Bava Batra 289

תנו לי בעלי ואשמח עמו הכא נמי נימא תנו לי שושביני ואשמח עמו

'Give me my husband I will rejoice with him';<span class="x" onmousemove="('comment',' I.e., since it is not her fault that the marriage was not consummated she is entitled to retain, the money or the object that was given to her at the betrothal. ');">¹</span> here also he<span class="x" onmousemove="('comment',' The original recipient of the gifts. ');">²</span> could say. 'Give me my <i>shoshbin</i> and I will rejoice with him'!<span class="x" onmousemove="('comment',' It is not his fault that his friend died and that he cannot, consequently. reciprocate his services and gifts. How, then, can it he assumed above that the heirs are entitled to the reciprocation of the gifts? ');">³</span>

אמר רב יוסף הכא במאי עסקינן כגון ששמח עמו ז' ימי משתה ולא הספיק לפורעו עד שמת

— R. Joseph replied: We deal here with a case where<span class="x" onmousemove="('comment',' Lit., 'here, in what case are we engaged? — As for instance'. ');">⁴</span> he<span class="x" onmousemove="('comment',' The original recipient. ');">⁵</span> rejoiced with him<span class="x" onmousemove="('comment',' His shoshebin, on the occasion of the latter's own marriage. ');">⁶</span>

לימא תנו לי בעלי ואשמח עמו תנאי היא דתניא המארס את האשה בתולה גובה מאתים ואלמנה מנה מקום שנהגו להחזיר קדושין מחזירין מקום שנהגו שלא להחזיר קדושין אין מחזירין דברי רבי נתן רבי יהודה הנשיא אומר באמת אמרו מקום שנהגו להחזיר מחזירין מקום שנהגו שלא להחזיר אין מחזירין

the seven days of the [wedding] feast<span class="x" onmousemove="('comment',' And has thus become liable to present the gifts in reciprocation of those he had received. ');">⁷</span> but had no opportunity of repaying him<span class="x" onmousemove="('comment',' His shoshebin, on the occasion of the latter's own marriage. ');">⁶</span> before he died.<span class="x" onmousemove="('comment',' Hence he must return the gifts to the dead bridegroom's heirs. ');">⁸</span>

רבי יהודה הנשיא היינו תנא קמא אלא לאו תנו לי בעלי ואשמח עמו איכא בינייהו

May it be suggested [that the question whether a betrothed woman may advance the plea], 'Give me my husband and I will rejoice with him' [is a matter of dispute between] Tannaim? For it was taught: '[In the case where] a person betrothes a woman,<span class="x" onmousemove="('comment',' And he died or divorced her before the wedding took place. ');">⁹</span> [if] a virgin she is entitled to two hundred [<i>zuz</i>] and [to] a <i>maneh</i><span class="x" onmousemove="('comment',' One hundred zuz. ');">¹⁰</span> [if] a widow, Where it is the custom to return the [token of] betrothal<span class="x" onmousemove="('comment',' V. p. 620 n. 14, supra ');">¹¹</span>

וחסורי מחסרא והכי קתני המארס את האשה בתולה גובה מאתים ואלמנה מנה בד"א דהדר ביה איהו אבל מתה מקום שנהגו להחזיר מחזירין מקום שנהגו שלא להחזיר אין מחזירין ודוקא שמתה היא אבל מת הוא אין מחזירין מאי טעמא יכולה היא שתאמר תנו לי בעלי ואשמח עמו

it [must] be returned; where it is the custom not to return the [token of] betrothal [it is] not [to be] returned; [these are] the words of R. Nathan. R. Judah the Prince said, in truth [the Sages] said: Where it is the custom to return, it [must] be returned; where it is the custom not to return, it [need] not [be] returned'. [Does not] R. Judah the Prince [say exactly the same thing] as the first Tanna: [Must it] not then [be explained]<span class="x" onmousemove="('comment',' Lit., 'but not'. ');">¹²</span> that [the difference] between them lies in [the admissibility of the plea]. 'Give me my husband and I will rejoice with him,' and that there is a lacuna [in the text] which should read<span class="x" onmousemove="('comment',' Lit., 'it teaches'. ');">¹³</span> thus: '[In the case where] a person betrothes a woman, [if] a virgin she is entitled to two hundred [zuz, and [to] a <i>maneh</i> [if] a widow. This applies only to the case where he has retracted but [if] she died, [the token of betrothal] is to be returned where it is the custom to return; where it is the custom not to return, it [need] not be returned — This, [furthermore.] applies only [to the case] where she died, but [where] he died.it [need] not [be] returned.' What is the reason? Because she can plead. 'Give me my husband and I will rejoice with him' And [with reference to this statement] R. Judah the Prince said<span class="x" onmousemove="('comment',' Lit., 'came to say'. ');">¹⁴</span>

ואתא רבי יהודה הנשיא למימר באמת אמרו בין מת הוא ובין מתה היא מקום שנהגו להחזיר מחזירין מקום שנהגו שלא להחזיר אין מחזירין ולא מציא אמרה תנו לי בעלי ואשמח עמו

'In truth [the Sages] stated [that] whether he died. or she died. it Is to be returned where it is the custom to return; where it is the custom not to return.it [need] not [be] returned';<span class="x" onmousemove="('comment',' V. B.M. 601. ');">¹⁵</span> and she cannot say, 'Give me my husband and I will rejoice with him'!<span class="x" onmousemove="('comment',' May it. consequently. be assumed that only the first Tanna does, but that R. Judah does not allow the plea 'Give me husband etc.'? ');">¹⁶</span> — No; all<span class="x" onmousemove="('comment',' Lit., 'all the world', i.e.. even R. Judah. ');">¹⁷</span>

לא דכולי עלמא יכולה שתאמר תנו לי בעלי ואשמח עמו ודמית הוא כ"ע לא פליגי כי פליגי שמתה היא והכא בקדושין לטיבועין ניתנו קא מיפלגי רבי נתן סבר קדושין לאו לטיבועין ניתנו ור' יהודה הנשיא סבר קדושין לטיבועין ניתנו

[may agree that] she may advance the plea. 'Give me my husband and I will rejoice with him'; and [in the case] where he died no one [in fact] disputes [this].<span class="x" onmousemove="('comment',' Cf. n. 4; even R. Judah agrees that the plea is eligible. ');">¹⁸</span> Their dispute has reference only<span class="x" onmousemove="('comment',' Lit., 'when do they dispute'. ');">¹⁹</span> [to the case] where she died; their [point of) disagreement [centering] here on [the question whether a token of] betrothal is unreturnable.<span class="x" onmousemove="('comment',' Lit., 'given for sinking'. i.e., 'that it be not returned under any conditions whatsoever. ');">²⁰</span>

והא מקום שנהגו להחזיר מחזירין קתני הכי קאמר וסבלונות ודאי מקום שנהגו להחזיר מחזירין

R. Nathan holds the opinion that [a token of] betrothal is not unreturnable,<span class="x" onmousemove="('comment',' Lit., 'given for sinking'. i.e., 'that it be not returned under any conditions whatsoever. ');">²⁰</span> and R. Judah the Prince holds the opinion that [a token of] betrothal is unreturnable. But surely it was taught. 'Where it is the custom to return. it [must] be returned'!<span class="x" onmousemove="('comment',' And, as was stated above, even R. Judah agrees on this point ');">²¹</span> — He means this: And [as regards the] gifts.<span class="x" onmousemove="('comment',' The Sablonoth, dona sponsalitia (v. infra p. 628, n. 6). which the groom gives to the bride after betrothal, not forming part of the legal token of betrothal. ');">²²</span>

והני תנאי כהני תנאי דתניא קדשה בככר בתולה גובה מאתים ואלמנה מנה דברי רבי מאיר רבי יהודה אומר בתולה גובה מאתים ואלמנה מנה ומחזרת לו את השאר רבי יוסי אומר קדשה בעשרים נותן לה שלשים חצאין קדשה בשלשים נותן לה עשרים חצאין

they [must] certainly be returned where it is the custom to return [them]. These Tannaim [differ on the same principle]<span class="x" onmousemove="('comment',' Viz. the irrevocability of the token of betrothal. ');">²³</span> as the following Tannaim — For it was taught: If one betrothes a woman<span class="x" onmousemove="('comment',' Lit., 'her'. ');">²⁴</span>

במאי עסקינן אילימא שמתה מי אית לה כתובה ואלא שמת הוא אמאי מחזרת לו את השאר ונימא תנו לי בעלי ואשמח עמו ואלא באשת ישראל שזינתה ובמאי אי ברצון מי אית לה כתובה ואלא באונס מישרא שריא ליה

with a talent,<span class="x" onmousemove="('comment',' Sixty maneh (cf. R. Gersh. a.l.). ');">²⁵</span> [if] a virgin she is entitled to two hundred [<i>zuz</i>]<span class="x" onmousemove="('comment',' As her kethubah, in addition to the talent (the token of betrothal) which she received. This shows that R. Meir holds that a token of betrothal is unreturnable under any circumstances. (R. Gersh.). ');">²⁶</span> and [to a] <i>maneh</i> [if] a widow; these are the words.of R. Meir. R. Judah said: A virgin is entitled to two hundred [<i>zuz</i>] and a widow [to] a <i>maneh</i>. and the remainder<span class="x" onmousemove="('comment',' Of the talent, after the amount of the kethubah had been deducted. This shows that according to R. Judah a token of betrothal is returnable under certain conditions. ');">²⁷</span>

ואלא באשת כהן שנאנסה ובקדושין לטיבועין ניתנו קמיפלגי רבי מאיר סבר קדושין לטיבועין ניתנו ור' יהודה סבר לאו לטיבועין ניתנו ורבי יוסי מספקא ליה אי לטיבועין ניתנו אי לא

she returns to him. R. Jose said: [If] he betrothed her with twenty [<i>shekels</i>].<span class="x" onmousemove="('comment',' Jose's statement is explained infra. ');">²⁸</span> he gives her, [in addition,] thirty halves; [if] he betrothed her with thirty [<i>shekels</i>], he gives her, [in addition], twenty halves. Now, of what case is it spoken here?<span class="x" onmousemove="('comment',' Lit., 'in what are we engaged', in the Baraitha cited. ');">²⁹</span> If it is suggested [of that] where she died; does she, [in such a case, it may be asked]. receive her <i>kethubah</i>.<span class="x" onmousemove="('comment',' Surely she does not. ');">³⁰</span>

והלכך קדשה בעשרים נותן לה שלשים חצאין קדשה בשלשים נותן לה עשרים חצאין

But [in the case] where he died? Why, [it may be argued again.] does she<span class="x" onmousemove="('comment',' According to R. Judah. ');">³¹</span> return to him the remainder? Let her advance the plea.'Give me my husband and I will rejoice with him'! If. however, [it be suggested that we deal] with [the case of] the wife of an Israelite who committed adultery,<span class="x" onmousemove="('comment',' In consequence of which she has been divorced by her husband from whom she now claims her kethubah. ');">³²</span> 'then, it may be queried.in what [circumstances. did this happen]? If with [her] consent, does she [in such a case] receive [her]kethubah?<span class="x" onmousemove="('comment',' A woman who played the harlot is certainly not entitled to it. ');">³³</span>

אמר רב יוסף בר מניומי אמר רב נחמן בכל מקום שנהגו להחזיר מחזירין ותרגומא נהרדעא שאר בבל מאי רבה ורב יוסף דאמרי תרוייהו מוהרי הדרי קדושי לא הדרי אמר רב פפא הלכתא בין שמת הוא בין שמתה היא והדר ביה הוא מוהרי הדרי קדושי לא הדרי הדרא בה איהי אפי' קדושי נמי הדרי

And if under duress, she is surely permitted to [continue to live with] him!<span class="x" onmousemove="('comment',' So that the question of a kethubah could not arise. And if he were to insist on divorcing her, despite her misfortune, she would undoubtedly be entitled to her kethubah. ');">³⁴</span> Hence [the Baraitha] must [deal] with [the case of] the wife of a priest who [committed adultery] under duress<span class="x" onmousemove="('comment',' And a priest. being forbidden to live with such a wife, must divorce her, ');">³⁵</span> and the [point of] disagreement between them<span class="x" onmousemove="('comment',' The Tannaim of the Baraitha. ');">³⁶</span>

אמימר אמר קדושי לא הדרי גזירה שמא יאמרו קדושין תופסין באחותה רב אשי אמר גיטה מוכיח עליה והא דרב אשי בדותא היא דאיכא דשמע בהא ולא שמע בהא:

is [the question of] whether [a token of] betrothal is unreturnable. R. Meir holds the opinion [that a token of] betrothal is unreturnable;<span class="x" onmousemove="('comment',' Hence he stated that the amount of the kethubah must he given to her in addition to the talent which she received as the token of her betrothal. ');">³⁷</span> and R. Judah holds the opinion [that a token of betrothal is] not unreturnable,<span class="x" onmousemove="('comment',' Consequently she must in such circumstances return the difference between the talent (given to her as token of betrothal) and the amount of her kethubah. ');">³⁸</span> while R. Jose is doubtful [as to] whether it is returnable or not, and, consequently. [if] he betrothed her with twenty [<i>shekels</i>]<span class="x" onmousemove="('comment',' Or eighty zuz (a shekel = four zuz). ');">³⁹</span>

שהשושבינות נגבית בב"ד: ת"ר חמשה דברים נאמרו בשושבינות נגבית בבית דין וחוזרת בעונתה ואין בה משום רבית

he gives her,<span class="x" onmousemove="('comment',' If she is a widow. ');">⁴⁰</span> [in addition].thirty halves,<span class="x" onmousemove="('comment',' Of a shekel, viz., sixty zuz. The twenty shekels with which he betrothed her, being of a doubtful ownership (R. Jose not being certain whether a token of betrothal is unreturnable) is divided, and she accordingly retains ten shekels, viz., forty zuz. Since a widow is entitled to a kethubah of a maneh, or a hundred zuz he must give her in addition sixty zuz (thirty halves of a shekel). ');">⁴¹</span> [and if] he betrothed her with thirty [<i>shekels</i>]<span class="x" onmousemove="('comment',' In which case she retains fifteen shekels or sixty zuz. ');">⁴²</span> he gives her twenty halves.<span class="x" onmousemove="('comment',' Of a shekel viz., forty zuz, thus completing the total amount of the kethubah of a hundred zuz. ');">⁴³</span> R. Joseph b. Manyumi said in the name of R. Nahman: Wherever It is the custom to return,<span class="x" onmousemove="('comment',' The token of betrothal, and gifts. ');">⁴⁴</span> it [must] be returned. And the explanation is Nehardea<span class="x" onmousemove="('comment',' Nehardea was a place where it was customary to return both the token of betrothal and gifts. ');">⁴⁵</span> What [is the practice in] the rest of Babylon? — Both Rabbah and R. Joseph stated: Presents<span class="x" onmousemove="('comment',' Such as jewels which the bridegroom sends the bride after betrothal. ');">⁴⁶</span> are returned;<span class="x" onmousemove="('comment',' If she died or was divorced. ');">⁴⁷</span> [tokens of] betrothal are not returned. R. Papa said: The law [is that] whether he died or she died or he retracted., presents<span class="x" onmousemove="('comment',' Such as jewels which the bridegroom sends the bride after betrothal. ');">⁴⁶</span> are to be returned, [tokens of] betrothal are not to be returned. If she retracted, even [tokens of) betrothal [must] also be returned. Amemar said: [A token of] betrothal [must] not be returned. [This is] a preventive measure against the possibility' of assumption that betrothal would take effect in the case of her sister.<span class="x" onmousemove="('comment',' Since it might be assumed that the return of the token of betrothal implied that the betrothal was invalid, the man might In consequence be allowed to marry his first wife's sister. ');">⁴⁸</span> R. Ashi said: Her bill of divorce [would] prove her [status]<span class="x" onmousemove="('comment',' That her betrothal was valid. Had It been invalid there would have been no need for a divorce. Hence a token of betrothal may be returned. ');">⁴⁹</span> But [the statement] of R. Ashi is to be rejected '<span class="x" onmousemove="('comment',' [H] 'outside', or [H]. 'invention', 'fiction', v. B.M. 9a.. ');">⁵⁰</span> for there [may] be some who heard of the one<span class="x" onmousemove="('comment',' Lit., 'this', i.e., of the return of the token. ');">⁵¹</span> and did not hear of the other.<span class="x" onmousemove="('comment',' I.e., of he divorce. ');">⁵²</span> FOR [THE RECIPROCATION OF] WEDDING GIFTS MAY BE CLAIMED THROUGH A COURT OF LAW'. Our Rabbis taught: Five things were said in respect of [reciprocation of a] wedding gift: It may be claimed through a court of law; it is to be reciprocated at its proper time;<span class="x" onmousemove="('comment',' I.e., at the marriage of the shoshbin, and not earlier. ');">⁵³</span> and it is not subject to [the restrictions of] usury;<span class="x" onmousemove="('comment',' The reciprocated gift may be of a higher value than the original one. ');">⁵⁴</span>