אבן העזר י״אEven HaEzer 11

Se’if 1א׳

הַנֶּחֱשֶׁדֶת עַל אֵשֶׁת אִישׁ, אִם הָיָה לָהּ קִנּוּי וּסְתִירָה וְלֹא שָׁתְתָה מֵי הַמָּרִים, הוֹאִיל וְנֶאֶסְרָה עַל בַּעְלָהּ בִּשְׁבִילוֹ, הֲרֵי הִיא אֲסוּרָה עַל זֶה שֶׁנִּתְיַחֲדָה עִמּוֹ לְעוֹלָם, כְּדֶרֶךְ שֶׁהִיא אֲסוּרָה עַל בַּעְלָהּ. וְאִם עָבַר וּנְשָׂאָהּ, מוֹצִיאִין אוֹתָהּ מִתַּחְתָּיו בְּגֵט, אֲפִלּוּ הָיוּ לָהּ כַּמָּה בָּנִים מִמֶּנּוּ. מִפִּי הַשְּׁמוּעָה לָמְדוּ, כְּשֵׁם שֶׁהִיא אֲסוּרָה לְבַעְלָהּ, כָּךְ אֲסוּרָה לַבּוֹעֵל. וְהוּא הַדִּין אִם נֶאֶסְרָה בִּשְׁבִילוֹ לְבַעְלָהּ, אֲסוּרָה לוֹ (סְבָרַת הָרַב). אֲבָל אִם לֹא קָדַם קִנּוּי, וּבָאוּ עָלֶיהָ עֵדִים שֶׁנִּסְתְּרָה עִם אִישׁ זֶה, וּבָאוּ וּמָצְאוּ דָּבָר מְכֹעָר כְּגוֹן שֶׁנִּכְנְסוּ אַחֲרָיו וּמְצָאוּהָ עוֹמֶדֶת מֵעַל הַמִּטָּה וְהִיא לוֹבֶשֶׁת הַמִּכְנָסַיִם אוֹ חוֹגֶרֶת אֱזוֹרָהּ, אוֹ שֶׁמָּצְאוּ רֹק לְמַעְלָה מֵהַכִּלָּה אוֹ שֶׁרָאוּ מְקוֹם הַמִּנְעָלִים הֲפוּכִים (טוּר), אוֹ שֶׁהָיוּ יוֹצְאִים מִמָּקוֹם אָפֵל, אוֹ מַעֲלִים זֶה אֶת זֶה מִן הַבּוֹר וְכַיּוֹצֵא בּוֹ, אוֹ שֶׁרָאוּהוּ מְנַשֵּׁק עַל פִּי חֲלוּקָהּ, אוֹ שֶׁרָאוּ אוֹתָם מְנַשְּׁקִים זֶה אֶת זֶה, אוֹ שֶׁנִּכְנְסוּ זֶה אַחַר זֶה וְהֵגִיפוּ הַדְּלָתוֹת בְּמַנְעוּל (ב"י בְּשֵׁם תְּשׁוּבַת הָרַשְׁבָּ"א אֶלֶף רנ"א), וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ לְפִי רְאוֹת עֵינֵי הַדַּיָּנִים, אִם הוֹצִיאָהּ בַּעְלָהּ בְּדָבָר מְכֹעָר כָּזֶה, הֲרֵי זוֹ לֹא תִּנָּשֵׂא לַנִּטְעָן; וְאִם עָבַר וּנְשָׂאָהּ, וְהָיוּ לוֹ בָּנִים מִמֶּנָּה, לֹא תֵּצֵא. בַּמֶּה דְּבָרִים אֲמוּרִים, כְּשֶׁרִנְּנוּ הָעִיר עָלֶיהָ וְעַל הַנִּטְעָן יוֹם וּמֶחֱצָה אוֹ יוֹתֵר, וְאָמְרוּ: פְּלוֹנִי זִנָּה עִם פְּלוֹנִית, וְלֹא פָּסַק הַקּוֹל; וְהוּא שֶׁלֹּא הָיוּ לָהּ אוֹ לוֹ אוֹ לַבַּעַל (הָרַ"ן פ"ב דִּיבָמוֹת) אוֹיְבִים שֶׁמַּעֲבִירִים אֶת הַקּוֹל. אֲבָל אִם לֹא הָיָה שָׁם רִנָּה לְדָבָר זֶה בָּעִיר, אוֹ שֶׁפָּסַק הַקּוֹל שֶׁלֹּא מֵחֲמַת יִרְאָה, אִם נִשֵּׂאת לַנִּטְעָן לֹא תֵּצֵא, אֲפִלּוּ אֵין לָהּ בָּנִים. אֲפִלּוּ בָּא עֵד אֶחָד שֶׁזִּנְּתָה עִמּוֹ, לֹא תֵּצֵא. הַגָּה: וְיֵשׁ אוֹמְרִים דְּאִם הָיָה בְּכָאן קוֹל מַמָּשׁ, כְּדֶרֶךְ שֶׁנִּתְבָּאֵר, עִם עֵדֵי כִּעוּר, מוֹצִיאִין אוֹתָהּ אֲפִלּוּ מִבַּעְלָהּ (רַשִׁ"י וּשְׁאִלְתּוֹת וּמָרְדְּכַי בְּשֵׁם הָר"ם פ"ב דִּיבָמוֹת) אִם אֵין לוֹ בָּנִים מִמֶּנָּה. אֲבָל בְּאֶחָד מֵהֶן אֵין מוֹצִיאִין מִן הַבַּעַל, אֶלָּא אִם כֵּן הוֹצִיאָהּ בַּעְלָהּ וּכְּנָסָה הַנֶּחֱשָׁד מוֹצִיאִין בְּאֶחָד מֵהֶן מִן הַנֶּחֱשָׁד, אִם אֵין לָהּ בָּנִים מִמֶּנּוּ (כֵּן מַשְׁמָע מֵהָרִי"ף וְהָרַמְבַּ"ם). שְׁנֵי עֵדֵי כִּעוּר מִצְטָרְפִין, אַף עַל גַּב דְּרָאוּ זֶה אַחַר זֶה וְכִעוּר דַּחֲזָא הַאי לֹא חֲזָא הַאי (מָרְדְּכַי פ"ב דִּיבָמוֹת בְּשֵׁם תְּשׁוּבַת מוהר"ם). עֵד אֶחָד בְּדָבָר מְכֹעָר, לָאו כְּלוּם הוּא (תְּשׁוּבַת מוהר"ם סוֹף נָשִׁים):

A woman suspected of adultery, if there was jealousy [= her husband's suspicion of her having intercourse with a specific man] and seclusion [with that man] but she did not drink the bitter waters [= undergo the Sotah ritual], since she is forbidden to her husband on his [= the suspected adulterer's] account, she is [also] forbidden forever to the one with whom she was secluded, just as she is forbidden to her husband. And if he transgressed and married her, [the court] removes her from him with a divorce document, even if she had many children with him. Based on oral tradition they learned: just as she is forbidden to her husband, so too is she forbidden to the one who had intercourse with her [i.e., the man with whom she committed adultery]. Rem"a: And this is the law as well if she becomes forbidden to her husband on his account [even without having actual intercourse], she is forbidden to him. (Rem"a's own reasoning.) But if jealousy did not precede [= the husband did not yet suspect his wife of having sex with this specific man], and witnesses came [to testify] about her that she was secluded with this man, and they came and found an ugly matter, e.g., they entered after her and found her getting up off the bed and wearing [only] undergarments or fastening her belt, or they found spit on the canopy [overhanging the bed], Rem"a: or they saw the place of the shoes inverted (Tur), or they [the woman and the man with whom she is suspected of committing adultery] were leaving a dark place, or helping each other out of a pit, etc., or they [the witnesses] saw him kissing her on the neck of her garment, or they saw them kissing each other [on the lips], or that they entered one after the other and barred the door (Rem"a: with a lock) (Beit Yosef in the name of a responsum of the Rashb"a 1251), and similar things (Rem"a: according to the seeing of the eyes of the judges), if he husband divorces her for an ugly matter like this, she may not get married to the defendant [= the man with whom she is suspected of having committed adultery]; but if he transgressed and married her, and he has children with her, she need not divorce him. When does this apply? When the city is gossiping about her and the defendant for a day and a half or more, saying: 'So-and-so committed adultery with so-and-so" and the rumor didn't stop, and when neither she nor he (Rem"a: nor the husband) (Ra"n to Yevamot ch. 2) have enemies who are spreading the rumor. But if there is no rumor to this effect in the city, or the rumor stopped not because of fear, if she is married to the defendant she needn't divorce even if she has no children [with him]. Even if one witness came that she committed adultery with him, she needn't divorce him. Rem"a: And there are those who say that if there was here an actual rumor in the manner explained, in addition to witnesses to the ugly matter, the court removes her even from her husband (Rash"i and She'iltot and Mordekhai in the name of the Ra"m ch. 2 of Yevamot) if he has no children with her. But in the presence of only one of them [rumor OR witnesses] the court does not remove [her] from the husband, unless her husband divorces her and the suspect marries her -- [in that case] the court removes [her] from the suspect in the presence of only one of them, if she has no children from him. (Thus is the implication from the Ri"f and the Ramba"m.) Two witnesses to ugliness join together, even though they saw it sequentially, and the ugliness that one saw the other did not see (Mordekhai ch. 2 of Yevamot in the name of a responsum of the Mahara"m). One witness to a matter of ugliness is legally meaningless. (Responsum of Mahara"m, end of Nashim.)

Se’if 2ב׳

מִי שֶׁהוֹצִיאָהּ בַּעְלָהּ בְּעֵדֵי דָּבָר מְכֹעָר, וְנִשֵּׂאת לְאַחֵר וְגֵרְשָׁהּ, הֲרֵי זוֹ אֲסוּרָה לְהִנָּשֵׂא לַנִּטְעָן מִפְּנֵי שֶׁיָּצָאתָהּ מִתַּחַת בַּעְלָהּ בִּגְלָלוֹ, וְאִם נִשֵּׂאת לֹא תֵּצֵא, אַף עַל פִּי שֶׁאֵין לָהּ בָּנִים. כָּל אִשָּׁה שֶׁבָּאוּ שְׁנֵי עֵדִים וְהֵעִידוּ שֶׁזִּנְּתָה עִם זֶה כְּשֶׁהָיְתָה תַּחַת בַּעְלָהּ הָרִאשׁוֹן, הֲרֵי זוֹ תֵּצֵא מִזֶּה אַף עַל פִּי שֶׁיֵּשׁ לָהּ מִמֶּנוּ כַּמָּה בָּנִים:

A woman whose husband divorced her due to witnesses to an ugly matter, and gets married to someone else and he divorces her, she is forbidden to marry the suspect [= the man with whom she was seen engaging in sexual behaviors while married to her first husband] because she left her [first] husband due to him, but if she gets married [to the suspect] she need not divorce, even though they have no children. Any woman [about] whom witnesses came and testified that she committed adultery with this [man] when she was with her first husband, she must divorce him [= the man with whom she committed adultery as confirmed by witnesses, even when she is married to and divorced from another man after her first husband], even though she has many children with him.

Se’if 3ג׳

כָּל מָקוֹם שֶׁאָמְרוּ: תֵּצֵא, תֵּצֵא בְּלֹא כְּתֻבָּה:

In every instance where they said that the woman must be divorced, she is divorced without [payment of] her ketubah.