Ketubot II - The Steinsaltz Talmud T17 (color), Biblieurope editions

The Talmud Steinsaltz T17

Ketoubot II - Part One

Translated paragraph by paragraph
Commentary by Rabbi Adin Even-Israel Steinsaltz

Drahi Edition - Color
Biblieurope Editions

The new edition of the Steinsaltz Talmud in French aims, like the previous one, to give everyone, regardless of their level, access to the Talmudic text – originally written without punctuation or vowels, in a concise style, in a mixture of Hebrew and Aramaic, a language little known to most readers.

In the second half of the ^20th century, Rabbi Steinsaltz, of blessed memory, pioneered the work of publishing a punctuated and vocalized edition in Hebrew, and later in other languages. This edition presents the correspondence of each word of the Talmud in bold, with explanations added in regular type, essential for understanding each sentence and following the Gemara step by step.

In this edition, the text of the Talmud is divided into paragraphs, translated as they appear. It includes numerous studies and halakha taken from the Steinsaltz edition in Hebrew, summarizing the main commentaries and the conclusions of the decisors on each topic addressed. It is enriched new illustrations.

At the end of each book, it includes the original text of the treatise according to the classical Vilna edition, with the commentary of Rashi – which, here, is punctuated and vocalized – and that of the Tosafot, also punctuated.

We hope that this publication will achieve the goal that Rav Steinsaltz zal sought throughout his life: to enable every Jew to know and appreciate his ancestral heritage in order to strengthen the love of the Torah among the people.

---

Ketoubot II

Ketubot is the central tractate of the third Talmudic section, Nashim: Women. It addresses most issues related to family law—the relationship between spouses, their mutual obligations, and marriage contracts. This tractate is often referred to as the "Little Talmud" or the "key to the Talmud" because of the number and diversity of topics it covers.

According to Jewish law, the marital bond is a sacred union called kiddushin, meaning "consecration," and refers to the establishment of this bond, which can only be dissolved by the death of one of the spouses or by a divorce decree (get). The relationship between spouses is based on a set of reciprocal obligations, formalized by a marriage contract concluded between the parties (or their representatives) and known as the "ketubah," simply meaning "written document." It is, in fact, the quintessential written document, the only contract that each person may be called upon to sign at some point. As its name indicates, the tractate Ketubot has as its essential purpose an examination of the various aspects of the ketubah, in other words, the rights and duties of the spouses. By defining the matrimonial regime and the provisions to be made in the event of separation, the ketubah also sanctifies the physical union, which, through it, is placed within the framework of a total commitment. This explains why a marital relationship in the absence of a ketubah is forbidden.

Most of the clauses in the ketubah are prescribed by law and cannot release either party from their legal obligations. Over time, the ketubah has become a more or less standardized document comprising a number of fixed conditions. Although the future spouses have the option of removing or adding a particular provision, certain rules are binding on all parties unless explicitly stated otherwise.

The examination of the clauses comprising a ketubah – including the marriage obligations of biblical and rabbinic origin – the circumstances in which a derogation is possible and how to then make the necessary changes, constitute the main subjects addressed in this treatise.

Although most clauses of the ketubah are universally accepted, some are nonetheless the subject of debate among the Sages of the Talmud, particularly regarding their biblical or rabbinic origin, or whether they were simply introduced through custom. It is generally accepted that there is a fundamental difference between conditions related to personal relationships, which cannot be changed, and those concerning financial arrangements, which can be modified or annulled by mutual consent, even if some of these latter conditions are biblical in origin.