1) PAYING FOR HEALING FROM HER KESUVAH (Yerushalmi Halachah 4 Daf 28b)

חלה ונתרפא נתרפא מן האמצע.

(a) The Mishnah taught: If one of the brothers was sick, he pays the medical fees from his own property.

תני רשב"ג אומר כל מכה שיש לה קיצה מתרפא מכתובתה שאין לה קיצה מתרפא מן הנכסים.

(b) Beraisa (Rabban Shimon ben Gamliel): Any illness that has a fixed medical fee, her kesuvah must be used to pay for its treatment; if it does not have a fixed fee, her treatment is paid for from the estate.

כהדא קריבתיה דר' שמעון בר ווא הוות חששה עיינה

(c) It is like the case of the relative of R. Shimon bar Vava, who had pain in her eye.

אתת גבי ר' יוחנן אמר לה קציץ הוא אהין אסייך אין קציץ מן פרניך. אין לא קציץ בעליך יהיב ליך.

1. She came to R. Yochanan, who asked her, "Does the doctor take a fixed fee for his healing? If he does, you must pay it from your kesuvah money. If not (and he charges per visit), your husband must pay it."

ולא כן תנינן אל תעשה עצמך כערכי הדיינין ומדר' חגיי בשם ר' יהושע בן לוי אסור לגלות ליחיד דינו.

(d) Question: Doesn't the Mishnah (in Pirkei Avos 1:8) teach, "(When serving as a judge) do not act as a lawyer" (by giving the litigants advice to their advantage)?! In addition, R. Chagai quoted from R. Yehoshua ben Levi that one may not reveal the Beis Din's ruling without the other litigant present?!

אמר ידע הוה רבי יוחנן דהוא איתא כשירה בגין כן גלי לה. בעלה בעי הן דקצץ והיא בעייה הן דלא קצץ למאן שמעין לא לבעלה.

(e) Answer: R. Yochanan knew that this woman was a fine person who would follow her husband's wishes. He therefore reasoned that he could tell her - if her husband would want to go and get a fixed price from the doctor, it would cause her to have to pay from her kesubah; and if she would want to go to a doctor that charges per visit, her husband would have to pay. In such a case, who will we listen to? To the husband.

אמר ר' מתנייה הדא דתימר בהוא דלית דיניה עימיה ברם בהוא דאית דיניה עימיה א"ל מילתא:

(f) It is prohibited for a judge to advise only if he is unsure whether this litigant has a valid claim, but if he is sure that this litigant is correct (according to the claim that he is making), he may advise him.

(Note: According to the text of the Shaarei Toras Eretz Yisrael, the Gemara is teaching that one may not advise unless both litigants are present.)