כתובות ז׳Ketubot 7

Mishnah

משנה: הַמַּדִּיר אֶת אִשְׁתּוֹ מִלֵּיהָנוֹת לוֹ עַד שְׁלֹשִׁים יוֹם יַעֲמִיד לָהּ פַּרְנָס. יוֹתֵר מִיכֵּן יוֹצִיא וְיִתֵּן כְּתוּבָּה. רִבִּי יְהוּדָה אוֹמֵר בְּיִשְׂרָאֵל חֹדֶשׁ אֶחָד יְקַיֵים וּשְׁנַיִם יוֹצִיא וְיִתֵּן כְּתוּבָּה וּבַכֹּהֶנֶת שְׁנַיִם מְקַיֵים וּשְׁלֹשָׁה יוֹצִיא וְיִתֵּן כְּתוּבָּה.

MISHNAH: If somebody makes a vow that his wife should not have any usufruct from him, up to thirty days he shall appoint a provider, more than that he has to divorce her and pay the ketubah. Rebbi Jehudah says, if he is an Israel, for one month he should keep her, for two he has to divorce her and pay the ketubah; in the case of the wife of a Cohen for two months he should keep her, for three he has to divorce her and pay the ketubah.

Halakhah

הלכה: הַמַּדִּיר אֶת אִשְׁתּוֹ מִלֵּיהָנוֹת לוֹ כול׳. תַּמָּן תַּנִּינָן. הַמַּדִיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּיטָּה. וָכָא אַתְּ מַר הָכֵין. תַּמָּן בְּמַדִירָהּ מִגּוּפוֹ. בְּרַם הָכָא בְמַדִירָהּ מִנְּכָסָיו. וְיֵשׁ אָדָם נוֹדֵר שֶׁלֹּא לִפְרוֹעַ אֶת חוֹבוֹ. אָמַר רִבִּי יוֹסֵי בֶן חֲנִינָה. מִכֵּיוָן שֶׁהוּא עָתִיד לְגָרְשָׁהּ וְלִיתֵּן לָהּ כְּתוּבָּה וּלְמָעֵט מִמְּזוֹנוֹתֶיהָ כְּמִי שֶׁאֵין בּוֹ חוֹב. וּתְהֵא יוֹשֶׁבֶת וּמַמְתֶּנֶת. וְאִם גֵּירַשׁ הֲרֵי יָפֶה. וְאִם לָאו יַעֲלֶה לָהּ מְזוֹנוֹת. כְּמָאן דָּמַר. אֵין מְזוֹנוֹת הָאִשָּׁה מִדְּבַר תּוֹרָה. כְּהָדָא דְּתַנֵּי. אֵין בֵּית דִּין פּוֹסְקִין לְאִשָּׁה מְזוֹנוֹת מִדְּמֵי שְׁבִיעִית. אֲבָל נִיזּוֹנֶת הִיא אֶצֶל בַּעֲלָהּ בַּשְּׁבִיעִית. וְיַעֲשׂוּ אוֹתָהּ כְּפוֹעֵל שֶׁאֵינוֹ שָׁוֶה פְרוּטָה. הָדָא אָמְרָה שֶׁאֵין עוֹשִׂין אוֹתוֹ כְּפוֹעֵל שֶׁאֵינוֹ שָׁוֶה פְרוּטָה.

HALAKHAH: “If somebody makes a vow that his wife should not have any usufruct from him,” etc. There, we have stated: “If somebody by a vow bars his wife from sexual intercourse,” and here you say so? There, he makes a vow to separate her from his body, but here he makes a vow to separate her from his property. But can anybody make a vow not to pay his debt? Rebbi Yose ben Ḥanina said, since in the future he will divorce her, pay her the ketubah, and stop her food supply, it is as if there was no debt. Why could she not sit there and wait; if he divorced her everything would be in order, otherwise let him provide her with food? It follows him who said that the wife’s food is not from words of the Torah, as it was stated: The court will not determine food for the wife from Sabbatical money, but she may be given Sabbatical produce to eat at her husband’s. Then should she not be considered as a worker not worth a peruṭah? This proves that she is not considered as a worker not worth a peruṭah.

וְיַעֲמִיד פַּרְנָס. כְּהָדָא. אִישׁ פְּלוֹנִי מוּדָּר מִמֶּנִי הֲנָיָיה וְאֵינִי יוֹדֵעַ מָה אֶעֱשֶׂה. יַעֲמִיד פַּרְנָס. רְשׁוּת בְּיַד הָאִשָּׁה לוֹמַר. אֵי אֶיפְשִׁי לְהִתְפַּרְנֵס מְאַחֵר אֶלָּא מִבַּעֲלִי. וְהָתַנִּינָן. הַמַּשְׁרֶה אֶת אִשְׁתּוֹ עַל יְדֵי שָׁלִישׁ. כָּאן בְּשֶׁקִּיבְּלָה עָלֶיהָ וְכָאן בְּשֶׁלֹּא קִיבְּלָה עָלֶיהָ. אִי בְּשֶׁלֹּא קִבְּלָה עָלֶיהָ אֲפִילוּ יוֹם אֶחָד לֹא יַעֲמִיד. מְגַלְגֶּלֶת עִמּוֹ שְׁלֹשִׁים יוֹם שֶׁמָּא יִמְצָא פֶתַח לְנִדְרוֹ. שְׁמוּאֵל אָמַר. בְּמַדִירָהּ שְׁלֹשִׁים יוֹם. אֲבָל בְּמַדִירָהּ לְעוֹלָם מִיָּד יוֹצִיא וְיִתֵּן כְּתוּבָּה. רִבִּי זְעִירָה רִבִּי אֲבִינָא בְשֵׁם רַב. וַאֲפִילוּ בְּמַדִירָהּ לְעוֹלָם מְגַלְגֶּלֶת עִמּוֹ שְׁלֹשִׁים יוֹם שֶׁמָּא יִמְצָא פֶתַח לְנִדְרוֹ.

He could appoint a provider, as the following: “X is forbidden any profit from me by a vow and I do not know what to do.” Let him appoint a provider! A woman has the right to say, it is impossible for me to be provided for by anybody other than my husband. But did we not state: “If somebody provides for his wife through a third party.” There, if she accepted it; here, if she did not accept it. If she did not accept it then he should not appoint even for one day! She continues with him for one month, perhaps he will find an opening for his vow. Samuel says, if he vowed for thirty days. But if he vowed forever, he shall divorce immediately and pay the ketubah. Rebbi Ze‘ira, Rebbi Avina in the name of Rav: Even if he vowed forever, she continues with him for one month, perhaps he will find an opening for his vow.

אִית תַּנָּיֵי תַנֵּי. שְׁלֹשִׁים יוֹם. אִית תַּנָּיֵי תַנֵּי. עַד שְׁלֹשִׁים. מָאן דָּמַר. שְׁלֹשִׁים. מְסַיּיֵעַ לְרַב. וּמָאן דָּמַר. עַד שְׁלֹשִׁים. מְסַיּיֵעַ לִשְׁמוּאֵל.

Some Tannaïm state: thirty days. Some Tannaïm state: up to thirty days. He who says thirty days supports Rav; he who says up to thirty days supports Samuel.

רִבִּי יוֹסֵי אוֹמֵר. בְּכוֹהֲנוֹת פְּלִיגִין. יוֹתֵר מִיכֵּן יוֹצִיא וְיִתֵּן כְּתוּבָּה. בְּסוֹף שְׁנַיִם. רִבִּי יְהוּדָה אוֹמֵר. בְּיִשְׂרָאֵל חוֹדֶשׁ אֶחָד יְקַיֵים. וּשְׁנַיִם יוֹצִיא וְיִתֵּן כְּתוּבָּה. בְּסוֹף שְׁנַיִם. וּבְכוֹהֲנוֹת שְׁנַיִם יְקַיֵים. שְׁלֹשָׁה יוֹצִיא וְיִתֵּן כְּתוּבָּתָהּ. בִּתְחִילַּת שָׁלֹשׁ. וְתַנֵּי פְלִיג בְּסוֹף שְׁלֹשָׁה. דִּבְרֵי רִבִּי מֵאִיר. אָמַר לֵיהּ רִבִּי מָנָא. הֵן דְּלָא תַנִּיתָהּ פְּלִיגָא אַתְּ עֲבַד לֵיהּ פְּלִיגָא. אֶלָּא בְיִשְׂרָאֵל פְּלִיגִין. יוֹתֵר מִיכֵּן יוֹצִיא וְיִתֵּן כְּתוּבָּה. בִּתְחִילַּת שְׁנַיִם. רִבִּי יוּדָה אוֹמֵר בְּיִשְׂרָאֵל חֹדֶשׁ אֶחָד יְקַיֵים וּשְׁנַיִם יוֹצִיא וְיִתֵּן כְּתוּבָּה. בִּתְחִילַּת שְׁנַיִם. וּבַכּוֹהֲנוֹת שְׁנַיִם יְקַיֵים. שְׁלֹשָׁה יוֹצִיא וְיִתֵּן כְּתוּבָּה. בְּסוֹף שְלֹשָׁה. וְתַנֵּי כֵן. בְּסוֹף שְׁלֹשָׁה דִּבְרֵי הַכֹּל.

Rebbi Yose said, they differ about wives of Cohanim. “Beyond that he has to divorce her and pay the ketubah,” at the end of the second [month]. “Rebbi Jehudah says, if he is an Israel, for one month he should keep her, for two he has to divorce her and pay the ketubah,” at the end of the second [month]. “In the case of the wife of a Cohen for two months he should keep her, for three he has to divorce her and pay the ketubah,” at the beginning of the third. And a disagreement was stated, at the end of three [months], the words of Rebbi Meïr. Rebbi Mana said to him, where no disagreement was stated, you introduce a disagreement. But they disagree if he is an Israel. “Beyond that he has to divorce her and pay the ketubah,” at the beginning of the second [month]. “Rebbi Jehudah says, if he is an Israel, for one month he should keep her, for two he has to divorce her and pay the ketubah,” at the beginning of the second. “In the case of the wife of a Cohen for two months he should keep her, for three he has to divorce her and pay the ketubah,” at the end of three [months]. It was stated thus: At the end of three by everybody’s opinion.

Mishnah

משנה: הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִטְעוֹם בְּאֶחָד מִכָּל מִינֵי פֵירוֹת יוֹצִיא וְיִתֵּן כְּתוּבָּה. רִבִּי יְהוּדָה אוֹמֵר בְּיִשְׂרָאֵל חֹדֶשׁ אֶחָד יְקַיֵים שְׁנַיִם יוֹצִיא וְיִתֵּן כְּתוּבָּה. וּבְכוֹהֶנֶת שְׁנַיִם יְקַיֵים שְׁלֹשָׁה יוֹצִיא וְיִתֵּן כְּתוּבָּה.

MISHNAH: If somebody causes a vow of his wife that she should not taste any kind of fruits has to divorce her and pay the ketubah. Rebbi Jehudah says, if he is an Israel, for one month he should keep her, for two he has to divorce her and pay the ketubah; in the case of the wife of a Cohen for two [months] he should keep her, for three he has to divorce her and pay the ketubah.

Halakhah

הלכה: הַמַּדִּיר אֶת אִשְׁתּוֹ כול׳. וְיֵשׁ אָדָם שֶׁמַּדִּיר אֶת חֲבֵירוֹ מֵחַיִים. אֶלָּא בְּשֶׁנָּדְרָה אִשָּׁה וְשָׁמַע בַּעֲלָהּ וְאָמַר לָהּ. אִם תֹּאכְלִי מֵחֶפֶץ פְּלוֹנִי תְּהֵא אֲסוּרָה מִנְּכָסָיו. אָכְלָה מֵאוֹתוֹ הַחֶפֶץ וּתְהֵא אֲסוּרָה מִנְּכָסָיו. וָהֲנֵי רֹאשָׁהּ דְּפִירְקָא. אֲבָל בְּשֶׁנָּדְרָה אִשְׁתּוֹ וְשָׁמַע בַּעֲלָהּ וְלֹא הֵיפֵר לָהּ וּכְמָאן דָּמַר. הוּא נָתַן אֶצְבָּעוֹ בֵּין שִׁינֶּיהָ יוֹצִיא וְיִתֵּן כְּתוּבָּה. אָמַר רִבִּי חוּנָה. אֲפִילוּ כְמָאן דָּמַר. הִיא נָתְנָה אֶצְבָּעוֹ בֵּין שִׁינֶּיהָ תֵּצֵא שֶׁלֹּא בִכְתוּבָּה. מוֹדֵי בְמַקְנִיטָהּ וְנָדְרָה.

HALAKHAH: “If somebody causes a vow of his wife,” etc. Can anybody cause somebody else’s vow during his lifetime? It must be that the wife made a vow, the husband heard it, and said to her: If you will eat from such and such, my property will be forbidden to you. If she ate from such and such, why should his property not be forbidden to her? Is that not the case from the beginning of the chapter? But if his wife made a vow, her husband was informed, and did not dissolve it, following him who says that he put his finger between her teeth, he has to divorce her and pay the ketubah. Rebbi Ḥuna said, even he who said that she put his finger between her teeth, and should be divorced without ketubah, will agree in case he provoked her to make the vow.

Mishnah

משנה: הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִתְקַשֵּׁט בְּאֶחָד מִכָּל הַמִּינִין יוֹצִיא וְיִתֵּן כְּתוּבָּה. רִבִּי יוֹסֵי אוֹמֵר בָּעֲנִיּוֹת שֶׁלֹּא נָתַן קִיצְבָּה וּבָעֲשִׁירוֹת שְׁלֹשִׁים יוֹם.

MISHNAH: If somebody causes a vow of his wife that she should not adorn herself with one of the kinds has to divorce her and pay the ketubah. Rebbi Yose says, among the poor if he did not give a time limit, among the rich for thirty days.

Halakhah

הלכה: הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִתְקַשֵּׁט כול׳. רַב הוּנָא אָמַר. כֵּינִי מַתְנִיתָא. בָּעֲנִיּוֹת שֶׁלֹּא נָתַן קִיצְבָּה. עוּלָּא בַר יִשְׁמָעֵאל אָמַר. בָּעֲנִיּוֹת שֶׁלֹּא נָתַן קִצְבָּה. אֲבָל אִם נָתַן קִיצְבָּה אֲפִילוּ עַד עֶשֶׂר שָׁנִים מוּתָּר. שֶׁאֵין שׁוּעָל עָפַר פִּרִין מֵת. נָתַן בַּר הוֹשַׁעְיָה אָמַר רִבִּי יוֹחָנָן. חוּץ מִן הָרֶגֶל.

HALAKHAH: “If somebody causes a vow of his wife that she should not adorn herself,” etc. Rav Huna said, so is the Mishnah: “Among the poor if he did not give a time limit.” Ulla bar Ismael said, among the poor if he did not give a time limit; but if he gave a time limit even if it were for ten years it is permitted, for no fox dies if he gets dusty from his lair. Nathan bar Hoshaiah said in the name of Rebbi Joḥanan: Except holidays.

Mishnah

משנה: הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית אָבִיהָ בִּזְמַן שֶׁהֵן עִמָּהּ בָּעִיר חֹדֶשׁ אֶחָד יְקַיֵים שְׁנַיִם יוֹצִיא וְיִתֵּן כְּתוּבָּה. וּבִזְמַן שֶׁהֵן בְּעִיר אֲחֶרֶת רֶגֶל אֶחָד יְקַיֵים שְׁנַיִם יוֹצִיא וְיִתֵּן כְּתוּבָּה.

MISHNAH: If somebody causes a vow of his wife that she should not go to her father’s house, if they live in the same city she does, for one month he should keep her, for two he has to divorce her and pay the ketubah. If they live in another city, for one holiday he should keep her, for two he has to divorce her and pay the ketubah.

Halakhah

הלכה: הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית אָבִיהָ כול׳. אָמַר רִבִּי זְעִירָא. תַּנֵּי תַמָּן. הֵדִירָהּ שֶׁלֹּא תִרְחֲצִי בַמֶּרְחָץ. בַּכָּרָכִים שַׁבָת אַחַת וּבַכְּפָרִים שְׁתֵּי שַׁבָּתוֹת. שֶׁלֹּא תִנְעֲלִי מַנְעַל. בָּכְּפָרִים שְׁלֹשָׁה חֳדָשִׁים וּבַכְּרָכִים מֵעֵת לְעֵת.

HALAKHAH: “If somebody causes a vow of his wife that she should not go to her father’s house,” etc. Rebbi Ze‘ira said, they stated there: If he made her make a vow that she should not wash in the bathhouse, in walled cities one week, in villages two weeks. That she should not wear shoes, in villages three months, in walled cities 24 hours.

רִבִּי יוֹחָנָן אָמַר. בְּרֶגֶל רְדוּפִין שָׁנוּ. אֵי זֶהוּ רֶגֶל הָרְדוּפִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. זֶה רֶגֶל רִאשׁוֹן שֶׁאָבִיה רוֹדְפָהּ לְבֵית בַּעֲלָהּ.

Rebbi Joḥanan said, they taught that about the pursueds’ holiday. What is the pursueds’ holiday? Rebbi Yose ben Rebbi Bun said, that is the first holiday when her father drives her to her husband’s house.

Mishnah

משנה: הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית הָאֵבֶל אוֹ לְבֵית הַמִּשְׁתֶּה יוֹצִיא וְיִתֵּן כְּתוּבָּה מִפְּנֵי שֶׁנוֹעֵל בְּפָנֶיהָ. וְאִם הָיָה טוֹעֵן מִשּׁוּם דָּבָר אַחֵר רַשַּׁאי. אִם אָמַר לָהּ שֶׁתֹּאמְרִי לִפְלוֹנִי מַה שֶׁאָמַרְתִּי לָךְ אוֹ שֶׁתִּהְיִי מְמַלְּאָה וּמְעָרָה לְאַשָּׁפוֹת יוֹצִיא וְיִתֵּן כְּתוּבָּה.

MISHNAH: If somebody causes a vow of his wife that she should not pay condolence visits or go to weddings has to divorce her and pay the ketubah. But if he argues because of another reason, he is in his rights. If he said to her you should tell X what I said to you or that she should fill [vessels] and pour them out on garbage heaps, he has to divorce her and pay the ketubah.

Halakhah

הלכה: הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית הָאֵבֶל כול׳. הִדִּירָהּ שֶׁלֹּא לְהַשְׁאִיל נָפָה וּכְבָרָה. יוֹצִיא וְיִתֵּן כְּתוּבָּה. מִפְּנֵי שֶׁהוּא מַשִּׂיאָהּ שֶׁם רַע בִּשְׁכֵינוֹתֶיהָ. וְכֵן הִיא שֶׁנָּדְרָה שֶׁלֹּא לְהַשְׁאִיל נָפָה וּכְבָרָה תֵצֵא שֶׁלֹּא בִּכְתוּבָּה. מִפְּנֵי שֶׁהִיא מַשִּׂיאָתוֹ שֶׁם רַע עַל שְׁכֵינָיו. הִדִּירָהּ שֶׁלֹּא תֵלֵךְ לְבֵית הָאֵבֶל אוֹ לְבֵית הַמִּשְׁתֶּה יוֹצִיא וְיִתֵּן כְּתוּבָּה. שֶׁלְּמָחָר מֵתָהּ מוּטָּל לְפָנֶיהָ וְאֵין בִּרְיָיה מַשְׁגָּחַת עָלֶיהָ. וְכֵן הִיא שֶׁנָּדְרָה שֶׁלֹּא תֵלֵךְ לְבֵית הָאֵבֶל אוֹ לְבֵית הַמִּשְׁתֶּה תֵצֵא שֶׁלֹּא בִּכְתוּבָּה. שֶׁלְּמָחָר מֵתוֹ מוּטָּל לְפָנָיו וְאֵין בִּרְיָיה מַשְׁגָּחַת עָלָיו. רִבִּי מֵאִיר אוֹמֵר מִשּׁוּם רִבִּי עֲקִיבָה רַבּוֹ. טוֹב לָלֶכֶת אֶל בֵּית הָאֵבֶל מִלֶּכֶת אֶל בֵּית הַמִּשְׁתֶּה בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם וְהַחַי יִתֵּן אֶל לִבּוֹ. מַה תַלְמוּד לוֹמַר וְהַחַי יִתֵּן אֶל לִבּוֹ. אֶלָּא עֲבַד דְּיַעַבְדּוֹן סְפוֹד דְּיִסְפְּדוּן קֲבוֹר דְּיִקְבְּרוּן לְוַויי דְּיִלְווּן.

HALAKHAH: “If somebody causes a vow of his wife that she should not pay condolence visits,” etc.”If he made her vow not to lend out fine and coarse sieves, he shall divorce her and pay the ketubah, since he gives her a bad reputation among her [female] neighbors. And so if she made a vow not to lend out fine and coarse sieves, she should leave without ketubah since she gives him a bad reputation among his [male] neighbors.””If he made her vow not to pay condolence visits or go to weddings, he shall divorce her and pay the ketubah, since tomorrow a relative of hers will die and nobody will take notice of her. And so if she made a vow not to pay condolence visits or go to weddings, she should leave without ketubah since tomorrow a relative of his will die and nobody will take notice of him.””Rebbi Meïr is saying in the name of his teacher Rebbi Aqiba: ‘It is better to pay condolence visits than to go to a wedding since the former is the end of every human, and the living should take notice.’ Why does the verse say, ‘and the living should take notice’? But do so they shall: eulogize so they should eulogize, bury so they should bury, accompany so they should accompany.”

אִם הָיָה טוֹעֵן מִשּׁוּם דָּבָר אַחֵר רַשַּׁאי. מִשּׁוּם שֶׁם רַע.

“If he argues because of another reason, he is in his rights,” because of bad reputation.

אָמַר לָהּ עַל מְנָת שֶׁתֹּאמְרִי לְאִישׁ פְּלוֹנִי מַה שֶׁאָמַרְתְּ לִי. בְּיָחִיד. אוֹ שֶׁאָמַרְתִּי לָךְ. בְּיָחִיד. אוֹ שֶׁתְּהֵא מְמַלָּא וּמְעָרָה לְאַשָּׁפוֹת יוֹצִיא וְיִתֵּן כְּתוּבָּה. תַּמָּן אָמְרִין. כְּגוֹן מַעֲשֵׂה עֵר. וְרַבָּנִין דְּהָכָא אָמְרִין. דְּבָרִים שֶׁלְּבַטָּלָה.

“If he said to her I require that you tell Mr. X what you said to me,” alone, “or I said to you”, alone, “or that she should fill [vessels] and pour them out on garbage heaps, he has to divorce her and pay the ketubah.” There, they say, like Er’s action, but the rabbis here say, senseless things.

Mishnah

משנה: אֵילּוּ יוֹצְאוֹת שֶׁלֹּא בִּכְתוּבָּה. הָעוֹבֶרֶת עַל דָּת מֹשֶׁה וִיהוּדִית. וְאֵי זוֹ הִיא דָּת מֹשֶׁה. מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעוּשָּׂר וּמְשַׁמְּשָׁתוֹ נִידָּה וְלֹא קוֹצָה לָהּ חַלָּה וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶימֶת. וְאֵי זוֹ הִיא דָּת יְהוּדִית. יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ וְטוֹוָה בַשּׁוּק וּמְדַבֶּרֶת עִם כָּל אָדָם. אָבָּא שָׁאוּל אוֹמֵר. אַף הַמְקַלֶּלֶת יוֹלְדָיו בְּפָנָיו. רִבִּי טַרְפוֹן אוֹמֵר אַף הַקּוֹלָנִית. וְאֵי זוֹ הִיא קוֹלָנִית. לִכְשֶׁהִיא מְדַבֶּרֶת בְּתוֹךְ בֵּיתָהּ וּשְׁכֵינֶיהָ שׁוֹמְעִין קוֹלָהּ.

MISHNAH: The following leave without ketubah: Any one violating the laws of Moses or Jews. What is the law of Moses? She feeds him what is not tithed, or makes him sleep with her when she is menstruating, or does not cut ḥallah, or makes vows which she does not keep. And what is the law of Jews: She leaves home with her hair in disorder, or spins in public, or speaks with everybody. Abba Saul says, also one who curses his parents in his presence. Rebbi Tarphon says, also the big-voiced. What is the big-voiced? Any who speaks inside her house and her neighbors hear her voice.

Halakhah

הלכה: אֵילּוּ יוֹצְאוֹת שֶׁלֹּא בִּכְתוּבָּה כול׳. וְאֵי זוֹ הִיא הַקּוֹלָנִית כול׳. וְכוּלְּהוֹן בְּעֵדִים. פְּלוֹנִי עִישֵּׂר. פְּלוֹנִי רָאָה כִיתְמִן. פְּלוֹנִי קָצָה חַלָּתָהּ. פְּלוֹנִי הִתִּיר אֶת נִדְרָהּ. בָּדְקוּן כוּלְּהוֹן וְלָא אַשְׁכְּחוֹן.

HALAKHAH: “The following leave without ketubah,” etc. “What is the big-voiced,” etc. And all with witnesses. “X tithed, X saw the stains, X cut her ḥallah, X permitted her vow.” They checked and found it was not so.

מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעוּשָּׂר וּמְשַׁמְּשָׁתוֹ נִידָּה וְאֵינָהּ קוֹצָה לוֹ חַלָּה וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶימֶת. נִיחָא כוּלְּהוֹן דְּאִית לֵהּ בְּהוֹן. נוֹדֶרֶת וְאֵינָהּ מְקַיֶימֶת מָה אִית לָהּ בְּהָדֵיהּ. יְכִיל מֵימַר. אֵי אֶיפְשִׁי אִשָּׁה נַדְרָנִית שֶׁהִיא קוֹבֶרֶת אֶת בָּנֶיהָ. תַּנֵּי בְשֵׁם רִבִּי יוּדָן. בְּעָוֹן נְדָרִים הַבָּנִים מֵתִים. דִּכְתִיב לַשָּׁוְא הִכִּיתִי אֶת בְּנֵיכֶם.

“She feeds him what is not tithed, or makes him sleep with her when she is menstruating, or does not cut ḥallah, or makes vows which she does not keep.” We understand all these because he is involved. “She makes vows which she does not keep,” what is his interest in this? He can say, I cannot live with a vowing wife because she buries her children. It was stated in the name of Rebbi Yudan: Children die for the sin of vows, as it is written: “For vain [vows] I smote your children.

וְרֹאשָׁהּ פָּרוּעַ. לֶחָצֵר אָמְרוּ. קַל וָחוֹמֶר לְמָבוֹי. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הַיּוֹצְאָה בְקַפִּלִּטִין שֶׁלָּהּ אֵין בָּהּ מִשּׁוּם רֹאשָׁהּ פָרוּעַ. הָדָא דְתֵימַר לְחָצֵר. אֲבָל לְמָבוֹי יֵשׁ בָּהּ מִשּׁוּם יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ. יֵשׁ חָצֵר שֶׁהוּא כְמָבוֹי וְיֵשׁ מָבוֹי שֶׁהוּא כְחָצֵר. חָצֵר שֶׁהָרַבִּים בּוֹקְעִין בְּתוֹכָהּ הֲרֵי הוּא כְמָבוֹי. וּמָבוֹי שֶׁאֵין הָרַבִּים בּוֹקְעִין בְּתוֹכוֹ הֲרֵי הוּא כְחָצֵר.

“With her hair in disorder.” They said that for the courtyard; so much more for the passageway. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If one goes out in her wig, she does not go out with her hair in disorder. That is, to the courtyard; if she does it in the passageway, she goes out with her hair in disorder. There exists a courtyard which is like a passageway and a passageway which is like a courtyard. A courtyard through which outsiders have broken is like a passageway and a passageway through which no outsiders are breaking is like a courtyard.

אָבָּא שָׁאוּל אוֹמֵר. אַף הַמְקַלֶּלֶת אֵת וְולָדיו בִּפְנֵי יוֹלְדָיו. רִבִּי טַרְפוֹן אוֹמֵר אַף הַקּוֹלָנִית. אֵי זוֹ הִיא הַקּוֹלָנִית. שְׁמוּאֵל אָמַר. כָּל שֶׁהִיא מְדַבֶּרֶת וּשְׁכֵינוֹתֶיהָ שׁוֹמְעוֹת אוֹתָהּ. רַב אָמַר. כָּל שֶׁקּוֹלָהּ הוֹלֵךְ מִמִּיטָּה לְמִיטָּה בִּשְׁעַת תַּשְׁמִישׁ.

Abba Saul says, also one who curses their child in his parents’ presence. Rebbi Tarphon says, also the big-voiced. What is the big-voiced? Samuel says, any who speaks and her women neighbors hear her voice. Rav says, any one whose voice is heard by other people from bed to bed during intercourse.

תַּנֵּי רִבִּי חָנִין בְּשֵׁם רִבִּי שְׁמוּאֵל. אֶחָד נָשִׁים שֶׁאָמְרוּ. יֵשׁ לָהֶן כְּתוּבָּה. וְאֶחָד נָשִׁים שֶׁאָמְרוּ. יוֹצְאוֹת שֶׁלֹּא בִכְתוּבָּה. כְּגוֹן הַיְתוֹמָה וְהַשְּׁנִיָיה וְהָאַיְילוֹנִית. לֹא שָׁנוּ אֶלָּא כְתוּבַּת מְנָה מָאתַיִם. אָלָּא אֲפִילוּ הָיְתָה כְּתוּבָּה שֶׁלְּאֶלֶף דֵּינָר מְאַבֶּדֶת וְנוֹטֶלֶת בְּלָיוֹת מִמָּה שֶׁיֵּשׁ לְפָנֶיהָ. וְהַיּוֹצְאָה מִשּׁוּם שֵׁם רַע אֵין לָהּ בְּלָיוֹת. מָהוּ נְסַב מִן הַפָּרָא פֶרְנוֹן דִּידָּהּ. רִבִּי זְעִירָה אָמַר. נָסְבָה. רִבִּי הִילָא אָמַר. לֹא נָסְבָה. רִבִּי הִילָא עֲבַד לָהּ כְּמִיתָה. רִבִּי הִילָא רִבִּי יָסָא רִבִּי בָּא בַּר כֹּהֵן מַטֵּי בָהּ בְשֵׁם רִבִּי חֲנִינָה בֶּן גַּמְלִיאֵל. אֶחָד נָשִׁים שֶׁאָמְרוּ. יוֹצְאוֹת שֶׁלֹּא בִכְתוּבָּה. לֹא שָׁנוּ אֶלָּא כְּתוּבַּת מְנָה מָאתַיִם אָלָּא אֲפִילוּ הָיְתָה כְּתוּבָּתָהּ שֶׁלְּאֶלֶף דֵּינָר מְאַבֶּדֶת. רִבִּי סִימוֹן אָמַר רִבִּי יוֹחָנָן. כָּל הַמִּשְׁנָיוֹת מְחוּבָּרוֹת בְּמִשְׁנָה זוֹ. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יָסָא. בְּהַיי דָא מַתְנִיתָא. בְּרִבִי חָנִין דִּשְׁמוּאֵל. אָמַר לֵיהּ. דִּבְרֵי הַכֹּל הִיא. וְתַנֵּי רִבִּי חִיָיה כֵן. נָשִׁים הַמַּעַבְרוֹת עַל הַדָּת מְאַבְּדוֹת אֶת הַכֹּל.

Rebbi Ḥanin stated in the name of Rebbi Samuel: Both for women about whom they said that they have ketubah as also those about whom they said they leave without ketubah, as the minor, the secondarily prohibited, and the she-ram, did they speak about a mina or 200 [ zuz]? But even if the ketubah was a thousand denars, she loses, but she takes her existing rags. But the one who leaves because of a bad reputation loses everything. Can she take her paraphernalia? Rebbi Ze‘ira said, she takes. Rebbi Hila said, she does not take. Rebbi Hila, Rebbi Yasa, Rebbi Abba bar Cohen mention it in the name of Rebbi Ḥanina ben Gamliel: Both women about whom they said that they leave without ketubah, did they speak about the ketubah of a mina or 200 [ zuz]? But even if the ketubah was a thousand denars, she loses. Rebbi Simon said, Rebbi Joḥanan: All the Mishnaiot are connected to this baraita. Rebbi Mana said before Rebbi Yasa: About which baraita? Of Rebbi Ḥanin from Samuel? He said to him, it is everybody’s opinion. And Rebbi Ḥiyya formulated so: “Women who infringe upon the law lose everything.

רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינָה. רָאוּ אוֹתָהּ חוֹגֶרֶת בְּסִינָר רוֹכֵל יוֹצֵאה מִתּוֹךְ בֵּיתָהּ. כָּאוּר הַדָּבָר תֵּצֵא. רוֹק עַל גַבֵּי מִיטָּתָהּ. כָּאוּר הַדָּבָר תֵּצֵא. רוֹק עַל גַבֵּי מִיטָּתוֹ. כָּאוּר הַדָּבָר תֵּצֵא. סַנְדָּלוֹ לִפְנֵי מִיטָּתָהּ. כָּאוּר הַדָּבָר תֵּצֵא. סַנְדָּלָהּ לִפְנֵי מִיטָּתוֹ. כָּאוּר הַדָּבָר תֵּצֵא. שְׁנֵיהֶם יוֹצְאִין מִמָּקוֹם אָפֵל. כֵּאוּר הַדָּבָר תֵּצֵא. מַעֲלִין זֶה אֶת זֶה מִן הַבּוֹר. כָּאוּר הַדָּבָר תֵּצֵא. שְׁנֵיהֶם טוֹפְחוֹת עַל יְרֵיכָהּ בַּמֶּרְחָץ. כֵּאוּר הַדָּבָר תֵּצֵא. חֲנִינָה בַּר אִיקָא בְשֵׁם רִבִּי יְהוּדָה. וְכוּלְּהֹן אִם הֵבִיאָה רְאָיָיה לִדְבָרֶיהָ נֶאֱמֶנֶת. רַב אָדָא בַּר אֲחַוָּה בְּשֵׁם רַב. מַעֲשֶׂה בָא לִפְנֵי רִבִּי וָמַר. מַה בְּכָךְ. בְּעָיָין קוֹמוֹי. אֲפִילוּ רָאוּ אוֹתוֹ נוֹתֵן פִּיו עַל פִּיהָ שֶׁלָּהּ. אָמַר. כָּזֶה בָאת מַעֲשֶׂה בְּאֶחָד שֶׁרָאוּ אוֹתוֹ נוֹתֵן פִּיו עַל פִּיהָ שֶׁלָּהּ. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יוֹסֵי אָמַר. תֵּיפּוּק בְּלֹא פֶרֶן. וְהַוְיָין קְרִיבֶיהָ עָרְרִין וְאָמְרִין. אִין שׂוֹטָה הִיא תֵּיפּוּק בְּלֹא פֶרֶן. וְאִין לֵית שׂוֹטָה הִיא תִּיסַּב פֶּרֶן שְׁלֵים. אֲמַר לוֹן רִבִּי מָנָא. אִייתוֹן פֶרְנָא נִיקְרִינֵיהּ. אַיְיתוּן פֶרְנָהּ וְאַשְׁכְּחוּן כְּתוּב בְּגַוָוהּ. אִין הָדָא פְלָנִית תִּסְבִּי לְהָדֵין פְּלוֹנִי בַעֲלָהּ וְלָא תִצְבִּי בְשׁוּתְפוּתֵיהּ תִּהֲוֵי נָסְבָה פַּלְּגוּת פֶּרֶן. אָמַר רִבִּי אָבוּן. מִכֵּיוָן שֶקִּיבְּלָה עָלֶיהָ שֶׁיִתֵּן אֶת פִּיו עַל פִּיהָ שֶׁלָּ[הּ] כְּמָאן דִּשְׂנָאת [לֵיהּ] וְלֵית לָהּ אֶלָּא פִּלְגּוּת פֶּרֶן. הִיא גַּו חוּבָּה וְהוּא גַּו חוּבָּה סוֹטָה. מְגָפְפִין סוֹטָה. מְנַשְּׁקִין סוֹטָה. תַּרְעָה טְרִיד סוֹטָה. מוּגָף צְרִיכָה.

Rebbi Eleazar in the name of Rebbi Ḥanina: If they saw her putting on her underpants and the pedlar leaves her house, the thing is ugly, she should leave. There is slime on her bed, the thing is ugly, she should leave. There is slime on his bed, the thing is ugly, she should leave. His sandal is in front of her bed, the thing is ugly, she should leave. Her sandal is in front of his bed, the thing is ugly, she should leave. Both leave the same dark place, the thing is ugly, she should leave. They lift one another from the cistern, the thing is ugly, she should leave. Both of them clap on her thighs in the bathhouse, the thing is ugly, she should leave. Ḥanina bar Iqa in the name of Rebbi Jehudah, in all these cases, if she brings an explanation for her behavior she is believed. Rav Ada bar Aḥawa in the name of Rav: A case came before Rebbi and he said, what of it? They asked before him: Even if they saw him putting his mouth on her mouth? He said, this did happen, that they saw a man putting his mouth on her mouth. The case came befote Rebbi Yose, who said that she should leave without ketubah. Her relatives appealed the case and said, if she is deviant, she should leave without ketubah. If she is not deviant, she should take the entire ketubah. Rebbi Mana said to them, bring the ketubah that we may read it. They brought the ketubah and found written in it: If this X marries this Y as her husband and should no longer desire his company, she shall take half the ketubah sum. Rebbi Abun said, since she agreed that he should put his mouth on her mouth it is as if she hated him; she has only half the ketubah. She lies in his bosom or he lies in her bosom, she is deviant. If they embrace, she is deviant. If they kiss, she is deviant. If the door is locked, she is deviant. If it is blocked, that is a problem.

Mishnah

משנה: הַמְקַדֵּשׁ אֶת הַאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים וְנִמְצְאוּ עָלֶיהָ נְדָרִים אֵינָהּ מְקוּדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ עָלֶיהָ נְדָרִים תֵּצֵא שֶׁלֹּא בִכְתוּבָּה. עַל מְנָת שֶׁאֵין עָלֶיהָ מוּמִין וְנִמְצְאוּ בָהּ מוּמִין אֵינָהּ מְקוּדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ בָהּ מוּמִין תֵּצֵא שֶׁלֹּא בִכְתוּבָּה. שֶׁכָּל הַמּוּמִין הַפּוֹסְלִין בַּכֹּהֲנִים פּוֹסְלִין בַּנָּשִׁים. הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ הָאָב צָרִיךְ לְהָבִיא רְאָיָיה שֶׁמִּשֶׁנִתְאָרְסָה נוֹלְדוּ בָהּ מוּמִין אֵילּוּ וְנִסְתַּחֲפָה שָׂדֶהוּ. נִכְנְסָה לִרְשׁוּת הַבַּעַל הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָיה שֶׁעַד שֶׁלֹּא נִתְאָרְסָה הָיוּ בָהּ מוּמִין אֵילּוּ וְהָיָה מִקְחוֹ מֶקַח טָעוּת דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים בַּמֶּה דְּבָרִים אֲמוּרִים בְּמוּמִין שֶׁבַּסֵּתֶר אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי אֵינוֹ יָכוֹל לִטְעוֹן. אִם יֵשׁ מֶרְחָץ עִמּוֹ בְּאוֹתָהּ הָעִיר אַף מוּמִין שֶׁבַּסֵּתֶר אֵינוֹ יָכוֹל לִטְעוֹן מִפְּנֵי שֶהוּא בוֹדְקָהּ בִּקְרוֹבוֹתָיו.

MISHNAH: If somebody performed the preliminary marriage with a woman on condition that she had no obligation of vows on her and it turned out that she had vows to fulfill, she is not preliminarily married. If he married her definitively without inquiry and she had vows to fulfill, she should leave without ketubah. If somebody performed the preliminary marriage with a woman on condition that she had no bodily defects and it turned out that she had bodily defects, she is not preliminarily married. If he married her definitively without inquiry and she had bodily defects, she should leave without ketubah; and all defects which disqualify a priest disqualify a woman. If she had bodily defects, as long as she is in her father’s house, the father has to prove that the defects developed after she was preliminarily married and his field was swamped; once she entered her husband’s domain, the husband has to prove that she had the defects before the preliminary wedding so that his acquisition was in error, the words of Rebbi Meïr. But the Sages say, when was this said? For hidden defects, but he has no claim about visible defects, and if there is a public bathhouse in his town he has no claim for hidden defects since he checks her out through his female relatives.

Halakhah

הלכה: הַמְקַדֵּשׁ אֶת הַאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים וְנִמְצְאוּ עָלֶיהָ נְדָרִים כול׳. הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ כול׳. תַּנִּינָן מוּמִין. בְּאֵילּוּ נְדָרִים. אָמַר רִבִּי יוֹחָנָן בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. נָדְרָה שֶׁלֹּא לוֹכַל בָּשָׂר וְשֶׁלֹּא לִשְׁתּוֹת יַיִן וְשֶׁלֹּא לִלְבּוֹשׁ בִּגְדֵּי צִבְעוֹנִין. אָמַר רִבִּי זְעִירָא. כְּלֵי פִשְׁתָּן הַדַּקִּין הַבָּאִים מִבֵּית שָׁן כִּכְלֵי צִבְעוֹנִין הֵן. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא בְּשֶׁאָמַר לָהּ. עַל מְנָת שֶׁאֵין עָלַיִךְ נְדָרִים. אֲבָל אִם אָמַר. עַל מְנָת שֶׁאֵין עָלַיִךְ כָּל נֵדֶר. אֲפִילוּ נָדְרָה שֶׁלֹּא לוֹכַל חָרוּבִין נֵדֶר הוּא.

HALAKHAH: “If somebody performed the preliminary marriage with a woman on condition that she had no obligation of vows on her,” etc. “If she had bodily defects, as long as she is in her father’s house,” etc. We have stated defects. Which vows? Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoṣadaq: If she vowed not to eat, or not to drink wine, or not to wear dyed garments. Rebbi Ze‘ira said, the fine linen garments which come from Bet She‘an have the status of dyed garments. Rebbi Yose said, the Mishnah deals with the case that he said to her, “on condition that you have no obligation of vows on you.” But if he said, “on condition that you have no obligation of any vow on you,” then even if she made a vow not to eat carob fruit it is a vow.

הָלְכָה אֶצֶל הַזָּקֵן וְהִתִּיר לָהּ הֲרֵי זוֹ מְקוּדֶּשֶׁת. אֶצֶל הָרוֹפֵא וְרִיפְּאָה אֵינָהּ מְקוּדֶּשֶׁת. מַה בֵין זָקֵן וּמַה בֵין רוֹפֵא. זָקֵן עוֹקֵר אֶת הַנֵּדֶר מֵעִיקָּרוֹ. רוֹפֵא אֵינוֹ מְרַפֵּא אֶלָּא מִיכָּן וּלְהַבָּא. אִית תַּנָּיֵי תַנֵי. אֲפִילוּ הָלְכָה אֶצֶל הַזָּקֵן וְהִתִּיר לָהּ אֵינָהּ מְקוּדֶּשֶׁת. מַתְנִיתָא דְּרִבִּי אֶלְעָזָר. דְּתַנֵּי תַּמָּן. אָמַר רִבִּי לָעְזָר. לֹא אָסְרוּ זֶה אֶלָּא מִפְּנֵי זֶה. מַה טַעֲמָא דְרִבִּי לָעְזָר. בְּדִין הָיָה נֵדֶר שֶׁהוּא צָרִיךְ חֲקִירַת חָכָם מִפְּנֵי נֵדֶר שֶׁאֵינוֹ צָרִיךְ חֲקִירַת חָכָם. אִית תַּנָּיֵי תַנֵּי. מוּתֶּרֶת לְהִינָּשֵׂא בְלֹא גֵט. אִית תַּנָּיֵי תַנֵּי. אֲסוּרָה לְהִינָּשֵׂא בְלֹא גֵט. הֲווֹן בְּעָיָין מֵימַר. מָאן דָּמַר. מוּתֶּרֶת לְהִינָּשֵׂא בְלֹא גֵט. רִבִּי לָעְזָר. וּמָאן דָּמַר. אֲסוּרָה לְהִינָּשֵׂא בְלֹא גֵט. רַבָּנִין. כּוּלָּהּ דְּרַבָּנִין. וּמָאן דָּמַר. מוּתֶּרֶת לְהִינָּשֵׂא בְלֹא גֵט. שֶׁמִּתּוֹךְ שֶׁהִיא יוֹדַעַת שֶׁאִם הוֹלֶכֶת הִיא אֶצֶל הַזָּקֵן וְהוּא מַתִּיר לָהּ אֶת נִדְרָהּ וְהִיא אֵינָהּ הוֹלֶכֶת. לְפוּם כֵּן מוּתֶּרֶת לְהִינָּשֵׂא בְלֹא גֵט. וּמָאן דָּמַר. אֲסוּרָה לְהִינָּשֵׂא בְלֹא גֵט. שֶׁלֹּא תֵלֵךְ אֶצֶל הַזָּקֵן וְיַתִּיר לָהּ אֶת נִדְרָהּ וְקִידּוּשִׁין חָלִין עָלֶיהָ לְמַפְרֵעַ וְנִמְצְאוּ בָנֶיהָ בֵּאִין לִידֵי מַמְזֵרוּת. לְפוּם כֵּן אֲסוּרָה לְהִינָּשֵׂא בְלֹא גֵט.

“If she went to an Elder and her dissolved her vow, she is preliminarily married. To a doctor and he healed her, she is not preliminarily married.” What is the difference between the Elder and the doctor? The elder uproots the vow from its start; the doctor heals only for the future. Some Tannaïm state: Even if she went to an Elder and her dissolved her vow, she is not preliminarily married. The baraita follows Rebbi Eleazar, as we have stated there: “Rebbi Eleazar said, they forbade this only because of the other.” What is the reason of Rebbi Eleazar? It would have been logical about a vow which has to be investigated by a Sage … because a vow which does not have to be investigated by a Sage. Some Tannaïm state: She is allowed to marry without a bill of divorce. Some Tannaïm state: She is forbidden to marry without a bill of divorce. They wanted to say that he who says, she is allowed to marry without a bill of divorce, is Rebbi Eleazar, and he who says, she is forbidden to marry without a bill of divorce, are the rabbis. Everything follows the rabbis. He who says, she is allowed to marry without a bill of divorce: Since she knows that if she went to an Elder, he would dissolve her vow, since she does not go therefore she can be married without a bill of divorce. But he who says, she is forbidden to marry without a bill of divorce, that she should not go to an Elder who would dissolve her vow, then the preliminary marriage would become retroactively valid for her and it would turn out that her children become bastards. Therefore she is forbidden to marry without a bill of divorce.

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מַתְנִיתָא אָמְרָה בְּשֶׁקִּידְּשָׁהּ עַל תְּנַאי וּכְנָסָהּ סְתָם. אֲבָל אִם קִידְּשָׁהּ סְתָם וּכְנָסָהּ סְתָם יֵשׁ לָהּ כְּתוּבָּה. רִבִּי יוֹחָנָן אָמַר. אֲפִילוּ קִידְּשָׁהּ סְתָם וּכְנָסָהּ סְתָם אֵין לָהּ כְּתוּבָּה. אָמַר רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. וּצְרִיכָה מִמֶּנּוּ גֵט אֲפִילוּ קִידְּשָׁהּ עַל תְּנַיי וּכְנָסָהּ סְתָם. רִבִּי זְעִירָא בְעָא קוֹמֵי רִבִּי מָנָא. קִידְּשָׁהּ סְתָם וְגֵירְשָׁהּ מִן הָאֵירוּסִין מָה אָמַר בָּהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. נִישְׁמְעִינָהּ מִן הָדָא. הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ הָאָב צָרִיךְ לְהָבִיא רְאָיָיה. הָא אִם הֵבִיא הָאָב רְאָיָיה יֵשׁ לָהּ כְּתוּבָּה. מַה חֲמִית לְמֵימַר. בְּשֶׁקִּידְּשָׁהּ סְתָם וְגֵירְשָׁהּ מִן הָאֵירוּסִין. מָה אֲנָן קַיָימִין. מִן דְּבַתְרָה. בַּמֶּה דְּבָרִים אֲמוּרִים. בְּמוּמִין שֶׁבַּסֵּתֶר. אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי אֵינוֹ יָכוֹל לִטְעוֹן. וְאִין [בְּמַתְנֶה] אַף בְּמוּמִין שֶׁבַּגָּלוּי טוֹעֵן. הָא אָמְרִין חֲבֵרַיָיא קוֹמֵי רִבִּי יוֹסֵי. אֱמוֹר דְּבַתְרָה וּתְהֵא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. נִכְנְסָה לִרְשׁוּת הַבַּעַל הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָה. הָא אִם הֵבִיא הַבַּעַל רְאָיָיה אֵין לָהּ כְּתוּבָּה. וְהַךְ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. יֵשׁ לָהּ כְּתוּבָּה. רִבִּי כֹהֵן בְשֵׁם רַבָּנִין דְּקַיסָרִין. מַתְנִיתָא בְּשֶׁכָּנַס וְלֹא בָעַל. מָאן דָּמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֶׁכָּנַס וּבָעַל. אֲנִי אוֹמֵר. נִתְרַצֶּה לָהּ בִּבְעִילָה.

Rebbi Simeon ben Laqish said, the Mishnah deals with the case that he married her preliminarily conditionally but definitively silently. But if he married her preliminarily silently and definitively silently, she can claim her ketubah. Rebbi Joḥanan said, even if he married her preliminarily silently and definitively silently, she has no ketubah. Rebbi Ḥiyya in the name of Rebbi Joḥanan: But she needs a bill of divorce from him even if he married her preliminarily conditionally but definitively silently. Rebbi Ze‘ira asked before Rebbi Mana: In case he married her preliminarily silently and divorced her after the preliminary marriage, what does Rebbi Simeon ben Laqish say? Let us hear from the following: “If she had bodily defects, as long as she is in her father’s house, the father has to prove.” This implies that if the father proved his case, she can claim her ketubah. What do you see to say, if he married her preliminarily silently and divorced her after the preliminary marriage! Where do we hold? Since afterwards [it is stated]: “When was this said? For hidden defects, but he has no claim about visible defects.” If he [made it conditional], could he not also claim for visible ones? But did not the colleagues say before Rebbi Yose: Should we say that the following statement disagrees with Rebbi Simeon ben Laqish? “Once she entered her husband’s domain, the husband has to prove.” This implies that if the husband proved his case, she has no claim to ketubah. But by the statement of Rebbi Simeon ban Laqish, she has a claim to ketubah. Rebbi Cohen in the name of the rabbis of Caesarea: The Mishnah deals with the case that he definitively married her but did not sleep with her; Rebbi Simeon ben Laqish speaks about the case that he definitively married her and slept with her; I am saying that she was acceptable to him since he took her to bed.

שֶׁכָּל הַמּוּמִין הַפּוֹסְלִין בַּכֹּהֲנִים פּוֹסְלִין בַּנָּשִׁים. הוֹסִיפוּ עֲלֵיהֶן בָּאִשָּׁה רֵיחַ הַפֶּה וְרֵיחַ הַזֵּיעָה שׁוּמָא שֶׁאֵין בָּהּ שִׂיעֵר. רִבִּי אַמִי בַּר עוּקְבָּא בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. בְּעוֹר הַפָּנִים שָׁנוּ. וְהָא תַנִּינָן. בַּמֶּה דְּבָרִים אֲמוּרִים בְּמוּמִין שֶׁבַּסֵּתֶר אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי אֵינוֹ יָכוֹל לִטְעוֹן. וְזֶה מִן הַמּוּמִין שֶׁבַּגָּלוּי הוּא. תִּיפְתָּר הִיא דְּמִטָּמְרָא לָהּ תַּחַת קֳלְֹסִתָיהּ דְרֹאשָׁהּ. תַּנֵּי. שׁוּמָא שֶׁיֵּשׁ לָהּ שִׂיעֵר בֵּין בִגְדוֹלָה בֵּין בִּקְטַנָּה בֵּין בַּגּוּף בִּין בַּפָּנִים הֲרֵי זֶה מוּם. וּשֶׁאֵין בָּהּ שִׂיעֵר. בְּפָנִים מוּם בַּגּוּף אֵינוֹ מוּם. בַּמֶה דְבָרִים אֲמוּרִים. בִּקְטַנָּה. אֲבָל בִגְדוֹלָה בֵּין בַּגּוּף בֵּין בַּפָּנִים הֲרֵי זֶה מוּם. עַד כַּמָּה גְּדוֹלָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. עַד כְּאִיסָּר הָאִיטַלְקִי. רִבִּי אֶלְעָזָר בַּר חֲנִינָה אָמַר. כְּגוֹן הָדֵין דֵּינָרָא קוֹרְדִיָינָא שִׁיעוּרוֹ כַּחֲצִי זָהֻב כָּל שֶׁהוּא. רִבִּי רְדִיפָה רִבִּי יוֹנָה רִבִּי יִרְמְיָה שְׁאִיל. אִשָּׁה קָרַחַת שִׁיטָּה שֶׁלְּשִׂיעֵר מַקֶּפֶת מֵאוֹזֶן לָאוֹזֶן. בָּעֵיי מַשְׁמַע מִן הָדָא. הוֹסִיפוּ עֲלֵיהֶן בָּאִשָּׁה רֵיחַ הַפֶּה וְרֵיחַ הַזֵּיעָה שׁוּמָא שֶׁאֵין בָּהּ שִׂיעֵר. וְלָא אַדְכְּרוֹן קָרְחָה. סָבְרִין מֵימַר שֶׁאֵינָהּ מוּם. אָתָא רִבִּי שְׁמוּאֵל בְרֵיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אָמַר רִבִּי נָסָא. מוּם הוּא. לֹא מַתְנֵי אֶלָּא. דָּבָר שֶׁהוּא כֵאוּר בַּזֶּה וּבַזֶּה. מוּם בַּזֶּה וְאֵינוֹ מוּם בַּזֶּה. אֲבָל דָּבָר שֶׁהוּא נוֹי בַּזֶּה וּמוּם בָּזֶּה. כְּגוֹן הָדָא קָרַחַת. אַף עַל גַּב דְּהוּא מוּם לֹא תַנִּיתָא. תֵּדַע לָךְ שֶׁהוּא כֵן. הֲרֵי זָקָן הֲרֵי נוֹי בָאִישׁ וּמוּם בָּאִשָּׁה. וְלֹא תַנִינָן. יֶתֶר עֲלֵיהֶן בָּאִשָּׁה זָקָן. הֲרֵי דַדִּים הֲרֵי נוֹי בָאִשָּׁה וּמוּם בָּאִישׁ. וְלֹא תַנִינָן. יוֹתֵר עֲלֵיהֶם בָּאִישׁ דַּדִּים.

“And all defects which disqualify a priest disqualify a woman. They added to them for women mouth odor, sweat odor, and a hairless mole.” Rebbi Ammi bar Uqba in the name of Rebbi Yose ben Ḥanina: They taught this about the skin of the face. But did we not state: “When was this said? For hidden defects, but he has no claim about visible defects,” and this is of the visible defects! Explain it if she hid it under her headgear. It was stated: “A mole with hairs is a defect, whether it be large or small, whether it be on the body or on the face. Without a hair it is a defect on the face but not on the body. When has this been said? If it is small. But if it is large, it is a defect whether it be on the body or on the face. How big is large? Rabban Simeon ben Gamliel says, up to an Italic as.” Rebbi Eleazar bar Ḥanina said, for example such a Gordianic denar his measure is half an ubiquitous gold piece. Rebbi Radifa, Rebbi Jonah: Rebbi Jeremiah asked: A bald woman with a row of hair going from one ear to the other? They wanted to understand it from the following: “They added to them for women mouth odor, sweat odor, and a hairless mole.” They did not mention baldness. They wanted to conclude that it is not a defect. There came Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun: Rebbi Nasa said, it is a defect. It is listed only if it is ugly for both sexes. But something which is beautiful in one sex but ugly in the other, like a bald pate, even though it is a defect it was not listed. You should know that this is so because a beard is beautiful for a man and a defect for a woman, and we did not state: In addition, for a woman a beard. There are breasts which are beautyiful for a woman and a defect for men, and we did not state: In addtion, for a man women’s breasts.

מַתְנִיתָא בְּמוּמִין שֶׁאֵין דַּרְכָּן לְהִיוָולֵד. אֲבָל בְּמוּמִין שֶׁדַּרְכָּן לְהִיוָולֵד אֲפִילוּ מִשֶּׁנִּכְנְסָה לִרְשׁוּת הַבַּעַל הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָיה וְלוֹמַר. הִתְנֵיתִי עִמָּהּ.

The Mishnah deals with defects which do not spontaneously appear. But about defects which spontaneously appear, the husband has to bring proof and say that he stipulated about them.

Mishnah

משנה: הָאִישׁ שֶׁנּוֹלְדוּ בוֹ מוּמִין אֵין כּוֹפִין אוֹתוֹ לְהוֹצִיא. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בָּמֶּה דְבָרִים אֲמוּרִים. בְּמוּמִין הַקְּטַנִים אֲבָל בְּמוּמִין הַגְּדוֹלִים כּוֹפִין אוֹתוֹ לְהוֹצִיא.

MISHNAH: If a man developed defects, one does not force him to divorce. Rabban Simeon ben Gamliel said, when has this been said? For minor defects. But for major defects one forces him to divorce.

Halakhah

הלכה: הָאִישׁ שֶׁנּוֹלְדוּ בוֹ מוּמִין כול׳. רַב יְהוּדָה בְשֵׁם רַב. כֵּינִי מַתְנִיתָא. בְּשֶׁהָיוּ בוֹ. אֲבָל נוֹלְדוּ בוֹ כּוֹפִין אוֹתוֹ לְהוֹצִיא. רִבִּי בָּא בַּר כַּהֲנָא בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִרְמְיָה בְּכוֹפִיחַ וּבְפָפוֹ. וְאַתְיָיא דְּרַב בְּשֶׁאֵין בּוֹ. וּדְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בְּשֶׁנּוֹלְדוּ בוֹ. אָמַר רִבִּי זְעִירָא. אַתְיָיא דְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל כְּרִבִּי מֵאִיר. הֵיי דֵין רִבִּי מֵאִיר. בְּקַדְמִיָיא בְּאַחַרַיָיא. אִין בְּקַדְמִיָיא עַד שֶיִּתְנֶה. אִין בְּאַחַרַיָיא אֲפִילוּ הִתְנֶה לֹא כְלוּם. אָלָּא סָלְקַת מַתְנִיתָא כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. וְאֵילּוּ כֵן כּוֹפִין אוֹתוֹ לְהוֹצִיא. כְרַבָּנִין. נִישְׁמְעִינָהּ מִן הָדָא. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אִם הָיָה מוּם גָּדוֹל. כְּגוֹן סוֹמֵא בְּאַחַת מֵעֵינָיו קִיטֵּעַ בְּאַחַת מִיָּדָיו חִיגֵּר בְּאַחַת מֵרַגְלָיו מִיַּד יוֹצִיא וְיִתֵּן כְּתוּבָּה. הָדָא אָמְרָה. סָלְקַת מַתְנִיתָא כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. וְאֵילּוּ שֶׁכּוֹפִין אוֹתוֹ לְהוֹצִיא כְרַבָּנִין.

HALAKHAH: “If a man developed defects,” etc. Rav Jehudah in the name of Rav: So is the Mishnah, “if he had.” But if they developed newly, one forces him to divorce. Rebbi Abba bar Cahana in the name of Rebbi Joḥanan: Practice follows Rabban Simeon ben Gamliel. There came a case before Rebbi Jeremiah about a kopeaḥ, and he forced him. It turns out that following Rav if he did not become so, following Rabban Simeon ben Gamliel if he became so. Rebbi Ze‘ira said, Rabban Simeon ben Gamliel follows Rebbi Meïr. Which [statement of] Rebbi Meïr? The former or the later? If the former, until she made a condition. If the later, even if he made a condition it is nothing. But this Mishnah turns out following Rabban Simeon ben Gamliel; does “the following one forces to divorce” [follows] the rabbis? Let us hear from the following: “Rabban Simeon ben Gamliel says, if it was a major defect, e. g., blind in one eye, amputated of one of his hands, lame in one of his legs, immediately he shall divorce and pay the ketubah.” This Mishnah turns out following Rabban Simeon ben Gamliel; “the following one forces to divorce” [follows] the rabbis.

Mishnah

משנה: וְאֵילּוּ שֶׁכּוֹפִין אוֹתָן לְהוֹצִיא מוּכֵּי שְׁחִין וּבַעַל פּוֹלִיפּוּס וְהַמְקַמֵּץ וְהַמְצָרֵף נְחוֹשֶׁת וְהַבּוּרְסִי בֶּין שֶׁהָיוּ בָם עַד שֶׁלֹּא נִישְּׂאוּ וּבֵין מִשֶּׁנִּישְּׂאוֹ לָמָדוּ. וְעַל כּוּלָּן אָמַר רִבִּי מֵאִיר אַף עַל פִּי שֶׁהִתְנָה עִמָּהּ יְכוֹלָה הִיא שֶׁתֹּאמַר סְבוּרָה הָיִיתִי שֶׁאֲנִי יְכוֹלָה לְקַבֵּל עַכְשָׁיו אֵינִי יְכוֹלָה לְקַבֵּל. וַחֲכָמִים אוֹמְרִים מְקַבֶּלֶת הִיא עַל כָּרְחָהּ חוּץ מִמּוּכֶּה שְׁחִין מִפְּנֵי שֶׁמְּמִיקַּתּוּ. מַעֲשֶׂה בְצִידוֹן בְּבוּרְסִי אֶחָד שֶׁמֵּת וְהָיָה לוֹ אַח בּוּרְסִי אָמְרוּ חֲכָמִים יְכוֹלָה הִיא שֶׁתֹּאמַר לְאָחִיךָ הָיִיתִי יְכוֹלָה לְקַבֵּל וְלָךְ אֵינִי יְכוֹלָה לְקַבֵּל.

MISHNAH: The following one forces to divorce: Those smitten with boils, the one afflicted with a polyp, the dung collector, the brass refiner, and the tanner, whether they were in this before they married or they came to it after they married. For all of these says Rebbi Meïr that, even if he contracted with her, she can say “I thought that I could stand it, now I cannot stand it.” But the Sages say, she is forced to stand it except for the one smitten with boils because she causes him consumption. It happened in Sidon that a tanner died who had a brother tanner; there the Sages said, she can say: “I could stand that in your brother, I cannot stand it in you.”

Halakhah

הלכה: אֵילּוּ שֶׁכּוֹפִין אוֹתָן לְהוֹצִיא מוּכֶּי שְׁחִין כול׳. הַמְקַמֵּץ. זֶה הַמְקַמֵּץ צוֹאָה. וְיֵשׁ אוֹמְרִים. זֶה הַבּוּרְסִי. אָמַר רִבִּי זְעִירָא. מַתְניתָא אָמְרָה. זֶה הַמְקַמֵּץ צוֹאָה. דְּתַנִינָן וְהַמְקַמֵּץ הַבּוּרְסִי. וְצוֹרַף נְחוֹשֶׁת. שְׁמוּאֵל אָמַר. מַּתִיךְ נְחוֹשֶׁת מֵעִיקָּרוֹ.

HALAKHAH: “The following one forces to divorce: Those smitten with boils,” etc. “The meqammeṣ.” This is the dung collector; but some say it is the tanner. Rebbi Ze‘ira said, the Mishnah implies that this is the dung collector since we have stated: “The meqammeṣ and the tanner.” “The brass refiner.” Samuel said, that is the one who smelts brass from its ore.

תַּנֵּי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. פָּגַע בִּי זָקֵן אֶחָד מוּכֶּה שְׁחִין מִצִּיפּוֹרִין. אָמַר לִי. עֶשְׂרִים וְאַרְבָּעָה מִינֵי שְׁחִין הֵן וְאֵין לָךְ קָשֶׁה מִכּוּלָּם וְשֶׁהָאִשָּׁה רָעָה לֹו אֶלָּא רִאְתָן. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. וּבוֹ לָקָה פַרְעֹה הָרָשָׁע. הָדָא הוּא דִכְתִיב וַינַגַּע יי אֶת פַּרְעֹה נְגָעִים גְּדוֹלִים וְאֶת בֵּיתוֹ וגו׳. אָמַר רִבִּי בֶּרֶכְיָה. עַל דֶּטָלְמֵסֶן לְמַגַּע בְּסֹמָה דְמַטְרוֹנָה. אַרְבָּעָה וְעֶשְׂרִים מִינֵי אֲרָזִים הֵן וּמִכּוּלָּן לֹא פֵּירַשׁ הַכָּתוּב אֶלָּא שֶׁבַע בִּלְבַד. הָדָא הוּא דִכְתִיב אֶתַּן בַּמִּדְבָּר אֶרֶז שִׁיטָּה וַהֲדַס וְעֵץ שָׁמֶן אָשִׂים בָּעֲרָבָה בְּרוֹשׁ תִּדְהָּר וּתְאַשּׁוּר יַחְדָּיו. בְּרוֹשׁ בַּרְתָּא. תִּדְהָר אִדְרָא. וּתְאַשּׁוּר פִּיקְסִינָה. הוֹסִיפוּ עֲלֵיהֶן. אַלּוֹנִים עַרְמוֹנִים אַלְמוֹגִים. אַלּוֹנִים בְּלוּטִים. עַרְמוֹנִים דּוּלְבֵּי. אַלְמוּגִּים אֲלֹוִים.

It was stated: “Rabban Simeon ben Gamliel said, I met an old man, smitten with boils, from Sepphoris. He told me, there are 24 kinds of boils; the worst one, and the one for which a woman is bad, is flowing boils. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: With the latter kind, the evil Pharao was smitten; that is what is written: “The Eternal smote Pharao and his house with great plagues,” etc. Rebbi Berekhia said: Because he dared to touch the matron’s body. There are 24 kinds of cedar, and from all of them the verse mentioned only seven. That is what is written: “I shall give in the desert cedar, acacia, myrtle, and oil wood; I put in the prairie beroš, tidhar, and teaššur together. Beroš is cypress; tidhar is idra; teasššur is the box-tree. They added to them’allonim, ‘armonim, and’almogim.’Allonim are oaks, ‘armonim plane trees,’almuggim aloës.