Resources for Kesubos daf 47
1. The גמרא says that a father is entitled to his daughter’s מעשה ידים and attempts to prove it from the fact that if he wasn’t זוכה במעשה ידיה he would not be able to give her over to חופּה since he would be stopping her from working. The גמרא rejects this because the father can give her over to חופּה at a time she can’t work such as on שבת ויו"ט. תוספות in ד"ה דמסר asks that a woman is not allowed to get married on יו"ט because of the principle of אין מערבין שמחה ושמחה. תוספות answers that the גמרא means that the father will give her over at the time of תוספת יו"ט. (תוספות gives two other answers as well.) There is a well known חקירה about תוספת שבת ויו"ט: does it have the status of שבת ויו"ט itself or is it just a type of נדר or איסור מלאכה that the person accepts upon themselves but it is not really considered nighttime? Apparently the first answer of תוספות understood that תוספת יו"ט is only an איסור מלאכה and does not have the full status if יו"ט itself since תוספות says you can get married then and one cannot get married on יו"ט itself. Perhaps the second answer disagreed. This חקירה is really a מחלוקת ראשונים ואחרונים. The שולחן ערוך in יו"ד סימן קצ"ו says that if the ציבור was מקבל שבת then a woman can’t do a הפסק טהרה anymore as it is already considered nighttime. It then brings a י"א that she can still do the הפסק טהרה. The גר"א there brings our תוספות as one of the sources for this מחלוקת. In other words, if you hold she cant do the בדיקה then you hold תוספת has a status of changing the day to night but if you hold she can do the בדיקה then you hold תוספת does not make it actually nighttime. However, others understand תוספות to be coming from a completely different place. For example, the ברכת אברהם understands that תוספות may agree that תוספות יו"ט has the status of יו"ט itself. However, it may not have the מצוה of שמחה in which case there would be no issue of אין מערבין שמחה בשמחה. Another famous application of this is the מחלוקת מהרש"ל and ט"ז that comes up many times in הלכה. The ט"ז quotes the מהרש"ל in או"ח סימן רצ"א ס"ק ו that if you make early Shabbos as many do in the summer, you must still eat a כזית of bread after it gets dark to be יוצא סעודת שבת. The ט"ז argues because תוספת שבת makes it into שבת itself. They have the same מחלוקת as to whether one can make early שמיני עצרת. The מהרש"ל (brought in תרס"ח ט"ז ס"ק א) says one must wait till nighttime since if you are מקבל שמיני עצרת early you will need to sit in the סוכה with a ברכה since its really הושענה רבה but you won’t be able to make the ברכה because you were מקבל יו"ט whereas the ט"ז says that if you make early שמיני עצרת it is fully יו"ט and there is no need to make a ברכה at all. It is interesting to note that the רמב"ם doesn’t hold תוספת שבת ויו"ט even exists מדאורייתא . He only mentions it by תוספת יוה"כ.
2. The גמרא says in the name of ראב"ע that if one gave their wife a תוספת כתובה and she died prior to נישואין then the husband doesn’t have to pay it because there is an אומדנא that he only gave his wife the תוספת כתובה if she would come to נישואין. תוספות in ד"ה שלא כתב asks that if this were true then anyone who bought a cow and then it was נטרפה could get their money back because there is an אומדנא that they never would have bought it if they knew it was a טרפה. תוספות answers in one of the answers that we only say אומדנא where there is no one else involved. However, when there are two parties such as a buyer and seller then we don’t follow the אומדנא. The נתיבות המשפּט in סימן ר"ל ביאורים ס"ק א quotes the משנה למלך who asks that in a marriage there are two parties as well and maybe the woman would not have agreed to the marriage without the תוספת כתובה! He answers that תוספות means that אמדנא applies in a case where there is no loss to both people since the money can just be returned. However, in a case where a cow dies then the seller loses his money and we cant say אמדנא. The נתיבות himself has a different חילוק than תוספות. He suggests that when you buy a cow, it’s your מזל that the cow died. However, if the woman died, that’s not the husbands מזל but rather the wife’s. He says that based on his reasoning if there is a מכת מדינה where everyone lost, then we would follow an אומדנא even if there are two parties involved since it’s no one’s מזל in particular that caused the loss.
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