Siyum on Masechet Kiddushin

(א) הָאִשָּׁה נִקְנֵית בְּשָׁלשׁ דְּרָכִים, וְקוֹנָה אֶת עַצְמָהּ בִּשְׁתֵּי דְרָכִים. נִקְנֵית בְּכֶסֶף, בִּשְׁטָר, וּבְבִיאָה. בְּכֶסֶף, בֵּית שַׁמַּאי אוֹמְרִים, בְּדִינָר וּבְשָׁוֶה דִינָר. וּבֵית הִלֵּל אוֹמְרִים, בִּפְרוּטָה וּבְשָׁוֶה פְרוּטָה. וְכַמָּה הִיא פְרוּטָה, אֶחָד מִשְּׁמֹנָה בָאִסָּר הָאִיטַלְקִי. וְקוֹנָה אֶת עַצְמָהּ בְּגֵט וּבְמִיתַת הַבָּעַל. הַיְבָמָה נִקְנֵית בְּבִיאָה. וְקוֹנָה אֶת עַצְמָהּ בַּחֲלִיצָה וּבְמִיתַת הַיָּבָם:

Mishnah Kiddushin 1:1

(1) A woman is acquired by, i.e., becomes betrothed to, a man to be his wife in three ways, and she acquires herself, i.e., she terminates her marriage, in two ways. The mishna elaborates: She is acquired through money, through a document, and through sexual intercourse. With regard to a betrothal through money, there is a dispute between tanna’im: Beit Shammai say that she can be acquired with one dinar or with anything that is worth one dinar. And Beit Hillel say: She can be acquired with one peruta, a small copper coin, or with anything that is worth one peruta. The mishna further clarifies: And how much is the value of one peruta, by the fixed value of silver? The mishna explains that it is one-eighth of the Italian issar, which is a small silver coin. And a woman acquires herself through a bill of divorce or through the death of the husband. A woman whose husband, who had a brother, died childless [yevama], can be acquired by the deceased husband’s brother, the yavam, only through intercourse. And she acquires herself, i.e., she is released from her levirate bond, through ḥalitza or through the death of the yavam.

קידושין ז׳ ב:ז׳-ח׳

בָּעֵי רָבָא שְׁתֵּי בְנוֹתֶיךָ לִשְׁנֵי בָנַי בִּפְרוּטָה מַהוּ בָּתַר נוֹתֵן וּמְקַבֵּל אָזְלִינַן וְהָאִיכָּא מָמוֹנָא אוֹ דִילְמָא בָּתַר דִּידְהוּ אָזְלִינַן וְהָא לֵיכָּא תֵּיקוּ בָּעֵי רַב פָּפָּא בִּתְּךָ וּפָרָתְךָ בִּפְרוּטָה מַהוּ מִי אָמְרִינַן בִּתְּךָ בַּחֲצִי פְרוּטָה וּפָרָתְךָ בַּחֲצִי פְרוּטָה אוֹ דִילְמָא בִּתְּךָ בִּפְרוּטָה וּפָרָתְךָ בִּמְשִׁיכָה תֵּיקוּ

Kiddushin 7b:7-8

Rava raises another dilemma. If one man said to another: Let your two daughters be betrothed to my two sons with one peruta, what is the halakha? The Gemara explains the two sides of the dilemma: Do we follow the giver and recipient, and as the giver bestows one peruta and the recipient receives one peruta there is money here, since one peruta is considered money and therefore the betrothal is valid. Or perhaps we follow them, i.e., those affected by the issue, in this case the sons and the daughters, and there is not one peruta for each of these individuals, and therefore the betrothal is not valid? This problem is also left unanswered, and therefore the Gemara says that the dilemma shall stand unresolved. Rav Pappa raises a dilemma: If one man said to another: I hereby acquire your daughter and your cow with one peruta, what is the halakha? Do we say that he meant: Your daughter should be betrothed with half of one peruta and your cow purchased with half of one peruta? In that case neither the betrothal nor the acquisition take effect. Or perhaps he meant: Your daughter should be betrothed with one peruta and your cow should be acquired by pulling? No satisfactory answer was found in this case either, and the Gemara says that the dilemma shall stand unresolved.

קידושין י״א א:ו׳-ח׳

בְּכֶסֶף בֵּית שַׁמַּאי אוֹמְרִים בְּדִינָר וְכו' מַאי טַעְמַיְיהוּ דְּבֵית שַׁמַּאי אָמַר רַבִּי זֵירָא שֶׁכֵּן אִשָּׁה מַקְפֶּדֶת עַל עַצְמָהּ וְאֵין מִתְקַדֶּשֶׁת בְּפָחוֹת מִדִּינָר אֲמַר לֵיהּ אַבָּיֵי אֶלָּא מֵעַתָּה כְּגוֹן בְּנָתֵיהּ דְּרַבִּי יַנַּאי דְּקָפְדָן אַנַּפְשַׁיְיהוּ וְלָא מִקַּדְּשָׁן בְּפָחוֹת מִתַּרְקְבָא דְּדִינָרֵי הָכִי נָמֵי דְּאִי פָּשְׁטָה יָדָהּ וְקִבְּלָה חַד זוּזָא מֵאַחֵר הָכִי נָמֵי דְּלָא הָווּ קִדּוּשִׁין אֲמַר לֵיהּ פָּשְׁטָה יָדָהּ וְקִבְּלָהּ לָא קָאָמֵינָא כִּי קָאָמֵינָא דְּקַדְּשַׁהּ בְּלֵילְיָא אִי נָמֵי דְּשַׁוִּיָה שָׁלִיחַ

Kiddushin 11a:6-8

§ The Gemara returns to the halakhot of the mishna. The mishna teaches that if one betroths a woman with money, Beit Shammai say he must betroth her with at least one dinar, whereas according to the opinion of Beit Hillel even one peruta is sufficient. The Gemara asks: What is the reasoning of Beit Shammai? Rabbi Zeira says: Their reasoning is that a woman is particular about herself and considers it beneath her dignity to be acquired with a paltry sum, and therefore she will not agree to be betrothed with less than one dinar. Abaye said to him: If that is so, with regard to Rabbi Yannai’s daughters, for example, who are very particular about themselves and their honor, and they will not agree to be betrothed with less than three kav of dinars due to their status, so too will you say that if she reaches out her hand and accepts one dinar from another man, so too, this is not a betrothal? Rabbi Zeira said to Abaye: I did not say that this halakha includes a case where she reached out her hand and accepted a betrothal. She has the right to willingly relinquish her dignity. When I said this halakha I was referring to a case where he betrothed her at night and she did not see what she was being given. Alternatively, where she appointed an agent to betroth her but did not explicitly tell him how much she wished to receive for her betrothal. In these cases it is assumed that she is particular about her honor and will not agree to be betrothed for less than one dinar.

קידושין י״ב ב:ו׳-ז׳

הָהוּא גַּבְרָא דְּאקַדֵּישׁ בְּשׁוּטִיתָא דְאָסָא בְּשׁוּקָא שַׁלְחַהּ רַב אַחָא בַּר הוּנָא לְקַמֵּיהּ דְּרַב יוֹסֵף כְּהַאי גַּוְונָא מַאי שְׁלַח לֵיהּ נַגְּדֵיהּ כְּרַב וְאַצְרֵיךְ גִּיטָּא כִּשְׁמוּאֵל דְּרַב מְנַגֵּיד עַל דִּמְקַדֵּשׁ בְּשׁוּקָא וְעַל דִּמְקַדֵּשׁ בְּבִיאָה וְעַל דִּמְקַדֵּשׁ בְּלָא שִׁידּוּכֵי

Kiddushin 12b:6-7

§ The Gemara relates: There was a certain man who betrothed a woman with a myrtle branch in the marketplace. Rav Aḥa bar Huna sent this dilemma before Rav Yosef: In a case like this, what is the halakha? Rav Yosef sent a response to him: Flog him, in accordance with the opinion of Rav, and require her to receive a bill of divorce, in accordance with the opinion of Shmuel, in case the myrtle branch is worth one peruta somewhere else. The Gemara explains that Rav would flog a man for betrothing a woman in the marketplace, because this is disrespectful and crude, and for betrothing a woman through sexual intercourse, as it is unsavory to invite witnesses to observe a man and woman enter a room to engage in intercourse. And he would also flog a man for betrothing a woman without an arrangement [shiddukhei], i.e., if he did not discuss betrothal with the woman before betrothing her. Each of these acts is considered indecent behavior.

קידושין כ״ט ב:י״א-י״ג

תָּנוּ רַבָּנַן הוּא לִלְמוֹד וּבְנוֹ לִלְמוֹד הוּא קוֹדֵם לִבְנוֹ רַבִּי יְהוּדָה אוֹמֵר אִם בְּנוֹ זָרִיז וּמְמוּלָּח וְתַלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ בְּנוֹ קוֹדְמוֹ כִּי הָא דְּרַב יַעֲקֹב בְּרֵיהּ דְּרַב אַחָא בַּר יַעֲקֹב שַׁדְּרֵיהּ אֲבוּהּ לְקַמֵּיהּ דְּאַבָּיֵי כִּי אֲתָא חַזְיֵיהּ דְּלָא הֲוָה מִיחַדְּדָן שְׁמַעְתֵּיהּ אֲמַר לֵיהּ אֲנָא עֲדִיפָא מִינָּךְ תּוּב אַתְּ דְּאֵיזִיל אֲנָא שְׁמַע אַבָּיֵי דְּקָא הֲוָה אָתֵי הֲוָה הָהוּא מַזִּיק בֵּי רַבָּנַן דְּאַבָּיֵי דְּכִי הֲווֹ עָיְילִי בִּתְרֵין אֲפִילּוּ בִּימָמָא הֲווֹ מִיתַּזְּקִי אֲמַר לְהוּ לָא לִיתֵּיב לֵיהּ אִינָשׁ אוּשְׁפִּיזָא אֶפְשָׁר דְּמִתְרְחִישׁ נִיסָּא עָל בָּת בְּהָהוּא בֵּי רַבָּנַן אִידְּמִי לֵיהּ כְּתַנִּינָא דְּשִׁבְעָה רֵישְׁווֹתֵיהּ כֹּל כְּרִיעָה דִּכְרַע נְתַר חַד רֵישֵׁיהּ אֲמַר לְהוּ לִמְחַר אִי לָא אִיתְרְחִישׁ נִיסָּא סַכֵּינְתִּין

Kiddushin 29b:11-13

The Sages taught: If one wishes to study Torah himself and his son also wants to study, he takes precedence over his son. Rabbi Yehuda says: If his son is diligent and sharp, and his study will endure, his son takes precedence over him. This is like that anecdote which is told about Rav Ya’akov, son of Rav Aḥa bar Ya’akov, whose father sent him to Abaye to study Torah. When the son came home, his father saw that his studies were not sharp, as he was insufficiently bright. Rav Aḥa bar Ya’akov said to his son: I am preferable to you, and it is better that I go and study. Therefore, you sit and handle the affairs of the house so that I can go and study. Abaye heard that Rav Aḥa bar Ya’akov was coming. There was a certain demon in the study hall of Abaye, which was so powerful that when two people would enter they would be harmed, even during the day. Abaye said to the people of the town: Do not give Rav Aḥa bar Ya’akov lodging [ushpiza] so that he will be forced to spend the night in the study hall. Since Rav Aḥa bar Ya’akov is a righteous man, perhaps a miracle will occur on his behalf and he will kill the demon. Rav Aḥa found no place to spend the night, and he entered and spent the night in that study hall of the Sages. The demon appeared to him like a serpent with seven heads. Rav Aḥa bar Ya’akov began to pray, and with every bow that he bowed one of the demon’s heads fell off, until it eventually died. The next day Rav Aḥa said to the townspeople: If a miracle had not occurred, you would have placed me in danger.

קידושין ל׳ א:ט״ו

תָּנוּ רַבָּנַן וְשִׁנַּנְתָּם שֶׁיְּהוּ דִּבְרֵי תוֹרָה מְחוּדָּדִים בְּפִיךְ שֶׁאִם יִשְׁאַל לְךָ אָדָם דָּבָר אַל תְּגַמְגֵּם וְתֹאמַר לוֹ אֶלָּא אֱמוֹר לוֹ מִיָּד שֶׁנֶּאֱמַר

Kiddushin 30a:15

§ The Sages taught: The verse states: “And you shall teach them diligently [veshinnantam]” (Deuteronomy 6:7). The root shin, nun, nun, of veshinnantam should be understood as meaning sharp, i.e., that matters of Torah should be sharp and clear in your mouth, so that if a person asks you something, do not stutter in uncertainty and say an uncertain response to him. Rather, answer him immediately, as it is stated:

קידושין ל׳ ב:א׳-ב׳

וְאוֹמֵר אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֶת אַשְׁפָּתוֹ מֵהֶם לֹא יֵבֹשׁוּ כִּי יְדַבְּרוּ אֶת אוֹיְבִים בַּשָּׁעַר

מַאי אֶת אוֹיְבִים בַּשָּׁעַר

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אֲפִילּוּ הָאָב וּבְנוֹ הָרַב וְתַלְמִידוֹ שֶׁעוֹסְקִין בַּתּוֹרָה בַּשָּׁעַר אֶחָד נַעֲשִׂים אוֹיְבִים זֶה אֶת זֶה

וְאֵינָם זָזִים מִשָּׁם עַד שֶׁנַּעֲשִׂים אוֹהֲבִים זֶה אֶת זֶה

Kiddushin 30b:1-2

It says: “Happy is the man who has his quiver full of them; they shall not be put to shame when they speak with their enemies in the gate” (Psalms 127:5). What is the connection of “enemies in the gate” to Torah study?

Rabbi Ḥiyya bar Abba says: Everyone, even a parent and child or a rabbi and student, when engaged in Torah in one gate become enemies with each other.

But they do not leave there until they love each other,

קידושין מ״ט א:י״א-י״ג

תָּנוּ רַבָּנַן עַל מְנָת שֶׁאֲנִי קַרְיָינָא כֵּיוָן שֶׁקָּרָא שְׁלֹשָׁה פְּסוּקִים בְּבֵית הַכְּנֶסֶת הֲרֵי זוֹ מְקוּדֶּשֶׁת רַבִּי יְהוּדָה אוֹמֵר עַד שֶׁיִּקְרָא וִיתַרְגֵּם יְתַרְגֵּם מִדַּעְתֵּיהּ וְהָתַנְיָא רַבִּי יְהוּדָה אוֹמֵר הַמְתַרְגֵּם פָּסוּק כְּצוּרָתוֹ הֲרֵי זֶה בַּדַּאי וְהַמּוֹסִיף עָלָיו הֲרֵי זֶה מְחָרֵף וּמְגַדֵּף אֶלָּא מַאי תַּרְגּוּם תַּרְגּוּם דִּידַן וְהָנֵי מִילֵּי דַּאֲמַר לַהּ קַרְיָינָא אֲבָל אָמַר לַהּ קָרָא אֲנָא עַד דְּקָרֵי אוֹרָיְיתָא נְבִיאֵי וּכְתוּבֵי בְּדִיּוּקָא עַל מְנָת שֶׁאֲנִי שׁוֹנֶה חִזְקִיָּה אָמַר הֲלָכוֹת וְרַבִּי יוֹחָנָן אָמַר תּוֹרָה

Kiddushin 49a:11-13

§ The Sages taught: If one said to a woman: Be betrothed to me on the condition that I am literate with regard to the Torah, once he has read three verses in the synagogue she is betrothed. Rabbi Yehuda says that she is not betrothed until he reads and translates the verses. The Gemara asks: Does Rabbi Yehuda mean that one translates according to his own understanding? But isn’t it taught in a baraita (Tosefta, Megilla 3:21) that Rabbi Yehuda says: One who translates a verse literally is a liar, since he distorts the meaning of the text, and conversely, one who adds his own translation is tantamount to one who curses and blasphemes God? Rather, to which translation is Rabbi Yehuda referring? He is referring to our accepted translation. And this statement applies only if he said to her: I am literate, but if he said to her: I am a reader, this indicates that he is an expert in the reading of the Torah, and she is not betrothed unless he knows how to read the Torah, the Prophets, and the Writings with precision. The Gemara discusses a similar case: If one said to a woman: Be betrothed to me on the condition that I study [shoneh], Ḥizkiyya says it means that he studies halakhot, and Rabbi Yoḥanan says it means that he studies Torah, i.e., the written Torah.

קידושין נ״ו ב:ט״ו

וּלְהָנָךְ תַּנָּאֵי דְּמַפְּקִי לֵיהּ הַאי בַּעַל הַשּׁוֹר נָקִי לַחֲצִי כּוֹפֶר וְלִדְמֵי וַלְדוֹת הֲנָאַת עוֹרוֹ מְנָא לְהוּ

Kiddushin 56b:15

The Gemara asks: And according to those tanna’im who expound this phrase: “The owner of the ox shall be clear,” to teach that the owner of an innocuous ox, i.e., one that is not known to cause damage with the intent to injure, is exempt from the payment of half of the indemnity incurred if that ox killed a person, or that he is exempt from payment of damages for miscarried offspring if his ox gores a pregnant woman and causes her to miscarry; from where do they derive this prohibition against benefiting from the ox’s hide?

קידושין נ״ז א:א׳-ב׳

אֶת לָא דָּרֵישׁ כִּדְתַנְיָא שִׁמְעוֹן הָעַמְסוֹנִי וְאָמְרִי לַהּ נְחֶמְיָה הָעַמְסוֹנִי הָיָה דּוֹרֵשׁ כׇּל אֶתִּין שֶׁבַּתּוֹרָה כֵּיוָן שֶׁהִגִּיעַ לְאֶת יקוק אֱלֹקֶיךָ תִּירָא פֵּירַשׁ אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כׇּל אֶתִּין שֶׁדָּרַשְׁתָּ מָה תְּהֵא עֲלֵיהֶם אָמַר לָהֶם כְּשֵׁם שֶׁקִּבַּלְתִּי שָׂכָר עַל הַדְּרִישָׁה כָּךְ קִבַּלְתִּי עַל הַפְּרִישָׁה עַד שֶׁבָּא רַבִּי עֲקִיבָא וְלִימֵּד אֶת יקוק אֱלֹקֶיךָ תִּירָא לְרַבּוֹת תַּלְמִידֵי חֲכָמִים

Kiddushin 57a:1-2

The Gemara answers: This Sage does not interpret the word “et” as a means to derive new halakhot. He considers the word “et” to be an ordinary part of the sentence structure and not a source for exegetical exposition. As it is taught in a baraita: Shimon HaAmasoni, and some say that it was Neḥemya HaAmasoni, would interpret all occurrences of the word “et” in the Torah, deriving additional halakhot with regard to the particular subject matter. Once he reached the verse: “You shall fear the Lord your God” (Deuteronomy 6:13), which is written with the added word “et,” he withdrew from this method of exposition, as whose fear could be an extension of the fear of God? His students said to him: Our teacher, what will be with all the occurrences of the word “et” that you interpreted until now? He said to them: Just as I received reward for the exposition, so I received reward for my withdrawal from using this method of exposition. The word “et” in this verse was not explained until Rabbi Akiva came and expounded: “You shall fear the Lord your God”: The word “et” serves to include Torah scholars, i.e., that one is commanded to fear them just as one fears God. In any event, Shimon HaAmasoni no longer derived additional halakhot from the word et.

קידושין ס״ב א:ח׳-ט׳

מַתְנִי' הַמְקַדֵּשׁ אֶת הָאִשָּׁה וְאָמַר כְּסָבוּר הָיִיתִי שֶׁהִיא כֹּהֶנֶת וַהֲרֵי הִיא לְוִיָּה לְוִיָּה וַהֲרֵי הִיא כֹּהֶנֶת עֲנִיָּה וַהֲרֵי הִיא עֲשִׁירָה עֲשִׁירָה וַהֲרֵי הִיא עֲנִיָּה הֲרֵי זוֹ מְקוּדֶּשֶׁת מִפְּנֵי שֶׁלֹּא הִטְעַתּוּ הָאוֹמֵר לָאִשָּׁה הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי לְאַחַר שֶׁאֶתְגַּיֵּיר אוֹ לְאַחַר שֶׁתִּתְגַּיְּירִי לְאַחַר שֶׁאֶשְׁתַּחְרֵר אוֹ לְאַחַר שֶׁתִּשְׁתַּחְרְרִי לְאַחַר שֶׁיָּמוּת בַּעְלִיךְ אוֹ לְאַחַר שֶׁתָּמוּת אֲחוֹתִיךְ לְאַחַר שֶׁיַּחְלוֹץ לִיךְ יְבָמִיךְ אֵינָהּ מְקוּדֶּשֶׁת

Kiddushin 62a:8-9

MISHNA: With regard to one who betroths a woman and later says: When I betrothed her I thought that she was the daughter of a priest, and it turned out that she is the daughter of a Levite, or if he claims that he thought she was the daughter of a Levite and she is actually the daughter of a priest, or if he claims that he thought she was poor and she is wealthy; or wealthy and she is poor, in all of these cases she is betrothed, because she did not mislead him, and no explicit condition was stated with regard to these matters. With regard to one who says to a woman: You are hereby betrothed to me after I convert, or: After you convert, or if he was a Canaanite slave and says: After I am emancipated, or if she was a Canaanite maidservant and he says: After you are emancipated, or if he says to a married woman: After your husband dies, or to his wife’s sister: After your sister dies, or if he says to a woman awaiting levirate marriage or ḥalitza from a brother-in-law [yavam], who in the opinion of this tanna cannot be betrothed by another man: After your yavam performs ḥalitza for you, in all these cases she is not betrothed. Since he cannot betroth her at the present time, his attempt at betrothal is ineffective.

קידושין ס״ב ב:א׳

גֵּר צָרִיךְ שְׁלֹשָׁה מַאי טַעְמָא מִשְׁפָּט כְּתִיב בֵּיהּ כַּדִּין מִי יֵימַר דְּמִזְדַּקְּקוּ לֵיהּ הָנֵי תְּלָתָא

Kiddushin 62b:1

A convert requires the presence of three Jews for his conversion. What is the reason for this requirement? It is written with regard to a convert: “You shall have one manner of law, for the convert as for the homeborn” (Leviticus 24:22), which indicates that a conversion is considered a judgment that requires three judges.

קידושין פ׳ ב:ד׳

מַתְנִי' לֹא יִתְיַיחֵד אָדָם עִם שְׁתֵּי נָשִׁים אֲבָל אִשָּׁה אַחַת מִתְיַיחֶדֶת עִם שְׁנֵי אֲנָשִׁים רַבִּי שִׁמְעוֹן אוֹמֵר אַף אִישׁ אֶחָד מִתְיַיחֵד עִם שְׁתֵּי נָשִׁים בִּזְמַן שֶׁאִשְׁתּוֹ עִמּוֹ וְיָשֵׁן עִמָּהֶם בְּפוּנְדְּקִי מִפְּנֵי שֶׁאִשְׁתּוֹ מְשַׁמַּרְתּוֹ מִתְיַיחֵד אָדָם עִם אִמּוֹ וְעִם בִּתּוֹ וְיָשֵׁן עִמָּהֶם בְּקֵירוּב בָּשָׂר וְאִם הִגְדִּילוּ זוֹ יְשֵׁנָה בִּכְסוּתָהּ וְזֶה יָשֵׁן בִּכְסוּתוֹ

Kiddushin 80b:4

MISHNA: A man may not be secluded with two women lest he sin with them, but one woman may be secluded with two men. Rabbi Shimon says: Even one man may be secluded with two women when his wife is with him, and in that situation he may even sleep in the same inn with two women, because his wife guards him from sinning with them. They further said that a man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact without clothes, since there is no concern that they will engage in sexual intercourse. And when they, the son or daughter, have grown up, this one sleeps in her garment and that one sleeps in his garment, but they may share a bed.

קידושין פ״א א:י״א-י״ד

הָנָךְ שְׁבוּיָיתָא דַּאֲתַאי לִנְהַרְדְּעָא אַסְּקִינְהוּ לְבֵי רַב עַמְרָם חֲסִידָא אַשְׁקוּלוּ דַּרְגָּא מִקַּמַּיְיהוּ בַּהֲדֵי דְּקָא חָלְפָה חֲדָא מִנַּיְיהוּ נְפַל נְהוֹרָא בְּאִיפּוּמָּא שַׁקְלֵיהּ רַב עַמְרָם לְדַרְגָּא דְּלָא הֲווֹ יָכְלִין בֵּי עַשְׂרָה לְמִדְלְיֵיהּ דַּלְיֵיהּ לְחוֹדֵיהּ סָלֵיק וְאָזֵיל כִּי מְטָא לְפַלְגָא [דְּ]דַרְגָּא אִיפְּשַׁח רְמָא קָלָא נוּרָא בֵּי עַמְרָם אֲתוֹ רַבָּנַן אֲמַרוּ לֵיהּ כַּסֵּיפְתִּינַן אֲמַר לְהוּ מוּטָב תִּיכַּסְפוּ בֵּי עַמְרָם בְּעָלְמָא הָדֵין וְלָא תִּיכַּסְפוּ מִינֵּיהּ לְעָלְמָא דְּאָתֵי אַשְׁבְּעֵיהּ דְּיִנְפַּק מִינֵּיהּ נְפַק מִינֵּיהּ כִּי עַמּוּדָא דְנוּרָא אֲמַר לֵיהּ חֲזִי דְּאַתְּ נוּרָא וַאֲנָא בִּישְׂרָא וַאֲנָא עֲדִיפְנָא מִינָּךְ רַבִּי מֵאִיר הֲוָה מִתְלוֹצֵץ בְּעוֹבְרֵי עֲבֵירָה יוֹמָא חַד אִידְּמִי לֵיהּ שָׂטָן כְּאִיתְּתָא בְּהָךְ גִּיסָא דְנַהֲרָא לָא הֲוָה מַבָּרָא נְקַט מִצְרָא וְקָא עָבַר כִּי מְטָא פַּלְגָא מִצְרָא שַׁבְקֵיהּ אָמַר אִי לָאו דְּקָא מַכְרְזִי בִּרְקִיעָא הִזָּהֲרוּ בְּרַבִּי מֵאִיר וְתוֹרָתוֹ שַׁוֵּיתֵיהּ לִדְמָךְ תַּרְתֵּי מָעֵי רַבִּי עֲקִיבָא הֲוָה מִתְלוֹצֵץ בְּעוֹבְרֵי עֲבֵירָה יוֹמָא חַד אִידְּמִי לֵיהּ שָׂטָן כְּאִיתְּתָא בְּרֵישׁ דִּיקְלָא נַקְטֵיהּ לְדִיקְלָא וְקָסָלֵיק וְאָזֵיל כִּי מְטָא לְפַלְגֵיהּ דְּדִיקְלָא שַׁבְקֵיהּ אָמַר אִי לָאו דְּמַכְרְזִי בִּרְקִיעָא הִזָּהֲרוּ בְּרַבִּי עֲקִיבָא וְתוֹרָתוֹ שַׁוֵּיתֵיהּ לִדְמָךְ תַּרְתֵּי מָעֵי

Kiddushin 81a:11-14

§ The Gemara relates: Those captive women who were brought to Neharde’a, where they were redeemed, were brought up to the house of Rav Amram the Pious. They removed the ladder from before them to prevent men from climbing up after them to the attic where they were to sleep. When one of them passed by the entrance to the upper chamber, it was as though a light shone in the aperture due to her great beauty. Out of his desire for her, Rav Amram grabbed a ladder that ten men together could not lift, lifted it on his own and began climbing. When he was halfway up the ladder, he strengthened his legs against the sides of the ladder to stop himself from climbing further, raised his voice, and cried out: There is a fire in the house of Amram. Upon hearing this, the Sages came and found him in that position. They said to him: You have embarrassed us, since everyone sees what you had intended to do. Rav Amram said to them: It is better that you be shamed in Amram’s house in this world, and not be ashamed of him in the World-to-Come. He took an oath that his evil inclination should emerge from him, and an apparition similar to a pillar of fire emerged from him. He said to his evil inclination: See, as you are fire and I am mere flesh, and yet, I am still superior to you, as I was able to overcome you. The Gemara relates: Rabbi Meir would ridicule transgressors by saying it is easy to avoid temptation. One day, Satan appeared to him as a woman standing on the other side of the river. Since there was no ferry to cross the river, he took hold of a rope bridge and crossed the river. When he reached halfway across the rope bridge, the evil inclination left him and said to him: Were it not for the fact that they proclaim about you in heaven: Be careful with regard to Rabbi Meir and his Torah, I would have made your blood like two ma’a, i.e., completely worthless, since you would have fallen completely from your spiritual level. Rabbi Akiva would likewise ridicule transgressors. One day, Satan appeared to him as a woman at the top of a palm tree. Rabbi Akiva grabbed hold of the palm tree and began climbing. When he was halfway up the palm tree, the evil inclination left him and said to him: Were it not for the fact that they proclaim about you in heaven: Be careful with regard to Rabbi Akiva and his Torah, I would have made your blood like two ma’a.

קידושין פ״ב ב:ה׳

רַבִּי נְהוֹרַאי אוֹמֵר מַנִּיחַ אֲנִי כׇּל אוּמָּנוּת וְכוּ' תַּנְיָא רַבִּי נְהוֹרַאי אוֹמֵר מַנִּיחַ אֲנִי כׇּל אוּמָּנוּת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תּוֹרָה שֶׁכׇּל אוּמָּנוּת שֶׁבָּעוֹלָם אֵין עוֹמֶדֶת לוֹ אֶלָּא בִּימֵי יַלְדוּתוֹ אֲבָל בִּימֵי זִקְנוּתוֹ הֲרֵי הוּא מוּטָּל בָּרָעָב אֲבָל תּוֹרָה אֵינָהּ כֵּן עוֹמֶדֶת לוֹ לָאָדָם בְּעֵת יַלְדוּתוֹ וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְּעֵת זִקְנוּתוֹ בְּעֵת יַלְדוּתוֹ מַהוּ אוֹמֵר וְקוֹיֵ יקוק יַחֲלִיפוּ כֹחַ יַעֲלוּ אֵבֶר כַּנְּשָׁרִים בְּזִקְנוּתוֹ מַהוּ אוֹמֵר עוֹד יְנוּבוּן בְּשֵׂיבָה דְּשֵׁנִים וְרַעֲנַנִּים יִהְיוּ

Kiddushin 82b:5

The mishna taught that Rabbi Nehorai says: I set aside all the trades and I teach my son only Torah. It is taught in the Tosefta (5:14): Rabbi Nehorai says: I set aside all the trades in the world, and I teach my son only Torah, as all other trades serve one only in the days of his youth, when he has enough strength to work, but in the days of his old age, behold, he is left to lie in hunger. But Torah is not like this: It serves a person in the time of his youth and provides him with a future and hope in the time of his old age. With regard to the time of his youth, what does it say about a Torah scholar? “But they that wait for the Lord shall renew their strength” (Isaiah 40:31). With regard to the time of his old age, what does it say? “They shall still bring forth fruit in old age, they shall be full of sap and richness” (Psalms 92:15).

הדרן

(א) הֲדְרָן עֲלָךְ מַסֶּכֶת (יאמר שם המסכת) וְהֲדְרָךְ עֲלָן. דַּעְתָּן עֲלָךְ מַסֶּכֶת (יאמר שם המסכת) וְדַעְתָּךְ עֲלָן. לָא נִתֽנְשֵׁי מִינָךְ מַסֶּכֶת (יאמר שם המסכת) וְלֹא תִתְנְשֵׁי מִינָן, לָא בְּעָלְמָא הָדֵין וְלֹא בְּעָלְמָא דְאַָתֵי:

(ב) יְהִי רָצוֹן מִלְּפָנֶיךָ יקוק אֱלֹקֵינוּ וֶאֱלֹקֵי אֲבוֹתֵינוּ שֶׁתְּהֵא תּוֹרָתְךָ אֻמָּנוּתֵנוּ בָּעוֹלָם הַזֶּה וּתְהֵא עִמָּנוּ לָעוֹלָם הַבָּא. חֲנִינָא בַּר פָּפָּא, רָמִי בַּר פָּפָּא, נַחְמָן בַּר פָּפָּא, אַחַאי בַּר פָּפָּא, אַבָּא [מָרִי] בַּר פָּפָּא, רַפְרָם בַּר פָּפָּא, רָכִישׁ בַּר פָּפָּא, סוּרְחָב בַּר פָּפָּא, אַדָּא בַּר פָּפָּא, דָּרוּ בַּר פָּפָּא:

(ג) הַעֲרֵב נָא יקוק אֱלֹקֵינוּ, אֶת דִּבְרֵי תּוֹרָתְךָ בְּפִינוּ וּבְפִיפִיּוֹת עַמְּךָ בֵּית יִשְׂרָאֵל, וְנִהְיֶה כּוּלָנוּ אֲנַחְנוּ וְצֶאֱצָאֵינוּ וְצֶאֱצָאֵי עַמְּךָ בֵּית יִשְׂרָאֵל, כּוּלָנוּ יוֹדְעֵי שְׁמֶךָ וְלוֹמְדֵי תּוֹרָתְךָ. מֵאֹיְבַי תְּחַכְּמֵנִי מִצְו‍ֹתֶךָ כִּי לְעוֹלָם הִיא לִי. יְהִי לִבִּי תָמִים בְּחֻקֶּיךָ לְמַעַן לֹא אֵבוֹש. לְעוֹלָם לֹא אֶשְׁכַּח פִּקּוּדֶיךָ כִּי בָם חִיִּיתָנִי. בָּרוּךְ אַתָּה יקוק לַמֽדֵנִי חֻקֶּיךָ. אָמֵן אָמֵן אָמֵן סֶלָה וָעֶד:

(ד) מוֹדִים אֲנַחְנוּ לְּפָנֶיךָ יקוק אֱלֹקֵינוּ וֶאֱלֹקֵי אַבוֹתֵינוּ שֶׁשַּׂמְתָּ חֶלְקֵנוּ מִיּוֹשְׁבֵי בֵּית הַמִּדְרָשׁ, וְלֹא שַׂמְתָּ חֶלְקֵנוּ מִיּוֹשְׁבֵי קְרָנוֹת. שֶׁאָנוּ מַשְׁכִּימִים וְהֵם מַשְׁכִּימִים. אָנוּ מַשְׁכִּימִים לְדִבְרֵי תּוֹרָה וְהֵם מַשְׁכִּימִים לִדְבָרִים בְּטֵלִים. אָנוּ עֲמֵלִים וְהֵם עֲמֵלִים. אָנו עֲמֵלִים וּמְקַבְּלִים שָׂכָר וְהֵם עֲמֵלִים וְאֵינָם מְקַבְּלִים שָׂכָר. אָנוּ רָצִים וְהֵם רָצִים. אָנוּ רָצִים לְחַיֵּי הָעוֹלָם הַבָּא, וְהֵם רָצִים לִבְאֵר שַׁחַת. שֶׁנֱאמַר: וְאַתָּה אֱלֹקִים תּוֹרִדֵם לִבְאֵר שַׁחַת אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם וַאֲנִי אֶבְטַח בָּךְ:

(ה) יְהִי רָצוֹן מִלְּפָנֶיךָ יקוק אֱלֹקַי, כְּשֵׁם שֶׁעֲזַרֽתַּנִי לְסַיֵים מַסֶּכֶת (יאמר שם המסכת), כֵּן תּֽעַזְרֵנִי לְהַתְחִיל מַסֶּכְתּוֹת וּסֽפָרִים אַחֵרִים וּלְסַיֵימָם, לִלְמֹד וּלְלַמֵּד, לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם אֶת כָּל דִּבְרֵי תַלְמוּד תּוֹרָתֶךָ בְּאַהֲבָה, וּזְכוּת כָּל הַתַּנָּאִים וֶאֱמוֹרָאִים וּתַלְמִידֵי חֲכָמִים יַעֲמוֹד לִי וּלְזַרְעִי שֶׁלֹא תָּמוּש הַתּוֹרָה מִפִּי וּמִפִּי זַרְעִי עַד עוֹלָם. וַיִתְקַיֵים בִּי: בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ. כִּי בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְּךָ שְׁנוֹת חַיִּים. אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאולָהּ עֹשֶׁר וְכָבוֹד. יקוק עֹז לְעַמּוֹ יִתֵּן יקוק יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם:

(ו) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. בְּעָלְמָא דִּי הוּא עָתִיד לְאִתְחַדְתָּא. וּלְאַחֲיָאה מֵתַיָּא. וּלְאַסָּקָא יַתְּהוֹן לְחַיֵּי עָלְמָא. וּלְמִבְנָא קַרְתָּא דִּי יְרוּשְלֵם. וּלְשַׁכְלְלָא הֵיכָלֵהּ בְּגַוָּהּ. וּלְמֶעֱקַר פּוּלְחָנָא נוּכְרָאָה מִן אַרְעָה. וּלְאָתָבָא פּוּלְחָנָא דִּי שְׁמַיָּא לְאַתְרָהּ. וְיַמְלִיך קוּדְשָׁא בְּרִיךְ הוּא בּמַלְכוּתֵה וִיקָרֵהּ. בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל, בַּעֲגָלָא וּבִזְמַן קָרִיב. וְאִמְרוּ אָמֵן. יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא. יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. לְעֵלָּא (בעשי"ת לְעֵלָּא לְעֵלָּא מִכָּל) מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן. [עַל יִשְׂרָאֵל וְעַל רַבָּנָן וְעַל תַּלְמִידֵיהוֹן וְעַל כָּל תַּלְמִידֵי תַלְמִידֵיהוֹן וְעַל כָּל מַאן דְּעָסְקִין בְּאוֹרַיְתָא דִּי בְאַתְרָא [בא"י: קַדִּישָׁא] הָדֵין וְדִי בְכָל אֲתַר וַאֲתַר. יִהֵא לְהוֹן וּלְכוֹן שְׁלָמָא רַבָּא חִנָּא וְחִסְדָּא וְרַחֲמֵי וְחַיֵּי אֲרִיכֵי וּמְזוֹנֵי רְוִיחֵי וּפֻרְקָנָא מִן קֳדָם אֲבוּהוֹן דִּי בִשְׁמַיָא (וְאַרְעָא) וְאִמְרוּ אָמֵן:] יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל. וְאִמְרוּ אָמֵן: עוֹשֶׂה שָׁלוֹם (בעשי"ת הַשָּׁלוֹם) בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן:

Hadran

(1) We will return to you, Tractate ____ [fill in the name of the tractate], and you will return to us; our mind is on you, Tractate ____, and your mind is on us; we will not forget you, Tractate ____, and you will not forget us – not in this world and not in the next world.

(2) May it be Your will, our G-d, and the G-d of our fathers, that we should be loyal to Your Torah in this world, and it should be with us in the next world. Chaninah bar Pappa, Rami bar Pappa, Nachman bar Pappa, Achai bar Pappa, Aba bar Pappa, Rafram bar Pappa, Rachish bar Pappa, Sorchav bar Pappa, Ada bar Pappa, Daro bar Pappa.

(3) Please make it sweet, G-d our G-d, the words of Your Torah. In our mouths, and in the mouths of your nation the House of Israel. And it should be that we, all of us, our children and the children of your nation the House of Israel, that we should all know Your name and learn Your Torah. [Psalms 119:98] "Your commandment makes me wiser than my enemies, for it is ever with me." [Psalms 119:80] "Let my heart be complete in Your statutes, in order that I may not be put to shame." [Psalms 119:93] "I will never forget Your precepts; for with them You have quickened me." [Psalms 119:12] "Blessed are You O G-d, teach me Your statutes." (and forever)

(4) We give thanks before You, Lord, our G-d and G-d of our fathers, for you gave us a share among those who sit in the study hall, and not among those who sit on street corners. For we arise early, and they arise early; we arise for words of Torah, and they arise for words of emptiness. We work, and they work; we work and receive a reward, and they work and do not receive a reward. We run, and they run; we run towards eternal life, and they run to a pit of desolation. As it says: (Psalms 55:24) "And You, O Lord, bring them down into a pit of desolation, people of blood and deceit will not live out half of their days; and I, I will trust in You."

(5) May it be your will, Lord my G-d, just as You have helped me to complete tractate _____, so too may you help me to start other tractates and books, and to complete them, to learn and to teach, to observe and to enact and to fulfill all the words of the teaching of your Torah with love. And may the merit of all of the Tannaim and Amoraim and Torah scholars be present for me and for my descendants, to ensure that the Torah does not depart from my mouth and from the mouths of my descendants for all eternity. And may the following be fulfilled for me: (Proverbs 6:22) "When you walk, it will lead you, when you lie down, it will watch over you. When you awake, it will speak with you." (Proverbs 9:11) "For through me your days will be multiplied, and the years of your life will be increased." (Proverbs 3:16) "Length of days is in her right hand; in her left, riches and honor." (Psalms 29:11) "G-d will give strength to his nation, G-d will bless his nation with peace."

(6) May your great name be made holier and greater, in this world that he is destined to renew and to give life to the dead and raise them to eternal life, to build the city of Yerushalayim, and complete the Beis HaMikdosh in its midst. And to uproot idol worship from the Land, return the service of the Heaven to its place, and the Holy One Blessed Be He shall rule in his majesty and splendor in our lives, and in the lifetime of the entire household of Israel, swiftly and in the near future; and say, Amen. May his great name be blessed, forever and ever. Blessed, praised, glorified, exalted, extolled, honored elevated and lauded be the Name of the holy one, Blessed is he- above and beyond any blessings and hymns, Praises and consolations which are uttered in the world; and say Amen. May there be abundant peace from Heaven, and life, upon us and upon all Israel; and say, Amen.