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.