḥanina: If she can collect from encumbered real estate, from what lies before her not so much more? Rebbi Joḥanan sticks to his opinion, since Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina [and Rebbi Hila] collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked to be provided for. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans get up and complain, I would give it to them. Even so, they saw and did not complain. Rebbi Ze‘ira asked before Rebbi Yose: How do you decide in practical cases? He said to him, following Rebbi Ḥanina. And so an actual case was decided following Rebbi Ḥanina. Rebbi Abun in the name of Rebbi Hila: One considers the estate as if it were dry.