Highlights from Ketubot:
Ketubot 7b-8a: the Sheva Brakhot, the seven blessings offered at weddings
Ketubot 61b-62b: Husband's obligations to wives aka For how long can a man leave to study Torah
מַתְנִי׳ הָאִשָּׁה שֶׁאָמְרָה אֵשֶׁת אִישׁ הָיִיתִי וּגְרוּשָׁה אֲנִי נֶאֱמֶנֶת שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר וְאִם יֵשׁ עֵדִים שֶׁהָיְתָה אֵשֶׁת אִישׁ וְהִיא אוֹמֶרֶת גְּרוּשָׁה אֲנִי אֵינָהּ נֶאֱמֶנֶת אָמְרָה נִשְׁבֵּיתִי וּטְהוֹרָה אֲנִי נֶאֱמֶנֶת שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר וְאִם יֵשׁ עֵדִים שֶׁנִּשְׁבֵּית וְהִיא אוֹמֶרֶת טְהוֹרָה אֲנִי אֵינָהּ נֶאֱמֶנֶת וְאִם מִשֶּׁנִּשֵּׂאת בָּאוּ עֵדִים הֲרֵי זוֹ לֹא תֵּצֵא
MISHNA: With regard to a woman who said: I was a married woman and now I am a divorcée, she is deemed credible and permitted to remarry, as the mouth that prohibited and established that she was married is the mouth that permitted, and established that she is divorced. However, if there are witnesses that she was a married woman, and she says: I am a divorcée, she is not deemed credible. Similarly, with regard to a woman who said: I was taken captive but I am pure, as I was not raped in captivity, she is deemed credible and permitted to marry a priest, as the mouth that prohibited and established that she was taken captive is the mouth that permitted and established that she was not defiled. But if there are witnesses that she was taken captive, and she says: I am pure, she is not deemed credible. And if witnesses came after she married, this woman need not leave her husband.
תָּנוּ רַבָּנַן הָאִשָּׁה שֶׁאָמְרָה אֵשֶׁת אִישׁ אֲנִי וְחָזְרָה וְאָמְרָה פְּנוּיָה אֲנִי נֶאֱמֶנֶת וְהָא שַׁוְּויַהּ לְנַפְשַׁהּ חֲתִיכָה דְּאִיסּוּרָא אָמַר רָבָא בַּר רַב הוּנָא כְּגוֹן שֶׁנָּתְנָה אַמַּתְלָא לִדְבָרֶיהָ תַּנְיָא נָמֵי הָכִי אָמְרָה אֵשֶׁת אִישׁ אֲנִי וְחָזְרָה וְאָמְרָה פְּנוּיָה אֲנִי אֵינָהּ נֶאֱמֶנֶת וְאִם נָתְנָה אַמַּתְלָא לִדְבָרֶיהָ נֶאֱמֶנֶת וּמַעֲשֶׂה נָמֵי בְּאִשָּׁה אַחַת גְּדוֹלָה שֶׁהָיְתָה גְּדוֹלָה בְּנוֹי וְקָפְצוּ עָלֶיהָ בְּנֵי אָדָם לְקַדְּשָׁהּ וְאָמְרָה לָהֶם מְקוּדֶּשֶׁת אֲנִי לְיָמִים עָמְדָה וְקִידְּשָׁה אֶת עַצְמָהּ אָמְרוּ לָהּ חֲכָמִים מָה רָאִית לַעֲשׂוֹת כֵּן אָמְרָה לָהֶם בַּתְּחִלָּה שֶׁבָּאוּ עָלַי אֲנָשִׁים שֶׁאֵינָם מְהוּגָּנִים אָמַרְתִּי מְקוּדֶּשֶׁת אֲנִי עַכְשָׁיו שֶׁבָּאוּ עָלַי אֲנָשִׁים מְהוּגָּנִים עָמַדְתִּי וְקִדַּשְׁתִּי אֶת עַצְמִי וְזוֹ הֲלָכָה הֶעֱלָה רַב אַחָא שַׂר הַבִּירָה לִפְנֵי חֲכָמִים בְּאוּשָׁא וְאָמְרוּ אִם נָתְנָה אַמַּתְלָא לִדְבָרֶיהָ נֶאֱמֶנֶת
§ The Sages taught with regard to the woman who said: I am a married woman, and then said: I am unmarried, that she is deemed credible. The Gemara asks: But didn’t she render herself an entity of prohibition? When she said that she was married she rendered herself forbidden to all men. How then can she abrogate the prohibition? The Gemara answers that Rava bar Rav Huna said: It is referring to a case where she provided a rationale [amatla] for her initial statement and explained why she said that she was a married woman. That was also taught in a baraita with regard to the woman who said: I am a married woman, and then said: I am unmarried, that she is not deemed credible. And if she provided a rationale for her initial statement, she is deemed credible. And there was also an incident involving an important woman who was outstanding in beauty, and many men were clamoring to betroth her. And she said to them: I am already betrothed. Sometime later she arose and betrothed herself to a man. The Sages said to her: What did you see that led you to do so? She said to them: Initially, when unscrupulous people approached me seeking to marry me, I said: I am betrothed. Now that scrupulous people approached me, I arose and betrothed myself to one of them. And the Gemara notes: This halakha was raised by Rav Aḥa Sar HaBira before the Sages in Usha, the seat of the Sanhedrin, and the Sages said: If she provided a rationale for her statement, she is deemed credible.
מַאי סִימָנֵיהּ דָּלְפָן עֵינֵיהּ וְדָיְיבִי נְחִירֵיהּ וְאָיתֵי לֵיהּ רִירָא מִפּוּמֵּיהּ וּרְמוּ דִּידְבֵי עִילָּוֵיהּ וּמַאי אָסוּתֵיהּ אָמַר אַבָּיֵי פִּילָא וְלוּדָנָא גִּירְדָּא דֶאֱגוֹזָא וְגִירְדָּא דְּאַשְׁפָּא וּכְלִיל מַלְכָּא וּמְתַחְלָא דְּדִיקְלָא סוּמָּקָא וְשָׁלֵיק לְהוּ בַּהֲדֵי הֲדָדֵי וּמְעַיֵּיל לֵיהּ לְבֵיתָא דְשֵׁישָׁא וְאִי לָא אִיכָּא בֵּיתָא דְשֵׁישָׁא מְעַיֵּיל לֵיהּ לְבֵיתָא דְּשַׁב לִבְנֵי וַאֲרִיחָא וְנָטֵיל לֵיהּ תְּלָת מְאָה כָּסֵי עַל רֵישֵׁיהּ עַד דְּרָפְיָא אַרְעִיתָא דְמוֹחֵיהּ וְקָרַע לְמוֹחֵיהּ וּמַיְיתֵי אַרְבַּע טַרְפֵי דְאָסָא וּמַדְלֵי כֹּל חַד כַּרְעָא וּמוֹתֵיב חַד וְשָׁקֵיל בִּצְבָתָא וְקָלֵי לֵיהּ דְּאִי לָא הָדַר עִילָּוֵיהּ מַכְרִיז רַבִּי יוֹחָנָן הִזָּהֲרוּ מִזְּבוּבֵי (שֶׁל) בַּעֲלֵי רָאתָן רַבִּי זֵירָא לָא הֲוָה יָתֵיב בְּזִיקֵיהּ רַבִּי אֶלְעָזָר לָא עָיֵיל בְּאֻהְלֵיהּ רַבִּי אַמֵּי וְרַבִּי אַסִּי לָא הֲווֹ אָכְלִי מִבֵּיעֵי דְּהָהִיא מְבוֹאָה רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִיכְרָךְ בְּהוּ וְעָסֵיק בַּתּוֹרָה אָמַר אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן אִם חֵן מַעֲלָה עַל לוֹמְדֶיהָ אַגּוֹנֵי לָא מַגְּנָא כִּי הֲוָה שָׁכֵיב אֲמַרוּ לֵיהּ לְמַלְאַךְ הַמָּוֶת זִיל עֲבֵיד לֵיהּ רְעוּתֵיהּ אֲזַל אִיתְחֲזִי לֵיהּ אֲמַר לֵיהּ אַחְוִי לִי דּוּכְתַּאי אֲמַר לֵיהּ לְחַיֵּי אֲמַר לֵיהּ הַב לִי סַכִּינָךְ דִּלְמָא מְבַעֲתַתְּ לִי בְּאוֹרְחָא יַהֲבַהּ נִיהֲלֵיהּ כִּי מְטָא לְהָתָם דַּלְיַיהּ קָא מַחְוֵי לֵיהּ שְׁוַור נְפַל לְהָהוּא גִּיסָא נַקְטֵיהּ בְּקַרְנָא דִגְלִימֵיהּ אֲמַר לֵיהּ בִּשְׁבוּעֲתָא דְּלָא אָתֵינָא אֲמַר קוּדְשָׁא בְּרִיךְ הוּא אִי אִיתְּשִׁיל אַשְּׁבוּעֲתָא נֶיהְדַּר אִי לָא לָא נֶיהְדַּר אֲמַר לֵיהּ הַב לִי סַכִּינַאי לָא הֲוָה קָא יָהֵיב לֵיהּ נְפַקָא בַּת קָלָא וַאֲמַרָה לֵיהּ הַב נִיהֲלֵיהּ דְּמִיתַּבְעָא לְבִרְיָיתָא מַכְרִיז אֵלִיָּהוּ קַמֵּיהּ פַּנּוּ מָקוֹם לְבַר לֵיוַאי פַּנּוּ מָקוֹם לְבַר לֵיוַאי אֲזַל אַשְׁכְּחֵיהּ לְרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי דַּהֲוָה יָתֵיב עַל תְּלָת עֲשַׂר תַּכְטָקֵי פִּיזָּא אֲמַר לֵיהּ אַתְּ הוּא בַּר לֵיוַאי אֲמַר לֵיהּ הֵן נִרְאֲתָה קֶשֶׁת בְּיָמֶיךָ אֲמַר לֵיהּ הֵן אִם כֵּן אִי אַתָּה בַּר לֵיוַאי וְלָא הִיא דְּלָא הֲוַאי מִידֵּי אֶלָּא סָבַר לָא אַחְזֵיק טֵיבוּתָא לְנַפְשַׁאי רַבִּי חֲנִינָא בַּר פָּפָּא שׁוֹשְׁבִינֵיהּ הֲוָה כִּי הֲוָה קָא נָיְחָא נַפְשֵׁיהּ אֲמַרוּ לֵיהּ לְמַלְאַךְ הַמָּוֶת זִיל עָבֵיד לֵיהּ רְעוּתֵיהּ אֲזַל לְגַבֵּיהּ וְאִיתְחֲזִי לֵיהּ אֲמַר לֵיהּ שִׁבְקַי תְּלָתִין יוֹם עַד דְּנַהְדַּר תַּלְמוּדַאי דְּאָמְרִי אַשְׁרֵי מִי שֶׁבָּא לְכָאן וְתַלְמוּדוֹ בְּיָדוֹ שַׁבְקֵיהּ לְבָתַר תְּלָתִין יוֹמִין אֲזַל אִיתְחֲזִי לֵיהּ אֲמַר לֵיהּ אַחְוִי לִי דּוּכְתַּאי אֲמַר לֵיהּ לְחַיֵּי אֲמַר לֵיהּ הַב לִי סַכִּינָךְ דִּלְמָא מְבַעֲתַתְּ לִי בְּאוֹרְחָא אֲמַר לֵיהּ כְּחַבְרָךְ בָּעֵית לְמִיעְבַּד לִי אֲמַר לֵיהּ אַיְיתִי סֵפֶר תּוֹרָה וַחֲזִי מִי אִיכָּא מִידֵּי דִּכְתִיב בֵּיהּ דְּלָא קַיֵּימְתֵּיהּ אֲמַר לֵיהּ מִי אִיכָּרַכְתְּ בְּבַעֲלֵי רָאתָן וְאִיעֲסֵקְתְּ בַּתּוֹרָה וַאֲפִילּוּ הָכִי כִּי נָח נַפְשֵׁיהּ אַפְסֵיק לֵיהּ עַמּוּדָא דְנוּרָא בֵּין דִּידֵיהּ לְעָלְמָא וּגְמִירִי דְּלָא מַפְסֵיק עַמּוּדָא דְנוּרָא אֶלָּא לְחַד בְּדָרָא אוֹ לִתְרֵין בְּדָרָא קְרַב לְגַבֵּיהּ רַבִּי אֲלֶכְּסַנְדְּרִי אָמַר עֲשֵׂה בִּשְׁבִיל כְּבוֹד חֲכָמִים לָא אַשְׁגַּח עֲשֵׂה בִּשְׁבִיל כְּבוֹד אָבִיךָ לָא אַשְׁגַּח עֲשֵׂה בִּשְׁבִיל כְּבוֹד עַצְמְךָ אִיסְתַּלַּק אָמַר אַבָּיֵי לְאַפּוֹקֵי מִמַּאן דְּלָא קַיֵּים (אֲפִילּוּ אוֹת אַחַת) אֲמַר לֵיהּ רַב אַדָּא בַּר מַתְנָא לְאַפּוֹקֵי מִמָּר דְּלָא אִית לֵיהּ מַעֲקֶה לְאִיגָּרֵיהּ וְלָא הִיא מִיהְוָה הֲוָה וְהָהִיא שַׁעְתָּא הוּא דְּשַׁדְיֵיהּ זִיקָא אָמַר רַבִּי חֲנִינָא מִפְּנֵי מָה אֵין בַּעֲלֵי רָאתָן בְּבָבֶל מִפְּנֵי שֶׁאוֹכְלִין תְּרָדִין וְשׁוֹתִין שֵׁכָר שֶׁל הִיזְמֵי אָמַר רַבִּי יוֹחָנָן מִפְּנֵי מָה אֵין מְצוֹרָעִין בְּבָבֶל מִפְּנֵי שֶׁאוֹכְלִין תְּרָדִין וְשׁוֹתִין שֵׁכָר וְרוֹחֲצִין בְּמֵי פְרָת
The Gemara inquires: What are the symptoms of ra’atan? His eyes water, his nose runs, drool comes out of his mouth, and flies rest upon him. The Gemara further inquires: And what is his cure to remove the insect found in his head, which is associated with this illness? Abaye said: One takes pila and ladanum [lodana], which are types of grasses; and the ground shell of a nut; and shavings of smoothed hides; and artemisia [kelil malka]; and the calyx of a red date palm. And one cooks them together and brings the patient into a marble house, i.e., one that is completely sealed. And if there is no marble house available, the one performing the treatment brings the patient into a house whose walls have the thickness of seven bricks and one small brick. And the one performing the treatment pours three hundred cups of this mixture on the patient’s head until his skull is soft, and then he tears open the patient’s skull to expose his brain, and brings four myrtle leaves and lifts up each time one foot of the insect that is found on the patient’s brain, and places one leaf under each foot of the insect so as to prevent it from attempting to cling to his brain when it is forcibly removed, and subsequently takes it with tweezers. And he then burns the insect, because if he does not burn it, it will return to him. Rabbi Yoḥanan would announce: Be careful of the flies found on those afflicted with ra’atan, as they are carriers of the disease. Rabbi Zeira would not sit in a spot where the wind blew from the direction of someone afflicted with ra’atan. Rabbi Elazar would not enter the tent of one afflicted with ra’atan, and Rabbi Ami and Rabbi Asi would not eat eggs from an alley in which someone afflicted with ra’atan lived. Conversely, Rabbi Yehoshua ben Levi would attach himself to them and study Torah, saying as justification the verse: “The Torah is a loving hind and a graceful doe” (Proverbs 5:19). If it bestows grace on those who learn it, does it not protect them from illness? When Rabbi Yehoshua ben Levi was on the verge of dying, they said to the Angel of Death: Go and perform his bidding, as he is a righteous man and deserves to die in the manner he sees fit. The Angel of Death went and appeared to him. Rabbi Yehoshua ben Levi said to him: Show me my place in paradise. He said to him: Very well. Rabbi Yehoshua ben Levi said to him: Give me your knife that you use to kill mortals, lest you frighten me on the way. He gave it to him. When he arrived there, in paradise, he lifted Rabbi Yehoshua so he could see his place, and he showed it to him. Rabbi Yehoshua jumped and fell into that other side, thereby escaping into paradise. The Angel of Death grabbed him by the corner of his cloak. Rabbi Yehoshua ben Levi said to him: I swear that I will not come with you. The Holy One, blessed be He, said: If he ever in his life requested dissolution concerning an oath he had taken, he must return to this world with the Angel of Death, as he can have his oath dissolved this time also. If he did not ever request dissolution of an oath, he need not return. Since Rabbi Yehoshua had in fact never requested dissolution of an oath, he was allowed to stay in paradise. The Angel of Death said to him: At least give me my knife back. However, he did not give it to him, as he did not want any more people to die. A Divine Voice emerged and said to him: Give it to him, as it is necessary to kill the created beings; death is the way of the world. Elijah the Prophet announced before him: Make way for the son of Levi, make way for the son of Levi. Rabbi Yehoshua ben Levi went and found in paradise Rabbi Shimon ben Yoḥai sitting on thirteen golden stools [takhtekei]. Rabbi Shimon ben Yoḥai said to him: Are you the son of Levi? He said to him: Yes. Rabbi Shimon said to him: Was a rainbow ever seen in your days? He said: Yes. Rabbi Shimon retorted: If so, you are not the son of Levi, as he is a completely righteous man. During the lifetimes of completely righteous people no rainbows are visible, as they are a sign that the world deserves to be destroyed by a flood; whereas the merit of the righteous protects the world from such things. The Gemara comments: And that is not so, for there was no rainbow seen at all during the lifetime of Rabbi Yehoshua, but he thought: I do not want to take credit for myself by presenting myself as such a righteous person. The Gemara relates a similar incident: Rabbi Ḥanina bar Pappa was a friend of the Angel of Death and would see him frequently. When Rabbi Ḥanina was on the verge of dying, they said to the Angel of Death: Go and perform his bidding. He went before him and appeared to him. He said to the angel: Leave me for thirty days until I have reviewed my studies, for they say: Happy is he who comes here, to paradise, with his learning in his hand. He left him, and after thirty days he again went and appeared to him. He said to the Angel of Death: Show me my place in paradise. He said to him: Very well. Rabbi Ḥanina said to him: Give me your knife, lest you frighten me on the way. The Angel of Death said to him: Do you wish to do to me as your friend Rabbi Yehoshua ben Levi did, and escape? He said to him: Bring a Torah scroll and see: Is there anything written in it that I have not fulfilled? I am therefore worthy of entering Paradise alive, as did Rabbi Yehoshua ben Levi. He said to him: But did you attach yourself to those afflicted with ra’atan and study Torah, as he did? The Gemara comments: And even so, despite the fact that he was not equal to Rabbi Yehoshua ben Levi, when he passed away a pillar of fire separated him from everyone. And it is learned as a tradition that a pillar of fire separates in this manner only for one in a generation or for two in a generation. Due to the pillar of fire they could not go near Rabbi Ḥanina bar Pappa to attend to his burial. Rabbi Alexandri approached him and said: Make the pillar of fire disappear in honor of the Sages. He did not pay attention to him. He said: Make it go away in honor of your father. Again he did not pay attention to him. Finally he said: Make it go away in your own honor, at which point the pillar disappeared. Abaye said: The purpose of the pillar of fire is to exclude him from the company of those who have not fulfilled even one letter of the Torah. Rav Adda bar Mattana said to him: It comes to exclude him from the Master himself, who does not have a guardrail for his roof. Rav Adda bar Mattana took this opportunity to rebuke Abaye. The Gemara comments: And that is not so as he in fact did have a guardrail, but the wind had just blown it off at that time. Rabbi Ḥanina said: For what reason are there no people afflicted with ra’atan in Babylonia? Because the Babylonians eat beets [teradin] and drink beer made from the hizmei plant. Rabbi Yoḥanan said: For what reason are there no lepers in Babylonia? Because they eat beets, drink beer, and bathe in the waters of the Euphrates, all of which are good for the body.
רַבִּי זֵירָא הֲוָה קָמִשְׁתְּמִיט מִינֵּיהּ דְּרַב יְהוּדָה דִּבְעָא לְמִיסַּק לְאֶרֶץ יִשְׂרָאֵל דְּאָמַר רַב יְהוּדָה כׇּל הָעוֹלֶה מִבָּבֶל לְאֶרֶץ יִשְׂרָאֵל עוֹבֵר בַּעֲשֵׂה שֶׁנֶּאֱמַר בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פׇּקְדִי אוֹתָם נְאֻם ה׳ וְרַבִּי זֵירָא הָהוּא בִּכְלֵי שָׁרֵת כְּתִיב וְרַב יְהוּדָה כְּתִיב קְרָא אַחֲרִינָא הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַים בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה וְגוֹ׳ וְרַבִּי זֵירָא הָהוּא שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל בְּחוֹמָה וְרַב יְהוּדָה הִשְׁבַּעְתִּי אַחֲרִינָא כְּתִיב וְרַבִּי זֵירָא הָהוּא מִיבְּעֵי לֵיהּ לְכִדְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא דְּאָמַר שָׁלֹשׁ שְׁבוּעוֹת הַלָּלוּ לָמָּה אַחַת שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל בְּחוֹמָה וְאַחַת שֶׁהִשְׁבִּיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁלֹּא יִמְרְדוּ בְּאוּמּוֹת הָעוֹלָם וְאַחַת שֶׁהִשְׁבִּיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַגּוֹיִם שֶׁלֹּא יִשְׁתַּעְבְּדוּ בָּהֶן בְּיִשְׂרָאֵל יוֹתֵר מִדַּאי וְרַב יְהוּדָה אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ כְּתִיב וְרַבִּי זֵירָא מִיבְּעֵי לֵיהּ לְכִדְרַבִּי לֵוִי דְּאָמַר שֵׁשׁ שְׁבוּעוֹת הַלָּלוּ לָמָּה תְּלָתָא הָנֵי דַּאֲמַרַן אִינָךְ שֶׁלֹּא יְגַלּוּ אֶת הַקֵּץ וְשֶׁלֹּא יְרַחֲקוּ אֶת הַקֵּץ וְשֶׁלֹּא יְגַלּוּ הַסּוֹד לַגּוֹיִם
§ The Gemara relates: Rabbi Zeira was avoiding being seen by his teacher, Rav Yehuda, as Rabbi Zeira sought to ascend to Eretz Yisrael and his teacher disapproved. As Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive mitzva, as it is stated: “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was imposed by divine decree, permission to leave Babylonia for Eretz Yisrael could be granted only by God. The Gemara asks: And how does Rabbi Zeira interpret that verse? The Gemara answers that Rabbi Zeira maintains that that verse is written about the Temple service vessels, and it does not refer to the Jewish people, as the previous verse states: “Thus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lord” (Jeremiah 27:21). Consequently, Rabbi Zeira sought to ascend to Eretz Yisrael. The Gemara asks: And how does Rav Yehuda respond to this argument? The verse is clearly referring to the Temple vessels, not to the people. The Gemara answers that another verse is written: “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, that you not awaken or stir up love, until it please” (Song of Songs 2:7). Rabbi Yehuda derived from here that no act of redemption should be performed until a time arrives when it pleases God to bring about the redemption. And Rabbi Zeira maintains that the oath mentioned in that verse means that the Jews should not ascend to Eretz Yisrael as a wall, i.e., en masse, whereas individuals may immigrate as they wish. The Gemara asks: And what does Rav Yehuda reply to this? The Gemara answers that this command is derived from another verse in which “I adjure you” (Song of Songs 3:5) is written. The Gemara asks: And how does Rabbi Zeira explain the repetition of this oath in these verses? The Gemara explains: That verse is necessary for that which was taught by Rabbi Yosei, son of Rabbi Ḥanina, who said: Why are these three oaths (Song of Songs 2:7, 3:5, 8:4) needed? One, so that the Jews should not ascend to Eretz Yisrael as a wall, but little by little. And another one, that the Holy One, Blessed be He, adjured the Jews that they should not rebel against the rule of the nations of the world. And the last one is that the Holy One, Blessed be He, adjured the nations of the world that they should not subjugate the Jews excessively. And how does Rav Yehuda respond? It is written: “That you not awaken or stir up love” (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: And how does Rabbi Zeira explain the extra emphasis of this phrase? The Gemara explains: He needs this phrase for that which was taught by Rabbi Levi, who said: These six oaths, i.e., the aforementioned three verses containing oaths, each of which contains the phrase “That you not awaken or stir up,” why are they necessary? Three are those that we said and explained above. The other three oaths are as follows: That those who know should not reveal the end of days; and that they should not distance the end of days by saying that it is still distant; and that they should not reveal the secret of the Jews to the nations.