Resources for Kesubos 63

1.     The גמרא brings that כלבא שבוע went to רבי עקיבא to be מתיר נדר. The ט"ז inיו"ד סימן רכ"ח ס"ק ח as well the קובץ שיעורים here brings a ריב"ש who was asked how could רבי עקיבא be מתיר נדר when he was obviously נוגע בדבר? After all, the ירושלמי says that a נוגע בדבר cannot to be מתיר a נדר since it is similar to נדרי עצמו, and by נדרי עצמו there is a דרשה of לא יחל דברו which we darshen to mean a person can't be מתיר their own נדר. If so, how could ר"ע have been able to be מתיר נדר for his shver? The ריב"ש adds that that there is no question as to why for example a חכם can be בודק his own טריפות even though he is נוגע בדבר since we always assume עד אחד נאמן באיסורים. The issue here is that by נדר there is a גזרת הכתוב of לא יחל דברו. The ריב"ש answers that it is not at all clear from the גמרא that רבי עקיבא himself was מתיר נדר for his father in law. All it says is that he gave him a פּתח to be מתיר (by saying אדעתא דגברא רבא מי נדרת) but perhaps someone else actually did the התרה. He adds that if you insist that the גמרא is משמע that רבי עקיבא did it himself then it must be he had two others with him being מתיר so there wouldn’t be any חשש. The ט"ז says that לא יחל would not be מעכב בדיעבד here since this isn’t ממש like נדרי עצמו. The קובץ שיעורים asks on the ריב"ש the following: the ר"ש at the end of the second פּרק of נגעים says that a חכם can’t be מתיר his wife’s נדר since אשתו כגופו and you have the issue of אין אדם מתיר נדרי עצמו. However, if he has others with him there is no חשש. The הגה"ה on the ר"ש argues and says it’s a גזרת הכתוב of לא יחל so having others with you will not help. The קובץ שיעורים asks that the ריב"ש is playing both sides. On the one hand he says that a נדר isn’t similar to the נגיעות of checking your own טריפות since by נדר there is a גזרת הכתוב of לא יחל דברו. If that is true then צירוף shouldn’t help either, yet he says if you have two people with you then it’s ok since it takes away the חשש. So how could both be true? (If you look at the ריב"ש, he seems to address this directly by saying that once there are two other people with you and you are part of a בית דין you aren’t considered נוגע בדבר anymore since you will be more careful with two people looking over your shoulder.)

2.     The משנה says that we fine the מורדת woman seven דינרים and the מורד man three. תוספות in ד"ה פּוחתין brings a ירושלמי that says that the seven דינרים are כנגד the seven מלאכות she is supposed to do for her husband and the man’s three דינרים are כנגד the שאר כסות ועונה that he is obligated to give his wife. תוספות says that this ירושלמי is against our גמרא since our גמרא on the next דף says that the reason a woman pays more than a man is because his pain and embarrassment is greater. There is a fascinating פּני יהושע who makes the following amazing הערה: Our גמרא that says a woman pays more because the husband’s pain is greater is clearly referring to a מורדת מחמת תשמיש. However, the ירושלמי that says the payment amounts are כנגד the מלאכות each one is supposed to do for the other would seem to refer to a מורדת מחמת מלאכה. So maybe the בבלי is going like ר׳ הונא who says the משנה of מורדת is talking about מחמת תשמיש and the ירושלמי is going like ר׳ יוסי בר׳ חנינא who says the משנה of מורדת is talking about מורדת מחמת מלאכה? Guess what—the one who said that statement in the ירושלמי is none other than ר׳ יוסי בר׳ חנינא! Moreover, the פּני יהושע points out that the ירושלמי itself also brings the same reason as our גמרא (of the man’s pain being greater) but brings it in the name of רב יוחנן (who is always the בר פּלוגתא of ר"ל).  תוספות in ד"ה רב הונא says thatר׳ יוסי בר׳ חנינא  who says that our משנה is talking about מורד מחמת מלאכה must be going like ריש לקיש on דף נ"ח ע"ב who holds a woman cannot say איני ניזונת ואיני עושה or else the concept of מורדת מחמת מלאכה would not make sense. So all of the שיטות align perfectly. ר׳ יוסי בר׳ חנינא holds our משנה is מורדת מחמת מלאכה because he holds like ר"ל that you can’t say איני ניזונית ואיני עושה and the קנסות are therefore related to work whereas רב הונא holds our משנה is talking about מורדת מחמת תשמיש because he holds like רב and apparently ור׳ יוחנן that a woman can say איני ניזונית ואיני עושה so the קנסות are related to תשמיש.