Talmud sobre Ketubot 4:8

“Works of kindness.⁵⁸Quote from the Mishnah, introduction of the next subject.” That means with his person⁵Charity has two aspects: one is giving money and valuables to the needy; this has no explicit lower and upper limit, but it does have rabbinic limits in both directions. This, in addition to the laws of Peah, is one of the topics of the tractate. The other aspect is giving one’s time to attend funerals, weddings, visiting the sick and mourners, to work for the public good, and similar deeds. That aspect has no limits, upper or lower, expressed anywhere.. But with his money it has a measure. This parallels what Rebbi Simeon bar Laqish said in the name of Rebbi Jehudah ben Ḥanina⁵⁹An Israeli Amora of the first generation. All his known statements were transmitted by R. Simeon bar Laqish. [In the Babli, the Amora is Rebbi Illaï, i. e., R. La who was mentioned earlier in this Halakha, a student of R. Simeon ben Laqish.]: They voted at Usha⁶⁰Usha in lower Galilee was the place of residence of R. Jehudah bar Illaï who, through his good relations with the Roman authorities, obtained permission for the reconstitution of the Synhedrion. This decree must have been one of the first acts of the new Synhedrion; it is explained later that the formal decree was only a formalization or reaffirmation of earlier practice. that a person may give a fifth of his property for good deeds. How far down? Rebbi Gamliel bar Ininia⁶¹A Galilean Amora of the third generation, student of R. Mana I. and Rebbi Abba bar Cahana; one said corresponding to terumah and the terumah of the tithe⁶²Terumah gedolah has to be given by estimate, not by measure (Terumot 1:7). A generous farmer will give one part in forty (2.5%), the average person one in fifty (2%), the stingy person one in sixty (1 2/3%) (Terumot 4:3). The terumah of the tithe has to be given exactly as 1%. Hence, the minimal amount of charity one is obliged to give from his gross income varies between 2.67% and 3.5%, with 3% recommended., the other said (Prov. 3:9): “Honor the Eternal with your property and with the first of all your yield;” corresponding to the first of all your yield⁶³Terumah gedolah is called “first of your grain and oil” in Deut. 18:4; in this opinion one is only required to spend for charity the 2% of his gross earnings equivalent to terumah gedolah..

The House of Shammai insist on interpretation of the ketubah. As the House of Shammai explain, we can infer that from the text of her ketubah document in which he writes³²I. e., he is required by rabbinical decree to write this sentence in her marriage document; if the sentence is missing it nevertheless is implied and enforced by the court; cf. Ketubot Chapter 4.: “If you would be married to another man you shall take the amount I wrote for you.” The House of Hillel reversed themselves and taught following the House of Shammai. The House of Hillel insist on interpretation of the ketubah. ³⁴Tosephta Ketubot 4:9; a slightly different language in Babli Baba Meṣ‘ia 104a. In a slightly different arrangement the rest of the Halakhah is also in Ketubot 4:8. Hillel the Elder explained it, using the vernacular. In Alexandria they were writing that a man there became betrothed to a woman³⁵In contrast to the usage in Judea, they did not execute the betrothal, qiddušin, by a gift but exclusively by contract.. Another man abducted her from a public place³⁶And immediately marry her.. When this came before the Sages, they intended to declare [the children] as bastards³⁷Since qiddušin make the girl a married woman in all aspects of criminal law. If somebody abducts a betrothed girl he commits adultery and the children are bastards.. Hillel the Elder told them, bring your mothers’ ketubah. They brough their mothers’ ketubah. They found written there: “When you enter my house you shall be my wife according to the laws of Moses and the Jews³⁸This language makes the validity of the betrothal dependent on the fact of marriage, of the bride entering the groom’s house. If the prospective bride was abducted before entering the groom’s house, there were no qiddušin and the girl was free to marry any man..”

⁸³The Text is from Ketubot 4:8, Notes 200–201. Variant readings are given there. What is the situation of grandchildren? Rebbi Mana said, grandchildren are like children. Rebbi Yose said, grandchildren are not like children. Rebbi Samuel, son of Rebbi Yose ben Rebbi Ḥanina and Rebbi Mattaniah were sitting together. They wanted to say, the same situation applies to grandchildren here as there. Rebbi Yose ben Rebbi Ḥanina said to them, inheritance by biblical law jumped on grandchildren.