Jerusalem Talmud Ketubot Chapter 5

אַף עַל פִּי שֶׁאָמְרוּ בְּתוּלָה גּוֹבָה מָאתַיִם וְאַלְמָנָה מְנָה אִם רָצָה לְהוֹסִיף אֲפִילוּ מֵאָה מְנָה יוֹסִיף. נִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה בֵּין מִן הָאֵירוּסִין בֵּין מִן הַנִּישּׂוּאִין גּוֹבָה אֶת הַכֹּל. רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר. מִן הַנִּישּׂוּאִין גּוֹבָה אֶת הַכֹּל מִן הָאֵירוּסִין בְּתוּלָה גּוֹבָה מָאתַיִם וְאַלְמָנָה מְנָה שֶׁלֹּא כָתַב לָהּ אֶלָּא עַל מְנָת לְכוֹנְסָהּ. אַף עַל פִּי שֶׁאָמְרוּ בְּתוּלָה גּוֹבָה מָאתַיִם כול׳. כְּמָה הוּא מִתְחַיֵיב לָהּ. לֹא כֵן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. הַכּוֹתֵב שְׁטָר חוֹב עַל חֲבֵירוֹ בְּחֶזְקַת שֶׁהוּא חַיָיב לוֹ וְנִמְצָא שֶׁאֵינוֹ חַיָיב לִיתֵּן לוֹ. רוֹצֶה הוּא לִיתֵּן כַּמָּה וְלִיקָּרוֹת חַתְנוֹ שֶׁלִּפְלוֹנִי. עַד כְּדוֹן בְּשֶׁפָּסַק מִן הָאֵירוּסִין. פָּסִק מִן הַנִּישּׂוּאִין. רוֹצֶֶה הוּא לִיתֵּן כַּמָּה בְתַשְׁמִישָּׁהּ שֶׁהוּא עָרֵב. עַד כְּדוֹן בְּשֶׁבָּעַל. לֹא בָעַל. רוֹצֶה הוּא לִיתֵּן כַּמָּה עַל קִינְיָינוֹ שֶׁהוֹסִיף. פָּסַק מִן הָאֵירוּסִין פָּסַק מִן הַנִּישּׂוּאִין וְלִקָּרוֹת חַתְנוֹ שֶׁלִּפְלוֹנִי כְּבָר הוּא בְּרָאוּי. תַּשְׁמִישׁ אֵין בּוֹ. קִנְיָין לֹא הוֹסִיף. מִיכָּן רוֹצֶה הוּא לִיתֵּן כַּמָּה וְלֹא תַחֲזוֹר בָּהּ. וִיכוֹלָה הִיא. לֹא כֵן תַּנֵּי. הָאִישׁ אֵינוֹ מוֹצִיא אֶלָּא לִרְצוֹנוֹ. אָמַר רִבִּי אָבִין. מֵעִיקָא הִיא לֵיהּ הוּא מַשְׁבַּק לָהּ. תַּנֵּי. כְּשֵׁם שֶׁהַבַּעַל פּוֹסֵק כָּךְ הָאָב פּוֹסֵק אֶלָּא שֶׁהַבַּעַל מְזַכֶּה בִּכְתָב וְהָאָב אֵינוֹ מְזַכֶּה אֶלָּא בִדְבָרִים. וּבִלְבַד דְּבָרִים שֶׁהֵן נִקְנִין בָּאֲמִירָה. הֵיךְ עֲבִידָא. גִּידּוּל בְּשֵׁם רַב. כַּמָּה אַתָּה נוֹתֵן לְבִנְךָ. כָּךְ וְכָךְ. כַּמָּה אַתָּה נוֹתֵן לְבִתְּךָ. כָּךְ וְכָךְ. כֵּיוָן שֶׁקִּידְּשָׁהּ זָכָת בֵּין הַבָּנוֹת. אָמַר רִבִּי חִיָיה בַּר יוֹסֵף. אַשְׁכָּח גִּידּוּל רְבִיתָא וָמַר זְעִירְתָא. אֶלָּא כֵינִי. כַּמָּה אַתָּה נוֹתֵן לְבִנְךָ. כָּךְ וְכָךְ. וְכַמָּה אַתָּה נוֹתֵן לְבִתְּךָ. כָּךְ וְכָךְ. כֵּיוָן שֶׁקִּידְּשָהּ זָכְתָה הַבַּת בֵּין הַבָּנוֹת וְהַבֶּן בֵּין הַבָּנִים. אָמַר רִבִּי זְעִירָא. וְהָדָא הִיא זְעִירְתָא. לֹא נִמְצָא קוֹנֶה אִשָּׁה בִּמְטַלְטְלִין בְּשָׁוֶה פְרוּטָה. וְאֵין אָדָם קוֹנֶה שְׁתֵּי נָשִׁים בְּשָׁוֶה פְרוּטָה. וּמָה בֵין אֵין אָדָם קוֹנֶה קַרְקַע וְכַמָּה מְטַלְטְלַין בְּשָׁוֶה פְרוּטָה. שֶׁכֵּן אָדָם קוֹנֶה שְׁתֵּי קַרְקָעוֹת בְּשָׁוֶה פְרוּטָה וְאֵין אָדָם קוֹנֶה שְׁתֵּי נָשִׁים בְּשָׁוֶה פְרוּטָה. רִבִּי בָּא בַּר חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. כַּמָּה אַתָּה נוֹתֵן לְבִנְךָ. כָּךְ וְכָךְ. כַּמָּה אַתָּה נוֹתֵן לְבִתְּךָ. כָּךְ וְכָךְ. כֵּיוָן שֶׁקִּידְּשָהּ זָכָת הַבַּת בֵּין הַבָּנוֹת וְהַבֶּן בֵּין הַבָּנִים. וּבִלְבַד מִן הַנִּישּׂוּאִין הָרִאשׁוֹנִים. וַתְיָיא כַּיי דָּמַר רִבִּי חֲנַנְיָא. הַמַּשִּׂיא אֶת בְּנוֹ בְבַיִת זָכָה בַבַּיִת. וּבִלְבַד מִן הַנִּישּׂוּאִין הָרִאשׁוֹנִים. תַּנֵּי רִבִּי הוֹשַׁעְיָה. זָכָת בַּמְטַלְטְלִין וְלֹא זָכָת בַּבַּיִת. וּפְלִיג. רִבִּי ירְמְיָה בְשֵׁם רִבִּי אַבָּהוּ. תִּיפְתָּר שָׁהָיָה אוֹצָרוֹ שֶׁלְּאָבִיו נָתוּן שָׁם. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לָכֵן צְרִיכָה. אֲפִילוּ שְׁ[אוּ]לִין מִן הַשּׁוּק. אָמַר רִבִּי אַבָּהוּ. אִם אָמַר לוֹ לִשְׁאֵילָה לֹא זָכָה בָהֶן. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יַעֲקֹב בֵּירִבִּי בּוּן וְהוֹרֵי כְרִבִּי אַבָּהוּ. אָמַר רִבִּי זְעִירָא. עִיקָּרָא לֵית לָהּ תֶּימֶלִיּוֹסִים. וְרַבָּנִין בָּנִין וְסַלְקוֹן עֲלָהּ. אַתְּ אָמַר. הָאָב פּוֹסֵק עַל יְדֵי בִתּוֹ אֲפִילוּ בוֹגֶרֶת. נִישְׁמְעִינָהּ מִן הָדָא. הָאָב פּוֹסֵק עַל יְדֵי בִתּוֹ וְלֹא אִשָּׁה עַל יְדֵי בִתָּהּ וְלֹא אָח עַל יְדֵי אֲחוֹתוֹ. שַׁנְיָיא הִיא אֲחוֹתוֹ בֵּין שֶׁהִיא נַעֲרָה בֵין שֶׁהִיא בוֹגֶרֶת. וָכָא לֹא שַׁנְיָיא בֵּין שֶׁהִיא נַעֲרָה בֵין שֶׁהִיא בוֹגֶרֶת. רִבִּי בָּא קַרְטִיגֵנָא בְעָא. אֲפִילוּ אַחֵר. אָמְרִין. אֲפִילוּ בוֹגֶרֶת. אַחֵר. נִישְׁמְעִינָהּ מִן הָדָא. הָאָב פּוֹסֵק עַל יְדֵי בִתּוֹ. לֹא אִשָּׁה עַל יְדֵי בִתָּהּ. לֹא אָח עַל יְדֵי אֲחוֹתוֹ. כָּל שֶׁכֵּן בּוֹגֶרֶת. אַף לְמִידַּת הַדִין כֵּן. תֵּן בִּתָּךְ לִפְלוֹנִי וַאֲנִי אֶתֵּן לָךְ כָּךְ וַכָּךְ. קַח שָׂדֶה פְלוֹנִית וַאֲנִי נוֹתֵן לָךְ כָּךְ וַכָּךְ. כֵּינִי מַתְנִיתָא. שֶׁלֹּא הוֹסִיף לָהּ אֶלָּא בִשְׁבִיל חִיבַּת לַיְלָה הָרִאשׁוֹן שֶׁבָּעַל. בָּעַל גֵּירְשָׁהּ וְהֶחֱזִירָהּ וַעֲדַיִין חִיבַּת לַיְלָה הָרִאשׁוֹן קַיֶימֶת. בָּעַל מֵת וְנָפְלָה לִפְנֵי יָבָם אַדַּיִין חִיבַּת לַיְלָה הָרִאשׁוֹן קַיֶימֶת. רִבִּי יַעֲקֹב בַּר אָחָא רִבִי אַלֶכְסָא בְשֵׁם חִזְקִיָּה. הֲלָכָה כְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שֶׁאָמַר. נִתְאַלְמְנוּ אוֹ נִתְגָּרְשׁוּ מִן הָאֵירוּסִין גּוֹבָה מָאתַיִם. מִן הַנִּישּׂוּאִין גּוֹבָה אֶת הַכֹּל. רִבִּי חֲנַנְיָה אָמַר. הִילְכָתָא כְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. אָמַר רִבִּי אַבַּיֵי. אָמְרוּ לְרִבִּי חֲנַנְיָה. צֵא וּקְרָא. רִבִּי יוֹנָה רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹנָתָן אָמַר. הֲלָכָה כְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. רִבִּי יוֹסָה רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹנָתָן אָמַר. אֵין הֲלָכָה כְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. אָמַר רִבִּי יוֹסֵי. סֵימָן הָיָה לָן דְּחִזְקִיָּה וְרִבִּי יוֹנָתָן שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. דְּתַנֵּי. מִי שֶׁהָלַךְ בְּנוֹ לִמְדִינַת הַיָּם וְשָׁמַע עָלָיו שֶׁמֵּת וְעָמַד וְכָתַב כָּל נְכָסָיו לְאַחֵר וְאַחַר כָּךְ בָּא בְּנוֹ. מַתָּנָתוֹ קַיֶימֶת. רִבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר. אֵין מַתָּנָתוֹ קַיֶימֶת. שֶׁאִילּוּ הָיָה יוֹדֵעַ שֶׁבְּנוֹ קַיָים לֹא הָיָה כוֹתְבָן. וָמַר רִבִּי יַעֲקֹב בַּר אָחָא. הֲלָכָה כְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. וְהִיא דְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְהִיא דְּרִבִּי שִׁמְעוֹן בֶּן מְנַסְיָא. וָמַר רִבִּי יַנַּאי. אָמְרוּ לְרִבִּי חֲנִינָה. צֵא וּקְרָא. וְאָמַר רִבִּי יוֹסֵי בַּר זְעִירָה בְשֵׁם רִבִּי יוֹנָתָן. אֵין הֲלָכָה כְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. וְכֵן נְפַק עוֹבְדָא כְּרִבִּי לָעְזָר בֶּן עֲזַרְיָה.

MISHNAH: Even though they said that a virgin collects 200 [ zuz ] and a widow a mina, if he wants to add even 100 minas, he may add document is formulated to indicate that the husband obligates himself for 200/100 zuz by law; the additional sum he takes on himself must be spelled out separately. . If she became widowed or divorced, whether preliminarily or definitively married, she collects everything. Rebbi Eleazar ben Azariah says, definitively married, she collects everything; preliminarily married a virgin collects 200 [ zuz ] and a widow a mina since he added only with the idea to bring her in. HALAKHAH: “Even though they said that a virgin collects 200,” etc. How does he become indebted to her? Do not Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, if somebody writes a debenture for another person under the assumption that he owes him and it turns out that he does not owe, [he does not have] to give to him! He wants to give much to be called X’s son-in-law. That is, if he decided this. at the time of the preliminary marriage. What if he decided this. at the time of the definitive marriage? He wants to give much for sexual relations with her, which are sweet “gift on the morning (after the nuptials)”; Latin dotalicium. This is the only reason accepted by the Babli, 56a . . That is if he slept with her. If he did not sleep with her? He wants to give much for the acquisition he made. If he had decided at the preliminary marriage, at the definitive marriage, he already is called X’s son-in-law, sexual relations are nothing new, there is no new acquisition; from thereon sum while married, what makes that addition enforceable? he wants to give much that she should not change her mind. But can she? Was it not stated 14:2 . In strict talmudic law, divorce is a unilateral act by the husband though in cases of spousal abuse the court can force a divorce by punishing the husband “until he says, I want [to divorce]”. Otherwise, the wife cannot force a divorce. that “a man divorces only by his own will”? Rebbi Abin said, she makes his life miserable and he frees her. It was stated: Just as the husband decides, so the father decides; only that the husband transfers rights in writing but the father only by speech, restricted to those things that can be acquired by speech. What is that? Gidul in the name of Rav: How much are you giving to your son? Such and such. And how much are you giving to your daughter? Such and such. When he preliminarily married her, the daughter acquired among the daughters. Rebbi Ḥiyya bar Joseph said, Gidul found something large and said something small! But it is as follows: How much are you giving to your son? Such and such. How much are you giving to your daughter? Such and such. When he preliminarily married her, the daughter acquired among the daughters and the son among the sons. Rebbi Ze‘ira said, is that something small? Does he not acquire a wife on top of movables with one peruṭa ’s worth (in the tradition of the House of Hillel; Mishnah Qiddušin 1:1 ). The peruṭah is the smallest coin, about 2 g bronze, valued at 1/144 or 1/192 of a silver denar (1/6 or 1/8 of the smallest Roman coin, the as ). That coin disappeared with the Hasmonean kingdom; it remained as the smallest unit of value in legal theory. In rabbinic practice, Šulḥan ‘Arukh Even Ha‘ezer 27:10, the value of a peruṭah is half a grain of sterling silver (0.0324 g). If the marriage of the couple is contracted by the respective parents, the groom acquires not only a wife but all that is promised him from both sides by giving one peruṭah. Since the peruṭah is the smallest unit of computation, the fact that one may acquire more than one thing with one peruṭah is not trivial and needs to be spelled out. ? But nobody can acquire two wives with one peruṭa ’s worth 2:6 . It is possible for a man to simultaneously preliminarily marry any number of women by giving something of value to one of them if she is empowered by the other women to receive the value on their behalf and if there is at least one peruṭah for each of them. ! But cannot a person acquire real estate and several movables with one peruṭa ’s worth1:5 ); therefore, any number of things can be acquired by giving one peruṭah for real estate (cf. also Peah, Chapter 3, Notes 135 ff.). ? For a person can acquire two pieces of real estate with one peruṭa ’s worth, but nobody can acquire two wives with one peruṭa ’s worth. Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: “How much are you giving to your son? Such and such. How much are you giving to your daughter? Such and such. When he preliminarily married her, the daughter acquired among the daughters and the son among the sons,” but only if it is a first marriage. This follows what Rebbi Ḥanania said: If somebody definitively married off his son in a house, the latter acquired the house, but only if it is a first marriage 144a , only if (1) the son was an adult, (2) marrying a virgin, (3) as his first wife, and (4) is the first of his children to be married. Since “house” usually means “one-room house”, the father gives the house to be used by the pair as bridal chamber, with them staying there alone after all wedding guests have left. . Rebbi Hoshaia said, she acquired movables but did not acquire the house. Do they disagree? Rebbi Jeremiah in the name of Rebbi Abbahu: Explain it that his father used it for storage. Rebbi Ḥizqiah in the name of Rebbi Joshua ben Levi: It is needed in case what was stored was borrowed from the market. Rebbi Abbahu said, if he said it is loaned, he did not acquire it. There came a case before Rebbi Jacob ben Rebbi Abun and he instructed following Rebbi Abbahu. Rebbi Ze‘ira said, essentialy this has no basis cit ., this is called “practice lacking a reason”. but the rabbis build and add to it! You say that the father decides for his daughter; even if she is an adult? Let us hear from the following: The father decides for his daughter, but the mother does not decide for her daughter, nor the brother for his sister. Is there a difference about his sister whether she is an adolescent or an adult? So here, there is no difference whether she is an adolescent or an adult formulates no age criterion, there is none. . Rebbi Abba from Carthage asked, even a third party? They said, even if she be an adult? A third party, let us hear from the following: The father decides for his daughter, but the mother does not decide for her daughter, nor the brother for his sister. So much more for the adult. Also in money matters it is so: Give your daughter to X and I shall give you so-and-so much. Buy this field and I shall give you so-and-so much. So is the Mishnah: “Because he did only add for the love of the first night, when he had intercourse with her.” If he slept with her, divorced her, and took her back before he paid her for the divorce; he remains obligated for the entire sum. , the love of the first night is still there. If he slept with her, died, and she became available to the levir, the love of the first night is still there. Rebbi Jacob bar Aḥa, Rebbi Alexis in the name of Ḥizqiah: Practice follows Rebbi Eleazar ben Azariah who said, if they were divorced or widowed after a preliminary marriage she collects 200, after the definitive marriage she collects everything. Rebbi Ḥanania said, practice follows Rebbi Eleazar ben Azariah. Rebbi Abbai said, they said to Rebbi Ḥanania, get outside to recite. Rebbi Jonah, Rebbi Ze‘ira in the name of Rebbi Jonathan said, practice follows Rebbi Eleazar ben Azariah. Rebbi Yosa, Rebbi Ze‘ira in the name of Rebbi Jonathan said, practice does not follow Rebbi Eleazar ben Azariah. Rebbi Yose said, we had a rule that Ḥizqiah and Rebbi Jonathan said the same thing. As it was stated132a . : If somebody’s son went overseas and one heard that he died, [the father] went and wrote his property to somebody else, and after that, the son returned. The gift remains valid; Rebbi Simeon ben Menasia says that the gift is invalid since he would not have written the deed if he had known that his son was alive. And Rebbi Jacob bar Aḥa said, practice follows Rebbi Eleazar ben Azariah, and the reason of Rebbi Eleazar ben Azariah is the reason of Rebbi Simeon ben Menasia., Rav Naḥman, the great authority in matters of money and contracts, agrees. ; and Rebbi Yannai said, they said to Rebbi Ḥanania, get outside to recite. And Rebbi Yose bar Ze‘ira in the name of Rebbi Jonathan said, practice does not follow Rebbi Eleazar ben Azariah. An actual case was judged according to Rebbi Eleazar ben Azariah56a . .

רִבִּי יְהוּדָה אוֹמֵר רָצָה כוֹתֵב לִבְתוּלָה שְׁטָר שֶׁלְּמָאתַיִם וְהִיא כוֹתֶבֶת הִתְקַבִּלְתִּי מִמָּךְ מְנָה וּלְאַלמָנָה מְנָה וְהִיא כוֹתֶבֶת הִתְקַבַּלְתִּי מִמָּךְ חֲמִשִׁים זוּז. רִבִּי מֵאִיר אוֹמֵר. כָּל הַפּוֹחֵת לִבְתוּלָה מִמָּאתַיִם וּלְאַלְמָנָה מִמֵּאָה הֲרֵי זוֹ בְעִילָת זְנוּת. רִבִּי יְהוּדָה אוֹמֵר אִם רָצָה כוֹתֵב כול׳. מִיסְבַּר סְבַר רִבִּי יְהוּדָה. אֵין פּוֹחֲתִין לִבְתוּלָה מִמְּנָה וּלְאַלְמָנָה מֵחֲמִשִּׁים זוּז. וְיִכְתּוֹב כֵּן מִשָּׁעָה רִאשׁוֹנָה. אֶלָּא בְּפוֹחֵת וְהוֹלֵךְ. וְיִכְתּוֹב. שֶׁנִּתְקַבַּלְתִּי מִמָּךְ כָּך וְכָך. אַשְׁכָּח תַּנֵּי בַּר קַפָּרָא. שֶׁנִּתְקַבַּלְתִּי מִמָּךְ כָּך וְכָך. אָמַר רִבִּי יוֹחָנָן. לֹא אָמַר רִבִּי יוּדָה אֶלָּא בְסוֹף. אֲבָל בַּתְּחִילָּה אַף רִבִּי יוּדָה מוֹדֶה. אִין הוּא בַתְּחִילָּה וְאִין הוּא בַסּוֹף. חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. עַד שֶׁלּא בָעַל וּמִשֶּׁבָּעַל. רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹחָנָן. עַד שֶׁלֹּא כָנַס וּמִשֶּׁכָּנַס. לֹא בָעַל וְגֵירְשָׁה וְהֶחֱזִירָהּ הִיא כַּתְּחִילָּה הִיא בַסּוֹף. וְאֵי זוֹ הִיא אִשָּׁה וְאֵי זוֹ הִיא פִילֶגֶשׁ. רִבִּי מֵאִיר אוֹמֵר. אִשָּׁה יֵשׁ לָהּ כְּתוּבָּתָהּ פִּילֶגֶשׁ אֵין לָהּ כְּתוּבָּה. רִבִּי יוּדָה אוֹמֵר. אַחַת זוֹ וְאַחַת זוֹ יֵשׁ לָהּ כְּתוּבָּה. אִשָּׁה יֵשׁ לָהּ כְּתוּבָּה וּתְנָאֵי כְתוּבָּה. פִּילֶגֶשׁ יֵשׁ לָהּ כְּתוּבָּה וְאֵין לָהּ תְּנָיֵי כְתוּבָּה. רִבִּי יוּדָה בְשֵׁם רַב. זוֹ דִבְרֵי רִבִּי מֵאִיר וְרִבִּי יְהוּדָה. אֲבָל דִּבְרֵי חֲכָמִים. נוֹשֵׂא אָדָם אִשָּׁה וּמַתְנֶה עִמָּהּ עַל מְנָת שֶׁלֹּא לְזוּנָהּ וּלְפַרְנְסָהּ. וְלֹא עוֹד אֶלָּא שֶׁתְּהֵא זוּנָתוֹ וּמְפַרְנְסָתוֹ וּמְלַמְּדָתוֹ תוֹרָה. מַעֲשֶׂה בְּרִבִּי יְהוֹשֻׁעַ בְּנוֹ שֶׁל רִבִּי עֲקִיבָה שֶׁנָּשָׂא אִשָּׁה וְהִתְנָה עַל מְנַת שֶׁלֹּא לָזוּן וְשֶׁלֹּא לְפַרְנֵס. וְלֹא עוֹד אֶלָּא שֶׁתְּהֵא זוּנָתוֹ וּמְפַרְנְסָתוֹ וּמְלַמְּדָתוֹ תוֹרָה. וְכִיוָן שֶׁבָּאוּ שְׁנֵי רַעֲבוֹן וְחִלְּקוּ הַנְּכָסִים בֵּינֵיהֶן הִתְחִילָה קוֹבֶלֶת עָלָיו לְחַכְמֵי יִשְׂרָאֵל. אָמַר לָהֶן. הִיא נֶאֱמֵנֵת עָלַי יוֹתֵר מִן הַכֹּל. אָמְרָה לָהֶן. בְּוַדַּאי כָּךְ הִתְנֵיתִי עִמּוֹ. אֵין אַחַר קִינְיָין כְּלוּם.

MISHNAH: Rebbi Jehudah says, if he wants he writes for a virgin a contract of 200 [ zuz ] and she writes “I received 100 from you”, or for a widow a mina and she writes “I received 50 from you.” Rebbi Meïr says, anyone who diminishes [the ketubah ] of a virgin below 200 or that of a widow below 100 is engaging in whoring copulation are the absolute minimum. He admits that there are places where one does not write a ketubah document; this fact does not diminish the amount of ketubah due. . HALAKHAH: “Rebbi Jehudah says, if he wants he writes,” etc. Does Rebbi Jehudah think that the minimum for a virgin is a mina and for a widow 50 zuz ? Should he not write so from the start? But it must be a diminution afterwards The Babli disagrees (57a ) in the name of Bar Qappara. . Why can he not write that “I received from you such and such”? It was found that bar Kappara stated: “I received from you such and such”. Rebbi Joḥanan said: Rebbi Jehudah formulated this only for the end; but at the start, even Rebbi Jehudah agrees The Babli disagrees (57a ) in the name of Bar Qappara. . What is the beginning and what is the end? The colleagues in the name of R. Joḥanan: Before he had intercourse, and after he had intercourse. Rebbi Ze‘ira in the name of R. Joḥanan: Before he took her in, and after he took her in. If he did not have intercourse with her, divorced her, and took her in again; that is before and after of a mina, it is at the end. But since she still is a virgin, it is the beginning. The definition of R. Ze‘ira leads to the construction of a self-contradictory case; it should be rejected. . What is a wife and what is a concubine does not exist in rabbinic practice, the question is of purely theoretical character, an inquiry into the essence of the biblical institution of legal concubine. ? Rebbi Meïr says, a wife has a ketubah, a concubine has no ketubah , he must hold that a concubine is not married. This is the position of the Babli, Sanhedrin 21a , articulated by Rav. (For rabbinic practice in Medieval Spain, cf. Menaḥem ben Aaron ben Zeraḥ, צדה לדרך Part 3, Chapter 2.) . Rebbi Jehudah says, both have a ketubah. A wife has a ketubah and the ketubah stipulations; a concubine has a ketubah but no ketubah stipulations. Rav Jehudah in the name of Rav: These are the opinions of Rebbi Meïr and Rebbi Jehudah. But the words of the Sages: “A man may marry a woman and stipulate with her not to feed her and not to provide for her of 200/100 zuz ) . It also recognizes that a woman of higher social standing can buy herself a husband on her terms. Cf. Tosefta ki-Fshutah, part 6, p. 244. . Not only that, but that she should feed and provide for him and teach him Torah 3:3, Note 137 . . It happened that Rebbi Joshua, son of Rebbi Aqiba, married a woman and stipulated with her not to feed her and not to provide for her. Not only that, but that she should feed and provide for him and teach him Torah. But when years of famine came and they distributed the properties among themselves, she started complaining about him to the Sages of Israel. He said to them, for me she is trustworthy more than anybody. She told them, it is true that thus I stipulated with him. [They said to her], nothing comes after acquisition the execution of the contract alone does not make it valid or irrevocable. For this it needs an act of acquisition, exemplified by Ruth 4:7 , where the acquirer (Boaz) takes his sandal and lets the seller (the redeemer) move it in front of witnesses. {In the Tosephta, the expression is קיצה “contract”.} After acquisition, a contract can only be modified by a written rider agreed to by the parties. .”

נוֹתְנִין לִבְתוּלָה שְׁנֵים עָשָׂר חוֹדֶשׁ מִשֶׁתְּבָעָהּ הַבַעַל לְפַרְנֵס אֶת עַצְמָהּ. וּכְשֵׁם שֶׁנּוֹתְנִין לָאִשָּׁה כֵּן נוֹתְנִין לָאִישׁ לְפַרְנֵס אֶת עַצְמוֹ. וּלְאַלְמָנָה שְׁלֹשִׁים יוֹם. הִגִּיעַ זְמָן וְלֹא נִישְּׁאוּ אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בַּתְּרוּמָה. רִבִּי טַרְפוֹן אוֹמֵר נוֹתְנִין לָהּ הַכֹּל תְּרוּמָה. רִבִּי עֲקִיבָה אוֹמֵר מֶחֱצָה חוּלִין וּמֶחֱצָה תְרוּמָה. נוֹתְנִין לִבְתוּלָה שְׁנֵים עָשָׂר חוֹדֶשׁ. תַּנֵּי. הַבֶּגֶר בְּשָׁעָה שְׁנֵים עָשָׂר חוֹדֶשׁ. אָמַר רִבִּי הִילָא. תַּנֵי תַמָּן. נוֹתְנִין לְבֶגֶר שְׁנֵים עָשָׂר חוֹדֶשׁ וְנוֹתְנִין לָהּ קִידּוּשִׁין. וּלְאַלְמָנָה שְׁלֹשִׁים יוֹם. תַּנִינָן נוֹתְנִין לִבְתוּלָה שְׁנֵים עָשָׂר חוֹדֶשׁ וְאַתְּ אָמַר אָכֵין. רִבִּי אָבִין בּשֵׁם רִבִּי הִילָא. לְאַחַר בּוֹגְרָהּ שֶׁנֵים עָשָׂר חוֹדֶשׁ נוֹתְנִין לָהּ קִידּוּשִׁין שְׁלֹשִׁים יוֹם. עָשָׂת שְׁנֵים עָשָׂר חוֹדֶשׁ לִפְנֵי הָרִאשׁוֹן וְאַחַר כָּךְ בָּא הַשֵּׁינִי. אָמַר לָהּ. לֹא כְבָר הֵימַנְתִּי. יְכוֹלָה הִיא לוֹמַר. חִיבָּתוֹ עָלַי מִן הַבָּחוּר. הוּא אַלְמוֹן וְהִיא בְתוּלָה וְהוּא בְּעָא מֵיסַב. יְכוֹלָה הִיא לוֹמַר. חִיבָּתוֹ עָלַי מִן הַבָּחוּר. הוּא בָחוּר וְהִיא אַלְמָנָה וְהִיא בְּעָיָא מֵיסַב. יָכוֹל הוּא מֵימַר. חִיבָתָהּ עָלַי יוֹתֵר מִבְּתוּלָה. הִיא קְטַנָּה וְרוֹצָה לְהַגְדִּיל שׁוֹמְעִין לָהּ. הִגִּיעַ זְמָן וְלֹא נִישְּׂאוּ אוֹכְלוֹת מִשֶּׁלּוֹ וְ[אֵינָם] אוֹכְלוֹת בַּתְּרוּמָה. מֵתוּ בַעֲלֵיהֶן אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בִּתְרוּמָה. אָמַר שְׁמוּאֵל אַחֲוֵי דְרִבִּי בְּרֶכְיָה. וְהוּא שֶׁשָּׁלֵם הַזְּמָן בַּרְבִיעִי. שֵׁשָּׁלֵם הַזְּמָן בַּשְּׁלִישִׁי בַּחֲמִישִׁי. רִבִּי חָמָא בַר עוּקְבָּא בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה וְלֵוִי תְּרֵיהוֹן אָמְרִין. נַעֲשֶׂה כְמִי שֶׁחַבְּשׁוּהוּ סוֹפְרִים. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אִם הָיְתָה עִיכּוּבָהּ מַחְמָתוֹ נִיזּוֹנֶת מִשֶּׁלּוֹ. תַּנֵּי. רִבִּי טַרְפוֹן אוֹמֵר. נוֹתְנִין לָהּ הַכֹּל תְּרוּמָה. שֶׁהַתְּרוּמָה מְצוּיָה בְכָל מָקוֹם. רִבִּי עֲקִיבָה אוֹמֵר. מֶחֱצָה חוּלִין וּמֶחֱצָה תְרוּמָה. שֶׁהַנָּשִׁים מְצוּיוֹת לְטַמֵּא טָהֳרוֹת. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כָּל מָקוֹם שֶׁהִזְכִּיר תְּרוּמָה נוֹתְנִין לָהּ כִּפְלַיִים בְּחוּלִין.

MISHNAH: One gives a virgin twelve months from when the husband requested to marry her to provide for herself. Just as one gives to the woman so one gives to the man to provide for himself. And to a widow thirty days. If the time has come and they are not definitively married, they eat from his [property] and may eat heave 22:11 , speaking about heave, reads: “If a Cohen buy a person with his money, that person may eat it.” Since the preliminary marriage is formally an acquisition by money, the bride can eat heave as soon as the groom is required to feed her. Therefore, if the delay of the wedding is his fault, the girl’s family can require that he feed her after the statutory 12 months delay, and he can fulfill his obligation by providing her with heave (for which he did not pay) and which she must eat in levitic purity in her father’s house. . Rebbi Ṭarphon says, one gives her everything in heave. Rebbi Aqiba said, half profane and half heave. HALAKHAH: “One gives a virgin twelve months.” It was stated: Adulthood in its time is twelve months. Rebbi Hila said, state: One gives an adult twelve months and one gives her a preliminary wedding, and thirty days to a widow. We have stated: “One gives a virgin twelve months,” and you say so? Rebbi Abin in the name of Rebbi Hila: After she was an adult for twelve months one gives her the preliminary marriage and afterwards thirty days. If she spent twelve months for the first and then the second one came. If he says to her, did you not wait already? She can say to him, I love you better than the young one. He is a widower, she is a virgin, and he wants to definitively marry. She can say, I love you better than a bachelor. If he is a bachelor and she a widow, and she wants to be definitively married. He can say, I love you better than a virgin. If she is underage and wants to grow up one listens to her. When the time came and they were not definitively married, they eat from his property and [do not] eat heave. If the husbands died, they eat from his property and eat heave 58a, s. v . ואפילו; there it reads: הִגִּיעַ זְמָן וְלֹא נִישְּׂאוּ אוֹ שֶׁמֵּתוּ בַעֲלֵיהֶן אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בִּתְרוּמָה. “When the time came and they were not definitively married or their husbands died, they eat from his property and eat heave.” The next Mishnah will state that all this and the connected difficulties are removed by later practice, that no woman married to a Cohen can eat from her husband’s heave unless she is definitively married to him. The practice of the returnees from Babylonia probably should read: “When the time has come and they were not definitively married, they eat from his property and eat heave. If the husband died, they eat from his property and [do not] eat heave.” The levir who is a Cohen cannot cause his prospective wife to eat heave since in contrast to his brother he has no preliminary marriage that could count as acquisition. A Cohen’s widow can eat heave only if she remains a member of the priestly clan, i. e., if any descendants of her husband by her survive her husband’s death. Vice versa, a Cohen’s daughter married to an Israel can eat heave after her husband’s death only if no descendants of her husband by her survive her husband’s death. . Samuel, the brother of Rebbi Berekhiah, said: Only if the time was up on a Wednesday. What if the time was up on Tuesday or Thursday? Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina and Levi: Both say that he is as if the Sages had jailed him. Rebbi Joshua ben Levi said, if the delay is his fault, she is fed from his property. It was stated 1:1, Note 3 . If heave cannot be eaten, it has to be given in minute amounts (“1 kernel of grain frees an entire silo”) and be destroyed; no wife can be fed with it. : “Rebbi Ṭarphon says, one gives all heave to her, for heave is found everywhere. Rebbi Aqiba says, half profane [food] and half heave, for women frequently are impure for holy things.” It was stated: “Rabban Simeon ben Gamliel says, any place, where heave is mentioned, one gives her twice the corresponding amount of profane [food].

הַיָּבָם אֵינוֹ מַאֲכִיל בַּתְּרוּמָה. עָשְׂתָה שִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַבַּעַל וְשִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַיָּבָם וַאֲפִילוּ כוּלָּן בִּפְנֵי הַבַּעַל חָסֵר יוֹם אֶחָד בִּפְנֵי הַיָּבָם אוֹ כוּלָּן בִּפְנֵי הַיָּבָם חָסֵר יוֹם אֶחָד בִּפְנֵי הַבַּעַל אֵינָהּ אוֹכֶלֶת בַּתְּרוּמָה. זוֹ מִשְׁנָה רִאשׁוֹנָה. בֵּית דִּין שֶׁלְּאַחֲרֵיהֶן אָמְרוּ אֵין הָאִשָּׁה אוֹכֶלֶת בַּתְּרוּמָה עַד שֶׁתִּיכָּנֵס לַחוּפָּה. הַיָּבָם אֵינוֹ מַאֲכִיל בַּתְּרוּמָה כול׳. אָמַר רִבִּי יִרְמְיָה. תַּנֵּי תַּמָּן. הַיְּבָמָה כָּל שְׁלֹשָׁה חֳדָשִׁים נִיזּוֹנֶת מִשֶּׁלְּבַעֲלָהּ. עָמַד יְבָמָהּ בַּדִּין וּבָרַח נִיזּוֹנֶת מִשֶׁלּוֹ. חָלָה כְּמִי שֶׁבָּרַח דָמֵי. וְהָלַךְ לוֹ לִמְדִינַת הַיָּם כְּמִי שֶׁבָּרַח. אַלְמָנָה שֶׁאָמְרָה. הֲרֵי אֲנִי מֵיגֶדֶת אַלְמְנוּתִי בְבֵית בַּעֲלִי שׁוֹמְעִין לָהּ. רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא. הָאוֹמֵר. אֵינִי חוֹלֵץ. כְּאִילּוּ אוֹמֵר. אֵינִי מְגָרֵשׁ. אָמַר רַב זַבְדָּא. הוֹרֵי רִבִּי יִצְחָק. הָאוֹמֵר. אֵינִי חוֹלֵץ. כְּאוֹמֵר. אֵינִי מְגָרֵשׁ. עָשָׂת שִׁשָּׁה חֳדָשִׁים [בִּ]פְנֵי הַבַּעַל וְשִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַיָּבָם אֵינָהּ אוֹכֶלֶת בַּתְּרוּמָה. וְלֹא סוֹף דָּבָר שִׁשָּׁה חֳדָשִׁים לִפְנֵי הַיָּבָם אֶלָּא אֲפִילוּ כוּלָּם בִּפְנֵי הַיָּבָם חָסֵר יוֹם אֶחָד אֵינָהּ אוֹכֶלֶת בַּתְּרוּמָה. מַתְנִיתִין לֹא כְמִשְׁנָה הָרִאשׁוֹנָה וְלֹא כְמִשְׁנָה הָאַחֲרוֹנָה אֶלָּא כְמִשְׁנָה הָאֶמְצָעִית. דְּתַנֵּי. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים. אֲרוּסָה בַת יִשְׂרָאֵל אוֹכֶלֶת בַּתְּרוּמָה. דַּהֲווֹן דָּרְשִׁין וְכֹהֵן כִּי יִקְנֶה נֶפֶשׁ קִנְיַין כַּסְפּוֹ. דִּלֹא כֵן מַה בֵין קוֹנֶה אִשָּׁה וּבֵין קוֹנֶה שִׁפְחָה. חָזְרוּ לוֹמַר. לְאַחַר שְׁנֵים עָשָׂר חוֹדֶשׁ חוֹדֶשׁ לִכְשֶׁיִּתְחַיֵיב בִּמְזוֹנוֹתֶיהָ. בֵּית דִּין שֶׁלָּאַחֲרוֹן אָמְרוּ. לְעוֹלָם אֵין הָאִשָּׁה אוֹכֶלֶת בַּתְּרוּמָה עַד שֶׁתִּיכָּנֵס לַחוּפָּה. וּכְבָר שָׁלַח רִבִּי יוֹחָנָן בֶּן בַּגְבַּג אֶצֶל רִבִּי יְהוּדָה בֶּן בָּתִירָה לִנְצִיבִין. אָמְרוּ מִשְּׁמָךְ שֶׁאֲרוּסָה בַת יִשְׂרָאֵל אוֹכֶלֶת בַּתְּרוּמָה. שֶׁלַח אֶצְלוֹ וְאָמַר לוֹ. מוּחְזָק הָיִיתִי בָךְ שֶׁאַתָּה בָקִי בְסִיתְרֵי תוֹרָה. אֲפִילוּ לִדְרוֹשׁ בְּקַל וָחוֹמֶר אֵין אַתְּ יוֹדֵעַ. מַה אִם שִׁפְחָה כְנַעֲנִית שֶׁאֵין הַבִּיאָה קוֹנָה אוֹתָהּ לְהַאֲכִילָהּ בַּתְּרוּמָה הַכֶּסֶף קוֹנֶה אוֹתָהּ לְהַאֲכִילָהּ בַּתְּרוּמָה. אִשָּׁה שֶׁהַבִּיאָה קוֹנָה אוֹתָהּ לְהַאֲכִילָהּ בַּתְּרוּמָה אֵינוֹ דִין שֶׁיְּהֵא הַכֶּסֶף קוֹנֶה אוֹתָהּ לְהַאֲכִילָהּ בַּתְּרוּמָה. וּמָה אֶעֱשֶׂה וְהֵן אָמְרוּ. לְעוֹלָם אֵין הָאִשָּׁה אוֹכֶלֶת בַּתְּרוּמָה עַד שֶתִּיכָּנֵס לַחוּפָּה. וְסָמְכוּ לָהֶם מִקְרָא כְּמָה שֶׁנֶּאֱמַר כָּל טָהוֹר בְּבֵיתְךָ יֹאכְלֶנּוּ. אָמַר רִבִּי יוּדָן. הֲרֵי זֶה קַל וָחוֹמֶר שֶׁיֵּשׁ עָלָיו תְּשׁוּבָה. דּוּ יְכִיל מֵימַר לֵיהּ. לֹא. אִם אָמַרְתָּ בְשִׁפְחָה כְנַעֲנִית שֶׁהִיא נִקְנֵית בַּחֲזָקָה תֹּאמַר בְּזוֹ שֶׁאֵינָהּ נִקְנֵית בַּחֲזָקָה. וְכָל קַל וָחוֹמֶר שֶׁיֵּשׁ עָלָיו תְּשׁוּבָה בָּטֵל קַל וָחוֹמֶר.

MISHNAH: The levir does not cause her to eat heave. If she spent six months for her husband and six months for the levir, or even all the time for the husband except for one day for the levir, or all the time for the levir except for one day for the husband, she cannot eat heave. That is the earlier Mishnah. The court in later times said that no woman eats heave unless she had been entering the bridal chamber. HALAKHAH: “The levir does not cause her to eat heave,” etc. Rebbi Jeremiah said, we stated there: The sister-in-law is fed from her husband’s estate all of the three months 4:11 . Therefore she can claim her sustenance from her husband’s estate like any other widow. The same statement is in the Babli 107b , Yebamot 41b . . If her levir had come before the court after the end of the three months’ waiting period. and fled, she is fed from his property. If he became sick it is as if he had fled. עמד , this rule does not apply if the levir is sick at the end of the three months and is unable to marry his sister-in-law at the first possible moment. . If he went overseas it is as if he had fled. If the widow said, I am bound in my widowhood to my husband’s house, one listens to her the heirs have to pay indefinitely for her upkeep in her husband’s house. . Rebbi Yose in the name of Rebbi Hila: The one who says, I shall not give ḥalîṣah , is like the one who says, I shall not divorce. Rav Zabda said, Rebbi Isaac intructed that the one who says., I shall not give ḥalîṣah, is like the one who says, I shall not divorce. “If she spent six months for her husband and six months for the levir, she cannot eat heave. Not only six months for the levir but even all the time for the levir except for one day, she cannot eat heave.” The Mishna follows neither the earliest not the last Mishnah, but the intermediate development. As it was stated 8:1, Note 9 . : First, they were saying that a preliminarily married woman, daughter of an Israel, could eat heave, for they were explaining: “If a Cohen acquires a person, acquistion by money;” for what would be the difference between one who acquires a wife and one who acquires a slave girl Then she has to follow all Jewish laws valid for women (only that, being unable to marry, she is permitted guiltless unmarried sex with everybody except Jewish men). By manumission she would become a full Jewish woman. While a Gentile cannot become impure by biblical standards, the immersion in the ritual bath makes her subject to all rules of purity. If her owner is a Cohen, she may eat his sacred food if in the appropriate state of ritual purity. A wife is usually acquired in preliminary marriage, as far as criminal law is concerned, by a gift of money or its equivalent. The argument is shaky since one should mention that if the wife is acquired by a matrimonial contract or by sexual relations without a gift of money ( Mishnah Qiddušin 1:1 ), there would be no reason to permit heave to the Israel woman preliminarily married to a Cohen. Nowhere do we find that the way the preliminary marriage is effected makes any difference. ? They changed, to say: after twelve months, when he becomes responsible for her upkeep. The court of the later ones said: A woman never eats heave before she enters the bridal chamber 4:12, Note 197 ) mentions that in a famine, R. Tarphon (a Cohen) preliminarily married 300 women to give them access to sanctified food. This means that the “later Mishnah” has to be dated some time after the destruction of the Temple when, probably, the importance of heave for the income of Cohanim was rapidly diminishing. . ”Already Rebbi Joḥanan ben Bagbag sent to Rebbi Jehudah ben Bathyra at Nisibis: They say in your name that the preliminarily married daughter of an Israel eats heave. He sent back the following: I had been convinced that you are knowledgeable in the secrets of the Torah, but you do not even know the rules de minore ad majus ! Since money can acquire a Gentile slave girl to permit her to eat heave, but she cannot be acquired by sexual relations to permit her to eat heave, whereas a wife can be acquired by sexual relations to permit her to eat heave, it is only logical that money can acquire a wife to permit her to eat heave! But what can I do? They said that no woman eats heave before she enters the bridal chamber,” and they supported it by the verse 18:11 . The wife is part of the household only after the definitive marriage. The argument is rejected in Sifry Num. 117, since in. v. 13 a similar restriction is noted, “every pure person in your household shall eat it,” and it is a generally accepted hermeneutical principle that “two consecutive restrictions mean a relaxation”, in this case, that the wife may eat heave from the moment of the preliminary marriage. Therefore, the restriction to definitively married wives is purely rabbinical. : “Every pure person in your household shall eat it.” Rebbi Yudan said, that is an argument de minore ad majus that can be reversed! Because he could say to him, since a Gentile slave girl can be acquired by active possession evidence. In the law of real estate and slaves, it denotes the exercise of possession. For example, if an intestate person dies without heirs (e. g., a proselyte who failed to start a Jewish family), his property becomes ownerless and is up for grabs. Therefore, if somebody goes to the ownerless real estate and acts as proprietor, fencing in or harvesting a field or painting a house, he has acquired the piece of real estate by his action. Similarly, if somebody takes an ownerless slave from the estate and tells him to work on his orders, the work of the slave makes him the property of the person giving the orders. The work can be quite symbolical, such as carrying a stone for a short stretch, to qualify as חֲזָקָה and if the acquirer is a Cohen, the slave is qualified to eat heave. Therefore, the means of acquisition of slave girls and wives are only partially comparable; the ways of acquisition of a slave are not subordinated to those for a wife. to permit her to eat heave, what can you say about a wife who cannot be acquired by active possession? If an argument de minore ad majus can be reversed, the argument is invalid.

הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי אִשְׁתּוֹ הֲרֵי זוֹ עוֹשָׂה וְאוֹכֶלֶת. הַמּוֹתָר רִבִּי מֵאִיר אוֹמֵר הֶקְדֵּשׁ. רִבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר חוּלִין. הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי אִשְׁתּוֹ כול׳. רִבִּי מֵאִיר אוֹמֵר. הֶקְדֵּשׁ בְּשֶׁלּוֹ. וְרִבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר. חוּלִין בְּשֶׁלּוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. בְּמוֹתָר מֵחָמֵשׁ סְלָעִים פְּלִיגִין. תִּיפְתָּר לָהּ בְּמַעֲלֶה לָהּ מְזוֹנוֹת וְאֵינוֹ נוֹתֵן לָהּ מָעָה כֶסֶף לִצְרָכֶיהָ. וְנוֹתְנִין. אִם [אֵינוֹ] נוֹתְנִין לָהּ מָעָה כֶסֶף לִצְרָכֶיהָ מַעֲשֵׂה יָדֶיהָ שֶׁלָּהּ. רִבִּי יוֹחָנָן אָמַר. בְּמוֹתָר אַחַר מִיתָה פְלִיגִין. דּוּ אָמַר לֵיהּ. בְּשֶׁאֵינוֹ מַעֲלֶה לָהּ מְזוֹנוֹת. אֲבָל אִם מַעֲלֶה לָהּ מְזוֹנוֹת דִּבְרֵי הַכֹּל קָדְשׁוּ. אָמַר רִבִּי זְעִירָא. תַּנֵּי תַמָּן מְסַיֵיעַ לֵיהּ לְרִבִּי יוֹחָנָן. בַּמֶּה דְבָרִים אֲמוּרִים. בְּשֶׁאֵינוֹ מַעֲלֶה לָהּ מְזוֹנוֹת. אֲבָל אִם הָיָה מַעֲלֶה לָהּ מְזוֹנוֹת. דִּבְרֵי הַכֹּל קָדְשׁוּ. וְאֵין כָּל מַה שֶׁיֵּשׁ לָאִשָּׁה מְשׁוּעֲבָד לָאִישׁ לַאֲכִילַת פֵּירוֹת. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָמַר. מַעֲשֵׂה יָדַיִם בֵּינֵיהוֹן. רִבִּי מֵאִיר אוֹמֵר. מַעֲשֵׂה יָדַיִים רְאוּיִין לִקָּדֵשׁ מִשָּׁעָה רִאשׁוֹנָה. רִבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר. אֵין מַעֲשֵׂה יָדַיִם רְאוּיִם לִקָּדֵשׁ מִשָּׁעָה רִאשׁוֹנָה. מָה שֶׁאִירַשׁ מֵאַבָּא (הַיּוֹם) מָכוּר לָךְ. מַה שֶׁאַעֲלֶה בִמְצוּדָתִי הַיּוֹם מָכוּר לָךְ. דְּבָרָיו קַיָימִין. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בְּלוֹוֶה לְתַכְרִיכֵי אָבִיו. וְהוּא שֶׁיְּהֵא חוֹלֶה אָבִיו אוֹ מְסוּכָּן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. וְהוּא שֶׁתְּהֵא מְצוּדָה פְּרוּשָׂה בְפָנָיו. וָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אַף לְקוֹדֶשׁ לֹא קָדְשׁוּ. לָמָּה. מִפְּנֵי הַמַּחֲלוֹקֶת. רִבִּי מֵאִיר וְרִבִּי יוֹחָנָן הַסַּנְדְלָר. אוֹמְרִים. שַׁנְיָיא הִיא הֶקְדֵּשׁ מְצוּדָה שֶׁאֵינָהּ מְצוּיָה. אָמַר רִבִּי יוֹסֵי לְרִבִּי יַעֲקֹב בַּר אָחָא. נְהִיר דַּהֲוִיתוֹן אָמְרִין אַתְּ וְרִבִּי יִרְמְיָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מָאן תַּנֵּי. הֶקְדֵּשׁ מְצוּדָה שֶׁאֵינָהּ מְצוּיָה. מַחֲלוֹקֶת רִבִּי מֵאיר וְרִבִּי יוֹחָנָן הַסַּנְדְלָר. הָיוּ רַעְיוֹן רַעְיוֹן אִית לֵיהּ לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יִרְמְיָה בְעָא. הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי עַבְדּוֹ וְהָיָה צַיָיד מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. הַמַּקְדִּישׁ אֶת עַבְדּוֹ הוּא קוֹדֶשׁ וּמַעֲשֵׂה יָדָיו חוּלִין. מַעֲשֵׂה יְדֵי עַבְדּוֹ הוּא חוּלִין וּמַעֲשֵׂה יָדָיו הֶקְדֵּשׁ. אָמַר רִבִּי יוֹחָנָן. הַקּוֹטֵעַ יְדֵי עַבְדּוֹ שֶׁלַּחֲבֵירוֹ רַבּוֹ נוֹטֵל נִזְקוֹ צַעֲרוֹ בּוֹשְתּוֹ וּפְגָמוֹ וַהֲלָהּ יֵצֵא וְיִתְפַּרְנֵס בַּצְּדָקָה. וְהָא תַנֵּי. הַמַּקְדִּישׁ אֶת עַבְדּוֹ יוֹצִא הוּא לְפַרְנָסָה מֵהוּ וְהַשְּׁאָר קוֹדֶשׁ. אָמַר רִבִּי בָּא בַּר מָמָל. לֹא עַל דַּעְתּוֹ שֶׁיָּמוּת. [ ] יוֹתֵר מִן הָעֲבָדִים. לֹא כֵן אָמַר רִבִּי יוֹחָנָן. הַקּוֹטֵעַ יְדֵי עַבְדּוֹ שֶׁלַּחֲבֵירוֹ רַבּוֹ נוֹטֵל נִזְקוֹ צַעֲרוֹ בּוֹשְתּוֹ וּפְגָמוֹ וַהֲלָהּ יֵצֵא וְיִתְפַּרְנֵס בַּצְּדָקָה. רַבָּנִין דְּקַיסָרִין בְשֵׁם רִבִּי אָחָא. מְצוּוִּין יִשְׂרָאֵל לְפַרְנֵס קִיטָּעִין אֲפִילוּ עֲבָדִים. רִבִּי יוֹחָנָן מִן כַּל מַה דַהֲוָה אֲכִיל יְהִיב לְעַבְדֵּיהּ. וַהֲוָה קְרֵי עֲלוֹהִי הֲלֹא בַבֶּטֶן עוֹשֵׂנִי עָשָׂהוּ וַיְכוּנֶנּוּ בָּרֶחֶם אֶחָד.

MISHNAH: If somebody dedicates his wife’s earnings, she can work and sustain herself. The excess, Rebbi Meïr says, is dedicated, Rebbi Joḥanan the Alexandrian says, it is profane. HALAKHAH: “If somebody dedicates his wife’s earnings,” etc. Rebbi Meïr says, it is sanctified as his property 2:1 , 51d 1. 16; Babli Arakhin 5a ). Since he must agree with R. Joḥanan the Alexandrian and everybody else that nobody can dedicate anything that is not under his control, he will interpret the husband’s vow not that he dedicates the future earnings of his wife but he dedicates her hands for what they will produce in the future. Since the hands do exist and the wife is required to work for him, the vow is valid. . Rebbi Joḥanan the Alexandrian says, it is profane as his property. 11:4, Notes 50–53 . In the Babli, 57b , different but similarly sounding explanations are given in the names of the Babylonians Rav and Samuel. Rebbi Simeon ben Laqish said, they disagree about the excess over five tetradrachmas. He explains it in the case of one who supports his wife with food but does not give her an obolus for her needs of a mina, it is at the end. But since she still is a virgin, it is the beginning. The definition of R. Ze‘ira leads to the construction of a self-contradictory case; it should be rejected. , as we stated: “If he does not give her an obolus for her needs, what she earns is hers”. Rebbi Joḥanan said, they disagree about the excess left after [the husband’s] death; for he explains it if he does not support her with food. But if he supports her with food, everybody agrees that it became dedicated. Rebbi Ze‘ira said, what one states there is not in the Babli. supports Rebbi Joḥanan: “When was this said? If he does not feed her. But if he feeds her, everybody agrees that it was sanctified.” But is not everything a wife has subject to the husband’s claim to its yield he has a contractual interest in the increase of property generated by these earnings since such an increase could increase the cash yield which will be his. Therefore, he should be an interested party and his vow should be recognized by both R. Meïr and R. Joḥanan the Alexandrian without restrictions. This argument is too far-fetched to merit an answer. ? Rebbi Samuel ben Rav Isaac said, [the status] of her earnings is between them. Rebbi Meïr says, the earnings are susceptible to be dedicated from the first moment; Rebbi Joḥanan the Alexandrian says, the earnings are not susceptible to be dedicated from the first moment. “What I shall inherit from my father (today) is sold to you, what I shall catch today in my trap is sold to you; his words are valid. 6:7 , Babli Baba Meṣï‘a 16a, Mekhilta dR. Simeon bar Ioḥai p. 212. In the last source, the text is a commentary on Ex . 22:24 , which is read as: “If you extend a loan of what you have with you to a poor person,” meaning that transactions cannot validly be made about nonexisting things (explanation by J. N. Epstein). ” Rebbi Abbahu in the name of Rebbi Joḥanan: If he takes out a loan for his father’s burial shrouds, if his father was sick or in mortal danger. cit ., concurs that this is a rabbinic exemption from the rules if necessary for his father’s honor. . Rebbi Abbahu in the name of Rebbi Joḥanan: Only if the trap was set Meṣi‘a 16a/b , the transaction is validated only on an emergency basis, if otherwise the catcher would have nothing to eat. It seems that the Tosephta follows the Yerushalmi. . And Rebbi Abbahu said in the name of Rebbi Joḥanan: But as a dedication it would not be sanctified. Why? Because of the disagreement of Rebbi Meïr and Rebbi Joḥanan the Alexandrian. One could say, there is a difference about the dedication, because the trap is not usually successful; but cf. Note 226 .) . Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember that both you and Rebbi Jeremiah were saying in the name of Rebbi Simeon ben Laqish: Who stated about the dedication, because the trap is not usually successful? The disagreement of Rebbi Meïr and Rebbi Joḥanan the Alexandrian! Rebbi Simeon ben Laqish has many a thought contradicts R. Simeon ben Laqish’s explanation of the Mishnah, which describes a setting in which the husband has lost his rights to his wife’s earnings. Why did he not explain the Mishnah simply because one cannot dedicate future earnings, the explanation accepted in the Babli? The answer is that he would agree to the Babli’s explanation, except that he has another one in addition. Since the Mishnah can be explained in several ways consistent with his legal doctrines, he may choose different (parallel, not contradictory) doctrines in different situations. . Rebbi Jeremiah asked: If somebody dedicated his slave’s earnings and the latter was a hunter, what are the rules? Let us hear from the following: If somebody dedicates his slave, that one is dedicated but his earnings are profane. His [slave’s] earnings, he is profane and his earnings are dedicated seems to hold that an owner is not obligated to feed his slave. . Rebbi Joḥanan said, if somebody cuts off the hands of another person’s slave, that one’s owner collects the payments for his injuries, his pain, his shame, and impairment but he shall go out and subsist on alms. Did we not state 3:8. : If somebody dedicates his slave, that one takes out his provisions but the remainder is dedicated. Rebbi Abba bar Mamal said, nobody thinks that he should die. [ ] more than for slaves 8:4 from a different editorial team: אָמַר רִבִּי אָחָא. מְצוּוִּים יִשְׂרָאֵל לְפַרְנֵס בְּנֵי חוֹרִין יוֹתֵר מֵעֲבָדִים. “Rebbi Aḥa said, Jews are more obligated to provide for free persons than for slaves.” . Did not Rebbi Joḥanan say, if somebody cuts off the hands of another person’s slave, that one’s owner collects the payments for his damages, his pain, his shame, and impairment 8:4 one adds: His medical costs. This means that the owner presents the bill for medical costs to the person causing the injury. but he shall go out and subsist on alms. The rabbis of Caesarea in the name of Rebbi Aḥa: Jews are obligated to care for amputees, even slaves.: “R. Aḥa said, Jews are more obligated to provide for amputated slaves than for whole ones.” On that statement then comes the objection that R. Joḥanan shares his meat and wine with his slave. Rebbi Joḥanan gave to his slave from everything he himself ate, the answer is given that his rule is legal, his behavior moral. and quoted for this 31:15 , speaking of Job’s slaves. : “Did not his Maker make me in the belly and formed me likewise in a womb?”

אֵילּוּ מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעֲלָהּ טוֹחֶנֶת וְאוֹפָה וּמְכַבֶּסֶת מְבַשֶּׁלֶת וּמֵינִיקָה אֶת בְּנָהּ וּמַצַּעַת הַמִּיטָּה וְעוֹשָׂה בַצֶּמֶר. הִכְנִיסָה לוֹ שִׁפְחָה אַחַת לֹא טוֹחֶנֶת וְלֹא אוֹפָה וְלֹא מְכַבֶּסֶת. שְׁתַּיִם אֵינָהּ מֵינִיקָה אֶת בְּנָהּ. שָׁלֹשׁ אֵינָהּ מַצַּעַת אֶת הַמִּיטָּה וְאֵינָהּ עוֹשָׂה בַצֶּמֶר. אַרְבָּעָה יוֹשֶׁבֶת בַּקַּתֵּידְרָא. רִבִּי אֱלִיעֶזֶר אוֹמֵר אֲפִילוּ הִכְנִיסָה לוֹ מֵאָה שְׁפָחוֹת כּוֹפָהּ לַעֲשׂוֹת בַּצֶּמֶר שֶׁהַבַּטָּלָה מֵבִיאָה לִידֵי זִימָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אַף הַמַּדִּיר אֶת אִשְׁתּוֹ מִלַּעֲשׂוֹת מְלָאכָה יוֹצִיא וְיִתֵּן כְּתוּבָּה שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם. אֵילּוּ מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעֲלָהּ כול׳. תַּנֵּי. שִׁבְעָה גוּפֵי מְלָאכוֹת מָנוּ וְהַשְּׁאָר לֹא צָרְכוּ חֲכָמִים לִמְנוֹתָן. מֵנִיקָה אֶת בְּנָהּ. אָמַר רִבִּי חַגַּיי. לֹא אָמַר אֶלָּא בְנָהּ. הָא תְאוֹמִים לֹא. וְלָמָּה אָמַר. בְּנָהּ. שֶׁלֹּא תֵנִיק בֶּן חֲבֵירָתָהּ. כְּהָדֵין דְּתַנֵּי. אֵין הָאִישׁ כּוֹפֵף אֶת אִשְׁתּוֹ שֶׁתֵּנִיק בְּנוֹ שֶׁלַּחֲבֵירוֹ וְלֹא הָאִשָּׁה כוֹפָה אֶת בַּעֲלָהּ שֶׁתֵּנִיק בֶּן חֲבֵירָתָהּ. נָדְרָה שֶׁלֹּא לְהָנִיק אֶת בְּנָהּ. בֵּית שַׁמַּי אוֹמְרִים. שׁוֹמְטִין אֶת הַדַּד מִתּוֹךְ פִּיו. וּבֵית הִלֵּל אוֹמְרִים. כּוֹפִין אוֹתָהּ. נִתְגָּרְשָׁה אֵין כּוֹפִין אוֹתָהּ. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁאֵינוֹ מַכִּירָהּ. אֲבָל אִם הָיָה מַכִּירִין אוֹתָהּ כּוֹפִין אוֹתָהּ וְנוֹתְנִין לָהּ שְׂכָרָהּ שֶׁתֵּנִיק אֶת בְּנָהּ. כַּמָּה יְהֵא לוֹ וִיהֵא מַכִּירָהּ. רִבִּי יִרְמְיָה בְשֵׁם רַב. שְׁלֹשָׁה חֳדָשִׁים. וַהֲוָה רִבִּי זְעִירָא מִסְתַּכֵּל בֵּיהּ. אָמַר לֵיהּ. מָה אַתְּ מִּסְתַּכֵּל בִּי. נֵימַר לָךְ מִן הַהִיא דִשְׁמוּאֵל. דְּאָמַר שְׁמוּאֵל. שְׁלֹשָׁה יָמִים. שְׁמוּאֵל כְדַעְתֵּיהּ. שְׁמוּאֵל אָמַר. חֲכִים אֲנָא לְחַיָיתָא דְיַלְּדִין לִי. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. חֲכִים אֲנָא לִגְזוֹרָה דְגָזְרִין לִי. רִבִּי יוֹחָנָן אָמַר. חֲכִים אֲנָא לְנַשְׁיָיא דְצָבְתִין עִם אִימָּא. תַּנֵּי. יוֹנֵק הַתִּינּוֹק וְהוֹלֵךְ עַד עֶשְׂרִים וְאַרְבָּעָה חֳדָשׁים. מִיכָּן וָהֵילַךְ כְּיוֹנֵק שֶׁקֶץ. דִּבְרֵי רִבִּי אֱלִיעֶזֶר. וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר. יוֹנֵק וְהוֹלֵךְ אֲפִילוּ אַרְבַּע וְחָמֵשׁ שָׁנִים. פֵּירַשׁ אֵין מַחֲזִירִין אוֹתוֹ. עַד אֵיכָן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יִרְמְיָה בְשֵׁם רַב. מֵעֵת לָעֵת. רִבִּי חִזְקִיָּה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שְׁלֹשָׁה יָמִים מֵעֵת לָעֵת. תַּנֵּי מֵעֵת לָעֵת. רִבִּי חִזְקִיָּה רַב. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמָן שֶׁפֵּירַשׁ מִתּוֹךְ בּוּרְיוֹ. אֲבָל אִם פֵּירַשׁ מִתּוֹךְ חוֹלְייוֹ מַחֲזִירִין אוֹתוֹ מִיַּד. בְּשֶׁאֵינוֹ שֶׁלַּסַּכָּנָה. אֲבָל אִם הָיָה שֶׁלַּסַּכָּנָה אֲפִילוּ לְאַחַר כַּמָּה יָמִים מַחֲזִירִין אוֹתוֹ. הִכְנִיסָה. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. לֹא סוֹף דָּבָר הִכְנִיסָה אֶלָּא אֲפִילוּ הִיא רְאוּיָה לְהַכְנִיס. כְּהָדָא דְתַנֵּי. אִשְׁתּוֹ עוֹלָה עִמּוֹ אֲבָל לֹא יוֹרֶדֶת עִמּוֹ. אַלְמָנָה וּבָנֶיהָ יוֹרְדִין אֲבָל לֹא עוֹלִין. הַפּוֹעֲלִין עוֹלִין אֲבָל לֹא יוֹרְדִין. הַבַּת לֹא עוֹלָה וְלֹא יוֹרֶדֶת. וְתַכְנִיס שִׁפְחָה לְכָל הַדְּבָרִים. אֲמַר רִבִּי חִיָיה בַּר יוּדָה. מִפְּנֵי חַיִיס שֶׁלַּשִּׁפְחָה. אָמַר רִבִּי בּוּן. עַל יְדֵי שֶׁהַדְּבָרִים הַלָּלוּ שֶׁלְּבִיזָּיוֹן לְפִיכָךְ תָּלוּ אוֹתָן בְּשִׁפְחָה. אָמַר רִבִּי יוּדָה בֵירִבִּי בּוּן. שֶׁאֵין דֶּרֶךְ הָאִשָּׁה לִהְיוֹת יוֹשֶׁבֶת בְּטֵילָה בְתוֹךְ בֵּיתוֹ. רַב הוּנָא אָמַר. אֲפִילוּ הִכְנִיסָה לוֹ מֵאָה שְׁפָחוֹת כּוֹפָהּ לַעֲשׂוֹת לוֹ דְבָרִים שֶׁלְּיָחִיד. מָהוּ דְבָרִים שֶׁלְּיָחִיד. סָכַת לוֹ אֶת גּוּפוֹ וּמְרַחֶצֶת לוֹ אֶת רַגְלָיו וּמוֹזֶגֶת לוֹ אֶת הַכּוֹס. לָמָּה. מִשּׁוּם שֶׁהִיא חַיֶיבֶת לַעֲשׂוֹת לוֹ אוֹ מִשּׁוּם שֶׁאֵינָן רְאוּיִין לְהִשְׁתַּמֵּשׁ בְּשִׁפְחָה. מַה נְפַק מִן בֵּינֵיהוֹן. הִכְנִיסָה לוֹ עֲבָדִים. אִין תֵּימַר מִשּׁוּם שֶׁאֵין רְאוּיִין לְהִשְׁתַּמֵּשׁ בְּשִׁפְחָה הֲרֵי הִכְנִיסָה לוֹ עֲבָדִים. הֲוֵי לֵית טַעֲמָא מִשּׁוּם שֶׁהִיא חַיֶיבֶת לוֹ. רִבִּי אֶבודַימֵא בְצִפֹּרִין בָּעֵי קוֹמֵי רִבִּי מָנָה. לֹא מִסְתַּבְּרָא מִשּׁוּם שֶׁהִיא חַיֶיבֶת לוֹ. אָמַר לוֹ. אוֹף אֲנָא סְבַר כֵּן. וְתַנֵּי כֵן. כּוֹפָהּ לַעֲשׂוֹת בַּצֶּמֶר אֲבָל לֹא בְפִשְׁתָּן. מִפְּנֵי שֶׁהִיא מַסְרַחַת אֶת הַפֶּה וּמְשֶׁלְּבֶּקֶת אֶת הַשְּׂפָיוֹת.

MISHNAH: These are the kinds of work a woman does for her husband: She grinds flour, bakes, launders, nurses her baby, makes his bed, and spins wool. If she brought a slave girl with her, she does not have to grind flour, bake, and launder. Two, she does not have to nurse her baby. Three, she does not have to make his bed or spin wool. Four, she sits in a chair. Rebbi Eliezer says, even if she brought him a hundred slave girls, he forces her to spin wool because indolence causes immorality. Rabban Simeon ben Gamliel says, also a man who by a vow forbids his wife to work must divorce her and pay her ketubah since idleness induces mental illness. HALAKHAH: “These are the kinds of work a woman does for her husband,” etc. It was stated: Seven main labors did they enumerate; the rest the Sages did not need to specify. “She nurses her baby.” Rebbi Ḥaggai said, is says only “her baby,” therefore not twins. Why does it say “ her baby ”? As it was stated: “A man cannot force his wife to nurse another man’s child, nor can a woman force her husband to let her nurse another woman’s child. If she made a vow not to nurse her baby, the House of Shammai say that one removes the breast nipple from his mouth Chapter 10). If he does not annul his wife’s vow, he has to pay the wet-nurse. , but the House of Hillel say, one forces her. If she was divorced, one cannot force her if [the baby] is not used to her, but if he is used to her one forces her 2:5 , the formulation is: If the baby recognizes his mother one may not give him to a wet-nurse since that would be a danger to his life. and pays her wages to nurse her baby.” How old is the baby if he can be presumed to know her? Rebbi Jeremiah in the name of Rav: Three months. But Rebbi Ze‘ira was staring at him. He asked him, why are you staring at me? Should I say to you following Samuel, since Samuel said, three days? Samuel follows his opinion, since Samuel said, I recognized the midwives who delivered me. Rebbi Joshua ben Levi said, I recognized the circumciser who circumcised me. Rebbi Joḥanan said, I recognized the women who kept my mother company. It was stated 2:3 , Babli 60a . In both these texts, one reads: If he stopped after 24 months, one does not return him. A parallel text in Yerushalmi Niddah 1:5 , with a different tradition of names. : A baby suckles continuously until 24 months; after that he is as if an unclean creature would suckle, the words of Rebbi Eliezer. But Rebbi Joshua says, he suckles continuously even four or five years. If he stopped, one does not return him. How long? Rebbi Jacob bar Aḥa, Rebbi Jeremiah in the name of Rav: From hour to hour. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joshua ben Levi: Three days from hour to hour. It was stated: From hour to hour. Rebbi Hizqiyah, Rav: When has this been said? If he stopped while being healthy. But if he stopped because of sickness, one does return him. When there was no danger. But if it was because of danger, one returns him even after a number of days. “If she brought”. Rebbi Samuel bar Rav Isaac said, not only if she brought but even if she could have brought. As it was stated: His wife ascends with him but does not descend with him; a widow and her children descend but do not ascend; workers ascend but do not descend Meṣi‘a 7:1 ); he cannot reduce his contribution below the standard accepted at the beginning of the contract. . The daughter neither ascends nor descends. Rebbi Ḥiyya bar Jehudah said, because one cares for the slave girl. Rebbi Abun said, Because these labors are degrading, they are referred to as the slave girl’s. Rebbi Judah ben Rebbi Abun said, because usually a woman does not sit aimlessly in her house. Rav Huna said, even if she brought him 100 slave girls, he can force her to serve him with particular attention. What are services with particular attention? She rubs his body, washes his feet, and mixes him the cup. Why? Because she is obligated to do that, or because it is not appropriate to use a slave girl for these? If you say because it is not appropriate to use a slave girl for these, here she brought him slaves! It must be because she is obligated to do that. Rebbi Eudaimon in Sepphoris asked before Rebbi Mana: Is it not reasonable because she is obligated to do that? He said to him, that is what I am always thinking. It was stated so: He forces her to work with wool, but not with flax since that causes bad breath and broadens the lips 1:5 , it is stated in more general terms: He can force her to work with wool but not anything else (unless stipulated otherwise in the marriage contract) since the terms of a contractual relationship cannot be changed unilaterally. For the damage that spinning flax does to the lips, cf. the Brothers Grimm’s fairy tale, die drei Spinnerinnen . .

הַמַּדִיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּיטָּה בֵּית שַׁמַּאי אוֹמְרִים שְׁתֵּי שַׁבָּתוֹת. וּבֵית הִלֵּל אוֹמְרִים שַׁבָּת אַחַת. הַתַּלְמִידִים יוֹצְאִין לִלְמוֹד תּוֹרָה שֶׁלֹּא בִרְשׁוּת שְׁלֹשִׁים יוֹם. הַפּוֹעֲלִים שַׁבָּת אָחָת. הָעוֹנָה הָאֲמוּרָה בַתּוֹרָה הַטַּיָילִין בְּכָל יוֹם. הַפּוֹעֲלִין שְׁתַּיִם בַּשַּׁבָת. הַחֲמָרִים אַחַת בַּשַּׁבָּת. הַגַּמָּלִין אַחַת לִשְׁלֹשִׁים יוֹם. הַסַּפָּנִין אַחַת לְשִׁשָּׁה חֲדָשִׁים דִּבְרֵי רִבִּי אֱלִיעֶזֶר. הַמַּדִיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה כול׳. בֵּית שַׁמַּי אוֹמְרִים. שְׁתֵּי שַׁבָּתוֹת כִּימֵי לֵידַת נְקֵיבָה. וּבֵית הִלֵּל אוֹמְרִים. שַׁבָּת אֶחָד כִּימֵי לֵידַת זָכָר אוֹ כִּימֵי נִדָּתָהּ. הַתַּלְמִידִים יוֹצְאִין לְתַלְמוּד תּוֹרָה שֶׁלֹּא בִרְשׁוּת בָּתֵּיהֶן שְׁלֹשִׁים יוֹם. הָא בִרְשׁוּת בָּתֵּיהֶן אֲפִילוּ כַמָּה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. וַיִשְׁלָחֶם לְבָנוֹנָה עֲשֶׂרֶת אֲלָפִים לַחוֹדֶשׁ. אָמַר רִבִּי אָבִין. חִיבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא פִּרְיָיה וְרִבְיָיה יוֹתֵר מִבֵּית הַמִּקְדָּשׁ. מַאי טַעֲמָא. חוֹדֶשׁ יִהְיוּ בַלְּבָנוֹן וּשְׁנַיִם חֳדָשִׁים בְּבֵיתוֹ. רַב אָמַר. הַבָּאָה וְהַיּוֹצֵאת חוֹדֶשׁ בְּחוֹדֶשׁ לְכֹל חָדְשֵׁי הַשָּׁנָה. הָכָא אַתְּ אָמַר שַׁבָּת אֶחָד. וָכָא אַתְּ אָמַר פַּעֲמַיִים בַּשַּׁבָּת. תַּנֵּי בַּר קַפָּרָא. הַפּוֹעֲלִין יוֹצְאִין לִמְלַאכְתָּן שֶׁלֹּא בִרְשׁוּת בָּתֵּיהֶן שֶׁבָּת אֶחָד. הָעוֹנָה הָאֲמוּרָה בַתּוֹרָה. אִית תַּנָּיֵי תַנֵּי. שְׁאֵר זֶה דֶרֶךְ אֶרֶץ. עוֹנָה זֶה הַמָּזוֹן. אִית תַּנָּיֵי תַנֵּי. עוֹנָה זֶה דֶרֶךְ אֶרֶץ. שְׁאֵר זֶה הַמָּזוֹן. מָאן דָּמַר. שְׁאֵר זֶה דֶרֶךְ אֶרֶץ. אִישׁ אִישׁ אֶל כָּל שְׁאֵר בְּשָׂרוֹ. עוֹנָה זֶה הַמָּזוֹן. וַיְעַנְּךָ וַיַּרְעִיבֶךָ. מָאן דָּמַר. שְׁאֵר זֶה הַמָּזוֹן. וַיַּמְטֵר עֲלֵיהֶם כֶּעָפָר שְׁאֵר. עוֹנָה זֶה דֶרֶךְ אֶרֶץ. אִם תַּעֲנֶה אֶת בְּנוֹתַיי. זֶה דֶרֶךְ אֶרֶץ. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב פָּתַר קִרְיָיה שְׁאֵרָהּ כְּסוּתָהּ. שֶׁתְּהֵא הַכְּסוּת לְפִי הַשְּׁאֵר. שֶׁלֹּא יִתֵּן לָהּ אֶת הַיַּלְדָה לַזְּקֵינָה וְלֹא אֶת הַזְּקֵינָה לַיַּלְדָה. כְּסוֹתָהּ וְעוֹנָתָהּ. שֶׁתְּהֵא הַכְּסוּת לְפִי הָעוֹנָה. שֶׁלֹּא יִתֵּן שֶׁלַּקַּיִיץ בִּימוֹת הַגְּשָׁמִים וְלֹא שֶׁלַּגְּשָׁמִים בַּקַּיִיץ. מְנָא לֵיהּ מָזוֹן. מָה אִם דְּבָרִים שֶׁאֵין בָהֶן קִיּוּם נֶפֶשׁ אֵינוֹ רַשַּׁאי לִימְנֹעַ מִמֶּנָּה דְּבָרִים שֶׁהֵן קִיּוּם נֶפֶשׁ לֹא כָל שֶׁכֵּן. מְנָא לָהּ עוֹנָה. מָה אִם דְּבָרִים עַד שֶׁלֹּא נִישֵּׂאת לְכָאן מִשָּׁעָה רִאשׁוֹנָה אֵינוֹ רַשַּׁאי לִימְנֹעַ מִמֶּנָּה דְּבָרִים שֶׁנִּישֵּׂאת לְכָאן מִשָּׁעָה רִאשׁוֹנָה לֹא כָל שֶׁכֵּן. מִמִּנְחָה שֶׁשָּׁלַח יַעֲקֹב אָבִינוּ לְעֵשָׂו אָחִיו לָמַד רִבִּי אֱלִיעֶזֶר. שֶׁשִּׁילַּח לוֹ כְּדֶרֶךְ הָאָרֶץ. עִזִּים מָאתַיִם וּתְיָישִׁים עֶשְׂרִים חַד לָעֲשָׂרָה. רְחֵלִים מָאתַיִם וְאֵילִים עֶשְׂרִים חַד לָעֲשָׂרָה. גְּמָלִים מֵינִיקוֹת וּבְנֵיהֶם שְׁלֹשִׁים. אָמַר רִבִּי בְּרֶכְיָה. הֵן עַל יְדֵי שֶׁהוּא צָנוּעַ בְתַשְׁמִישׁוֹ לְפִיכָךְ לֹא פִירְסְמוֹ הַכָּתוּב. פָּרוֹת אַרְבָּעִים וּפָרִים עֲשָׂרָה. חַד לְאַרְבַּע. דְּאִינּוּן לָעֵיי. אֲתוֹנוֹת עֶשְׂרִים וַעְיָירִים עֲשָׂרָה חַד לִתְרֵי. דְּאִינּוּן לָעֵיי. רִבִּי יִרְמְיָה בְּעָא. אִילֵּין תַּלְמִידֵי חֲכָמִים לֹא מִסְתַּבְּרָא מֵיעַבְּדִינוֹן בְּטֵילִין. אָמַר רִבִּי מָנָא. לֹא מִסְתַּבְּרָא דְלָא כְּאַסַּפּוֹן שֶׁהֵן יְגֵיעִין יוֹתֵר. רַב אָמַר. אוֹכֶלֶת עִמּוֹ מִּלֵּילֵי שֶׁבָּת לְלֵילֵי שַׁבָּת. בִּלְשׁוֹן נְקִיָיה.

MISHNAH: If somebody by a vow bars his wife from sexual intercourse, the House of Shammai say two weeks, the House of Hillel say one week. . Students can go to study Torah for thirty days without permission; journeymen one week. The period mentioned in the Torah 21:10 , where it is spelled out that a man can take a second wife only if he does not reduce the amount of sexual activity with his first wife. : People who do not have to work every day, journeymen twice a week, donkey drivers once a week, camel drivers once in thirty days, sailors once in three months, the words of Rebbi Eliezer. HALAKHAH: “If somebody by a vow bars his wife from sexual intercourse,” etc. The House of Shammai say, two weeks as after the birth of a girl 12:5 . Since this is a normal occurrence in a marriage, the wife can be assumed to be able to live for two weeks without intercourse. . But the House of Hillel say one week, as after the birth of a boy 12:2 . or the days of her menstruation 12:2 , 15:19 . Since a forced abstinence of seven days is routine in the marriage, it is reasonable to ask the wife to wait for 7 days before giving her the right to sue in court (the Babli’s interpretation of the House of Hillel, 61b). . “Students can go to study Torah for thirty days without their wives ’ permission.” Therefore, with permission even longer. Rebbi Samuel bar Naḥman in the name of Rebbi Joḥanan: “He sent them to the Libanon, ten thousand per month. 5:28 . ” Rebbi Abin said, the Holy One, praise to Him, preferred being fruitful and multiplying over the Temple. What is the reason? “One month they would be in Libanon, two months each in his house.” Rav said, “the one entering and the one leaving, month for month for all months of the year. 27:1 , speaking of all watches in the service of the king. The interpretation is that each watch served for six months each year, one month at a time. Rav will require a student to spend only one month with his wife for every month away. In the Babli, R. Joḥanan rejects this argument since the king’s servants were well paid and absences for money-making purposes follow different rules. ” Here you say, one week. But there, you say, twice a week. Bar Qappara stated: “Journeymen can hire themselves out without their wives’ permission for one week.” ”The period mentioned in the Torah.” . Ismael (ed. Horovitz-Rabin p. 259), the first opinion is attributed to Rebbi, the second to R. Joshia; the explanation attributed here to R. Eliezer ben Jacob is there in the name of R. Jonathan. In the Babli, 47b , the first opinion is attributed to R. Eleazar or R. Eliezer, the second is anonymous; the midrash of R. Eliezer ben Jacob is given in his name, 48a. Mekhilta dR . Simeon ben Ioḥai follows the attributions of the Yerushalmi (pp. 167–168). Some Tannaïm state 21:9 which states that a man who takes an additional wife may not diminish שְׁאֵר, כְּסוּת, and עֹנָה of his first wife. The meaning of כְּסוּת “garment, covering” is clear but the meaning of the other two words is a matter of controversy. שְׁאֵר means “flesh” but, as the verses quoted in support of different meanings show, it means both “meat” and “relative, one’s flesh and blood.” Note also in Accadic šērum “flesh”, š’r (of a different etymology) “to go towards; to have sexual relations”. The root שאר II has no connection with the usual שאר “to remain, be a remainder” (Arabic سار.). The problem with עֹנָה is that the verb ענה “to humiliate, inflict pain” in sexual context always means “to rape, to have forced intercourse” but in the verse here it has a positive meaning, the intercourse to which the wife is entitled. [Note that in Arabic, عنا means both “produce plants” (said of the earth) and “to be humiliated, captive” (from this العَوَانِي “Moslem women”).] From the positive meaning of עֹנָה in the verse comes the rabbinic-modern Hebrew עוֹנָה “season”, used in the midrash of R. Eliezer ben Jacob. : שְׁאֵר that is intercourse; עוֹנָה that is food. Some Tannaïm state: עוֹנָה that is intercourse; שְׁאֵר that is food. He who said שְׁאֵר is intercourse: “No person to the שְׁאֵר of his flesh; 18:6 : “No person to the שְׁאֵר of his flesh should come close, to uncover nakedness.” ” עוֹנָה is food: “He fed you and made you hunger 8:3 , usually translated as: “He chastised you and made you hunger before He fed you with the manna that neither you nor your fathers knew.” ”. He who said שְׁאֵר is food: “He let rain on them שְׁאֵר like dust 78:27 . ”; עוֹנָה that is intercourse, “that you should not deprive my daughters,. 31:50 . “That you should not deprive my daughters nor take wives in addition to my daughters.” In Gen. rabba 74(12 ), this verse is explained that (a) Bilha and Silpa also were Laban’s daughters from slave women and (b) that Laban made Jacob swear that he would not deprive his daughters of intercourse during their lifetime nor take additional wives after their deaths. ” that refers to intercourse. Rebbi Eliezer ben Jacob explains the verse 21:9 as exhortation rather than prescription, reading “her flesh, her garment, and her season he should not diminish”. , “her flesh her garment”, that her garment should fit her flesh, that he should not give a young woman clothes of an old woman nor an old woman clothes of a young one. “Her garment her season”, that he should not give summer clothing for the rainy season nor that for the rainy season in summer. From where does he get food? Since he is not permitted to withhold from her things that are not necessities of life, not so much more things that are necessities of life! From where does he get the obligation of periodic intercourse? Since he may not withhold from her things which do not constitute the main reason for marriage, so certainly he may not withhold the things which constitute the main reason for marriage! Rebbi Eliezer 76(6 ); it is reproduced in Rashi’s Commentary to Gen . 32:15–16 . inferred from the gift which Jacob had sent to his brother Esaw, for he sent him according to copulations. “200 she-goats and 20 he-goats,” one for ten; “200 ewes and 20 rams,” one for ten. “Nursing camels and their sons 30.” Rebbi Berekhiah said, because it is decent in his sexual behavior did the verse not publicize. rabba 76(6 ), R. Berekhiah in the name of Rabban Simeon ben Gamliel implies that 30 males (בנאים “builders”) accompanied the 30 females. . “40 cows and ten bulls,” one for four since they are tired; “20 she-donkeys and ten he-donkeys,” one for two since they are tired. Rebbi Jeremiah asked: Is it reasonable to consider scholars like those who do not work? Rebbi Mana said, would it not be more reasonable to compare them to sailors since they exert themselves harder? Rav said, “she eats with him every Friday night”, in clean language. 39:6 , Prov. 30:20 . .

הַמּוֹרֶדֶת עַל בַּעֲלָהּ פּוֹחְתִין לָהּ מִכְּתוּבָּתָהּ שִׁבְעָה דֵינָרִים בַּשַּׁבָּת. רִבִּי יְהוּדָה אוֹמֵר. שִׁבְעָה טְרָפָּעִיקִין. עַד אֵימָתַי הוּא פוֹחֵת. עַד כְּנֶגֶד כְּתוּבָּתָהּ. רִבִּי יוֹסֵי אוֹמֵר. לְעוֹלָם הוּא פוֹחֵת וְהוֹלֵךְ שֶׁמָּא תִיפּוֹל לָהּ יְרוּשָׁה מִמָּקוֹם אַחֵר יִגְבֶּה אוֹתָהּ מִמֶּנָּהּ. וְכֵן הַמּוֹרֵד עַל אִשְׁתּוֹ מוֹסִיפִין לָהּ עַל כְתוּבָּתָהּ שְׁלֹשָׁה דֵינָרִין בַּשַּׁבָּת. רִבִּי יְהוּדָה אוֹמֵר. שְׁלֹשָׁה טְרָפָּעִיקִין. עַד אֵימָתַי הוּא פוֹחֵת עַד כְּנֶגֶד כְּתוּבָּתָהּ כול׳. הָכָא אַתָּ מַר שִׁבְעָה. וְהָכָא אַתָּ מַר שְׁלֹשָׁה. אָמַר רִבִּי יוֹסֵי בֵּרִבִּי חֲנִינָא. הִיא עַל יְדֵי שֶׁהִיא חַיֶיבֶת לוֹ שֶׁבַע הוּא פוֹחֵת מִמֶּנָּה שִׁבְעָה. וְהוּא עַל יְדֵי שֶׁהוּא חַיָיב לָהּ שְׁלֹשָׁה הוּא מוֹסִיף לָהּ שְׁלֹשָׁה. הַגַּע עַצְמָךְ שֶׁהִכְנִיסָה לוֹ עֲבָדִים הֲרֵי אֵינָהּ חַיֶיבֶת לוֹ כְּלוּם. הַגַּע עַצְמָךְ שֶׁהִתְנָה עִמָּהּ לֹא שְׁאֵר וְלֹא כְסוּת וְלֹא עוֹנָה הֲרֵי אֵינוֹ חַיָיב לָהּ כְּלוּם. מַאי כְדוֹן. כֵּיי דָּמַר רִבִּי יוֹחָנָן. צַעֲרוֹ שֶׁלָּאִישׁ מְרוּבֶּה יוֹתֵר מִן הָאִשָּׁה. הָדָא הוּא דִכְתִיב וִיהִי כִּי הֵצִיקָה לּוֹ בִדְבָרֶיהָ כָּל הַיָּמִים וַתְּאַלְצֵהוּ. מָהוּ וַתְּאַלְצֵהוּ. אָמַר רִבִּי יִצְחָק בַּר לָעְזָר. שֶׁהָיְתָה שׁוֹמֶטֶת עַצְמָהּ מִתַּחְתָּיו. וְתִּקְצַר נַפְשׁוֹ לָמוּת. הוּא קָצְרָה נַפְשׁוֹ לָמוּת וְהִיא לֹא קָצְרָה נַפְשׁוֹ לָמוּת. וְיֵשׁ אוֹמְרִים. שֶׁהָיְתָה עוֹשָׂה צוֹרְכָהּ בָּאֲחֵרִים. כָּל שֶׁכֵּן דְּתָבַע. דְּאָמַר רִבִּי נַחְמָן בְּשֵׁם רִבִּי נַחְמָן. הָאֶבֶר הַזֶּה שֶׁבָּאָדָם הַרְעִיבָתוֹ הִשְׂבֵּיעָתוֹ. הִשְׂבֵּיעָתוֹ הַרְעִיבָתוֹ. וּכְרִבִּי אֱלִעֶזֶר עַד כַּמָּה הוּא פוֹחֵת. נִישְׁמְעִינָהּ מִן הָדָא. תַּנֵּי רִבִּי חִיָיה. אֲרוּסָה וְחוֹלָה נִדָּה וְשׁוֹמֶרֶת יָבָם כּוֹתְבִין לָהּ אִיגֶּרֶת מֶרֶד עַל בַּעֲלָהּ. מָה אֲנָן קַיָימִין. אִם בְשֶׁמָּרְדָה עָלָיו וְהִיא נִדָּה. הַתּוֹרָה הִמְרִדְּתָהּ עָלָיו. אֶלָּא כֵן אֲנָן קַיָימִין. שֶׁמָּרְדָה עָלָיו עַד שֶלֹּא בָאָת נִידָּה בְיָדָהּ וּבָאָת לְנִידָּה. הֲרֵי אֵינָהּ רְאוּיָה לִמְרוֹד וְאַתְּ אָמַר כּוֹתְבִין וָכָא פוֹחֵת. מַה מִיפְחוֹת מִפָּרָא פֶרְנוֹן דִּידָהּ. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי יוֹסֵי אוֹמֵר. לְעוֹלָם הוּא פוֹחֵת וְהוֹלֵךְ. שֶׁמָּא תִפּוֹל לָהּ יְרוּשָׁה מִמָּקוֹם אַחֵר. וְיַחֲזוֹר וְיִגְבֶּה מִמֶּנָּה. לֹא אָמַר אֶלָּא יְרוּשָׁה. דָּבָר שֶׁאֵינוֹ מָצוּי. הָדָא אָמְרָה אֲפִילּוּ לִפְחוֹת מִפָּרָא פֶרְנוֹן דִּידָּהּ פּוֹחֵת. רִבִּי זְעִירָא בְשֵׁם שְׁמוּאֵל. כּוֹתְבִין אִיגֶּרֶת מֶרֶד עַל הָאֲרוּסָה. וְאֵין כּוֹתְבִין אִיגֶּרֶת מֶרֶד עַל שׁוֹמֶרֶת יָבָם. וְהָתַנֵּי רִבִּי חִיָיה. נִידָּה וְחוֹלָה אֲרוּסָה וְשׁוֹמֶרֶת יָבָם כּוֹתְבִין לָהּ אִיגֶּרֶת מֶרֶד עַל כְּתוּבָּתָהּ. כָּאן בְּמִשְׁנָה הָרִאשׁוֹנָה כָּאן בְּמִשְׁנָה הָאַחֲרוֹנָה. אָמַר רִבִּי יוֹסֵי בַּר בּוּן. אֲפִילוּ תֵימַר כָּן כְּמִשְׁנָה אַחֲרוֹנָה. בֵּית דִּין שֶׁאַחֲרֵיהֶן. מַתְירִין בָּהּ אַרְבַּע שַׁבָּתוֹת וְהִיא שׁוֹבֶרֶת כְּתוּבָּתָהּ וְיוֹצְאָה. רִבִּי חֲנִינָה בְשֵׁם רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יֹסֵא. הַיּוֹצְאָה מִשֵּׁם שֵׁם רָע אֵין לָהּ בְּלָיוֹת. מוֹרֶדֶת יֵשׁ לָהּ. רִבִּי סִימוֹן בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הַמּוֹרֶדֶת וְהַיּוֹצֵאת מִשֻׁם שֵׁם רָע אֵין לָהּ לֹא מְזוֹנוֹת וְלֹא בְלָיוֹת. אָמַר רִבִּי יוֹסֶה. אִילֵּין דְּכָתְבִין. אִין שְׂנָא אִין שְׂנָאת. תְּנַיי מָמוֹן. וּתְנַיָין קַיָים.

MISHNAH: If a woman revolts against her husband, one reduces her ketubah by seven denars a week; Rebbi Jehudah says, by seven tropaïkes .) The name τροπαϊκόν was given to coins depicting a trophy (τροπαίον); in the Roman Empire it was identified with the victoriatus ( nummus ) , a small silver coin stamped with the image of Victoria, goddess of victory; declared by Varro to be equal to the quinarius argenteus , one-half of a denarius argenteus . This is the meaning used here. . For how long does one reduce? Up to the amount of her ketubah . . Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it. Similarly, if the husband revolts against his wife, one adds to her ketubah three denars a week; Rebbi Jehudah says three tropaїkes . HALAKHAH: “For how long does one reduce? Up to the amount of her ketubah ” , etc. . rabba 52(13 ), with most of the attribution of names omitted. Here you say seven, and there you say three? Rebbi Yose ben Rebbi Ḥanina said, since she is obligated for seven, he deducts seven; he, since he is obligated for three 21:9 , whatever they mean. , has to add three. Think of it, if she brought him slaves, she is not obligated for anything! Think of it, if he stipulated [that he is not obligated for] either šĕ‘ēr , or dress, or ‘onāh פוחתין , as the opinion of the Yerushalmi. Tosaphot do not attribute the statement to R. Yose ben R. Ḥanina, even though the latter is also quoted in the Babli, 63a , representing the opinion that “revolting” refers to any of the mutual obligations in marriage). One must agree that the Mishnah speaks only of the case that one partner refuses sexual activity with the other. The Babli leaves the question open as to which interpretation is the correct one. , he is not obligated for anything! What is it? Following Rebbi Joḥanan, that the suffering of the male is greater than that of the female. That is what is written 16:16 , speaking of Delilah and Simson. : “It was when she had nagged him day after day and pressured him.” What means “and pressured him”? Rebbi Isaac ben Eleazar 9b , in a slightly more graphic description, “R.Isaac in the name of Rebbi Ammi” or something similar. said, that she slipped away from under him. “He felt badly, to die”. He felt badly, ready to die, but she did not feel badly, to die. But some say that she fulfilled her needs with others. So much more she should have wanted 107a ) in the name of R. Jehudah. , since Rebbi Naḥman said in the name of Rebbi Naḥman: This human limb, if you starved it you satisfied it, if you satisfied it you starved it. Following Rebbi Eliezer, how far can he deduct? Let us hear from the following: Rebbi Ḥiyya stated: One writes a bill of rebellion for the husband of a preliminarily married woman, or a sick one, a menstruating woman or one who is waiting for her levir. Where do we hold? If she rebelled against him when she was having her period, the Torah made her rebel against him 18:19 . ! But we must hold that she rebelled against him before she had her period and now she has it. At that moment she would not be able to rebel but you say one writes, therefore one also deducts. From where does one deduct? From the additions to her ketubah (cf. Mishnah 6:3 ). In this opinion, one forces the husband to divorce his wife after the additions to the dowry were written down. . Let us hear from the following: “Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it.” He mentioned only inheritance, which is infrequent. That means he deducts from the additions to he ketubah. Rebbi Ze‘ira in the name of Samuel: One writes a bill of rebellion for a preliminarily married woman, but one does not write a bill of rebellion for one who is waiting for her levir and leave the family. . But did not Rebbi Ḥiyya state that one writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married woman or one who is waiting for her levir? There, according to the first Mishnah, here according to the later Mishnah 1:7 , that in earlier times levirate marriage was preferred over ḥalîṣah, so that the woman refusing her levir was inflicting pain on him, but today ḥalîṣah is preferred and in refusing her levir the woman is acting correctly. Cf. Yebamot 12:7, Note 140 . . Rebbi Yose bar Abun said, even if you say according to the later Mishnah, ”the later Court [instituted that] one warns her for four weeks, then she writes a receipt for her ketubah and leaves.” Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: A wife who leaves because of a bad reputation since he can produce evidence of unfaithfulness of his wife even though it does not add up to formal legal proof (which could be produced only by the testimony of two eye witnesses to the illicit copulation.) has no rags document as monetary obligation of the husband. If the divorce is for cause, the husband does not have to pay. It is stated here that in this case, even if the garments still exist at the time of the divorce, the divorcee cannot take them; they remain the husband’s property. The Babli, 101b , emphatically disagrees. ; the rebellious one has rags. Rebbi Simon in the name of Rebbi Joshua ben Levi: The rebellious one and the one who leaves because of a bad reputation can claim neither sustenance nor rags. Tel-Aviv and New York 1980, vol. 1, Chapter V,A: The Wife’s Right to Demand Termination of the Marriage, pp. 312–346. The stipulation referred to is quoted in part in Halakhah 7:7, Note 96 . The full text has been recovered by Friedman ( loc. cit., pp. 328–329) from Geniza ketubot : “If X, the groom, hates this Y, does not desire her, and wants to separate from her, he shall pay all that is written and specified in this marriage contract, completely. And if this Y hates this X, her husband, and desires to leave his home, she shall lose her ketubah money, and she shall not take anything but only that which she brought from her father’s house and she shall go out by the mouth of the court (עַל פֻּם בֵּית דִּינָה) and with the consent of our masters, the Sages.” The sentence about the husband hating his wife does not bring anything new. The sentence about the wife hating the husband states first that the husband does not have to pay the promised ketubah sum, then that she takes the rags with her (following R. Ismael ben R. Yose in the preceding paragraph), and, finally, that she is to be divorced “by the mouth of the court,” i. e., that the court will direct the husband to divorce his wife. Even though biblical law, as interpreted by all Jewish sects, does grant the husband the exclusive power to divorce, to the exclusion of any right of the wife to force a divorce, R. Yose (the Amora) holds that if the divorce is forced as consequence of a monetary settlement, the stipulation regards monetary, not religious, obligations and is enforceable in court. The essence of this prenuptial agreement, which allows a woman to buy her freedom from an intolerable marriage, was adopted in Babylonia by the Saboraim Rav Rabba and Mar Rav Huna as a taqqanah, a rabbinic ordinance, which instructed the husband to divorce his rebellious wife while granting him the monetary advantages of the Yerushalmi agreement. This ordinance was in fact disestablished by R. Asher ben Ieḥiel, Rosh, in the 14th Century, when he interpreted the rule as a recommendation, not obligatory on the husband. Cf. I. Szczepansky, The Takkanot of Israel, Jerusalem-New York; Vol. 3, Chapter 13 (1992) (Hebrew). The dependency of the Saboraïm on the Yerushalmi is studied by Dr. Eliahu Raḥamim Ziani, רבנן סבוראי וכללי ההלכה, Haifa 1992. Rebbi Yose said: Those who write: “If he hates, if she hates”, that is a monetary condition and these conditions are valid 19b . In the Yerushalmi it is a generally accepted principle transmitted anonymously: Below 9:1 (32d 1. 51); Baba meṣi‘a 7:10 (11c 1. 11), Baba batra 8:6 (16b 1. 28), 8:8 (16c 1. 37). .

הַמַּשְׁרֶה אֶת אִשְׁתּוֹ עַל יְדֵי שָׁלִישׁ לֹא יִפְחוֹת לָהּ מִקַבַּיִים חִיטִּין אוֹ מֵאַרְבָּעָה קַבִּין שְׂעוֹרִין. אָמַר רִבִּי יוֹסֵי לֹא פָסַק לָהּ שְׂעוֹרִים אֶלָּא רִבִּי יִשְׁמָעֵאל שֶׁהָיָה סָמוּךְ לֶאֱדוֹם. הַמַּשְׁרֶה אֶת אִשְׁתּוֹ עַל יְדֵי שָׁלִישׁ כול׳. מָהוּ סָמוּךְ לֶאֱדוֹם. לִדְרוֹמָה.

MISHNAH: If somebody provides for his wife through a third party, he cannot give her less that two qab about 2.17 liters. One speaks here of grain, delivered per week. of wheat or four qab of barley. Rebbi Yose said, only Rebbi Ismael assigned her barley, becaused he lived in proximity of Idumea. HALAKHAH: “If somebody provides for his wife through a third party,” etc. What is “in proximity of Idumea”? In the South cf. Kilaim, Chapter 6, Note 42 . Idumea in Second Temple times was the Negev. .

נוֹתֵן לָהּ חֲצִי קַב קִיטְנִית וַחֲצִי לוֹג שֶׁמֶן. וְקַב גְּרוֹגְרוֹת אוֹ מָנֶה דְבֵילָה וְאִם אֵין לוֹ פּוֹסֵק לְעוּמָּתָן פֵּירוֹת מִמָּקוֹם אַחֵר. וְנוֹתְנִין לָהּ מִטָּה וּמַפֵּץ וְאִם אֵין לוֹ מִיטָּה מַפֵּץ מַחֲצֶלֶת. וְנוֹתְנִין לָהּ כִּפָּה לְרֹאשָׁהּ וַחֲגוֹר לְמָתְנֶיהָ וּמִנְעָל מִמּוֹעֵד לְמוֹעֵד. וְכֵלִים שֶׁלַּחֲמִשִּׁים זוּז מִשָּׁנָה לְשָּׁנָה. וְאֵין נוֹתְנִין לָהּ לֹא חֲדָשִׁים בִּימוֹת הַחַמָּה וְלֹא שְחָקִים בִּימוֹת הַגְּשָׁמִים. אֲבָל נוֹתְנִין לָהּ כֵּלִים שֶׁלַּחֲמִשִּׁים זוּז בִּימוֹת הַגְּשָׁמִים וְהִיא מִתְכַּסָּה בְּלָאוֹתֵיהֶן בִּימוֹת הַחַמָּה וְהַשְּׁחָקִין שֶׁלָּהּ. נוֹתֵן לָהּ חֲצִי קַב קִטְנִית וַחֲצִי לוֹג שֶׁמֶן כול׳. אָמַר רִבִּי מָנָא. מָנֶה וּאַרְבַּע רִיטְלִין. נוֹתֵן לָהּ כָּר נֵר וּפְתִילָה כּוֹס וְחָבִית וּקְדֵירָה. רִבִּי יוֹסֵי אָמַר. כָּר אֵין לָהּ. שֶׁאֵין נְשֵׁי הָעֲנִיִים יְשֵׁינוֹת עַל הַכָּר. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הוֹתִירָה מְזוֹנוֹת שֶׁלָּהּ הוֹתִירָה בְלָיוֹת שֶׁלּוֹ הוֹתִירָה בְלָיוֹת שֶׁלָּהּ. הָדָא דְתֵימַר בְּאֵשֶׁת אִישׁ. אֲבָל בְאַלְמָנָה בֵּין שֶׁהוֹתִירָה מְזוֹנוֹת בֵּין שֶׁהוֹתִירָה בְלָיוֹת שֶׁלָּהּ.

MISHNAH: One gives her half a qab of legumes and half a qab of oil, a qab of dried figs or a mina as a weight is 60 šeqel. of fig cake; if there are none available one finds her fruit from other places. Also one gives her a bed and a mat; if he has no bed, a mat and a rug. Also, one gives her a cap for her head and a belt for her loins, and shoes every holiday, and garments worth 50 tetradrachmas every year. One does not give her new ones in the summer or worn ones in the winter, but one gives her garments worth 50 tetradrachmas in the winter and she covers herself with the worn garments in the summer; and the rags are hers. HALAKHAH: “One gives her half a qab of legumes and half a qab of oil,” etc. Rebbi Mana said, a mina, i. e. four riṭl are. It is the consensus of the linguists that Syriac raṭl, Arabic roṭi, with the derived verb rṭl “to weigh by hand” is simply Greek λίτρα, a Roman pound of 12 oz. This also is Musaphia’s explanation of riṭl’, but a mina of 60 seqalim is about 2 librae. (In modern times, the weight of a roṭi varied from .45 kg in Egypt to 3.2 kg in Syria.) R. Mana states that the mina used here is 4 Roman 1bs., 1.38 kg, or 100 “holy” šeqel. The translation follows S. Lieberman [ Tarbiz 4 (1933), p. 377–378] who identifies וּ as shorthand for הוּא “this is”. . He gives her a pillow, a light and wick, and an amphora, and a pot. Rebbi Yose said, she has no right to a pillow since the wives of poor men do not sleep on a pillow. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If she left over from her food, it is hers, if she left over rags they are his - if she left over rags they are hers. That is, of a married woman. But for a widow, both her leftover food and her leftover rags are hers.

נוֹתְנִין לָהּ מָעָה כֶסֶף לִצְרָכֶיהָ וְאוֹכֶלֶת עִמּוֹ לֵּילֵי שַׁבָּת. וְאִם אֵינוֹ נוֹתֵן לָהּ מָעָה כֶסֶף לִצְרָכֶיהֵ מַעֲשֵׂה יָדֶיהָ שֶׁלָּהּ. וּמַה הִיא עוֹשָׂה לוֹ. מִשְׁקַל חָמֵשׁ סְלָעִים שֶׁתִי בִּיהוּדָה שֶׁהֵן עֶשֶׂר סְלָעִים בַּגָּלִיל. אוֹ מִשְׁקַל עֶשֶׂר סְלָעִים עֵרֶב בִּיהוּדָה שֶׁהֵן עֶשְׂרִים סְלָעִים בַּגָּלִיל. וְאִם הָיְתָה מֵינִיקָה פּוֹחְתִין לָהּ מִמַּעֲשֵׂה יָדֶיהָ וּמוֹסִיפִין לָהּ עַל מְזוֹנוֹתֶיהָ. בַּמֶּה דְבָרִים אֲמוּרִים. בֶּעָנִי שֶׁבְּיִשְׂרָאֵל. אֲבָל בַּמְכוּבָּד שֶׁבְּיִשְׂרָאֵל הַכֹּל לְפִי כְבוֹדוֹ. נוֹתֵן לָהּ מָעָה כֶסֶף לִצְרָכֶיהֵ וְהִיא אוֹכֶלֶת עִמּוֹ מִלֵּילֵי שֶׁבָּת לְלֵילֵי שַׁבָּת כול׳. דְּבָרִים אֲמוּרִים לָשׁוֹן נָקִי. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. אֲכִילָה מַמָּשׁ. עַל דַּעְתֵּיהּ דְּרַב אוֹכֶלֶת מִשֶּׁלּוֹ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אוֹכֶלֶת מִשֶׁלָּהּ. יַיִן אֵין לָהּ שֶׁאֵין עֲנִייוֹת יִשְׂרָאֵל שׁוֹתוֹת יַיִן. וַעֲשִׁירוֹת שׁוֹתוֹת. וְהָתַנֵּי. מַעֲשֶׂה בְמָרְתָא בַת בֳּיֵיתוֹס שֶׁפָּסְקוּ לָהּ חֲכָמִים סָאתַיִים יַיִן בְּכָל יוֹם. וּבֵית דִּין פּוֹסְקִין יַיִן. אָמַר רִבִּי חִיָיה בַר אָדָא. עַל שׁוּם זְנוּת יַיִן וְתִירוֹשׁ יִקַּח לֵב. וְהָא תַנִּינָן. אִם הָיְתָה מֵנִיקָה פּוֹחְתִין לָהּ מִמַּעֲשֵׂה יָדֶיהָ וּמוֹסִיפִין לָהּ עַל מְזוֹנוֹתֶיהָ. מָהוּ מוֹסִיף. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. יַיִן שֶׁהוּא מַרְבֶּה אֶת הֶחָלָב. רִבִּי חִזְקִיָּה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אַף לְתַבְשִׁילָהּ פָּסְקוּ. אַף עַל פִּי כֵן קִילְּלָה אוֹתָן וְאָמְרָה לָהֶן. כָּךְ תִּתְּנוּ לִבְנוֹתֵיכֶם. אָמַר רִבִּי אָחָא. וְעָנִינוּ אַחֲרֵיהָ אָמַן. אָמַר רִבִּי אֶלְעָזָר בַּר צָדוֹק. אֶרְאֵה בַנְּחָמָה אִם לֹא רְאִיתִיהָ מְלַקֶּטֶת שְׂעוֹרִים מִבֵּין טַלְפֵי סוּסִים בְּעַכּוֹ. וְקָרָאתִי עָלֶיהָ הַפָּסוּק הַזֶּה הָרַכָּה בְךָ וְהָעֲנוּגָה וגו׳. אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַנָּשִׁים צְאִי לָךְ בְּעִיקְּבֵי הַצֹּאן וגו׳. וְהָתַנֵּי מַעֲשֶׂה בְמִרְיָם בִּתּוֹ שֶׁלְּשִׁמְעוֹן בֶּן גּוֹרְיוֹן שֶׁפָּסְקוּ לָהּ חֲכָמִים בַּחֲמֵשׁ מֵאוֹת דֵּינָר קוּפָּה בְשָׂמִים בְּכָל יוֹם וְלֹא הָיְתָה אֶלָּא שׁוֹמֶרֶת יָבָם. אַף עַל פִּי כֵן קִילְּלָה אוֹתָן וְאָמְרָה לָהֶן. כָּךְ תִּתְּנוּ לִבְנֹתֵיכֶם. אָמַר רִבִּי אָחָא. וְעָנִינוּ אַחֲרֵיהָ אָמֵן. אָמַר רִבִּי אֶלְעָזָר בַּר צָדוֹק. אֶרְאֵה בַנְּחָמָה אִם לֹא רְאִיתִיהָ קְשׁוּרָה בִשְׂעָרָהּ בִּזְנַב הַסּוּס בְּעַכּוֹ וְקָרָאתִי עָלֶיהָ הַפָּסוּק הַזֶּה הָרַכָּה בְךָ וְהָעֲנוּגָה כול׳.

MISHNAH: One gives her a silver obolus for her needs and she eats with him Friday nights. 39:6 , Prov. 30:20 . . If he does not give her a silver obolus for her needs, she works for herself. And what does she work for him? In Judea, a weight of five tetradrachmas warp, which is ten tetradrachmas in Galilee, or in Judea the weight of ten tetradrachmas woof which are twenty tetradrachmas in Galilee. If she was nursing, one reduces the amount of her work and increases her food. When has this been said? For the poorest man in Israel. But for the most honored one, everything commensurable with his honor. HALAKHAH: “One gives her a silver obolus for her needs and she eats with him every Friday night,” etc. The matters are formulated in clean language erroneously: Rav Ashi). . Simeon bar Abba in the name of Rebbi Joḥanan: Really eating. In the opinion of Rav, she eats at his expense; in the opinion of Rebbi Joḥanan she eats at her own expense. She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos 6:4, Note 75 . two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind. 4:11 . It is inferred that drinking wine induces sexual desires. ” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, … 28:56 , the chapter of curses. ” “If you have no experience, most beautiful of women, go following the flock … 1:8 . This verse has a positive interpretation in all Midrash sources. ”. But did we not state 6:4, Note 75 ; Josephus Antiquities xv. 320 ff. In the Babli, 65a and 66b/67a (for the second story, Tosephta 5:9–10 ), both stories refer to one person, the widowed daughter-in-law of one Nikodaimon ben Gorion waiting for her levir; in the second story (in an intended contrast to the Yerushalmi) it is emphasized that nobody said “amen”, (because the unhappiness of a childless widow cannot be compensated with money.) : It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.