משנה: בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים שָׁלֹשׁ נָשִׁים יוֹצְאוֹת וְנוֹטְלוֹת כְּתוּבָּה. הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ. שָׁמַיִם בֵּינִי לְבֵינָךְ. נְטוּלָה אֲנִי מִן הַיְּהוּדִים. חָֽזְרוּ לוֹמַר שֶׁלֹּא תְהֵא אִשָּׁה נוֹתֶנֶת עֵינֶיהָ בְּאַחֵר וּמְקַלְקֶלֶת עַל בַּעֲלָהּ. הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ תָּבִיא רְאַייָה לִדְבָרֶיהָ. שָׁמַיִם בֵּינִי לְבֵינָךְ יַעֲשׂוּ דֶרֶךְ בַּקָּשָׁה. נְטוּלָה אֲנִי מִן הַיְּהוּדִים יָפֵר חֶלְקוֹ וּתְהֵא מְשַׁמְּשָׁתוֹ וּתְהֵא נְטוּלָה מִן הַיְּהוּדִים. MISHNAH: Earlier they said, three categories of women have to be divorced and collect their ketubah: The one who says, I am impure for you83The wife of a Cohen who declares that she was raped without witnesses. Since the rabbinically accepted definition of a זוֹנָה (Lev. 21:7) is a woman who had sexual contact with a man whom she could not legally marry, and a married woman cannot marry anybody, she is forbidden to her husband who has to divorce her. Since it is not her fault, he has to pay the entire ketubah sum., or Heaven is between you and me84She claims that he is infertile., or I am separated from the Jews85She made a vow not to sleep with any Jew. The earlier opinion was that a woman would not make such a vow unless she suffers from vaginism and sexual relations are painful for her. Since the vow is not frivolous, she can claim her ketubah payment.. They changed to say that a woman should not be encouraged to want another man and cause trouble to her husband. If she says, I am impure for you, she should bring proof86Obviously not proof beyond a reasonable doubt but to make the claim plausible.. Heaven is between you and me, they should try to mediate87As long as it is infertility, not impotence, she cannot force a divorce. The Babli, Yebamot 65b, holds that the rabbi shall grant the divorce and not try to keep the wife in the marriage if she claims that their financial situation is such that she needs children to care for her in her old age and the husband cannot provide the children.. I am separated from the Jews, he shall dissolve his part, she shall live with him and be separated from the Jews88Since she made the vow only against sleeping with Jews, not with any man in the world, one assumes that she can enjoy intercourse and only prefers Gentiles..
הלכה: רִאשׁוֹנָה הָיוּ אוֹמְרִים כול׳. הָא לֹא הֵבִיאֶה רְאַייָה לִדְבָרֶיהָ פְּשִׁיטָא שֶׁהִיא מוּתֶּרֶת לְבֵיתָהּ. אָמַר רִבִּי הִילָא. לֹא מִסְתַּבְּרָא אִם הָיָה חָבֵר יָחוּשׁ. וְאִם הָיָה כֹהֵן שֶׁהִיא אֲסוּרָה לוֹכַל בִּתְרוּמָה. אָתָא עוֹבְדָא קוֹמֵי רִבִּי חֲנַנְיָה חֲבֵרִין דְּרַבָּנִין וְהִתִירָהּ לוֹכַל בִּתְרוּמָה. אָמַר רִבִּי חַגַּיי. אַבָּא יְדַע רֵישָׁא וְסֵיפָא. אִיסְטְרַטִּיּוֹת נִכְנְסוּ לָעִיר. וּבָאת אִשָּׁה וְאָֽמְרָה. אִיסְטְרַטִּיּוֹט חִבְּקַנִי וְהִטִּיל שִׁכְבַת זֶרַע בֵּין בִּרְכַּיי. וְהִתִירָהּ לוֹכַל בִּתְרוּמָה. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִצְחָק בַּר טֶבְלַיי בְּאִשָּׁה אַחַת שֶׁאָֽמְרָה. הַבֵּיאָם שֶׁלִּי פִּיתַּנִי. אָמַר לָהּ. אֵין הַבֵּיאָם אָסוּר. וְאָֽסְרָהּ. הָכָא אַתְּ אָמַר. וְאָֽסְרָהּ. הָכָא אַתְּ אָמַר. וְהִתִּירָהּ. תַּמָן בָּאָת לוֹסַר עַצְמָהּ וְהִתִּירָהּ. בְּרַם הָכָא בָאת לְהַתִיר עַצְמָהּ וְאָֽסְרָהּ. HALAKHAH: “Earlier they said,” etc. That is, if she cannot bring proof for her assertion, it is obvious that she is permitted to her house89Since the later Mishnah states that she is not divorced, obviously she will be permitted to her husband.. Rebbi Hila said, would it not be reasonable that a fellow should be apprehensive90A “fellow” follows the rules of purity strictly, cf. Introduction to Tractate Demay. R. Hila suggests that the strictly observant should follow the earlier Mishnah in this case., and if he was a Cohen that she should be forbidden to eat heave91In the Babli, 90b, this is the authoritative opinion of Rava. (There is internal and some ms. evidence that the author of this opinion is the less authoritative Rabba. In that case, the Babli would concur with the Yerushalmi that she may eat heave. But the legal tradition is to read Rava.)? There came a case before Rebbi Ḥanina, the colleague of the rabbis, and he permitted her to eat heave. Rebbi Ḥaggai said, my father knew the first and the last case. Soldiers92Greek στρατιώτης, “warrior, commander”. entered the town. A woman came and said, a soldier92Greek στρατιώτης, “warrior, commander”. embraced me and ejaculated semen between my knees. He permitted her to eat heave93Since we do not know of the incident from any other source, “the mouth which forbade” (she, who tells of the encounter with the soldier) “is the mouth which permitted” (that there was no penetration) (Mishnah Ketubot2:2).. There came a case before Rebbi Isaac bar Tevele of a woman who said, my cowhand94Reading בֵּיהָם “the one who cares for the cattle” for ביאם because of the disappearance of guttural sounds; already noted by David Fraenckel. seduced95An adult woman is guilty of adultery if she lets herself be seduced and must be divorced without payment of the ketubah. (Seduction of a minor is treated as rape; cf. Soṭah 1:1, Note 91.) me. He said to her, is the cowhand not forbidden? And he forbade her. Here, you say that he forbade her. There, you say that he permitted her. There, she came to forbid herself and he permitted her. But here, she came to permit herself and he forbade her.
שָׁמַיִם בֵּינִי לְבֵינָךְ. כַּמָּא דִשְׁמַיָּיא רְחִיקִין מִן אַרְעָא כֵּן תְּהֵא הַאי אִיתְּתָא רְחִיקָה מִן הַהוּא גַבְרָא. יַעֲשׂוּ דֶרֶךְ בַּקָּשָׁה. אָמַר רַב הוּנָא. יַעֲשׂוּ סְעוּדָה וְהֵן מִתְרַגְּלִין לָבוֹא דֶּרֶךְ סְעוּדָה. “Heaven is between you and me”: as Heaven is far from earth, so this woman should be far from that man. “They should try to mediate.” Rav Huna said, they should make a dinner and they will get used to be with one another by the dinner.
תַּנֵּי. כָּלוּי אֲנִי מִמָּךְ. פָּרוּשׁ אֲנִי מִמָּךְ. רִבִּי יִרְמְיָה בָּעֵי. וְלָמָּה לֹא תַנִּינָן נָטוּל. אָמַר רִבִּי יוֹסֵה. תַנִּיתָהּ בְּסוֹפָאּ. וּנְטוּלָה אֲנִי מִן הְיְּהוּדִים. 96This is from Chapter 1, Note 74. It was stated: “I am jailed away from you, I am separated away from you”. Rebbi Jeremiah asked, why did one not state “taken away from”? Rebbi Yose said, that was stated at the end: “I am taken away from the Jews.”
נִתְגָּֽרְשָׁה. תֵּלֵךְ וְתִידְבַּק בָּעַרְבִיִּים שֶׁחָֽשְׁקָה נַפְשָׁהּ בָּהֶם. If she was divorced97The woman who vowed not to sleep with Jews., let her go and cling to the Arabs, for she loves them.
תַּנֵּי. הָאִשָּׁה שֶׁנָּֽדְרָה בַנָּזִיר וְשָׁמַע בַּעֲלָהּ וְלֹא הֵיפֵר לָהּ. רִבִּי מֵאִיר וְרִבִּי יְהוּדָה אוֹמְרִים. הוּא נוֹתֵן אֶצְבָּעוֹ בֵין שִׁינֶּיהָ. שֶׁכֵּן אִם רָצָה לְהָקֵם מוּקָּם. אָמַר. אֵי אֶפְשִׁי שֶׁתְּהֵא נְזִירָה. יוֹצִיא וְיִתֵּן כְּתוּבָּה. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן אוֹמְרִין. הִיא נָֽתְנָה אֶצְבָּעָהּ בֵּין שִׁינֶּיהָ. שֶׁכֵּן אִם רָצָה לְהָקֵם מוּקָּם. אוֹ שֶׁאָֽמְרָה. אֶיפְשַׁר שֶׁאֱהֵא נְזִירָה. תֵּצֵא שֶׁלֹּא בִכְתוּבָּתָהּ. דַּל כֵּן מָה כֵן אָֽמְרֵי רִבִּי מֵאִיר וְרִבִּי יְהוּדָה בַּמִּשְׁנָה. וָאֲפִילוּ בַּמִּשְׁנָה הָאַחֲרוֹנָה. מִפְּנֵי מָה אֵינוֹ מֵיפֵר לָהּ. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן בַּמִּשְׁנָה הָאַחֲרוֹנָה. וָאֲפִילוּ תֵּימָא בַּמִּשְׁנָה רִאשׁוֹנָה. מִפְּנֵי מָה נָֽדְרָה. 98“Tosephta Nezirut 3:12-13. In the Babli, Ketubot 71a, there is a lengthy discussion about the attribution of the statements to different authors. If a woman made a vow to be a nazir; her husband heard and did not dissolve it: Rebbi Meïr and Rebbi Jehudah say, he put his finger between her teeth99He is to blame if she bites and hurts him., for if he wants to confirm, he can confirm. If he said, I cannot stand her being a nazir, he should divorce her and pay the ketubah. Rebbi Yose and Rebbi Simeon say, she put her finger between her teeth, for if he wants to confirm, he can confirm100She knows that she takes the risk that her husband would confirm her vow and she would be unable to serve him wine, or to cook dishes which require wine in the recipe, and that at the end she will be without her hair, so that the husband might get exasperated. (In Ketubot 7:2, the Yerushalmi notes that if the husband by needling his wife pushes her to make the vow, Rebbis Yose and Simeon agree that he put his finger between her teeth.). If she said, I can stand it to be a nazir, he may divorce her101If he cannot stand living with a nezirah. without paying the ketubah.” Remove this, how can Rebbi Meïr and Rebbi Jehudah say so in the Mishnah102It seems that the text here is somewhat defective, judging from the following parallel story. In any case, if he does not dissolve his wife’s vows, the husband is responsible for all consequences.? Even in the later Mishnah, why did he not dissolve? Rebbi Yose and Rebbi Simeon follow the later Mishnah103In requiring the woman to repeat and affirm her statement.. But you might say, the earlier Mishnah. Why did she make the vow?