סוטה א׳Sotah 1

Mishnah

משנה: הַמְקַנֵּא לְאִשְׁתּוֹ רִבִּי אֱלִיעֶזֶר אוֹמֵר מְקַנֵּא עַל פִּי שְׁנַיִם וּמַשְׁקֶה עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. רִבִּי יְהוֹשֻׁעַ אוֹמֵר מְקַנֵּא עַל פִּי שְׁנַיִם וּמַשְׁקֶה עַל פִּי שְׁנַיִם.

MISHNAH: If a man declares his jealousy to his wife, Rebbi Eliezer says, he declares his jealousy in front of two [witnesses] and takes her to drink by the testimony of one witness or his own testimony. Rebbi Joshua says, he declares his jealousy in front of two [witnesses] and takes her to drink by the testimony of two [witnesses].

Halakhah

הלכה: הַמְקַנֵּא לְאִשְׁתּוֹ כול׳. כְּתִיב וְעָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת אִשְׁתּוֹ וגו׳. שֶׁלֹּא יְקַנֵּא לָהּ לֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ מִתּוּן. אֶלָּא מִתּוֹךְ דָּבָר שֶׁל אֵימָה. עָבַר וְקִינֵּא לָהּ בְּאֶחָד מִכָּל הַדְּבָרִים הַלָּלוּ. מַה אִיתְאֲמָרַת. לְמִצְוָה. לְעִיכּוּב. אִין תֵּימַר לְמִצְוָה. קִינּוּיוֹ קִינּוּי. אִין תֵּימַר לְעִיכּוּב. אֵין קִינּוּייוֹ קִינּוּי. אַתְיָיא כְהָדָא. כָּל מָקוֹם שֶׁנֶּאֱמַר חוּקָּה תּוֹרָה מְעַכֵּב.

HALAKHAH: “If a man declares his jealousy to his wife,” etc. It is written: “A spirit of jealousy overcame him and he declared his jealousy to his wife;” this implies that he should not declare his jealousy jokingly, or in the middle of a conversation, or lightly, or in a friendly manner but in a way that inspires fear. If he transgressed and declared his jealousy in one of the aforementioned ways: was this said as an obligation or as a necessity? If you say as an obligation, his declaration of jealousy is valid. If you say as a necessity, his declaration of jealousy is invalid. This is resolved referring to the statement: Anywhere “law” or “teaching” is mentioned, it is an absolute necessity.

הַקִּינּוּי. רִבִּי יהוֹשֻׁעַ אָמַר בְּשֵׁם רִבִּי לִיעֶזֶר. חוֹבָה. רִבִּי יוֹשׁוּעַ אָמַר רְשׁוּת. אָמַר רִבִּי לָעְזָר בֶּן רִבִּי יוֹסֵי קוֹמֵי רִבִּי יָסָא. אַתְיָיא דְרִבִּי לִיעֶזֶר כְּבֵית שַׁמַּי וּדְרִבִּי יְהוֹשֻׁעַ כְּבֵית הִלֵּל. דְּרִבִּי לִיעֶזֶר כְּבֵית שַׁמַּי. דְּבֵית שַׁמַּי אוֹמְרִים. לֹא יְגָרֵשׁ אָדָם אֶת אִשְׁתּוֹ אֶלָּא אִם כֵּן מָצָא בָהּ עֶרְוָה. מָצָא בָהּ דְּבָרִים כְּאוּרִין. לְגָרְשָׁהּ אֵינוֹ יָכוֹל שֶׁלֹּא מָצָא בָהּ עֶרְוָה. לְקַיְימָהּ אֵינוֹ יָכוֹל שֶׁמָּצָא בָהּ דְּבָרִים כְּאוּרִין. לְפוּם כֵּן הוּא אוֹמֵר. חוֹבָה. וְהָא תַנֵּי מִשּׁוּם בֵּית שַׁמַּי. אֵין לִי אֶלָּא הַיּוֹצֵאת מִשֵּׁם עֶרְוָה. מְנַיִין הַיּוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ וּצְדָדֶיהָ מְפְוּרָמִין וּזְרוֹעוֹתֶיהָ חֲלוּצוֹת. תַּלמוּד לוֹמַר כִּי מָצָא בָהּ עֶרְוַת דָּבָר. אָמַר רִבִּי מָנָא קִיַימְתִּיהָ בְּעֵדִים. וְכָאן שֶׁלֹּא בְעֵדִים.

The declaration of jealousy, Rebbi Joshua said in the name of Rebbi Eliezer, is obligatory; but Rebbi Joshua said, it is optional. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, it turns out that Rebbi Eliezer follows the House of Shammai and Rebbi Joshua the House of Hillel. As the House of Shammai say, a man may not divorce his wife except if he found in her a matter of nakedness. If he found her behavior ugly, he cannot divorce her since he found no proof of adultery; he cannot keep her since he found her behavior ugly. Therefore, he says, it is obligatory. But was it not stated in the name of the House of Shammai: Not only that the woman must leave because of incest; from where that she must leave if her head’s [hair] is loose, if the side seams of her dress are open, or her arms stripped bare? The verse says, “for he found in her a matter of nakedness.” Rebbi Mana said, I confirmed this if there are witnesses, but not if there are no witnesses.

וּדְרִבִּי יְהוֹשֻׁעַ כְּבֵית הִלֵּל. דְּבֵית הִלֵּל אוֹמְרִים. אֲפִילּוּ הִקְדִּיחָה תַבְשִׁילוֹ. לְפוּם כֵּן הוּא אוֹמֵר. רְשׁוּת. רָצָה לְקַנְאוֹת יְקַנֶּא. רָצָה לְגָרֵשׁ יְגָרֵשׁ.

“And Rebbi Joshua [follows] the House of Hillel.” For the House of Hillel say, even if she burned his food. Therefore, he says it is optional. If he wants to declare his jealousy, he declares his jealousy; if he wants to divorce her, he divorces her.

וּמַה טַעְמָא דְרִבִּי לִיעֶזֶר. כִּי מָצָא בָהּ עֶרְוַת דָּבָר. עֶרְוָה זוֹ סְתִירָה. דָּבָר זֶה קִינּוּי. דָּבָר דָּבָר. מַה דָבָר הָאָמוּר לְהַלָּן עַל פִּי שְׁנַיִם עֵדִים. אַף דָּבָר הָאָמוּר כָּאן עַל פִּי שְׁנַיִם עֵדִים. וּמַשְׁקֶה עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. וּמָעֲלָה בוֹ. בִּתְנָאִים שֶׁהִיתְנָה עִמָּהּ עַל פִּי אֲחֵרִים.

What is Rebbi Eliezer’s reason? “For he found in her a word of nakedness.. “Nakedness”, that is the rendez-vous. “Word”, that is the declaration of jealousy. “Word, word”; just as “word” mentioned there requires two witnesses, so “word” mentioned here requires two witnesses. “But he can take her to drink by the testimony of one witness or his own testimony,” “she was untrue to him in untruthfulness”, about the conditions spelled out to her through the mouth of others.

תַּנֵּי. רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה אוֹמֵר מִשּׁוּם רִבִּי לִיעֶזֶר. מְקַנֵּא עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ וּמַשְׁקֶה עַל פִּי שְׁנַיִם. נֶאֱמַר כָּאן כִּי מָצָא בָהּ עֶרְוַת דָּבָר. וְאֵין מְצִיאָה בְכָל מָקוֹם אֶלָּא בְעֵדִים. מַה מְקַיֵים רִבִּי לִיעֶזֶר דָּבָר. דָּבָר שֶׁהוּא מַרְגִּיל לָבוֹא לִידֵי עֶרְוָה. עֵד אֶחָד מַהוּ שֶׁיַּשְׁקֶה. מַה אִם פִּיו שֶׁאֵינוֹ זוֹקְקוֹ לִשְׁבוּעַת מָמוֹן הֲרֵי הוּא מַשְׁקֶה. עֵד אֶחָד שֶׁהוּא זוֹקְקוֹ לִשְׁבוּעַת מָמוֹן לֹא כָל שֶׁכֵּן. קָרוֹב מָהוּ שֶׁיַּשְׁקֶה. מִי קָרוֹב מִבַּעֲלָהּ. עֵד מִפִּי עֵד מָהוּ שֶׁיַּשְׁקֶה. מַה בֵינוֹ לְבֵין הַקָּרוֹב. קָרוֹב אַף עַל פִּי שֶׁאֵינוֹ כָשֵׁר עַכְשָׁיו כָּשֵׁר הוּא לְאַחַר זְמָן. עֵד מִפִּי עֵד אֵינוֹ כָשֵׁר לֹא עַכְשָׁיו וְלֹא לְאַחַר זְמָן.

It was stated: “Rebbi Yose ben Rebbi Jehudah says in the name of Rebbi Eliezer, he declares his jealousy by the testimony of one witness or his own testimony; he takes her to drink on the testimony of two witnesses.” It is said here: “For he found in her a word of nakedness”; “finding” anywhere has to be validated by witnesses. How does Rebbi Eliezer explain “a word”? A circumstance that brings into the habit of nakedness. May a single witness let him take her to drink? His own testimony can never obligate him to swear in money matters but it will let him take her to drink, a single witness who will obligate him to swear in money matters not so much more? May a relative bring her to drink? Who is a closer relative than her husband? May a hearsay witness bring her to drink? What is the difference between him and a relative? A relative may be disabled today but he might be enabled later, a hearsay witness is not acceptable either today or later.

מַה טַעֲמָא דְרִבִּי יְהוֹשֻׁעַ. כִּי מָצָא בָהּ עֶרְוַת דָּבָר. דָּבָר זֶה הִקִּינּוּי. כִּי מָצָא. אֵין מְצִיאָה אֶלָּא בְעֵדִים. וּמְקַנֵּא עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. וּמָעֲלָה בוֹ. בְקִינּוּי. מַה מְקַיֵים רִבִּי יְהוֹשֻׁעַ עֶרְוָה. עֶרְוָה שֶׁהִיא בָאָה מִכֹּחַ דָּבָר.

What is the reason of Rebbi Joshua? ““For he found in her a word of nakedness.” “Word”, that is the declaration of jealousy. “For he found”; “finding” has to be validated by witnesses. (“But he can take her to drinkby the testimony of one witness or his own testimony,” “she was untrue to him in untruthfulness”.) How does Rebbi Joshua explain “nakedness”? [A prohibition of] nakedness that came because of a word.

הֵשִׁיבוּ עַל דִּבְרֵי רִבִּי יוֹסֵי בֶּן יוּדָה. אִם כֵּן אֵין לְדָבָר סוֹף. הַכֹּל מִמֶּנּוּ לְקַנְאוֹת לָהּ בשנים וּלְהָבִיא עֵדִים שֶׁנִּסְתְּרָה וּלְפוֹסְלָהּ מִכְּתוּבָּה. אָמַר רִבִּי יוֹסֵי. מַה טִיבָהּ לְהִיסָּתֵר. אֶלָּא אַתְיָא דִי לָא עַל דְּמַתְנִיתִין. הַכֹּל מִמֶּנּוּ לַקְנוֹת לָהּ מִפִּיו וְלוֹמַר שֶׁנִּסְתְּרָה וּלְפוֹסְלָהּ מִכְּתוּבָּתָהּ. אָמַר רִבִּי מָנָא. אֲפִילוּ כְהָדֵין תַּנָּיָיא אַתְיָיא הִיא כְּמָאן דָּמַר. מְקַנֵּא לָהּ מֵאָבִיהָ וּמִבְּנָהּ. הַכֹּל מִמֶּנּוּ לַקְנוֹת לָהּ מֵאָבִיהָ וּמִבְּנָהּ וּלְהָבִיא עֵדִים שֶׁנִּסְתְּרָה וּלְפוֹסְלָהּ מִכְּתוּבָּתָהּ. אִין תֵּימַר. מַה טִיבָהּ לְהִיסָּתֵר. הַתּוֹרָה הִתִּירָהּ לְהִיסָּתֵר. דָּמַר רִבִּי יוֹחָנָן מִשּׁוּם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כְּתִיב כִּי יְסִיתְךָ אָחִיךָ בֶּן אִמֶּךָ וגו׳. בִּתְּךָ בַּסֵּתֶר. אִמֶּךָ בַּסֵּתֶר. מִתְיַיחֵד אָדָם עִם אִמּוֹ וְדָר עִמָּהּ. עִם בִּתּוֹ וְדָר עִמָּהּ. עִם אֲחוֹתוֹ וְאֵינוֹ דָר עִמָּהּ.

They answered on the words of Rebbi Yose ben Jehudah: If so, there is no end to it. If he is believed, he declares his jealousy (before two) [by himself], brings witnesses that she was in a secluded place and disables her from receiving the ketubah. Rebbi Yose said, what business did she have in a secluded place? But it refers to the statement in the Mishnah. Is he believed to declare formally his jealousy and then say that she was in a secluded place and disable her from receiving her ketubah? Rebbi Mana said, even for that other Tanna it is [a] valid [objection], following him who says that he may declare his jealousy in respect to her father or her son. Is he believed to declare his jealousy with respect to her father and her son, can he then bring witnesses that she was in a secluded place with them and disable her from receiving her ketubah? If you ask, what business did she have in a secluded place? The Torah permitted her to be in a secluded place, since Rebbi Joḥanan said in the name of Rebbi Simeon ben Ioḥai, it is written: “If your brother, your mother’s son, incites you, etc.,” Your daughter, in secret; your mother, in secret; a man may be alone with his mother and dwell with her, with his daughter and dwell with her, with his sister but may not dwell with her.

עֵידֵי קִינּוּי שֶׁנִּמְצְאוּ זוֹמְמִין לוֹקִין. עֵידֵי סְתִירָה שֶׁנִּמְצְאוּ זוֹמְמִין אַתָּה אָמַרְתָּ לוֹקִין. מַהוּ שֶׁיְּשַׁלְּמוּ. לֹא מִכּוֹחָן הִיא מַפְסֶדֶת כְּתוּבָּתָהּ. אוֹ יָיבֹא כַּיי דָּמַר רִבִּי בָּא רִבִּי יְהוּדָה בְשֵׁם שְׁמוּאֵל. אֵין לְמֵידִין דָּבָר מִדָּבָר בְּעֵדִים זוֹמְמִין. וְהָכָא כֵן.

Witnesses of a declaration of jealousy who were found to be false are whipped. About witnesses concerning her being in a secluded place who were found to be false, you say that they are whipped; why should they not pay? It is not through their action that she loses her ketubah. Or it might be, following what Rebbi Abba, Rav Jehudah, said in the name of Samuel: One does not infer one thing from another in the matter of false witnesses. And here it is so.

נִסְתְרָה בְּעֵד אֶחָד בְּשַׁחֲרִית וּבְעֵד אֶחָד בֵּין הָעַרְבַּיִם. יָיבֹא כְהָדָא. נִתְיַיחֲדָה עִמּוֹ בִפְנֵי שְׁנַיִם. צְרִיכָה הִימֶּינּוּ גֵט שֵׁנִי. בְּאֶחָד אֵינָהּ צְרִיכָה הִימֶּינּוּ גֵט שֵׁינִי. בְּאֶחָד בְּשַׁחֲרִית וְאֶחָד בֵּין הָעַרְבַּיִם. זֶה הָיָה מַעֲשֶׂה וְשָׁאַל רִבִּי לָעְזָר בֶּן תַּדַּאי אֶת הַחֲכָמִים וְאָמְרוּ. אֵין זֶה יִיחוּד. קִינָּא לָהּ בְּעֵד אֶחָד בְּשַׁחֲרִית וּבְעֵד אֶחָד בֵּין הָעַרְבַּיִם. מֵאַחַר שֶׁהוּא אִישׁ וְהִיא אִשָּׁה אֵין קִינּוּיוֹ קִינּוּי. יָיבֹא כְהָדָא. אֵין מְקַבְּלִין מִן הָעֵדִים אֶלָּא אִם כֵּן רָאוּ שְׁנֵיהֶן כְּאַחַת. רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר. וַאֲפִילוּ רָאוּ זֶה אַחַר זֶה. רִבִּי יִרְמְיָה רִבִּי שְׁמוּאֵל בַּר יִצְחָק בְּשֵׁם רַב. מוֹדִין חֲכָמִים לְרִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה בְּעֵידֵי הַבְּכוֹרָה וּבְעֵידֵי הַחֲזָקָה. רַבָּא בְשֵׁם רִבִּי יִרְמְיָה. אַף בְּעֵידֵי סֵימָנִין כֵּן. מֵהָדָא פְּשִׁיטָא שֶׁזֶּה אָמַר. רָאִיתִי שְׁתֵּי שְׂעָרוֹת בְּגַבּוֹ. וְזֶה אוֹמֵר. רָאִיתִי שְׁנֵי שְׂעָרוֹת בְגַבּוֹ. זֶה אוֹמֵר. רָאִיתִי שְׂעָרָה אַחַת בְּגַבָּהּ. וְזֶה אוֹמֵר. רָאִיתִי שְׂעָרָה אַחַת בְּגַבָּהּ. לָאו כְּלוּם. כָּל שֶׁכֵּן גַּבּוֹ וְגַבּוֹ. [שְׁנַיִם אוֹמְרִים. רָאִינוּ שְׂעָרָה אַחַת בְגַבּוֹ. וּשְׁנַיִם אוֹמְרִים. רָאִינוּ] שְׂעָרָה אַחַת בִּכְרֵיסוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן וְרִבִּי הוֹשַׁעְיָה בְּרֵיהּ דְּרִבִּי שַׁמַּי. חַד אָמַר. פָּסוּל. וְחַד אָמַר. כָּשֵׁר. מָאן דָּמַר. פָּסוּל. כְּמֵעִיד עַל חֲצִי סֵימָן. וּמָאן דָּמַר. כָּשֵׁר. אֲנִי אוֹמֵר. שֶׁמָּא נִשְׁרוּ. שְׁנַיִם אוֹמְרִים. רָאִינוּ שְׂעָרָה אַחַת בְּגַבּוֹ. וּשְׁנַיִם אוֹמְרִים. רָאִינוּ שְׂעָרָה אַחַת בִּכְרֵיסָהּ. רִבִּי חַגַּיי אָמַר. דִּבְרֵי הַכֹּל פָּסוּל. רִבִּי בָּא אָמַר. דִּבְרֵי הַכֹּל כָּשֵׁר. רִבִּי יוּדָן אָמַר. בְּמַחֲלוֹקֶת. רִבִּי יוֹסֵי אָמַר. בְּמַחֲלוֹקֶת. אָמַר רִבִּי יוֹסֵי לְרִבִּי חַגַּיי. וְהָא רִבִּי יוּדָן סָבַר כְּוָותִי. אָמַר לֵיהּ. עַל רַבֵּיהּ אֲנָא פְלִיג. לֹא כָּל שֶׁכֵּן עִילָוֵיהּ. אָמַר רִבִּי מָנָא. יְאוּת אָמַר רִבִּי חַגַּיי. אִילּוּ שְׁטָר שֶׁהוּא מְחוּתָּם בְּאַרְבָּעָה עֵדִים וְקָרָא עֲלוּי עִרְעֵר. זֶה מֵעִיד עַל שְׁנַיִם וְזֶה מֵעִיד עַל שְׁנַיִם. שֶׁמָּא כְּלוּם הוּא. וְאֵין כָּל חֲתִימָה וַחֲתִימָה צְרִיכָה (אֶלָּא) שְׁנֵי עֵדִים וָכָה כָּל סֵימָן וְסֵימָן צְרִיכָה שְׁנֵי עֵדִים. רִבִּי חֲנַנְיָה יְלִיף לָהּ מִשְּׁנֵי חֲזָקָה. אִילּוּ אֶחָד מֵעִיד שֶׁאָכְלָהּ שָׁנָה רִאשׁוֹנָה וּשְׁנִיָיה וּשְׁלִישִׁית. וְאֶחָד מֵעִיד שֶׁאָכְלָהּ רְבִיעִית חֲמִישִית וְשִׁשִּׁית. שֶׁמָּא כְּלוּם הוּא. וְאֵין כָּל חֲזָקָה וַחֲזָקָה צְרִיכָה שְׁנֵי עֵדִים וָכָה כָּל סֵימָן וְסֵימָן צָרִיךְ שְׁנֵי עֵדִים.

If she was seen going to a secluded place by one witness in the morning and by one witness in the evening, it is to be treated like the following: “If she was together alone with him by the testimony of two witnesses, she needs a second bill of divorce from him; if there was a single witness she does not need a second bill of divorce from him. With one witness in the morning and one witness in the evening, such a case happened and Rebbi Eleazar ben Thaddeus asked the Sages, who told him that this is not being together alone.” If he declared his jealousy before one witness in the morning and before one witness in the evening; since he is a man and she is a woman, his declaration is nothing. Or is it to be treated like the following: “One accepts the witnesses’ testimony only if they saw it together. Rebbi Joshua ben Qorḥah says, even if they saw it one after the other.” Rebbi Jeremiah, Rebbi Samuel bar [Rav] Isaac in the name of Rav: The Sages agree with Rebbi Joshua ben Qorḥah with regard to witnesses of firstlings and witnesses of squatters’ rights. Rebbi Abba in the name of Rebbi Jeremiah. The same holds for testimony regarding signs. In that case, it is obvious if one says, I saw two hairs on his back and the other says, I saw two hairs on his back. If one says, I saw one hair on her back and the other says, I saw one hair on her back, that is nothing; similarly on his back and on his back. If two say, we saw one hair on his back and two others say, we saw one hair on his belly? Rebbi Yose ben Rebbi Abun and Rebbi Hoshaia the son of Rebbi Shammai, one said, it is invalid, but the other said, it is valid. He who says it is invalid considers him as one who testifies to half a sign. He who says it is valid? I say, maybe they were rubbed off. Two say, we saw one hair on his back and two others say, we saw one hair on his belly. Rebbi Ḥaggai said, everybody agrees that this is invalid [testimony]. Rebbi Abba said, everybody agrees that this is valid. Rebbi Yudan said, this is in disagreement; Rebbi Yose said, this is in disagreement. Rebbi Yose said, does not Rebbi Yudan follow my opinion? He answered, I am disagreeing with his teacher, so much more with him. Rebbi Mana said, Rebbi Ḥaggai was correct. If a document was signed by four witnesses and it was disputed, if one person verified the signature of two [witnesses] and another that of the other two, is that worth anything? Does not every single signature need two witnesses? And here, every single hair needs two witnesses. Rebbi Ḥanania learns it from the years of squatting rights. If one [witness] testified that he ate from the property the first, second, and third years and another [witness] testified that he ate from it the fourth, fifth, and sixth, is that worth anything? Does not every single year need two witnesses? And here, ever single hair needs two witnesses.

Mishnah

משנה: כֵּיצַד מְקַנֵּא לָהּ. אָמַר לָהּ בִּפְנֵי שְׁנַיִם אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי וְדִבְּרָה עִמּוֹ עֲדַיִין מוּתֶּרֶת לְבֵיתָהּ וּמוּתֶּרֶת לוֹכַל בַּתְּרוּמָה. נִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר וְשָׁהָת כְּדֵי טוּמְאָה אֲסוּרָה לְבֵיתָהּ וָאֲסוּרָה לוֹכַל בַּתְּרוּמָה. וְאִם מֵת חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת.

MISHNAH: How does he declare his jealousy? If he said to her in front of two [witnesses]: Do not speak with the man X, and she spoke with him, she still is permitted to her house and to eat heave. If she enters a hidden room together with him and remains there long enough for impurity, she is forbidden to her house and forbidden to eat heave; if he dies she needs ḥalîṣah but cannot be married in levirate.

Halakhah

הלכה: כֵּיצַד הוּא מְקַנֵּא לָהּ כול׳. סוֹף דָּבָר עַד שֶׁתְּדַבֵּר עִמּוֹ. הָא אִם נִסְתְּרָה עִמּוֹ וְלֹא דִיבְּרָה אֵין סְתִירָתָהּ כְּלוּם. דְּרוּבָּה אָתָא מֵימוֹר לָךְ. אֲפִילוּ דִיבְּרָה עִמּוֹ וְלֹא נִסְתְּרָה אֲדַיִין הִיא מוּתֶּרֶת לְבֵיתָהּ וּמוּתֶּרֶת לוֹכַל בַּתְּרוּמָה. לָשׁוֹן נָקִי הוּא מַתְנִיתִין. אַל תִּתְיַיחֲדִי עִם אִישׁ פְּלוֹנִי.

HALAKHAH: “How does he declare his jealousy,” etc. Does this mean only, until she talks with him? That would imply, if she went to a secluded place with him without talking, that going to a secluded place would count for nothing? It comes to tell you more: Even if she talked to him but was not with him in a secluded place, she still is permitted to her house and to eat heave, since the Mishnah uses chaste language: Do not be alone with Mr. X.

מַהוּ שֶׁיְּקַנֵּא לָהּ מִשְּׁנֵי בְנֵי אָדָם כְּאַחַת. רִבִּי יוּדָן אָמַר. בְּמַחֲלוֹקֶת. מָאן דָּמַר. מְקַנֵּא לָהּ מֵאָבִיהָ וּמִבְּנָהּ. מְקַנֵּא לָהּ מִשְׁנֵי בְנֵי אָדָם כְּאַחַת. רִבִּי יוֹסֵי בָעֵי. מְקַנֵּא לָהּ מִמֵּאָה בְנֵי אָדָם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אָמַר לָהּ. אַל תִּיכָּנְסִי לְבֵית הַכְּנֶסֶת. נִכְנֶסֶת.

May he declare his jealousy with respect to two men together? Rebbi Yudan said, that is in dispute. He who says that he may declare his jealousy with respect to her father and her son, [says] that he may declare his jealousy with respect to two men together. Rebbi Yose asked: May he declare his jealousy with respect to a hundred men? Rebbi Yose ben Rebbi Abun said to him: If he said to her, do not enter the synagogue, she enters.

עִמּוֹ. אָמַר רִבִּי מָנָא. לֹא אָמַר אֶלָּא עִמּוֹ. הָא זֶה אַחַר זֶה לֹא. רִבִּי אָבִין אָמַר אֲפִילוּ זֶה אַחַר זֶה. מִכָּל מָקוֹם יֵשׁ רַגְלַיִם לְדָבָר. לַפְּלַטֵּיָא בַלַּיְלָה. לְחוֹרְבָה בַיּוֹם. לִמְבוּאוֹת אֲפֵילוֹת בַּיּוֹם.

“With him.” Rebbi Mana said, it only said “with him.” Therefore, not one after the other. Rebbi Abin said, even one after the other since anyhow it is obvious: On a road during the night, in a ruin during daytime, in dark passageways during daytime.

שָׁאֲלוּ אֶת בֶּן זוֹמָא. מִפְּנֵי מַה סְפֵק רְשׁוּת הַיָּחִיד טָמֵא. אָמַר לוֹן. סוֹטָה מָהִיא. אָמְרוּ לֵיהּ. רְשׁוּת הַיָּחִיד. אָמַר לוֹן מָצִינוּ שֶׁהִיא אֲסוּרָה לְבֵיתָהּ. מִילֵּיהוֹן דְּרַבָּנִן פְּלִיגִין. דָּמַר רִבִּי זְעִירָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. קְטַנָּה שֶׁזִּינָת אֵין לָהּ רָצוֹן לְהֵיאָסֵר עַל בַּעֲלָהּ. וְהָא תַנִּינָן. כָּל שֶׁאֵין בּוֹ דַעַת לִישָּׁאֵל סְפֵיקוֹ טָהוֹר. הָא אִם יֵשׁ בּוֹ דַעַת לִישָּׁאֵל סְפֵיקוֹ טָמֵא. בְּרַם הָכָא. אַף עַל פִּי שֶׁיֵּשׁ בּוֹ דַעַת לִישָּׁאֵל סְפֵיקוֹ טָהוֹר. מִפְּנֵי מַה סְפֵק רְשׁוּת הָרַבִּים טָהוֹר. אָמַר לוֹן. מָצִינוּ שֶׁהַצִּיבּוּר עוֹשִׂין פִּסְחֵיהֶן בְּטַהֲרָה בְּשָׁעָה שֶׁרוּבָּן טְמֵאִין. מַה טוּמְאָה יְדוּעָה הוּתְּרָה לְצִיבּוּר. קַל וְחוֹמֶר סְפֵק טוּמְאָה.

“They asked Ben Zoma: Why is a doubt in a private domain considered impure? He said to them: Where is the suspected wife? In a private domain. He said to them, we find that she is forbidden for her house.” The words of the rabbis disagree, since Rebbi Ze‘ira, Rebbi Yasa said in the name of Rebbi Joḥanan: An underage girl who whored has no will to be forbidden to her husband. But did we not state: “In any case where there is no mind to be asked, the doubtful case is pure”? Therefore, if there is a mind to be asked, the doubtful case is impure. But here, even while there is a mind to be asked, the doubtful case is pure! “Why is a doubt in a public domain considered pure? He said to them: We find that the public prepare their Passah [as in] purity when most of them are impure. If known impurity was permitted in public, so much more for a case of doubtful impurity.”

תַּמָּן תַּנִּינָן כָּל הָעֲרָיוֹת עָשָׂה בָהּ אֶת הַמְעָרֶה כְגוֹמֵר וְחַיָיב עַל כָּל בִּיאָה וּבִיאָה. הֶחֱמִיר בְשִׁפְחָה שֶׁעָשָׂה בָהּ אֶת הַמֵּזִיד כְשׁוֹגֵג. רִבִּי יִרְמְיָה רִבִּי בָּא בָּר מָמָל בְּשֵׁם רַב. שִׁכְבַת זֶרַע עַד שֶׁיִּפְלוֹט. הָכָא כְתִיב שִׁכְבַת זֶרַע וְהָכָא כְתִיב שִׁכְבַת זֶרַע. הָכָא אַתְּ אָמַר שִׁכְבַת זֶרַע עַד שֶׁיִּפְלוֹט. וְהָכָא אַתְּ אָמַר כֵּן. אָמַר רִבִּי יוֹסֵי. שַׁנְיָיה הִיא דִכְתִיב וְנִסְתְּרָה וְהִיא נִטְמָאָה. כֵּיוָן שֶׁנִּסְתְרָה הַתּוֹרָה קְרָאָהּ טְמֵאָה. בְּרַם הָכָא שִׁכְבַת זֶרַע עַד שֶׁיִּפְלוֹט. לֵיי דָא מִילָּה כְתִיב שִׁכְבַת זֶרַע. לְשִׁיעוּרִין. כְּהָדָא דְתַנִּי. וְנִסְתְּרָה וְהִיא נִטְמָאָה. כַּמָּה הִיא סְתִירָה. כְּדֵי טוּמְאָה. כַּמָּה הִיא כְדֵי טוּמְאָה. כְּדֵי בִיאָה. וְכָמָּה הִיא בִיאָה. כְּדֵי הֶעֲרָיָיה.

There, we have stated: “In all matters of incest, He made him who touches equal to him who completes and one is guilty for each single intercourse. He was more stringent with the slave girl since in her case He treated the intentional as unintentional.” Rebbi Jeremiah, Rebbi Abba bar Mamai in the name of Rav: “Flow of semen,” until he ejaculates. Here is written “flow of semen”, and here is written “flow of semen.” Here, you say “flow of semen” until he ejaculates. And here, you say so? Rebbi Yose said, there is a difference, for it is written: “She was hidden and became impure.” From the moment she was hidden, the Torah calls her “impure”. But here, “flow of semen,” until he ejaculates. For what reason is written “flow of semen”? For measures, as it is stated: “She was hidden and became impure”; what is counted as hiding? Time to become impure. What is the time for impurity? Time for intercourse. What is the time for intercourse? Time for ‘touching’.

כַּמָּה הִיא הֶעֲרָיָיה. רִבִּי לִיעֶזֶר אוֹמֵר. כְּדֵי חֲזִירַת דֶּקֶל. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. בֶּן עַזַּאי אוֹמֵר. כְּדֵי לִשְׁתוֹתוֹ. רִבִּי עֲקִיבָה אוֹמֵר. כְּדֵי גִילְגּוּל בֵּיצָה. רִבִּי יוּדָה בֶּן בָּתֵירָה אוֹמֵר. כְּדֵי לְגִימַת שָׁלֹשׁ בֵּצִים מְגוּלְגָּלוֹת זוֹ אַחַר זוֹ. רִבִּי אֶלְעָזָר בֶּן פִּינְחָס אוֹמֵר. כְּדֵי שֶׁיִּקְשׁוֹר גִּירְדִּי אֶת הַנִימָה. מִינְיָימִין אוֹמֵר. כְּדֵי שֶׁתּוֹשִׁיט יָדָהּ וְתִטּוֹל כִּכָּר לֶחֶם מִן הַסָּל. אַף עַל פִּי שֶׁאֵין רְאָיָיה לְדָבָר זֵיכֶר לְדָבָר יֵשׁ. כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם וגו׳. אָמַר רִבִּי יוֹסֵי. כָּל אִילֵּין שִׁיעוּרַיָא לְאַחַר הַתָּרַת הַסִּינָר. אָמַר רִבִּי יוֹחָנָן. כָּל אֶחָד וְאֶחָד בְּעַצְמוֹ שִׁיעֵר. וּבֶן עַזַּאי נָשָׂא אִשָּׁה מִיָּמָיו. אִית דְּבָעֵי מֵימַר. נִתְחַמֵּם. וְאִית דְּבָעֵי מֵימַר. בָּעַל וּפִירֵשׁ. אִית דְּבָעֵי מֵימַר סוֹד יי לִירֵיאָיו וּבְרִיתוֹ לְהוֹדִיעָם.

“How long is ‘touching’? Rebbi Eliezer says, [time needed] to walk around a date palm; Rebbi Joshua says, to mix a cup [of wine]; Ben Azai says, to drink it; Rebbi Aqiba says, [time needed] rolling an egg; Rebbi Jehudah ben Bathyra says, to sip three rolled eggs one after the other; Rebbi Eleazar ben Phineas says, [time needed] for the weaver to bind a thread; Miniamin says, that she can stretch out her hand and lift a loaf of bread from the basket. And though there is no proof, at least there is a hint: ‘For a whoring woman up to a loaf of bread.’” Rebbi Yose said, all these measurements [of time] are after she removes her underpants. Rebbi Joḥanan said, each of them judged by his own experience. But did Ben Azai ever marry? Some want to say, he had an erection. But some want to say, he was married and gave it up. Some want to say, “the secret of the Eternal is for those who fear Him, to inform them about His covenant.”

תַּנֵּי. רִבִּי אוֹמֵר. שָׁלֹשׁ טֻמְאוֹת אֲמוּרוֹת בַּפָּרָשָׁה. אַחַת לַבַּעַל וְאַחַת לַבּוֹעֵל וְאַחַת לַתְּרוּמָה. לַתְּרוּמָה. מָצִינוּ אִשָּׁה שֶׁהִיא אֲסוּרָה לְבֵיתָהּ וּמוּתֶּרֶת בַּתְּרוּמָה. לָמָּה לֹא. אִילּוּ בַת כֹּהֵן שֶׁנִּישֵּׂאת לְיִשְׂרָאֵל וְנֶאֶנְסָה שֶׁמָּא אֵינָהּ מוּתֶּרֶת לְבֵיתָהּ וַאֲסוּרָה לֶאֱכוֹל בַּתְּרוּמָה. לֹא מָצִינוּ אִשָּׁה שֶׁהִיא אֲסוּרָה לְבֵיתָהּ וּמוּתֶּרֶת לוֹכַל בַּתְּרוּמָה. אָמַר רִבִּי אָבִין. אִיתְאֲמָרַת. אַחַת לַבַּעַל וְאַחַת לַבּוֹעֵל וְאַחַת לַיָּבָם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מַתְנִיתִין אָמְרָה כֵן. וְאִם מֵת חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת.

It was stated: Rebbi said, three times is “impurity” said in the paragraph, one for the husband, one for the paramour, and one for heave. For heave? Do we find that a woman is forbidden to her house and permitted to eat heave? Why not? If the daughter of a Cohen was married to an Israel and raped, is she not permitted to her house but forbidden heave? We never find that a woman is forbidden to her house and permitted to eat heave! Rebbi Abin said, it was said: One for the husband, one for the paramour, and one for the levir. Rebbi Yose ben Rebbi Abun said, the Mishnah says so: “If he dies she needs ḥalîṣah but cannot be married in levirate.”

תַּנָּא רִבִּי יַעֲקֹב בַּר אִידִי קוֹמֵי רִבִּי יוֹנָתָן. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ. פְּרָט לָאוֹנְסִין. מַה אַתְּ שְׁמַע מִינָהּ. אָמַר לֵיהּ. מַה תַּחַת אִישֵׁךְ לְרָצוֹן. אַף כָּאן לְרָצוֹן.

Rebbi Jacob bar Abin stated before Rebbi Jonathan: “‘If you deviated from under your husband.’ This excludes rape.” How do you understand this? He said to him: Just as she is “under your husband” by her consent, so also in this case by her consent.

סוֹטָה כְּשֵׁם שֶׁהִיא אֲסוּרָה לַבַּעַל כֵּן אֲסוּרָה לַבּוֹעֵל. כְּשֵׁם שֶׁהִיא אֲסוּרָה לְאָחִיו שֶׁלַּבַּעַל כָּךְ הִיא אֲסוּרָה לְאָחִיו שֶׁלַּבּוֹעֵל. יָכוֹל כְּשֵׁם שֶׁצָּרַת סוֹטָה אֲסוּרָה לְאָחִיו שֶׁלַּבַּעַל כָּךְ אֲסוּרָה לְאָחִיו שֶׁלַּבּוֹעֵל. נִישְׁמְעִינָהּ מִן הָדָא. הָאִשָּׁה שֶׁהָלַךְ בַּעֲלָהּ לִמְדִינַת הַיָּם וּבָאוּ וְאָמְרוּ לָהּ. מֵת בַּעֲלֵיךְ. הַוְיָא לָהּ יָבָם כָּאן וְיִבְּמָהּ וָמֵת. וְאַחַר כָּךְ בָּא בַּעֲלָהּ. אָסוּר בָהּ וּמוּתָּר בְּצָרָתָהּ. אָסוּר בָּהּ וּמוּתָּר בְּאֵשֶׁת אָחִיו. וְאֵשֶׁת אָחִיו לֹא כְצָרַת סוֹטָה הִיא. הָדָא הִיא אָמְרָת שֶׁצָּרַת סוֹטָה מוּתֶּרֶת לְאָחִיו שֶׁלַּבּוֹעֵל. אָמַר רִבִּי יוּדָן. אַתְיָיא כְרַבָּנִן דְּתַמָּן. דָּמַר רִבִּי הִילָא. תַּנֵּיי תַמָּן. כָּל הַעֲרָיוֹת אֵינָן צְרִיכוֹת גֵט חוּץ מֵאֵשֶׁת אִישׁ בִּלְבָד. רִבִּי עֲקִיבָה אוֹמֵר. אַף אֲחוֹת אִשְׁתּוֹ וְאֵשֶׁת אָחִיו. בְּרַם רַבָּנִן דְּהָכָא. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּאֵשֶׁת אָחִיו שֶׁהִיא צְרִיכָה הִימֶּינּוּ גֵט מִשּׁוּם הִילְכוֹת אֵשֶׁת אִישׁ קָנָה בָהּ. עֶרְוָה הִיא. וְעֶרְוָה פּוֹטֶרֶת צָרָתָהּ. אָמַר רִבִּי חִינְנָא. אֲפִילוּ כְרַבָנִן דְּהָכָא אַתְיָא הִיא. בָּהּ קָנְסוּ. לֹא קָנְסוּ בְיוֹרְשֶׁיהָ. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִילֵּל. אִין כְּרַבָּנִן דְּתַמָּן. יְהֵא מוּתָּר בָּהּ. רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹחָנָן. צָרַת סוֹטָה אֲסוּרָה וְצָרַת גְּרוּשָׁה מוּתֶּרֶת. רִבִּי יַעֲקֹב בְּשֵׁם רִבִּי יוֹחָנָן. כָּל הַצָּרוֹת מוּתָּרוֹת חוּץ מִצָּרַת סוֹטָה. שְׁמוּאֵל אָמַר. גְּרוּשָׁה עַצְמָהּ מוּתֶּרֶת לְבֵיתָהּ. מָהוּ פְלִיג. בְּגִין דַּהֲווֹן עָסִיקִין בְּצָרוֹת לֹא אִדְכָּרוּן גְּרוּשׁוֹת. צָרַת סוֹטָה לָמָּה הִיא אֲסוּרָה. רִבִּי יוֹחָנָן אָמַר. מֵרֵיח עֶרְוָה נָגְעוּ בָהּ. רַב אָמַר. מִפְּנֵי שֶׁכָּתוּב בָּהּ טוּמְאָה כַעֲרָיוֹת.

Just as the woman accused of infidelity is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. I might think that just as the co-wife of a woman accused of infidelity is forbidden to her husband’s brother, so she should be forbidden to her paramour’s brother. Let us hear from the following: “A woman’s husband went overseas; they came and told her that her husband had died, and she had a levir here; he married her in levirate and died. Then her husband returned. She is forbidden to him but her co-widow is permitted to him; she is forbidden to him but his brother’s wife is permitted to him.” Is his brother’s wife not like the co-wife of a woman accused of infidelity? That means that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother. Rebbi Judan said, this follows the rabbis there, as Rebbi Hila said, one states there, for incestuous relationships no divorce is needed except for a married woman; Rebbi Aqiba says also from his wife’s sister. But following the rabbis here? Rebbi Ḥiyya in the name of Rebbi Joḥanan: everybody agrees that his brother’s wife needs a bill of divorce from him because of the rule of a married wife. She is forbidden by the incest rules, and an incest-prohibited woman frees her co-wife. Rebbi Ḥinenah said, it is accepted even according to the rabbis here. They fined her but not her heirs. Rebbi Ḥananiah, the son of Rebbi Hillel, said, according to the rabbis there, she should be permitted to him. Rebbi Ze‘ira in the name of Rebbi Joḥanan, the co-wife of a woman accused of infidelity is forbidden, the co-wife of a divorcee is permitted. Rebbi Jacob [bar Aḥa] in the name of Rebbi Joḥanan: All co-wives are permitted except the co-wife of a woman accused of infidelity. Samuel said, the divorcee herself is permitted to her house. Does he disagree? Since they were discussing co-wives they did not mention divorcees. Why is the co-wife of a woman accused of infidelity forbidden? Rebbi Joḥanan said, they touched this case because it looks like adultery. Rav said, because impurity is written there parallel to incest prohibitions.