אבן העזר קט״וEven HaEzer 115

Siman 115 of 178 in Even HaEzer — 10 se'ifim

Se’if 1א׳

אֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִּכְתֻבָּה: הָעוֹבֶרֶת עַל דַּת משֶׁה וִיהוּדִית. וְאֵיזוֹ הִיא דַּת משֶׁה, שֶׁהֶאֱכִילָה אֶת בַּעֲלָהּ שֶׁאֵינוֹ מְעֻשָּׂר, אוֹ אֶחָד מִכָּל הָאִסוּרִים, אוֹ שֶׁשִּׁמְּשַׁתּוּ נִדָּה, וְנוֹדַע לוֹ אַחַר כָּךְ, כְּגוֹן שֶׁאָמְרָה: פְּלוֹנִי חָכָם תִּקֵּן לִי הַכֶּרִי הַזֶּה אוֹ הִתִּיר לִי חֲתִיכָה זוֹ אוֹ טִהֵר לִי הַדָּם הַזֶּה, וְנִמְצֵאת שַׁקְרָנִית. וְדַוְקָא שֶׁהֻכְחֲשָׁה בְּעֵדִים, כְּגוֹן שֶׁהֵעִידוּ שֶׁבְּאוֹתָהּ שָׁעָה שֶׁאָמְרָה שֶׁפְּלוֹנִי תִּקֵּן לָהּ לֹא הָיָה אוֹתוֹ פְּלוֹנִי בָּעִיר, וְגַם יֵשׁ עֵדִים שֶׁאָמְרָה לוֹ שֶׁהוּא מְתֻקָּן וְשֶׁהוּא אֲכָלוֹ עַל פִּיהָ; אֲבָל אִם אֵין עֵדִים וְהִיא כּוֹפֶרֶת שֶׁלֹּא הֶאֱכִילַתּוּ, אוֹ שֶׁמַּכְחֶשֶׁת הֶחָכָם שֶׁאוֹמֵר שֶׁלֹּא תִּקֵּן לָהּ, וְהִיא אוֹמֶרֶת שֶׁתִּקֵּן לָהּ, נֶאֱמֶנֶת. וְדַוְקָא שֶׁהִכְשִׁילַתּוּ וְאָכַל עַל פִּיהָ, אֲבָל אִם רָצְתָה לְהַאֲכִילוֹ דְּבַר אִסוּר, לֹא אִבְּדָה כְּתֻבָּתָהּ:

These go out without a ketubah: one who transgresses the religion of Moshe and the Jewish woman, and what is [one who transgresses] the religion of Moshe, one who fed her husband [produce] that was not tithed, or another one of all the prohibitions, or who had relations with him while niddah, and he was informed afterwards, as in the case of one who said: Wise so-and-so corrected for me this pile of produce or permitted this piece to me or ruled for me that this blood was pure, and she was found a liar. And precisely one who was contradicted by witnesses, as [in the case of] those who testified that at that time that she said so-and-so corrected for her that person was not in the city, and also there are witnesses that she told him that it was corrected and he ate it according to her word; but if there are no witnesses and she denies that she fed it to him, or she contradicts the wise person who says that he did not correct for her, and she says he [did] correct for her, she is believed. And specifically if she misled him and he ate according to her word, but if she [merely] intended to feed him something forbidden, she has not destroyed her ketubah.

Se’if 2ב׳

הֻחְזְקָה נִדָּה בִּשְׁכֵנוֹתֶיהָ, שֶׁרָאוּהָ לוֹבֶשֶׁת בִּגְדֵי נִדָּתָהּ, וְאָמְרָה לוֹ: טְהוֹרָה אֲנִי, וּבָא עָלֶיהָ, יוֹצֵאת בְּלֹא כְּתֻבָּה:

If she was presumed to be niddah by her neighbors, because they saw her wearing her clothes of niddah, and she said to him: I am pure, and he had relations with her, she goes out without her ketubah.

Se’if 3ג׳

הַנּוֹדֶרֶת וְאֵינָהּ מְקַיֶּמֶת, תֵּצֵא בְּלֹא כְּתֻבָּה. הַגָּה: וְכֵן אִם עָבְרָה עַל הַשְּׁבוּעָה אוֹ עַל הַחֵרֶם (הַגָּהוֹת מַיְמוֹנִיּוֹת פֶּרֶק כ"ד). אֲבָל אִם הִיא מְבִיאָה עֵדִים שֶׁגַּם הוּא עוֹבֵר עַל נְדָרִים וּשְׁבוּעָה וָחֵרֶם, לֹא אִבְּדָה כְּתֻבָּתָהּ אַף אִם הִיא עוֹבֶרֶת (בִּתְשׁוּבַת מַיְמוֹנִי וּבִתְשׁוּבַת הָרַשְׁבָּ"א סִימָן תתס"ו). אִשָּׁה שֶׁהֵמִירָה דָּתָהּ וְחָזְרָה בָּהּ, אֵינָהּ אֶלָּא כְּעוֹבֶרֶת עַל דָּת, וְלֹא הִפְסִידָה כְּתֻבָּתָהּ אֶלָּא אַחַר הַתְרָאָה (תְּשׁוּבַת הָרֹא"שׁ כְּלָל ל"ב):

A woman who fails to fulfill her own oath is divorced without her Ketubah. Rem"a: Similarly, if she violates a promise or a ban. But if she produces witnesses that he is also guilty of violating oaths, promises, and bans, she has not lost her Ketubah even if she is a transgressor. A woman who leaves Judaism and then returns to it is not considered a transgressor, and she has not lost her Ketubah until she is warned.

Se’if 4ד׳

אֵיזוֹ הִיא דַּת יְהוּדִית, הוּא מִנְהַג הַצְּנִיעוּת שֶׁנָּהֲגוּ בְּנוֹת יִשְׂרָאֵל. וְאֵלּוּ הֵם הַדְּבָרִים שֶׁאִם עָשְׂתָה אַחַת מֵהֶם עָבְרָה עַל דַּת יְהוּדִית: יוֹצֵאת לַשּׁוּק אוֹ לְמָבוֹי מְפֻלָּשׁ אוֹ בְּחָצֵר שֶׁהָרַבִּים בּוֹקְעִים בּוֹ וְרֹאשָׁהּ פָּרוּעַ וְאֵין עָלֶיהָ רְדִיד כְּכָל הַנָּשִׁים, אַף עַל פִּי שֶׁשְּׂעָרָהּ מְכֻסֶה בְּמִטְפַּחַת; אוֹ שֶׁהָיְתָה טוֹוָה בַּשּׁוּק וּוֶרֶד וְכַיּוֹצֵא בּוֹ כְּנֶגֶד פָּנֶיהָ עַל פַּדַּחְתָּהּ אוֹ לֶחְיָהּ, כְּדֶרֶךְ שֶׁעוֹשׂוֹת הַגּוֹיוֹת הַפְּרוּצוֹת; אוֹ שֶׁטּוֹוָה בַּשּׁוּק וּמַרְאָה זְרוֹעוֹתֶיהָ לִבְנֵי אָדָם, וּרְגִילָה בְּכָךְ (רַשְׁבָּ"א סִימָן תקע"א); אוֹ שֶׁהָיְתָה מְשַׂחֶקֶת עִם הַבַּחוּרִים; אוֹ שֶׁהָיְתָה תּוֹבַעַת הַתַּשְׁמִישׁ בְּקוֹל רָם מִבַּעֲלָהּ עַד שֶׁשְּׁכֵנוֹתֶיהָ שׁוֹמְעוֹת אוֹתָהּ מְדַבֶּרֶת עַל עִסְקֵי תַּשְׁמִישׁ; אוֹ שֶׁהָיְתָה מְקַלֶּלֶת אֲבִי בַּעֲלָהּ בִּפְנֵי בַּעֲלָהּ, וְיֵשׁ אוֹמְרִים דְּהוּא הַדִּין אִם קִלְּלָה אֲפִלּוּ אֲבִי בַּעֲלָהּ בִּפְנֵי עַצְמוֹ (וְכֵן מַשְׁמַע מִפֵּרַשִׁ"י בַּגְּמָרָא הֱבִיאוֹ הַבֵּית יוֹסֵף), וְעַיֵּן לְקַמָּן סִימָן קנ"ד, הוּא הַדִּין הַמְקַלֶּלֶת בַּעֲלָהּ בְּפָנָיו (הָרַמְבַּ"ן סִימָן ק"ב); בְּכָל אֶחָד מֵאֵלּוּ תֵּצֵא בְּלֹא כְּתֻבָּה, אִם יֵשׁ עֵדִים שֶׁהִתְרָה בָּהּ תְּחִלָּה וְעָבְרָה עַל הַתְרָאָתוֹ. וְאִם אֵין עֵדִים, תִּשָּׁבַע שֶׁהוּא כִּדְבָרֶיהָ. וְאִם רָצָה לְקַיֵּם אוֹתָהּ אַחַר כָּךְ, אֵין כּוֹפִין אוֹתוֹ לְהוֹצִיאָהּ, מִכָּל מָקוֹם מִצְוָה עָלָיו שֶׁיּוֹצִיאֶנָּה. הַגָּה: וְאֵינָהּ יְכוֹלָה לְעַכֵּב עַל יָדוֹ שֶׁלֹּא יְגָרְשֶׁנָּה, וְיָכוֹל לְגָרְשָׁהּ בְּעַל כָּרְחָהּ, וְאֵין בָּזֶה מִשּׁוּם חֵרֶם רַבֵּנוּ גֵּרְשֹׁם (תְּשׁוּבַת מור"ם בְּהַגָּהוֹת מָרְדְּכַי דִּיבָמוֹת וְכֵן הוּא בָּרַשְׁבָּ"א סִימָן תקנ"ז). וְאִשָּׁה שֶׁגָּזְמָה לְבַעֲלָהּ שֶׁרְצוֹנָהּ לְהַשְׂכִּיר עָלָיו כּוּתִים לְהָרְגוֹ אִם יַעֲשֶׂה לָהּ דָּבָר, מִקְּרֵי עוֹבֶרֶת עַל דָּת (הַגָּהוֹת מַיְמוֹנִי פֶּרֶק כ"ד). אִשָּׁה הָרְגִילָה לְהִתְיַחֵד עִם כּוּתִים, נִקְרֵאת עוֹבֶרֶת עַל דָּת (תְּרוּמַת הַדֶּשֶׁן סִימָן רמ"ב):

What is Jewish religion? It is the custom of modest that the daughters of Israel have practiced. And these are the things that, if one did one of them, she transgressed the Jewish religion: She goes out to the market, or to an open alley, or in a courtyard through which many pass, and her head is uncovered, and she's not wearing a shawl like all the women, even though her hair is covered with a kerchief; or she spins in the market, and rose or something similar is in front of her face, on her forehead or her cheek, as the promiscuous gentile women do; or she is spinning in the market and shows her arms to people, and she is accustomed thusly (Rashba, #571); or she was flirting with the young men; or she was asking for sex in a loud voice from her husband until the neighbors hear her speaking about sexual matters; or she was cursing the father of her husband in front of her husband, and some say that's it's the same ruling if she cursed even the father of her husband to his face (and thus is seems from the interpretation of Rashi on the Gemara, which is brought by the Beit Yosef), and look below #154, it's the same ruling if she curses her husband to his face (Ramban #102); in every one of these [cases], she goes out without her divorce settlement, if there are witnesses that he warned her about it first and she transgressed his warning. And if there are no witnesses, she must swear that it's as her words. And if he wanted to keep her afterwards, we don't force him to send her away, nonetheless it's a commandment on him that he should send her away. R. Moshe Isserles: And she cannot prevent him from divorcing her, and he can divorce her against her will, and this does not fall under the ban of Rabbeinu Gershom (Responsa of R. Moshe Isserles on the Hagahot Mordekhi of Yevamot, and the same is in Rashba #557). And [if] a woman exaggerated to her husband that her desire was to hire Samaritans to kill him if he did a certain thing, she is called "one who transgresses on religion" (Hegahot Maymoni, chapter 24). [If] a woman was accustomed to seclude herself with Samaritans, she is called "one who transgresses on religion" (Trumat HaDeshen #242).

Se’if 5ה׳

כָּל אֵלּוּ אֵין לָהֶם לֹא עִקַּר כְּתֻבָּה וְלֹא תְּנַאי כְּתֻבָּה וְלֹא תּוֹסֶפֶת, אֲבָל תִּטֹּל מַה שֶּׁהִכְנִיסָה לוֹ וְהוּא בְּעַיִן, בֵּין מִנִּכְסֵי צֹאן בַּרְזֶל בֵּין מִנִּכְסֵי מְלוֹג. וְאִם כָּלָה אוֹ נִגְנַב אוֹ נֶאֱבַד, אֵין מוֹצִיאִין מִמֶּנּוּ. וְכֵן הַדִּין בְּמִי שֶׁזִּנְּתָה אוֹ שֶׁיּוֹצֵאת מִשּׁוּם שֵׁם רָע, שֶׁאִבְּדָה עִקַּר כְּתֻבָּה וְתוֹסֶפֶת, וְנוֹטֶלֶת מַה שֶּׁהוּא בְּעֵין מִכָּל מַה שֶּׁהִכְנִיסָה. וְכֵן הַדִּין בְּכָל אוֹתָם שֶׁשָּׁנִינוּ בָּהֶן תֵּצֵא מִזֶּה וּמִזֶּה:

All of these do not receive the essential parts of the marriage contract, nor the addition parts of the marriage contract, nor any other additions, but they do take that which they brought in to the marriage, but only that which is still extant, whether it be property under that husband's control or property from which he merely reaps the benefits. If the property was destroyed or stolen or lost, we do not take [its value in cash] from him. This also applies to a wife who committed adultery or left due to suspicion--she has lost the essence of her marriage contract and the additions, and she takes back the extant property that she brought in. This also applies to all those about whom we taught that they leave each other.

…and 5 more se'ifim in this siman.

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Shulchan Aruch, Even HaEzer — Torat Emet 357 edition, via Sefaria — public domain

English: Sefaria Community Translation — CC0