סוטה ד׳Sotah 4

Mishnah

משנה: אֲרוּסָה וְשׁוֹמֶרֶת יָבָם לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּה שֶׁנֶּאֱמַר אֲשֶׁר תִּשְׂתֶּה אִשָּׁה תַּחַת אִישָׁהּ פְּרָט לַאֲרוּסָה וְשׁוֹמֶרֶת יָבָם. אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּה.

MISHNAH: A preliminarily married woman or one who waits for her brother-in-law neither drinks nor collects her ketubah, since it is said: “.. who will deviate from under her husband,” which excludes a preliminarily married woman and one who waits for her brother-in-law. A widow [married to] a High Priest, a divorcee or one who received ḥalîṣah to a common priest, a female bastard or a Gibeoness to an Israel, or an Israel woman married to a bastard or a Gibeonite, neither drinks nor collects her ketubah.

Halakhah

הלכה: אֲרוּסָה וְשׁוֹמֶרֶת יָבָם כול׳. וְיַשְׁקֶינָּהּ. גְּזֵירַת הַכָּתוּב הִיא. וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן. וְלֹא יְקַנֵּא לָהּ. הַתּוֹרָה אָמְרָה. וְקִנֵּא אֶת אִשְׁתּוֹ. וְקִנֵּא אֶת אִשְׁתּוֹ. אֲפִילוּ מִקְצַת אִשְׁתּוֹ.

HALAKHAH: “A preliminarily married woman or one who waits for her brother-in-law,” etc. Why can he not make her drink? It is a decision of the verse: “The man shall bring his wife to the Cohen.” Then he should not be able to declare his jealousy! The Torah said, “and he declared his jealousy to his wife,” “and he declared his jealousy to his wife,” even if she is only partially his wife.

מַתְנִיתִין דְּבֵית שַׁמַּי. דְּבֵית שַׁמַּי אוֹמְרִים. נוֹטֶלֶת כְּתוּבָּתָהּ וְלֹא שׁוֹתָה. אָמַר רִבִּי יוֹסֵי. תַּמָּן טַעֲמַייהוּ דְּבֵית שַׁמַּי. אוֹמֶרֶת. הָבֵיא לִי בַעֲלִי וַאֲנִי שׁוֹתָה. בְּרַם הָכָא יוֹדַעַת הָיְיתָ שֶׁאֵין אֲרוּסָה שׁוֹתָה. לָמָּה הִכְנִיסָה עַצְמָהּ לְמִסְפֵּק הַמְרוּבֶּה הַזֶּה. בִּשְׁבִיל לְפוֹסְלָהּ מִכְּתוּבָּתָהּ.

Does our Mishnah follow the House of Shammai, since the House of Shammai say, “she takes her ketubah but does not drink”? Rebbi Yose said, there the reason of the House of Shammai is that she may say, bring me my husband, then I shall drink. But here, she knew that the preliminarily married cannot drink; why did she bring herself into that great doubt? In order to disqualify herself from receiving her ketubah.

רִבִּי יוּדָה בָּעֵי. כְּמָה דְּתֵימַר תַּמָּן. וְקִנֵּא אֶת אִשְׁתּוֹ. וְקִינֵּא אֶת אִשְׁתּוֹ. אֲפִילוּ מִקְצַת אִשְׁתּוֹ. וְדִכְוָותָהּ תַּחַת אִישֵׁךְ. אֲפִילוּ מִקְצַת אִישֵׁךְ. הֵיךְ עֲבִידָה. קִינֵּא לָהּ עוֹדָהּ אֲרוּסָה וּכְנָסָהּ וְנִסְתְּרָה. מַשְׁקֶה אוֹתָהּ עַל קִינּוּיוֹ. קִינֵּא לָהּ עוֹדָהּ שׁוֹמֶרֶת יָבָם וּכְנָסָהּ וְנִסְתְּרָה. מַשְׁקֶה אוֹתָהּ עַל קִינּוּיוֹ. קִינֵּא לָהּ עוֹדָהּ אֲרוּסָה וּכְנָסָהּ וְנִסְתְּרָה וְיָדַע בָּהּ. תֵּצֵא בִּכְתוּבָּתָהּ. וְאִם לָאו תֵצֵא בְּלֹא כְתוּבָּה. [קִינֵּא לָהּ עוֹדָהּ שׁוֹמֶרֶת יָבָם וּכְנָסָהּ וְנִסְתְּרָה וְיָידַע בָּהּ. תֵּצֵא בִּכְתוּבָּה. וְאִם לָאו תֵצֵא בְּלֹא כְתוּבָּה.] קִינֵּא לָהּ בַּעֲלָהּ וּמֵת וְנָפְלָה לִפְנֵי הַיָּבָם וּכְנָסָהּ וְנִסְתְּרָה. מַשְׁקֶה אוֹתָהּ עַל קִינּוּיוֹ. לֹא קִינֵּא לָהּ בַּעֲלָהּ וָמֵת וְנָפְלָה לִפְנֵי הַיָּבָם וְקִינֵּא לָהּ וְלֹא הַסְפִּיק לִכְנוֹס עַד שֶׁמֵּת וְנָפְלָה לִפְנֵי אָחִיו. אֵינוֹ מַשְׁקֶה אוֹתָהּ. שֶׁלֹּא נָפְלָה לוֹ אֶלָּא מַחְמַת אָחִיו הָרִאשׁוֹן. אֲבָל אִם קִינֵּא לָהּ הַיָּבָם וּכְנָסָהּ וָמֵת וְנָפְלָה לִפְנֵי הַיָּבָם וּכְנָסָהּ וְנִסְתְּרָה. מַשְׁקֶה אוֹתָהּ עַל קִינּוּיוֹ.

Rebbi Jehudah asked: As you say, “and he declared his jealousy to his wife,” “and he declared his jealousy to his wife,” even if she is only partially his wife, similarly, “under your husband,” even if he is only partially your husband. How is that? If he declared his jealousy to her while she was preliminarily married, then he wed her, and she went to a secluded place, he makes her drink on the basis of his declaration of jealousy. If he declared his jealousy to her while she was waiting for her brother-in-law, then he wed her, and she went to a secluded place, he makes her drink on the basis of his declaration of jealousy. If he declared his jealousy to her while she was preliminarily married, then he took her in, she went to a secluded place, and after that he had sex with her, she has to leave with her ketubah; otherwise she has to leave without ketubah. [If he declared his jealousy to her while she was waiting for her brother-in-law, then he took her in, she went to a secluded place, and after that he had sex with her, she has to leave with her ketubah; otherwise without ketubah.] If her husband declared his jealousy and died, she became destined for her brother-in-law who married her, then she went to a secluded place, he makes her drink on the basis of [the first husband’s] declaration of jealousy. If her husband did not declare his jealousy and died, she became destined for her brother-in-law who declared his jealousy but did not manage to take her in before he died and she became destined for his brother, the latter cannot make her drink since she became destined for him only because of the first brother. But if her brother-in-law declared his jealousy, took her in, and died, then she became destined for a brother-in-law who took her in, when she went to a secluded place he makes her drink on the basis of his declaration of jealousy.

תַּמָּן תַּנִּינָן אַיְילוֹנִית וּזְקֵינָה וּשְׁאֵינָהּ רְאוּיָה לִוְולָד לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּתָהּ. שֶׁנֶּאֱמַר וְנִקְּתָה וְנִזְרְעָה זָרַע. הָרְאוּיָה לְהַזְרִיעַ זֶרַע. יָצָאת זוֹ שֶׁאֵינָהּ רְאוּיָה לְהַזְרִיעַ זֶרַע. הָתִיבוּן. הֲרֵי אַלְמָנָה לְכֹהֵן גָּדוֹל הֲרֵי הִיא אֵינָהּ רְאוּיָה לְהַזְרִיעַ זֶרַע. שַׁנְיָיא הִיא. דִּכְתִיב וְלֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו. תַּמָּן תַּנִּינָן. מַמְזֵר פּוֹסֵל וּמַאֲכִיל. כֵּיצַד. וְהָכָא הוּא אָמַר הָכֵין. אָמַר רִבִּי תַּנְחוּמָא. תַּמָּן וְזֶרַע אֵין לָהּ מִכָּל מָקוֹם. בְּרַם הָכָא זֶרַע כָּשֵׁר. לֹא זֶרַע פָּסוּל. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כְּלוּם הַמַּיִם בָּאִין אֶלָּא לְהַתִּירָהּ לְבֵיתָהּ. וְזוֹ כֵיוָן שֶׁנִּסְתְּרָה אוֹמְרִים לוֹ. הוֹצֵא.

There, we have stated: “A she-ram, an old woman, or a sterile one neither drinks nor collects her ketubah,” as it is said: “She will be declared innocent and bear seed,” [this refers to] one able to bear seed; it excludes one who is unable to bear seed. They objected, is there not the widow [married to] the High Priest, is she not able to bear seed? There is a difference, since it is written: “He may not desecrate his seed among his people.” There, we have stated: “A bastard disables and enables to eat. How is this?” And here he says so? Rebbi Tanḥuma said, there, “she has no issue” of any kind, but here one requires enabled seed, not disabled seed. Rebbi Yose ben Rebbi Abun said, the water only serves to permit her to her house; but about this one one tells him to divorce once she went to a secluded place.

Mishnah

משנה: וְאֵילּוּ לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתוּבָּה. הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵיאָה הָאוֹמֶרֶת אֵינִי שׁוֹתָה וְאָמַר בַּעֲלָהּ אֵינִי מַשְׁקֶה וְשֶׁבַּעֲלָהּ בָּעֲלָהּ בַּדֶּרֶךְ נוֹטֶלֶת כְּתוּבָּה וְלֹא שׁוֹתָה. מֵתוּ בַּעֲלֵיהֶן עַד שֶׁלֹּא יִשְׁתּוּ בֵּית שַׁמַּי אוֹמְרִים נוֹטְלוֹת כְּתוּבָּה וְלֹא שׁוֹתוֹת וּבֵית הִלֵּל אוֹמְרִים לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתוּבָּה.

MISHNAH: The following cannot drink or collect their ketubah: One who says, I am impure for you, or one for whom came witnesses declaring her to be impure; one who says “I will not drink”. But one whose husband refuses to make her drink, or whose husband copulated with her on the road, collects her ketubah but does not drink. About those whose husbands died before she would drink, the House of Shammai say, they collect the ketubah but do not drink, but the House of Hillel say, they neither drink not collect the ketubah.

Halakhah

הלכה: אֵילּוּ לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתוּבָּה. הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ כול׳. אָמַר רִבִּי יֹאשִׁיָּה. סָח לִי זְעִירָא מִשּׁוּם אַנְשֵׁי יְרוּשָׁלֵם. שְׁלֹשָׁה הֵן שֶׁאִם בִּקְּשׁוּ לִמְחוֹל מוֹחֲלִין לָהֶן וְאֵילּוּ הֵן. סוֹטָה וּבֶן סוֹרֵר וּמוֹרֶה וְזָקֵן מַמְרָא כול׳.

HALAKHAH: “The following cannot drink or collect their ketubah: One who says, I am impure for you,” etc. Rebbi Joshia said, Ze‘ira told me in the name of the people of Jerusalem: In three cases, if they want to forgive, they may forgive. These are: The suspect wife, the rebellious son, and the rebellious Elder, etc.

Mishnah

משנה: מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶקֶת חֲבֵירוֹ לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּה דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים יָכוֹל הוּא לְהַפְרִישָׁהּ וּלְהַחֲזִירָהּ לֲאַחַר זְמָן. אַיילוֹנִית וּזְקֵינָה וּשְׁאֵינָהּ רְאוּיָה לִוְלָד לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּתָהּ. רִבִּי לָעְזָר אוֹמֵר יָכוֹל הוּא לִישָּׂא לוֹ אִשָּׁה אֲחֶרֶת וְלִפְרוֹת וְלִרְבּוֹת מִמֶּנָּהּ. וּשְׁאָר כָּל הַנָּשִׁים אוֹ שׁוֹתוֹת אוֹ לֹא נוֹטְלוֹת כְּתוּבָּה.

MISHNAH: A woman pregnant by another man or nursing another man’s [child] may neither drink nor collect her ketubah, the words of Rebbi Meïr, but the Sages say, he may separate from her and take her back later. A she-ram, an old woman, or a sterile one, neither drinks nor collects her ketubah; Rebbi Eleazar says, he may marry another wife and be fruitful and multiply with her. All other women either drink or cannot collect their ketubah.

Halakhah

הלכה: מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶקֶת חֲבֵירוֹ כול׳. לֹא יִשָּׂא אָדָם מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶיקֶת חֲבֵירוֹ. וְאִם נָשָׂא עָלָיו הַכָּתוּב אוֹמֵר. אַל תַּשֵּׂג גְּבוּל עוֹלָם (אֲשֶׁר גָּבְלוּ רִאשׁוֹנִים) וּבִשְׂדֵה יְתוֹמִים אַל תָּבוֹא. הַנּוֹשֵׂא מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶיקֶת חֲבֵירוֹ יוֹצִיא וְלֹא יַחֲזִיר עוֹלָמִית. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. יָכוֹל הוּא לְהַפְרִישָׁהּ וּלְהַחֲזִירָהּ לְאַחַר זְמָן. וּבְכָל הַדְּבָרִים רִבִּי מֵאִיר קוֹנֵס. נִישְׁמְעִינָהּ מִן הָדָא. קְטַנָּה שֶׁחָלְצָה תַּחֲלוֹץ מִשֶּׁתַּגְדִּיל. וְאִם לֹא חָלְצָה חֲלִיצָתָהּ כְּשֵׁירָה. רִבִּי מָנָא אָמַר לָהּ סְתָם. רִבִּי יִצְחָק בְּרֵיהּ דְּרִבִּי חִיָיה כְּתוֹבָה בְּשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי מֵאִיר הִיא. דְּרִבִּי מֵאִיר אָמַר. אֵין חוֹלְצִין וְאֵין מְיַיבְּמִין אֶת הַקְּטַנָּה. שֶׁלֹּא תִימָּצֵא אַיילוֹנִית.

HALAKHAH: A woman pregnant by another man or nursing another man’s [child],” etc. A man should not marry a woman pregnant by another man or nursing another man’s [child], but if he did marry her, the verse says about him: “Do not remove the eternal boundaries and do not enter the orphans’ field.” He who marries a woman pregnant by another man or nursing another man’s [child] has to divorce her and should never retake her, the words of Rebbi Meĩr, but the Sages say, he may separate from her and take her back later. Does Rebbi Meїr always fine people? Let us hear from the following: “The underage woman who performed ḥalîṣah should repeat ḥalîṣah once she becomes of age but if she did not repeat it, the ḥalîṣah is valid.” Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the scribe in the name of Rebbi Joḥanan: It is Rebbi Meїr who said that one does not perform ḥalîṣah or levirate with an underage girl because she might turn out to be a she-ram.

תַּנֵּי. מֵנִיקָה שֶׁמֵּת בַּעֲלָהּ לֹא תִינָּשֵׂא עַד עֶשְׂרִים וְאַרְבָּעָה חֳדָשִים. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ. רִבִּי יוֹנָתָן בֶּן יוֹסֵי אוֹמֵר. בֵּית שַׁמַּי אוֹמְרִים. עֶשְׂרִים וְאַרְבָּעָה חֳדָשִים. וּבֵית הִלֵּל אוֹמְרִים. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אִם כְדִבְרֵי הָאוֹמֵר. עֶשְׂרִים וְאַרְבָּעָה חוֹדֶשׁ. מוּתֶּרֶת לְהִינָּשֵׂא לְאַחַר עֶשְׂרִים וְאֶחָד חוֹדֶשׁ. וְאִם כְדִבְרֵי הָאוֹמֵר. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ. מוּתֶּרֶת לְהִינָּשֵׂא לְאַחַר חֲמִשָּׁה עָשָׂר חוֹדֶשׁ. לְפִי שֶׁאֵין הֶחָלָב נֶעֱכָר אֶלָּא לְאַחַר שְׁלֹשָׁה חֳדָשִׁים.

It was stated: “A nursing woman whose husband died should not remarry until 24 months later, the words of Rebbi Meїr. Rebbi Jehudah says, eighteen months. Rebbi Jonathan ben Yose says, the House of Shammai say 24 months, but the House of Hillel say eighteen months. Rabban Simeon ben Gamliel said, following him who said 24 months, she is permitted to remarry after 21 months; following him who said eighteen months, she is permitted to remarry after fifteen months, since the milk terminates only after three months.”

רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. עֲקַבְיָה שָׁאַל אֶת רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוֹרֵי לֵיהּ. עֶשְׂרִים וְאַרְבָּעָה חֳדָשִׁים. רִבִּי יִרְמְיָה. עֲקַבְיָה שָׁאַל לְרִבִּי חֲנִינָא וְהוֹרֵי לֵיהּ. עֶשְׂרִים וְאַרְבָּעָה חֳדָשִׁים. מָה. תְּרֵין עוֹבְדִין הֲווֹן. חַד בְּשֵׁם רִבִּי חֲנִינָא וְחַד בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי מָנָא הוֹרֵי. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ וְצָם כָּל הַהוּא יוֹמָא. רִבִּי מַר עוּקְבָּא הוֹרֵי בְּאַרְבֵּלִי. עֶשְׂרִים וְאַרְבָּעָה חוֹדֶשׁ. וַאֲפִילוּ מֵת הַתִינּוֹק.

Rebbi Jacob bar Aḥa said, Aqabiah asked Rebbi Simeon ben Laqish who instructed him: 24 months. Rebbi Jeremiah: Aqabiah asked Rebbi Ḥanina who instructed him: 24 months. How? Two cases were there, one in the name of Rebbi Ḥanina and one in the name of Rebbi Simeon ben Laqish. Rebbi Mana instructed: eighteen months, and fasted that entire day. Rebbi Mar Uqba instructed in Arbela: 24 months, even if the baby had died.

מוֹדִין חֲכָמִים לְרִבִּי אֶלְעָזָר שֶׁאִם הָיוּ לוֹ אִשָּׁה וּבָנִים שֶׁהִיא שׁוֹתָה וְנוֹטֶלֶת כְּתוּבָּה. הָיָה לוֹ אִשָּׁה וּבָנִים וּמֵתוּ בֵּין קִינּוּי לִסְתִּירָה כְּבָר נִרְאֵית לִשְׁתּוֹת. לא הָיָה לוֹ אִשָּׁה וּבָנִים וּמֵתוּ בֵּין קִינּוּי לִסְתִּירָה כְּבָר נִרְאֵית שֶׁלֹּא לִשְׁתּוֹת.

The Sages agree with Rebbi Eleazar that if he had [another] wife and children, she drinks and collects her ketubah. If he had [another] wife and children but they died between the declaration of jealousy and her secret rendez-vous, she already was eligible to drink. If he did not have [another] wife and children but they died between the declaration of jealousy and her secret rendez-vous, she already was barred from drinking.

Mishnah

משנה: אֵשֶׁת כֹּהֵן שׁוֹתָה וּמוּתֶּרֶת לְבַעֲלָהּ אֵשֶׁת סָרִיס שׁוֹתָה. עַל יְדֵי כָל הָעֲרָיוֹת מְקַנִּין חוּץ מִן הַקָּטָן וּמִמִּי שֶׁאֵינוֹ אִישׁ.

MISHNAH: A Cohen’s wife drinks and is permitted to her husband; the wife of a eunuch drinks. One may declare one’s jealousy with respect to any incest-‘prohibited person, except for a minor and a non-man.

Halakhah

הלכה: אֵשֶׁת כֹּהֵן שׁוֹתָה כול׳. דִּלֹּכֵן מָה אֲנָן אָמְרִין. שָׁתָת וְלֹא בָדְקוּ אוֹתָהּ הַמַּיִם טְהוֹרָה הִיא. אֲנִי אוֹמֵר. הַזְּכוּת תָּלָה לָהּ. נִיחָא כְּמָאן דְּאָמַר. הַזְּכוּת תּוֹלָה וְאֵינָהּ נִיכֶּרֶת. בְּרַם כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְנִיכֶּרֶת. אָמַר רִבִּי יִצְחָק. כֵּן אֲנָן קַיָימִין כְּשֶׁשָּׁתָת וְלֹא הָיוּ הַמַּיִם בּוֹדְקִין אוֹתָהּ. שֶׁלֹֹּא תֹאמַר. הוֹאִיל וְאֵין הַמַּיִם בּוֹדְקִין בָּאֲנוּסָה אֶלָּא בִּמְפוּתָּה. וְזוֹ אֲנוּסָה הִיא. מָה אֲנוּסָה שֶׁבִּכְהוּנָּה כְּרָצוֹן שֶׁבְּיִשְׂרָאֵל. לְפוּם כֵּן צָרַךְ מֵימַר. מוּתֶּרֶת לְבֵיתָהּ. וּמְנַיִין שֶׁאוֹנְסִין פּוֹסְלִין בִּכְהוּנָּה בְּאֵשֶׁת אִישׁ. מָה אִם שְׁרָצִים הַקַּלִּים עָשָׂה בָהֶן אֶת הָאוֹנֶס כְּרָצוֹן. סוֹטָה חֲמוּרָה לֹא כָּל שֶׁכֵּן. תַּנֵּי רִבִּי יַעֲקֹב בַּר אִידִי קוֹמֵי רִבִּי יוֹנָתָן. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת. פְּרָט לְאוֹנְסִין. מָה אַתְּ שְׁמַע מִינָּהּ. אָמַר לֵיהּ. מַה תַּחַת אִישֵׁךְ לְרָצוֹן. אַף כָּאן לְרָצוֹן. וְהִיא לֹא נִתְפָּשָׂה. [אֲסוּרָה]. הָא נִתְפָּשָׂה מוּתֶּרֶת. וְיֵשׁ לָךְ תְּפוּסָה בְיִשְׂרָאֵל וְהִיא אֲסוּרָה. וְאֵי זוֹ זוֹ. זוֹ שֶׁתְּחִילָּתָהּ בְּרָצוֹן וְסוֹפָהּ בְּאוֹנֶס. וְיֵשׁ לָךְ שֶׁאֵינָהּ תְּפוּשָׂה בְיִשְׂרָאֵל וְהִיא מוּתֶּרֶת. וְאֵי זוֹ זוֹ. זוֹ שֶׁתְּחִילָּתָהּ בְּאוֹנֶס וְסוֹפָהּ בְּרָצוֹן. כְּהָדָא אִיתְּתָא אֲתַת לְגַבֵּיהּ רִבִּי יוֹחָנָן. אָמְרָה לֵיהּ. נֶאֱנַסְתִּי. אָמַר לָהּ. וְלֹא עָרֵב לָךְ בְּסוֹף. אָמְרָה לֵיהּ. וְאִם יִטְבּוֹל אָדָם אֶצְבָּעוֹ בִדְבַשׁ וְיִתְּנֶנָּהּ לְתוֹךְ פִּיו בְּיוֹם הַכִּיפּוּרִים שֶׁמָּא אֵינוֹ רַע לוֹ וּבְסוֹף אֵינוֹ עָרֵב לוֹ. וְקִיבְּלָהּ.

HALAKHAH: “A Cohen’s wife drinks,” etc. Otherwise, what could we say? She drank and the water had no influence on her; she is pure! I could say, merit suspended for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Rebbi Isaac said, really we deal with the case that she drank and the water had no influence on her; that you should not say since the water has no influence on a rape victim, but only on a seduced woman, this one is a rape victim. But a rape victim in the priesthood is like a willing one for an Israel, therefore it is necessary to say that she is permitted to her house. From where that rape disables a married woman in the priesthood? Since in matters of crawling things, which are a trifling matter, He made forced [impurity] equal to intentional [impurity], in the weighty matter of the deviant not so much more? Rebbi Jacob bar Idi stated before Rebbi Jonathan: “If you deviated from under your husband and became defiled,” that excludes rape. How do you understand this? He said to him, just as “under your husband” is by consent, so “if you became defiled” is by consent. “She was not raped”, she is forbidden. Therefore, if she was raped, she is permitted. But there is a rape victim which is forbidden for an Israel. Who is that? That is one who started by consent and ended up raped. And there is one who is not a rape victim which is permitted to an Israel. Who is that? That is one who started as a rape victim and ended up consenting. Like that woman who came to Rebbi Joḥanan and said to him, I was raped. He said to her, but was it not sweet to you in the end? She said to him, if a person dips a finger into honey and puts it into his mouth on the Day of Atonement, does he not feel bad about it and at the end it is sweet? He accepted her.

וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת. פְּרָט לְאֵשֶׁת סָרִיס. וַיִּתֵּן אִישׁ בָּךְ אֶת שְׁכָבְתּוֹ. לְרַבּוֹת אֶת הַסָּרִיס. חוּץ מִן הַקָּטָן וּמִמִּי שֶׁאֵינוֹ אִישׁ. [כְּקוֹף].

“If you deviated from under your husband and became defiled,” that excludes a castrate’s wife. “And a man ejaculated into you”, that includes a castrate. “Except for a minor and a non-man,” e. g., an ape.

Mishnah

משנה: וְאֵילּוּ שֶׁבֵּית דִּין מְקַנִּין לָהֶן מִי שֶׁנִּתְחָרַשׁ בַּעֲלָהּ אוֹ נִשְׁטָה אוֹ שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין לֹא לְהַשְׁקוֹתָהּ אָמְרוּ אֶלָּא לְפָסְלָהּ מִכְּתוּבָּתָהּ. רִבִּי יוֹסֵי אוֹמֵר אַף לְהַשְׁקוֹתָהּ שֶׁכְּשֶׁיֵּצֵא בַעֲלָהּ מִבֵּית הָאֲסוּרִין יַשְׁקֵינָּה.

MISHNAH: For the following the court will declare jealousy: One whose husband had become a deaf-mute, or insane, or was confined in a jail; not to make her drink but to make her ineligible for her ketubah. Rebbi Yose says, also to make her drink: When her husband will be freed from jail he should make her drink.

Halakhah

הלכה: אֵילּוּ שֶׁבֵּית דִּין מְקַנִּין לָהֶן כול׳. בְּנֵי יִשְׂרָאֵל.

HALAKHAH: “For the following the court will declare jealousy,” etc. “The children of Israel.”

וִיקַנֵּא וְיַשְׁקֶינָּה. גְּזֵירַת הַכָּתוּב הִיא וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן. וְלֹא יְקַנֶּא לָהּ. הַתּוֹרָה אָמְרָה. וְקִינֵּא אֶת אִשְׁתּוֹ. וְקִינֵּא אֶת אִשְׁתּוֹ. אֲפִילוּ מִקְצַת אִשְׁתּוֹ.

Why can he not make her drink? It is a decision of the verse: “The man shall bring his wife to the Cohen.” Then he should not be able to declare his jealousy! The Torah said, “and he declared his jealousy to his wife,” “and he declared his jealousy to his wife,” even if she is only partially his wife.

בִּיאַת פְּסוּלִין מְנַיִין שֶׁהִיא פּוֹסֶלֶת. מַה נָן קַיָימִין. אִם בְּאֵשֶׁת אִישׁ חֲמוּרָה הִיא. אִם בְּאַלְמָנָה לְכֹהֵן גָּדוֹל כְּבַר כָּתוּב וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן אֵת שֶׁזַרְעוֹ פָסוּל בִּיאָתוֹ פוֹסֵלֶת. וְאֵת שֶׁאֵין זַרְעוֹ פָּסוּל אֵין בִּיאָתוֹ פוֹסֵלֶת. וְאֵילּוּ הֵן. בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד גֵּר עֲמוֹנִי וּמוֹאָבִי אֲדוֹמִי מִצְרִי עֶבֶד מַמְזֵר חָלָל נָתִין כּוּתִי וְגוֹי שֶׁבָּאוּ עַל בַּת כֹּהֵן עַל בַּת לֵוִי וְעַל בַּת יִשְׂרָאֵל פּוֹסֶלֶת מִן הַכְּהוּנָּה. רִבִּי יוֹסֵי אוֹמֵר. כָּל שֶׁזַּרְעוֹ פָּסוּל בִּיאָתוֹ פוֹסֵלֶת. וְכָל שֶׁאֵין זַרְעוֹ פָּסוּל אֵין בִּיאָתוֹ פוֹסֵלֶת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כַּל שֶׁאַתְּ מוּתָּר בְּבִתּוֹ אַתְּ מוּתָּר בְּאַלְמָנָתוֹ. וְכָל שֶׁאֵין אַתְּ מוּתָּר בְּבִתּוֹ אֵין אַתְּ מוּתָּר בְּאַלְמָנָתוֹ.

From where that the intercourse of a disabled disables? What are we talking about? If about a married woman, there is a serious [offense]. If about a widow married to the High Priest, it already is written “The man shall bring his wife to the Cohen.” What is equal between them is: Everybody’s intercourse disqualifies those whose descendant would be disqualified. These are: “A child of nine years and one day, an Ammonite, Moabite, Edomite, or Egyptian proselyte, or a bastard, desecrated, Gibeonite, Samaritan, and Gentile who had intercourse with the daughter of a Cohen, a Levite, or an Israel, disqualified her for the priesthood. Rebbi Yose said, everybody’s intercourse disqualifies those whose descendant would be disqualified; his intercourse does not disqualify those whose descendant would not be disqualified. Rabban Simeon ben Gamliel says, in all cases, if his daughter is permitted to you, so is his widow; if his daughter is not permitted to you, neither is his widow.”