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KESUVOS 63

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1)
(a) When Rachel (Kalba Savu'a's daughter) first saw Rebbi Akiva - he was her father's shepherd.
(b) She noted - that he was humble and decent (i.e. possessed good Midos and friendly [Agados Maharsha]), making him worthy of marrying her (despite the fact that she was of a higher standing than him).
(c) When he heard that they had secretly become betrothed, Kalba Savua reacted by disowning Rachel.
(d) After they were married, Rachel sent Rebbi Akiva to Yeshiva for twelve years. He return for another twelve years however, before even having entered his house - when he overheard his wife reply to an old man who asked her how long she would continue to live as a straw-widow, that if only her husband would agree, she would send him away for another twelve years. So he turned round and went back for another twelve years.
(e) He returned ...
1. ... after the first period - with twelve thousand Talmidim.
2. ... after the second period - with twenty-four thousand Talmidim.

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2)
(a) When Rebbi Akiva's neighbors advised his wife to borrow nice clothes with which to greet her husband upon his return - she replied with the Pasuk in Mishlei "Yode'a Tzadik Nefesh Behemto" (meaning that Rebbi Akiva would recognize and acknowledge her the way she was).
(b) When she fell to the ground and kissed his feet, and his Shamash tried to push her away - Rebbi Akiva instructed him to leave her alone, because his own Torah and the Torah of all his Talmidim was due to her.
(c) When Kalba Savu'a heard that a great sage had arrived in town - without knowing his identity, he went to see him, to nullify his Neder (disowning his daughter).
(d) When Kalba Savu'a explained that, had he known that his son-in-law would learn even one Perek or one Halachah, he would not have made such a vow, Rebbi Akiva nullified it. After he had revealed his identity, his father-in-law kissed his feet and wrote him half his property.

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3)
(a) Rebbi Akiva's daughter did the same to ben Azai as her mother had done to Rebbi Akiva - she sent him to Yeshiva to learn for twelve years, conforming with the folk saying 'Like mother, like daughter'.
(b) Rava sent his son Rav Yosef to learn in the Yeshiva of his Rebbe, Rav Yosef, for six years. When he returned after three years on Erev Yom Kippur, to see how his family were faring - Rava showed his displeasure by going out to meet him brandishing a weapon.
(c) According to one opinion, Rava remarked that his son's immoral thoughts were evident (see Agados Maharsha). According to others - he commented that thoughts of his wife brought him back.
(d) The unfortunate result of their squabble was - that neither of them ate Se'udah ha'Mafsekes (before the advent of Yom Kippur).

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4)
(a) According to the Tana Kama of our Mishnah, the husband of a Moredes (a woman who 'rebels' -refuses to practice her marital duties), may deduct seven Dinarim weekly from his wife's Kesuvah - Rebbi Yehudah says seven Tarpe'ikin (which will be explained later).
(b) According to the Tana Kama, he may continue to deduct that amount week by week, up to the total Kesuvah, at which point - he is permitted to divorce her without a Kesuvah.
(c) According to Rebbi Yosi - even after the total sum of the Kesuvah has been deducted, he may continue to deduct the specified weekly sum from property that she inherited from her father.
(d) If a husband 'rebels', then he becomes obligated to add three Dinarim weekly on to his wife's Kesuvah, according to the Tana Kama - and according to Rebbi Yehudah, three Tarpe'ikin.

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5)
(a) Rav Huna explains that the term 'rebels' in our Mishnah refers to the refusal to perform Tashmish. According to Rebbi Yosi b'Rebbi Chanina - it refers to the refusal to work.
(b) According to Rebbi Yosi b'Rebbi Chanina, when the Seifa penalizes a husband who 'rebels' against his wife - the Tana is referring to a case where the man declares that he refuses to feed or sustain his wife (which he is obligated to do in exchange for the work of her hands).
(c) Even though Rav rules that a man who says 'Eini Zan v'Eini Mefarnes' must divorce his wife and pay her Kesuvah - there is an interim period during which Beis-Din try to prevail upon him to change his mind; and it is during this period that he is penalized.

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6)
(a) The Beraisa includes in the Din of a Moredes, a betrothed woman (as well as a married one), a Nidah, a sick woman and a Shomeres Yavam. A betrothed woman becomes a Moredes - by refusing to get married.
(b) This Beraisa creates a problem with Rebbi Yosi b'Rebbi Chanina's explanation - inasmuch as it includes a sick woman in the list of 'rebels', whereas surely, a sick woman is incapable of working anyway.
(c) Nidah does not create the same problem with Rav Huna's explanation - because even though a Nidah is unfit to perform Tashmish anyway, by expressly forbidding her, he makes it worse, because of the principle 'Eino Domeh Mi she'Yesh Lo Pas b'Salo l'Mi she'Ein Lo Pas b'Salo' (as we saw above on the previous Daf).
(d) In order to resolve the Kashya on Rebbi Yosi b'Rebbi Chanina - we establish their Machlokes exclusively with regard to whether one who refuses to do work is a Moredes, too. Both agree however, that a woman who refuses to perform Tashmish is a Moredes, and that is the case of the Beraisa.

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7)
(a) According to the Tana Kama of Rebbi Yosi, a Moredes loses a fixed weekly sum up to the amount that comprises her Kesuvah. Raboseinu in the Beraisa that we quoted on the previous Amud changed this Din. According to them - they announce her rebellion on four consecutive Shabbasos, whilst warning her that unless she relents, she will lose her entire Kesuvah at the end of the four-week period ...
(b) ... even if her Kesuvah consists of a hundred Manah.
(c) Rami bar Chama explains that the announcement that she was a Moredes is confined to the Shuls and the Batei Knesiyos. Rava proves this from the Lashon of the Beraisa itself - which gives the date of the announcements as the four Shabbasos, because that is when everyone gathered there.
(d) Beis-Din send her a warning twice each week - once before the announcement and once after it.

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8)
(a) When Rav Nachman bar Rav Chisda ruled like Raboseinu - Rava claimed that his ruling was an error.
(b) Rav Nachman bar Yitzchak retorted - that it was not an error at all, and that it was he who had taught Rav Nachman bar Rav Chisda this ruling in the name of none other than Rebbi Yosi b'Rebbi Chanina.
(c) Rava disagreed however, because he holds like Rav Sheshes - who said that one delays giving a Moredes a Get, but continues deducting from her Kesubah regularly (like the Din in our Mishnah).
(d) According to Rav Huna bar Yehudah however - Rav Sheshes too ruled that one does not delay (but divorces a Moredes at once, after only a short warning, like Raboseinu).

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9)
(a) Ameimar describes a Moredes as a woman who says that she really wants her husband, but that she intends to hurt him. Should she claim that she detests him, according to him - her husband has the right to divorce her immediately, without paying her Kesuvah.
(b) According to Mar Zutra - either way, she is a Moredes, and we delay giving her a Get, trying first to prevail upon her to relent.
(c) Mar Zutra followed his ruling by treating a woman who claimed that she detested her husband, like a Moredes. The result of his actions was - that that woman later bore her husband a son who became Rebbi Chanina mi'Sura.
(d) That is not considered a proof that Mar Zutra is right - because that was a unique occurrence (Siya'ata di'Shemaya), and not something that one can rely on l'Halachah.

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10)
(a) When Rav Zevid's daughter-in-law rebelled, she had in her possession a coat that she had brought into the marriage (and inserted into the Kesuvah - Nichsei Tzon Barzel). Ameimar, Mar Zutra and Rav Ashi ruled - that a Moredes loses even clothes that are still in existence.
(b) Rav Gamda accused them of flattering Rav Zevid - due to the Rav K fact that Rav Kahana stated that Rava was not sure about that.
(c) According to the second Lashon, where they ruled that she should not lose the clothes that were still in existence - he accused them of taking advantage of Rav Zevid, who, they knew (on account of his greatness) would not raise a protest.
(d) Seeing as the two versions clash, the final ruling regarding clothes that are still in existence is - that whatever the Moredes seizes she may retain, but she cannot claim clothes that are still in her husband's domain.

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