Talking Talmud

A husband cannot consecrate a wife's earnings after all. How is this case parallel to swearing off the use of something? Is it really comparable to the terms of marriage? Also, shifting to what the woman has to provide in marriage - with great specificity. Plus, nursing.

What if a wedding is delayed and one of the couple is a kohen? What happens to the terumah and the woman's ability (or lack thereof) to eat from it? Also, a new mishnah: on whether a husband can consecrate his wife's earnings before she's earned them.

More on the chuppah, and the end of the marriage ceremony. Also, a new mishnah: preparation for the wedding and marriage could easily take a year in advance. Likewise, can he provide her mezonot from terumah? What happens when kohanim marry non-kohanim? Plus, the Gemara's study of the preparatory period prior to marriage as understood from the biblical Rivka. Also, the given here seems to be planning a marriage to a minor that will take place once she's reached the age of majority, which seems to turn other passages we've seen in the Gemara on their head.

Reactions to R. Elazar ben Azariah's opinion regarding "umdana," assessment of intent, specifically with regard to the ketubah. Plus, the sages on the sages, specifically on their respective halakhic expertise. Plus, the focus on different scenarios of how those views might play out - including the emotions surrounding the wedding night... Which is normally, indeed, at night, even when the chuppah itself is not necessarily. But pinpointing the moment of being required to pay the additional sum of the ketubah is not so simple.

A new chapter (5), a new mishnah: on the value of the ketubah, and the possibility that the husband add to the baseline sums of 200 dinar for a virgin and 100 for a widow/divorcee. The question of whether she'd get that extra if they were only betrothed is a machloket. Also, the question of whom to follow in that machloket -- spoiler: R. Elazar ben Azariah, on his convincing presumption about the intent to marry. Plus, terumot and ma'aserot, and R. Shimon Shizuri's on intent and assessments.

Ending chapter 4: beginning with some of the geographic differences in talmudic times - and how different places had different practices. Which leads to a dispute between Rav and Shmuel, which each paskened like the practice in either Jerusalem or Yehudah - that is, the Babylonian communities followed the various Israel practices. With a divide between Nehardea and Mehoza. Plus, a series of cases of what happens when there's a conflict over who inherits how.... Including when different rabbis paskened differently for the same issue - 4 stories, with wrinkled of depreciation, etc.

Pre-wedding negotiations, and how they were manifest back in the day. Plus, the economic focus of marriage. Also, the question of how long a man or his estate provides for female children - until she's an adult, until she's married, or both?!

When is a husband obligated to redeem his wife? To be sure, it depends, and it's a machloket. Also, more generally, redeeming people for ransom, including the question of redeeming captives for more than they're even worth. Likewise, the discussion veers to whether a husband would need to pay more than the ketubah value. Plus, what does a husband have to pay for a wife's medical treatment? Is there a cap on his monetary obligation? Note also: bloodletting of the world then. Also, a new mishnah, on how children inherit the ketubah money, what's standard in the contract, and what's different for boys and girls.

Truly, a doozy of a daf (again, rape). But first, establishing the minimum standard of the ketubah (a mishnah!). Likewise, the standard that a man has to redeem his captive wife. Note the planning for the captive wife scenario - which seems far beyond the pale today. Also, the Gemara on rape, on Shmuel's father's take on rape, and Rava's sharp and extensive rejection of Shmuel's father's view.

[What's What: Usha] Also, not giving TOO much tzedakah, and the source for that. Plus, the decree that a man's obligation to educate his son is more gentle before the child is 12, though from 12, the father should harass his son, within every inch of his life. Plus, what should be taught at the age of 6, and when kids start fasting. (Note the "neis nistar," as we have a daf about school curricula as schools start in some US locales, a week before Israel should start, and more). Plus, how Rav provided food for some orphan girls.