Kesubos 10

The Gemara states that the מזבח, the Altar, was מזין, sustained. and Rashi writes that this means that the mizbeiach sustained the world. The reason for this is because it was in the merit of the sacrifices, which comes from food, that the world is sustained. One must wonder, however, why this was deemed to be the role of the mizbeiach. Was it not the שלחן, the table in the Mishkan that contained the showbread, that symbolized sustenance for the world?

The answer to this question is that It is said (Bereishis 2:7) וַיִּיצֶר יְ-ה-וָ-ה אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה, and HaShem G-d formed the man of dust from the ground, and He blew into his nostrils the soul of life; and man became a living being. Rashi writes:דבר אחר, נטל עפרו ממקום שנאמר בו מזבח אדמה תעשה לי (שמות כ, כ”א.) הלואי תהא לו אדמה כפרה ויוכל לעמוד, alternatively, He took dust from the place of which it is said (Shemos 20:21) an altar of earth shall you make for Me.  I hope that the ground will be an atonement and he will be able to survive.

We see from this Rashi that the altar functioned as an atonement, and man’s very survival hinges on the ground from where the altar is built. Thus, the Shulchan, the table in the Mishkan, was a source of blessing for people’s finished food, such as the bread. The Mizbeiach, however, functioned as the source of blessing for the raw components of the food, i.e. the earth, which symbolizes man’s essence.

It is further noteworthy that the words עָפָר מִן הָאֲדָמָה, dust from the ground, equals in gematria the words לו הכפרה לעמוד, for him an atonement to stand.

Kesubos 9

The Gemara states that anyone who went out to the battles of Dovid’s armies would write a bill of divorce to his wife. We can interpret this statement homiletically based on the words of the Rambam who writes (Hilchos Melachim 7:15) as follows: ‘מִי הָאִישׁ הַיָּרֵא וְרַךְ הַלֵּבָב’ כְּמַשְׁמָעוֹ. שֶׁאֵין בְּלִבּוֹ כֹּחַ לַעֲמֹד בְּקִשְׁרֵי הַמִּלְחָמָה. וּמֵאַחַר שֶׁיִּכָּנֵס בְּקִשְׁרֵי הַמִּלְחָמָה יִשָּׁעֵן עַל מִקְוֵה יִשְׂרָאֵל וּמוֹשִׁיעוֹ בְּעֵת צָרָה וְיֵדַע שֶׁעַל יִחוּד הַשֵּׁם הוּא עוֹשֶׂה מִלְחָמָה וְיָשִׂים נַפְשׁוֹ בְּכַפּוֹ וְלֹא יִירָא וְלֹא יִפְחָד וְלֹא יַחְשֹׁב לֹא בְּאִשְׁתּוֹ וְלֹא בְּבָנָיו אֶלָּא יִמְחֶה זִכְרוֹנָם מִלִּבּוֹ וְיִפָּנֶה מִכָּל דָּבָר לַמִּלְחָמָה, it is said (Devarim 20:8) who is the man who is fearful and fainthearted? This means literally, that he does not have it in his heart to stand in the thick of the battle. Once he enters into the thick of the battle, he should rely on the Hope of Israel and its salvation in a time of distress. He should know that he is going to battle on the unity of HaShem’s Name and he should place his life in His hands. Furthermore, he should not fear and not be terrorized and he should not give thought to his wife and his children. Rather, he should eradicate their memory from his heart and he should allow himself to be clear for battle.

From the words of the Rambam we can interpret our Gemara to mean that one who goes out to battle should “divorce” his wife, i.e. he should not think about his wife and children and he should rely solely on HaShem.

Kesubos 8

The Gemara states that by Sheva Brachos, the seven festive days including and following the wedding day, we recite the following blessing: בָּרוּךְ אַתָּה יְ-הֹ-וָ-ה אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר יָצַר אֶת הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם דְמוּת תַּבְנִיתוֹ, וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד. בָּרוּךְ אַתָּה יְ-הֹ-וָ-ה יוֹצֵר הָאָדָם, blessed are You, HaShem, our G-d, King of the universe, Who fashioned the Man in His image, in the image of His likeness and prepared for him – from himself – a building for eternity. blessed are You, HaShem, Who fashioned the Man. What does it mean when we say בִּנְיַן עֲדֵי עַד, a building for eternity?

The answer to this question can be found in a seemingly unrelated insight from the Sfas Emes. The Gemara (Beitzah 16a) states that on Shabbos one obtains a נשמה יתירה, an extra soul. The Sfas Emes explains that this is the blessing of Shabbos and this is a testimony on the Creator. It is said (Shemos 20:11) וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי, and He rested on the seventh day, and the Sfas Emes writes that the word וַיָּנַח equals in gematria the word עֵד, a witness. It is noteworthy that in the blessing of Sheva Brachos the word עַד also equals in gematria the word וַיָּנַח . A match between a man and a woman is referred to as a שידוך. The commentators note that the word שידוך has its source in the verse that states (Shoftim 3:11) וַתִּשְׁקֹט הָאָרֶץ, and the Targum renders these words to mean ושדוכת ארעא, and the land was tranquil. We can thus suggest that in the Sheva Brachos blessing, when we wish the newlywed couple a בִּנְיַן עֲדֵי עַד, we are proffering upon them the blessing that their marriage should be tranquil and peaceful for eternity.

It is further noteworthy that it is said (Yeshaya 26:4) בִּטְחוּ בַי-ה-וָ-ה עֲדֵי עַד כִּי בְּיָ-הּ יְ-ה-וָ-ה צוּר עוֹלָמִים, trust in HaShem forever, for in G-d, HaShem, is the strength of the worlds. Here we encounter the word עַד in the context of having faith and trust in HaShem. One who implicitly trusts in HaShem will certainly lead a peaceful and tranquil life for eternity.

Kesubos 7

The Gemara states that Rabbi Meir maintains that even the unborn fetuses sang Shira at the Sea as it is said (Tehillim 68:27) בְּמַקְהֵלוֹת בָּרְכוּ אֱ-לֹהִים יְ-ה-וָ-ה מִמְּקוֹר יִשְׂרָאֵל, in congregations bless G-d;[bless] my Lord, all who descend from Israel. One must wonder why it was necessary for unborn fetuses to sing Shira and what lesson can be learned from this statement.

In order to answer this question we must first understand the idea of Shira. The Sfas Emes associates the word שירה with the word שור, which means a wall and something that is upright and just. Furthermore, the Sfas Emes writes that although the Torah states that the Jewish People in Egypt believed in Moshe’s proclamation of redemption, they were still lacking in their אמונה, and only by the Sea did they attain a high level of אמונה. The word אמונה, writes the Sfas Emes, connotes cultivation and growth.

Based on these two ideas of the Sfas Emes we can suggest that the Gemara here is teaching us that at the Sea the Jewish People were still cultivating their אמונה in HaShem and for this reason even the growing fetuses sang Shira. While an unborn child is not deemed to be a child according to Jewish law, we are nonetheless exhorted to do our utmost to protect the fetus, as the potential child is significant for the growth of the Jewish People. Indeed, the Gemara (Niddah 13b) states that Moshiach will arrive only after all the souls in the גוף (literally translated as body) are depleted.

Furthermore, the Gemara (Sanhedrin 94a) states that HaShem wished that Chizkiah should become Moshiach but he forfeited this opportunity because he did not sing Shira. The Sfas Emes explains in the name of his grandfather, the Chiddushei HaRim, that for Chizkiah, nature and miracles were one and the same, so it was difficult for Chizkiah to be aroused to sing Shira. Based on what we mentioned earlier we can explain the Chiddushei HaRim’s words to mean that for one to sing Shira, he must acknowledge the process of pain and growth which culminates in HaShem performing a miracle. Due to the fact that Chizkiah could not relate to a distinction between nature and miracles, he was not able to assume the role of Moshiach, who is the culmination of Jewish pain and suffering.

In summary, the unborn fetuses sang Shira because to sing when HaShem performs a miracle is to recognize the initial hardship and the cultivation of faith in HaShem. Chizkiah, however, viewed the hardship and suffering as akin to the miracle, and for that reason he was not rewarded with the role of being Moshiach, the culmination of pain and growth that lead to the Ultimate Redemption.

 

Kesubos 6

The Gemara states that a mourner is required to observe all the commandments except for the commandment of Tefillin which is referred to as פאר, glory, and a mourner is not allowed to glorify himself. We derive this ruling from the verse in Yechezkel that states that HaShem instructed Yechezkel regarding the laws of mourning and HaShem instructed Yechezkel explicitly that he should don his Tefillin. This commandment implies that all other mourners are not permitted to don Tefillin. A mourner, although he is thinking about his sorrow, is not preoccupied with performing a mitzvah and for this reason he is still obligated to observe mitzvos.

Rashi writes that a mourner is wallowing in the dust and it is not a glory for the Tefillin. One must wonder why Rashi writes that it is not a glory for Tefillin to be on the head of a mourner. If there is a commandment to wear Tefillin every day, why does it matter if the mourner is wallowing in the dust?

The answer to this question is that while it is true that the mitzvos of HaShem are beyond the physical realm, there is an association between the mitzvah and the person performing the mitzvah. Prior to the recital of certain mitzvos we recite the blessing אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, Who sanctified us with His commandments. Clearly this means that one who is performing the mitzvah is undergoing a process of becoming holy. When one wears Tefillin, the Tefillin are glorified through the pure and untainted thoughts of the person wearing the Tefillin. When one is in a state of mourning, Heaven forbid, he is not in a glorious state. Thus, it follows that one cannot wear Tefillin, as it will not be glorious for the Tefillin to be on the head of one who is in a temporary state of mourning and lacking glory.

Kesubos 5

The Gemara states that the handiwork of the righteous is greater than the handiwork of heaven and earth. This is evidenced from the verse that is said regarding heaven and earth (Yeshaya 48:13) אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם, also, My hand has laid the foundation of the earth, and My right hand has measured out the heavens, whereas regarding the handiwork of the righteous it is said (Shemos 15:17) מִקְּדָשׁ אֲ-דֹנָי כּוֹנְנוּ יָדֶיךָ, the Sanctuary, my Lord, that Your hands established. One must wonder why the Gemara refers to the Bais HaMikdash as the handiwork of the righteous. Furthermore, the verse explicitly states that the Bais HaMikdash is the handiwork of HaShem!

The answer to this question can be found in an understanding of the idea of the “hands of the righteous.” It is said (Shemos 17:11) וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵק, it happened that when Moshe raised his hand Israel was stronger, and when he lowered his hand Amalek was stronger. The Mishna (Rosh HaShanah 3:8) asks, were the hands of Moshe being victorious in battle or being defeated in battle? Rather, as long as the Jewish People were gazing heavenward and subjugating their hearts to their Father in Heaven, they would be victorious, and if not, they would be defeated. This Mishna is difficult to understand, as in the end it would seem that Moshe’s raised hands did not serve a purpose in the battle against Amalek.

The answer to this question is that further on it is said (Ibid verse 16)  וַיֹּאמֶר כִּי יָד עַל כֵּס יָ-הּ מִלְחָמָה לַי-ה-וָ-ה בַּעֲמָלֵק מִדֹּר דֹּר, and he said, “For the hand is on the throne of G-d; Hashem maintains a war against Amalek, from generation to generation. Thus, we see that the hand of Amalek is raised against HaShem, so to speak, to wage an eternal battle. What force can defeat Amalek in this battle? It is the hands of the righteous that can vanquish the hands of the wicked. Indeed, the Gemara (Sanhedrin 20b) tells us that the Jewish People are instructed in three commandments upon entering Eretz Yisroel. They must appoint a king, annihilate Amalek and build the Bais HaMikdash. Through the eradication of Amalek we merit the Bais HaMikdash, and this is what our Gemara here refers to when it states that the hands of the righteous are what builds the Bais HaMikdash. As long as the wicked are triumphant, the heavens and earth are, so to speak, weakened, and cannot withstand the onslaught of the wicked. When the righteous raise their hands in prayer, then the wicked are weakened and will ultimately be defeated.

Kesubos 4

The Gemara uses the expression “bread was already baked, his animals were slaughtered, his wine was diluted in preparation for the wedding meal.” It is noteworthy that in Mishlei (9:1-5) Shlomo HaMelech writes חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה: טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ: שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל גַּפֵּי מְרֹמֵי קָרֶת: מִי פֶתִי יָסֻר הֵנָּה חֲסַר לֵב אָמְרָה לּוֹ: לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי, with all forms of wisdom did she build her house; she carved out its seven pillars. She prepared her meat, mixed her wine and also set her table. She has sent out her maidens to announce upon the city heights. Whoever is a simpleton, let him turn here. As for the one who lacks an understanding heart, she says to him, “Come and partake of my food and drink of the wine that I mixed.”

The Gemara (Sanhedrin 38a) interprets these verses as referring to the seven days of creation and to the festive meal that HaShem prepared for Adam and Chava. Unfortunately, Chava caused Adam to sin by eating from the forbidden fruit and this brought death to the world. Here too the Gemara states that the wedding meal is prepared and then the father of the groom or the mother of the bride dies and the joy is marred. Nonetheless, the Gemara states that we delay the morning period and allow the groom and bride to be together and to celebrate the seven days of feasting. Similarly, although Adam and Chava sinned, HaShem allowed the world to continue functioning, and immediately following the sin, the world experienced the first Shabbos. We can take this as a lesson for ourselves that despite the travails and challenges of the week, we will become rejuvenated with the advent of the Holy Shabbos.

Kesubos 3

The Gemara states that a decree of the gentiles is temporary and we do not nullify a Rabbinic decree because of a temporary decree.

In truth, the gentiles are always issuing decrees against the Jews, but HaShem, through His Holy Torah, empowered the Rabbis to institute eternal decrees. This demonstrates the power of the Rabbis throughout the generations. This ideal is evidenced in the following incident quoted in the Medrash (Koheles Rabbah 9:3):

In his continuing dialogue with the great Rabbi Yehoshua, the Roman emperor enjoyed challenging the scholar with questions or other puzzling things. Rabbi Yehoshua would invariably answer him and turn back his challenges, much to the admiration of the intellectual Roman.

One day, as the two were sitting together in the garden, the Caesar turned to Rabbi Yehoshua and said, “You know, when you consider it carefully, I am greater than your greatest prophet, Moshe, the son of Amram.

Rabbi Yehoshua looked at him in surprise. “Why do you say such a thing, Caesar?”

“Very simple. After all, Moshe is dead all these years and I am alive. And did not your Shlomo HaMelech, the wisest of men, say, A live dog is better than a dead lion’?”

Rabbi Yehoshua heard Caesar’s words and said, “I understand what you are saying. Nevertheless, I will show you how wrong you are when you think that you – merely because you are alive – are greater than the great Moshe, our teacher, merely because he is dead.”

“Very well,” exclaimed the Roman. “I am willing to be shown that I am wrong.”

“If this is so,” said Rabbi Yehoshua, “and you are really so great, then surely your servants will listen to you.”

“Naturally,” laughed the emperor. “I am the Roman Caesar and my word is law. Whatever I command will be done without the slightest question.”

“That is good,” responded Rabbi Yehoshua, “because I desire you to order them to do something and see if they will obey your commandment to the letter.”

The Roman smiled tolerantly. “I just told you that they will do anything that I ask of them.What shall I command them to do?”

“Command them that for three days they shall not light fires in all their dwelling places. If you have this order sent to them and, if they indeed listen to you, then I will admit, also, that you are greater than Moshe, the son of Amram, who was our greatest prophet.”

The Roman emperor laughed aloud when he heard Rabi Yehoshua’s words.

“Surely, you are joking. Is this a difficult thing you are asking me to command? Please, give me something truly hard and I will show you that even that will be observed to the letter by my faithful servants.”

Rabbi Yehoshua shook his head and said, “No, I believe that this is quite enough for you to do. After all, I would not like you to decree things which are too difficult for your people to obey.”

“Very well,” said the Roman. “If you insist, I will command my people to observe this ridiculously simple thing.”

And calling in his secretary, he dictated to him a royal proclamation forbidding all the people of the city to light fires for three days.

“Have copies of the proclamation made up,” he said, “and have it announced in all the marketplaces of the city.”

The emperor’s servants made haste to do his bidding and within a matter of hours the entire city was made aware of the emperor’s decree.

“The deed has been done, Rabbi Yehoshua,” the Roman said, “and in three days you will have to admit that I was right and am greater than Moshe your teacher.”

“We shall see what we shall see,” was all Rabbi Yehoshua answered.

That evening, the Roman emperor and Rabbi Yehoshua went up to the roof of the palace from where they could observe the entire city stretched out before them.

As the emperor looked out toward the horizon his face suddenly darkened. There, in the western part of the city, he could see smoke rising from a chimney.

“What is the meaning of this?” he muttered. Calling to his minister, he said, “Send soldiers to that house this very moment and find out who has dared to disobey the order of the emperor and light a fire.”

Within moments, horsemen had ridden off in the direction of the smoke. When they returned to the palace some time later, they went immediately to the emperor.

“Well, what was the matter? Who dared disobey my orders and lit the fire?”

“O, great Caesar,” said the soldiers, “we came to the house from where the smoke was rising and we made inquiries. It seems that one of the residents of the house had a slight illness and he called for a doctor.

“The physician assured him that it was nothing serious but advised him to drink hot broth. The man lit the fire in order to follow the doctor’s orders.”

When Rabbi Yehoshua heard this he turned to the emperor and said, “Behold now the difference between you and the great Moshe, our teacher. You gave orders that no one light a fire and, the very same day, while you were alive, one of your servants violated your commandment because of a trifling matter.

“Moshe, our teacher, on the other hand, commanded us, ‘You shall not light fires in all your dwelling places on the Sabbath day.’

‘All the days that the great Moses lived no Jew violated this commandment and it still stands after all the many years since he passed on.

“Let me ask you now: Who is really greater? You, who decreed a thing and whose decree was violated the very same day or Moshe, the son of Amram, who has been gone from this earth all these years and whose law still stands?”

“You are right, Rabbi Yehoshua,” admitted the Roman Caesar. “I made a great error in thinking that I was greater than your prophet Moshe, merely because he was dead and I am alive.”

Kesubos 2

The Mishna states that a woman married on Wednesday. On this day in creation HaShem created the luminaries. The Gemara (Chullin 60b) states that the moon complained to HaShem that two kings cannot share the same crown, so HaShem instructed the moon to diminish itself. This idea is parallel to the concept of marriage, where a man and woman unite and each one has to submit to the other. The Rambam (Hilchos Ishus 15:20) writes that a husband should honor his wife more than he honors himself and a wife should treat her husband as a king. When a man and woman act selflessly, then two “kings”  can share the same crown. Perhaps this is another reason why the custom was to marry on a Wednesday, as this serves as a reminder that in marriage one must submit himself and herself to the will of the other.