Uważa się, że ci zaświadczają, gdy osiągną pełnoletność, o tym, co widzieli, gdy byli nieletni. Uważa się, że człowiek powie: To jest podpis mojego ojca, to jest podpis mojego rabina, to jest podpis mojego brata [a akt jest poświadczony jego słowem. Albowiem poświadczenie czynów jest zarządzeniem rabinicznym, a rabini wierzyli mu w odniesieniu do zarządzeń rabinicznych.], Pamiętam, kiedy ta kobieta wyszła z hinumą (patrz 2: 1), a jej włosy były rozpięte [w którym to przypadku bierze dwustu ketuba. I chociaż pieniądze żąda się tylko na podstawie świadectwa w dobrej wierze, tutaj jest inaczej; ponieważ ponieważ większość kobiet wychodzi za mąż jako dziewice, jest to tylko opowiadanie wydarzeń] i (pamiętam), kiedy ten mężczyzna poszedł ze szkoły, aby zanurzyć się, aby zjeść terumah [kiedy byliśmy dziećmi w szkole. Na podstawie takiego zeznania karmi się go terumah d'rabanan (terumah z rozporządzenia rabinicznego), na przykład terumah, który jest pobierany z nieperforowanego garnka i tym podobne. Jednak takie świadectwo nie karmi go terumah d'oraitha (terumah według prawa Tory). I nie podejrzewamy, że mógł być niewolnikiem Coheina, ponieważ nie wolno uczyć niewolnika Tory.] I (pamiętam), kiedy dzielił (terumah) z nami na klepisku [I nie mamy podejrzewam, że mógł być niewolnikiem Coheina, ponieważ terumah nie jest rozdawana niewolnikowi, chyba że jego pan jest z nim.] i (pamiętam), że to miejsce było bethaprasem [Jeśli ktoś ora nad grobem, wykonuje beth-hapry o długości stu łokci, co jest szacowaną odległością, na jaką pług przesuwa kości zmarłych; a tumah (nieczystość) beth-hapr jest na mocy zarządzenia rabinicznego.] i chodzilibyśmy (tylko) tu w szabat [bo granice (sabatu) są nakazem rabinicznym]. Ale nie wierzy się, aby człowiek powiedział: Ten człowiek miał drogę w tym miejscu, lub: ten człowiek miał ma'amad i pomylił się w tym miejscu [tj. Miał tutaj miejsce, aby pochwalić (lehaspid) swoich zmarłych i zająć pozycję (ma'amadoth) i posiedzenia, które urządzali dla zmarłych. W to nie wierzono, ponieważ jest to sprawa pieniężna i wymaga świadectwa w dobrej wierze.]
Bartenura on Mishnah Ketubot
validating a document is all verbal, and the mitzvah of validating a document is from the rabbis and we are more lenient
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English Explanation of Mishnah Ketubot
Introduction
The entire first two chapters of Ketuboth have dealt with the issue of believability in the absence of evidence or two witnesses. Our mishnah discusses in which situations a person is believed to testify about things he saw when he was a minor. That is to say, although minors are not allowed to testify, there are certain things that a minor can see about which he may testify upon reaching adulthood.
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Bartenura on Mishnah Ketubot
שיצתה בהינומא וראשה פרוע – and she takes her Ketubah of two hundred [zuz] and even though they do not release money other than through clear testimony, it is different here, for most of the women are married as virgins, it is revealed as something general.
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English Explanation of Mishnah Ketubot
The following are believed to testifying when they are grown-up about what they saw when they were minors: A person is believed to say “This is the handwriting of my father”, “This is the handwriting of my teacher”, “This is the handwriting of my brother”; A person is believed to say that the signature on a document is similar to the handwriting of a person with whom they were close in childhood. The assumption is that a person would remember this well. Furthermore, this is not really “testifying” but just verifying someone else’s testimony, and therefore there is more room to be lenient in accepting such testimony.
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Bartenura on Mishnah Ketubot
ושהיה איש פלוני יוצא מבית הספר – when we were studying as school children,
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English Explanation of Mishnah Ketubot
“I remember that that woman went out with a hinuma and an uncovered head”; A person is believed to say that he was at a wedding and the bride wore the signs of a virgin (see mishnah one of this chapter). The Talmud explains that he is believed because most marriages are first marriages.
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Bartenura on Mishnah Ketubot
to eat Terumah and through this testimony, we feed Terumah of the Rabbis to him, such as for example Terumah/priest’s due that we remove from a pot without holes and things similar to it, but Terumah, according to the Torah, we don’t feed him through testimony such as this, and we do not suspect lest he ws the servant of a Kohen, for it is prohibited to teach the slave Torah.
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English Explanation of Mishnah Ketubot
“That that man used to go out from school to immerse in order to eat terumah”; A priest must immerse before he eats terumah. The time of immersion is right before evening. A person is believed to say that he saw one of his classmates leave school early to immerse in the mikveh, and that hence he is a priest.
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Bartenura on Mishnah Ketubot
ושהיה חולק עמנו על הגורן – and we do not suspect lest he was the servant of Kohen, for we do not distribute Terumah to a slave other than if his master is with him.
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English Explanation of Mishnah Ketubot
“That he used to take a share with us at the threshing floor”; The priests collect their terumah at the threshing floor. By this person testifying that so-and-so collected terumah, he is saying that he is a priest. Note that again the mishnah is concerned with verifying the status of priests.
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Bartenura on Mishnah Ketubot
ושהמקום הזה בית הפרס – A person who plows the grave makes a a field of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave which is one hundred cubits for this is what they measured that the plough drags the bones of the dead and the defilement of the field of a square P’ras according to the Rabbis.
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English Explanation of Mishnah Ketubot
“That this place was a bet ha-peras”; A bet ha-peras is a field adjacent to a field that used to serve as a cemetery but has been plowed over. The adjacent field may have small pieces of bones there, and therefore a priest may not enter. A person is believed to identify such a field, even if he only saw it in his childhood.
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Bartenura on Mishnah Ketubot
ועד כאן היינו באין בשבת – the Rabbinic Sabbath limits.
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English Explanation of Mishnah Ketubot
“That up to here we used to go on Shabbat”; On Shabbat a person may leave his town only 2000 amot. This is called the “tehum shabbat” or shabbat limit. A person is believed when he reaches majority age to say that when they were children they would go this far out of the city. The reason he is believed is that this is a matter that can be verified.
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Bartenura on Mishnah Ketubot
מעמד ומספד – a place which he had herei. to eulogize his dead and to make the “standing up and sitting down” (i.e., the halting of the funeral escort on returning from burial for lamentation or consolation) which they would do for the dead, in this he Is not believed, which is a monetary matter, and which requires complete testimony.
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English Explanation of Mishnah Ketubot
But a man is not believed when he says: “So-and-so had a path in this place”; “That man had a place of standing up and eulogy in this place”. The mishnah lists two things a person cannot testify that he saw as a minor. First of all he may not testify that a certain person owned a path through someone else’s field. Second of all, he may not testify that a person owned a place where they used to stand and give eulogies. Such places were owned on the paths that lead from the cemeteries to the cities. It would have been like a small, private funeral home. In both of these cases, the testimony involves the ownership of land. For a person to prove that he owns a piece of land, he will need to bring firmer testimony than this.
