1When a man who marries an aylonit1 is childless and does not have another wife with whom he will father children, he is compelled to divorce her.2 Nevertheless, during and after the marriage, the financial arrangements that govern other women govern her. She is entitled to the fundamental requirement of the ketubah and all the provisions of the ketubah.אהַנּוֹשֵׂא אֶת הָאַיְלוֹנִית, וְלֹא הָיוּ לוֹ בָּנִים וְלֹא אִשָּׁה אַחֶרֶת לִפְרוֹת וְלִרְבּוֹת מִמֶּנָּה - אַף עַל פִּי שֶׁכּוֹפִין אוֹתוֹ וּמוֹצִיא, הֲרֵי הִיא כְּכָל הַנָּשִׁים, וְיֵשׁ לָהּ כְּתֻבָּה וּשְׁאָר תְּנָאֵי כְּתֻבָּה.
Similarly, her husband acquires the same financial privileges with regard to her as he would with regard to another woman.וְכֵן זוֹכֶה הַבַּעַל בְּמַה שֶׁזּוֹכֶה בִּשְׁאָר הַנָּשִׁים.
2If, however, a man married a woman without recognizing her condition, and later it was discovered that she was an aylonit, or forbidden to him by virtue of a negative commandment for which he is not liable to death - neither by the hand of God nor by an earthly court she is not entitled to the fundamental requirement of the ketubah, nor to any of the provisions of the ketubah. She is, however, entitled to the extra amount that the husband added to the fundamental requirement of the ketubah. She is not entitled to receive her sustenance, neither during her husband’s lifetime, nor even after his death.3 The couple should be forced to separate.4באֲבָל הַנּוֹשֵׂא אִשָּׁה וְלֹא הִכִּיר בָּהּ, וְנִמְצֵאת אַיְלוֹנִית אוֹ מֵחַיְּבֵי לָאוִין, וְכֵן הַנּוֹשֵׂא שְׁנִיָּה, בֵּין הִכִּיר בָּהּ בֵּין לֹא הִכִּיר בָּהּ - אֵין לָהּ עִיקַר כְּתֻבָּה, וְלֹא תְנַאי מִתְּנָאֵי כְּתֻבָּה, אֲבָל תּוֹסֶפֶת יֵשׁ לָהּ. וְאֵין לָהּ מְזוֹנוֹת, וְאַפִלּוּ לְאַחַר מוֹתוֹ.
When that is done, the value of the produce of which the husband partook is not expropriated from him.5 The same laws apply when a man marries a sh’niyah,6 regardless of whether or not the husband was aware of the prohibition.וּכְשֶׁכּוֹפִין אוֹתוֹ וּמַפְרִישִׁין בֵּינֵיהֶם, אֵין מוֹצִיאִין מִן הַבַּעַל פֵּרוֹת שֶׁאָכַל.
3Why are these women not granted the essential requirement of the ketubah, when they are granted the extra sum added by the husband? The fundamental requirement of the ketubah was instituted by our Sages so that a man should not think that the divorce is a light matter. Since he was not aware of the prohibition or of his wife’s condition, she is not granted the essential requirement of the ketubah.7גוְלָמָּה אֵין לָהֶן עִיקָר וְיֵשׁ לָהֶן תּוֹסֶפֶת? הָעִיקָר שֶׁהוּא תַּקָּנַת חֲכָמִים, כְּדֵי שֶׁלֹּא תִהְיֶה קַלָּה בְּעֵינָיו לְהוֹצִיאָהּ, הוֹאִיל וְלֹא הִכִּיר בָּהּ, אֵין לָהּ עִיקָר.
With regard to the extra amount for which he obligated himself: as long as she desired to maintain their relationship, she kept her part of the agreement. She granted him marital satisfaction,8 and is willing to continue their relationship; it is the Torah that deems her to be forbidden. What then can she do?אֲבָל הַתּוֹסֶפֶת שֶׁהוּא חַיָּב עַצְמוֹ בָּהּ כָּל זְמַן שֶׁתִּרְצֶה וְתַעֲמֹד לְפָנָיו, הֲרֵי עָמְדָה בִּתְנַאי שֶׁלָּהּ, וַהֲרֵי הִקְנָת לוֹ הֲנָאָתָהּ, וַהֲרֵי הִיא עוֹמֶדֶת - אֲבָל הַתּוֹרָה אָסְרָה אוֹתָהּ עָלָיו, וּמַה הִיא יְכוֹלָה לַעֲשׂוֹת?
Therefore, she is granted this extra amount, for it is not her deeds that cause her to be forbidden after marriage;9 she was forbidden beforehand.לְפִיכָךְ יֵשׁ לָהּ תּוֹסֶפֶת - שֶאֵין מַעֲשֶׂיהָ הֵן הַגּוֹרְמִין לָהּ לְהֵאָסֵר אַחַר הַנִשּׂוּאִין, אֶלָא אֲסוּרָה הָיְתָה מִקֹּדֶם.
4Why did our Sages not distinguish between a sh’niyah whom her husband recognized, and one that he did not recognize, but rather said that in all instances she is not entitled to the fundamental requirement of the ketubah? Because the prohibition involving these relations is Rabbinic in origin, they reinforced it.דוְלָמָּה לֹא חָלְקוּ בַּשְּׁנִיָּה בֵּין הִכִּיר בָּהּ בֵּין לֹא הִכִּיר בָּהּ, אֶלָא אָמְרוּ אֵין לָהּ עִיקַר כְּתֻבָּה בְּכָל מָקוֹם? מִפְּנֵי שֶׁהִיא מִדִּבְרֵי סוֹפְרִים, עָשׂוּ בָּהּ חִזּוּק.
If, by contrast, a man married a woman whom he was forbidden to marry because of a negative prohibition of the Torah that was not punishable by death, neither by the hand of God nor by an earthly court and he was aware of the prohibition, his wife is entitled to the money due her by virtue of her ketubah. Similarly, if he marries a woman whom he was forbidden to marry because of a positive commandment, whether he was aware of the prohibition or not, his wife is entitled to a ketubah. The rationale is that if he recognized that a woman was forbidden by a negative prohibition, he willingly undertook to damage his resources. And with regard to relations which are forbidden because of a positive commandment, the prohibition is light. In both these instances, the women are entitled to support from their husband’s estate after his death.10 Similarly, if during his absence, they borrowed money for their sustenance, the husband is liable to pay.11אֲבָל אִם נָשָׂא אַחַת מֵחַיְּבֵי לָאוִין וְהִכִּיר בָּהּ, אוֹ אַחַת מֵחַיְּבֵי עֲשֵׂה בֵּין הִכִּיר בָּהּ בֵּין לֹא הִכִּיר בָּהּ - יֵשׁ לָהּ כְּתֻבָּה; שֶׁחַיְּבֵי לָאוִין שֶׁהִכִּיר בָּהּ - רָצָה לְהַזִּיק בִּנְכָסָיו, וְחַיְּבֵי עֲשֵׂה - אִסּוּרָן קַל. וְיֵשׁ לִשְׁתֵּיהֶן מְזוֹנוֹת לְאַחַר מוֹתוֹ. וְכֵן אִם לָוְתָה וְאָכְלָה, חַיָּב לְשַׁלֵּם.
And when the husband is forced to divorce a woman in either of these situations, he is forced to reimburse her for all the benefit that he received from her property.12וּכְשֶׁכּוֹפִין אוֹתוֹ לְהוֹצִיא, מוֹצִיאִין מִן הַבַּעַל כָּל פֵּרוֹת שֶׁאָכַל מִכָּל נְכָסֶיהָ.
5A woman who dissolves a marriage through the rite of mi’un is not entitled to a ketubah.13 She is, however, entitled to the extra amount added by the husband to the ketubah.14 The husband is not required to reimburse her for the benefit that he received from her property.15 If she borrowed money for her sustenance while she was still his wife, and afterwards terminated the marriage through the rite of mi’un, that money is not expropriated from the husband.ההַמְּמָאֶנֶת - אֵין לָהּ עִיקַר כְּתֻבָּה, אֲבָל תּוֹסֶפֶת יֵשׁ לָהּ. וְאֵין מוֹצִיאִין מִן הַבַּעַל פֵּרוֹת שֶׁאָכַל. וְאִם לָוְתָה כְּשֶׁהָיְתָה תַּחְתָּיו, וְאָכְלָה, וְאַחַר כָּךְ מֵאֲנָה - אֵין מוֹצִיאִין אוֹתָן מְזוֹנוֹת מִן הַבַּעַל.
6When a woman commits adultery her husband is obligated to divorce her. She is not entitled to a ketubah - neither the fundamental requirement nor the additional amount. Nor is she entitled to any of the conditions of the ketubah. The rationale is that it is her own deeds that cause her to become forbidden to her husband.ומִי שֶׁזִּנְּתָה תַּחַת בַּעְלָהּ - אֵין לָהּ כְּתֻבָּה, לֹא עִיקָר וְלֹא תוֹסֶפֶת, וְלֹא אֶחָד מִתְּנָאֵי כְּתֻבָּה; שֶׁהֲרֵי מַעֲשֶׂיהָ גָּרְמוּ לָהּ לְהֵאָסֵר עַל בַּעְלָהּ.
7What is the law with regard to the rights these women have to their dowries? Whenever a woman’s dowry endures, she is entitled to take her property when she leaves her husband’s household after divorce.16 This applies even when she commits adultery.זוְהֵיאַךְ דִּין נָשִׁים אֵלּוּ בַּנְּדוּנְיָא שֶׁלָּהֶם? כָּל אִשָּׁה שֶׁנְּדוּנְיָתָהּ קַיֶּמֶת - אַפִלּוּ זִּנְּתָה, נוֹטֶלֶת שֶׁלָּהּ וְהוֹלֶכֶת.
If the property is not intact, the following laws apply. If the woman was a sh’niyah or forbidden as a result of a positive commandment - whether or not her husband was aware of the prohibition - the same laws that apply to other women with regard to their dowries apply to her. Similarly, if the woman was an aylonit or was forbidden because of a negative prohibition of the Torah that was not punishable by death - neither by the hand of God nor by an earthly court, the same laws that apply to other women with regard to their dowries apply to her.17וְאִם הָיְתָה שְׁנִיָּה אוֹ מֵחַיְּבֵי עֲשֵׂה, בֵּין הִכִּיר בָּהּ בֵּין לֹא הִכִּיר בָּהּ, אוֹ שֶׁהָיְתָה אַיְלוֹנִית אוֹ מֵחַיְּבֵי לָאוִין, וְהִכִּיר בָּהּ - הֲרֵי הִיא בִּנְדוּנְיָתָהּ כְּכָל הַנָּשִׁים.
What are those laws? The husband is liable for nichsei tzon barzel. With regard to nichsei m’log, if anything was lost or stolen, she suffers the loss. The husband is not liable to pay.נִכְסֵי צֹאן בַּרְזֶל, חַיָּב בְּאַחְרָיוּתָן; וְנִכְסֵי מְלוֹג, מַה שֶׁנִּגְנַב אוֹ אָבַד, אָבַד לָהּ, ואֵינוֹ חַיָב לְשַׁלֵם.
8Different rules apply when a woman is either an aylonit or prohibited because of a negative commandment, and the husband did not recognize her status. Whatever was lost, stolen, destroyed or damaged from nichsei tzon barzel, her husband is not liable to pay. For she gave him permission to use them.18 With regard to nichsei m’log, by contrast, whatever was lost or stolen, he is liable to pay. This is the opposite of all other women. Since the marriage bond is not of a binding nature, he did not acquire rights to use the nichsei m’log.19חהָיְתָה אַיְלוֹנִית אוֹ מֵחַיְּבֵי לָאוִין, וְלֹא הִכִּיר בָּהּ - כָּל מַה שֶׁאָבַד אוֹ נִגְנַב אוֹ בָּלָה עַד שֶׁנִּשְׁחַק מִנִּכְסֵי צֹאן בַּרְזֶל - אֵין הַבַּעַל חַיָּב לְשַׁלֵּם, שֶׁהֲרֵי הִיא נָתְנָה לוֹ רְשׁוּת לִהְיוֹתָן אֶצְלוֹ. וְכָל שֶׁאָבַד אוֹ נִגְנַב מִנִּכְסֵי מְלוֹג, חַיָּב לְשַׁלֵּם - הֵפֶךְ מִכָּל הַנָּשִׁים; מִפְּנֵי שֶאֵין שָׁם אִישׁוּת גְּמוּרָה, לֹא זָכָה בְּנִכְסֵי מְלוֹג.
9A woman who dissolves a marriage through the rite of mi’un is not entitled to any compensation at all for property that was destroyed. Nothing is expropriated from her husband in payment for what was lost or stolen, with regard to both nichsei m’log and nichsei tzon barzel.20 Instead, she takes whatever property is intact and departs.טוְהַמְּמָאֶנֶת, אֵין לָהּ בְּלָיוֹת כְּלָל. שֶאֵין מוֹצִיאִין מִן הַבַּעַל דָּבָר מִמַּה שֶׁאָבַד אוֹ נִגְנַב, בֵּין מִנִּכְסֵי מְלוֹג בֵּין מִנִּכְסֵי צֹאן בַּרְזֶל, אֶלָא נוֹטֶלֶת הַנִּמְצָא לָהּ וְיוֹצְאָה.
10A woman who committed adultery is not entitled to a ketubah - neither the fundamental requirement nor the extra amount. Nor is the husband held responsible for any of her nichsei tzon barzel that were lost or stolen.21 Needless to say, this ruling also applies with regard to her nichsei m’log. The above does not apply only to an adulteress, but also to a woman who violates the faith of Moses,22 one who violates the Jewish faith,23 or one who is divorced because of a scandalous report.24 These women are not entitled to a ketubah - neither the fundamental requirement nor the extra amount - nor are they granted any of the conditions of the ketubah.ימִי שֶׁזִּנְּתָה תַּחַת בַּעְלָהּ - אֵין לָהּ כְּתֻבָּה, לֹא עִיקָר וְלֹא תוֹסֶפֶת. וְאֵין מוֹצִיאִין מִן הַבַּעַל דָּבָר מִמַּה שֶׁאָבַד אוֹ נִגְנַב מִנִּכְסֵי צֹאן בַּרְזֶל שֶׁלָּהּ, וְאֵין צָרִיךְ לוֹמַר נִכְסֵי מְלוֹג. וְלֹא הַמְּזַנָּה בִּלְבָד, אֶלָא אַף הָעוֹבֶרֶת עַל דַּת מֹשֶׁה אוֹ דַּת יְהוּדִית, אוֹ הַיּוֹצְאָה מִשּׁוּם שֵׁם רָע - אֵין לָהּ כְּתֻבָּה, לֹא עִיקָר וְלֹא תוֹסֶפֶת, וְלֹא תְנַאי מִתְּנָאֵי כְּתֻבָּה.
When these women are divorced, each one should take what remains from her dowry and depart. Her husband is not liable to pay anything, neither what was reduced in value nor what was lost.וְכָל אַחַת מֵהֶן, נוֹטֶלֶת הַנִּמְצָא מִנְּדוּנְיָתָהּ וְיוֹצְאָה, וְאֵין הַבַּעַל חַיָּב לְשַׁלֵּם כְּלוּם, לֹא מַה שֶׁפָּחַת וְלֹא מַה שֶׁאָבַד.
11The following are the actions for which a woman is considered to have “violated the faith of Moses”: a) going out to the marketplace with her hair uncovered;25 b) taking vows or oaths that she does not keep; c) engaging in marital relations with her husband while in the niddah state; d) failing to separate challah or feeding her husband food that is forbidden to eat - needless to say, this applies to forbidden crawling animals and animals that were not ritually slaughtered; it applies even to produce that was not tithed.26יאוְאֵלּוּ הֵן הַדְּבָרִים שֶׁאִם עָשְׂתָה אֶחָד מֵהֶן עָבְרָה עַל דַּת מֹשֶׁה: יוֹצְאָה בַּשּׁוּק וּשְׂעַר רֹאשָׁהּ גָּלוּי; אוֹ שֶׁנּוֹדֶרֶת אוֹ נִשְׁבַּעַת וְאֵינָהּ מְקַיֶּמֶת; אוֹ שֶׁשִּׁמְּשָׁה מִטָּתָהּ וְהִיא נִדָּה; אוֹ שֶׁאֵינָהּ קוֹצָה לָהּ חַלָּה; אוֹ שֶׁהֶאֱכִילָה אֶת בַּעְלָהּ דְּבָרִים אֲסוּרִים, וְאֵין צָרִיךְ לוֹמַר כְּגוֹן שְׁקָצִים וּנְבֵלוֹת, אֶלָא דְּבָרִים שְׁאֵינָן מְעֻשָּׂרִין
How can the latter two matters be known? For example, she said: “So and so, the priest, separated tithes from this produce for me,” “So and so separated challah from this dough,” “So and so, the Sage, said this stain does not render me a niddah” - and after eating the food or engaging in marital relations with her, the husband asked the person whose name was mentioned and he denied the occurrence of the incident. Another example: a woman’s conduct caused it to be established in her neighborhood that she was in the niddah state,27 but she told her husband that she was ritually pure. He engaged in relations with her and afterwards discovered the truth.וְהֵיאַךְ יוֹדֵע דָּבָר זֶה? כְּגוֹן שֶׁאָמְרָה לוֹ ‘פֵּרוֹת אֵלּוּ פְּלוֹנִי כּוֹהֵן תִּקְּנָם לִי’, וְ’עִיסָה זוֹ פְּלוֹנִי הִפְרִישׁ לִי חַלָּתָהּ’, וּ’פְלוֹנִי הֶחָכָם טִהֵר לִי אֶת הַכֶּתֶם’ - וְאַחַר שֶׁאָכַל, אוֹ בָּא עָלֶיהָ, שָׁאַל אוֹתוֹ פְּלוֹנִי וְאָמַר ‘לֹא הָיוּ דְּבָרִים אֵלּוּ מֵעוֹלָם’. וְכֵן אִם הֻחְזְקָה נִדָּה בִּשְׁכֵנוֹתֶיהָ, וְאָמְרָה לְבַעְלָהּ ‘טְהוֹרָה אֲנִי’, וּבָא עָלֶיהָ.
12What is meant by “the Jewish faith”? The customs of modesty that Jewish women practice. When a woman performs any of the following acts, she is considered to have violated the Jewish faith:
a) she goes to the marketplace or a lane with openings at both ends without having her head fully covered - i.e., her hair is covered by a handkerchief, but not with a veil like all other women,28 b) she spins flax or wool with a rose on her face29 - on her forehead or on her cheek - like immodest gentile women, c) she spins in the marketplace and shows her forearms to men;30 d) she plays frivolously with young lads, e) she demands marital intimacy from her husband in a loud voice until her neighbors hear her talking about their intimate affairs, or f) she curses her husband’s father in her husband’s presence.31יבוְאֵיזוֹ הִיא ‘דַּת יְהוּדִית’? הוּא מִנְהַג הַצְּנִיעוּת שֶׁנָּהֲגוּ בְּנוֹת יִשְׂרָאֵל. וְאֵלּוּ הֵן הַדְּבָרִים שֶׁאִם עָשְׂתָה אֶחָד מֵהֶן, עָבְרָה עַל דַּת יְהוּדִית: יוֹצְאָה לַשּׁוּק אוֹ לְמָבוֹי מְפֻלָּשׁ וְרֹאשָׁהּ פָּרוּעַ וְאֵין עָלֶיהָ רָדִיד כִּשְׁאָר הַנָּשִׁים, אַף עַל פִּי שֶׁשְּׂעָרָהּ מְכֻסֶּה בְּמִטְפַּחַת; אוֹ שֶׁהָיְתָה טוֹוָה בַּשּׁוּק וּוֶרֶד וְכַיוֹצֵא בּוֹ כְּנֶגֶד פָּנֶיהָ עַל פַּדַּחְתָּהּ אוֹ עַל לְחָיֶיהָ, כְּדֶרֶךְ שֶׁעוֹשׂוֹת הַגּוֹיוֹת הַפְּרוּצוֹת; אוֹ שֶׁטּוֹוָה בַּשּׁוּק, וּמַרְאֵית זְרוֹעוֹתֶיהָ לִבְנֵי אָדָם; אוֹ שֶׁהָיְתָה מְשַׂחֶקֶת עִם הַבַּחוּרִים; אוֹ שֶׁהָיְתָה תּוֹבַעַת הַתַּשְׁמִישׁ מִבַּעְלָהּ בְּקוֹל רָם, עַד שֶׁשְּׁכֵנוֹתֶיהָ שׁוֹמְעוֹת אוֹתָהּ מְדַבֶּרֶת עַל עִסְקֵי תַּשְׁמִישׁ; אוֹ שֶׁהָיְתָה מְקַלֶּלֶת אֲבִי בַּעְלָהּ בִּפְנֵי בַּעְלָהּ.
a) she goes to the marketplace or a lane with openings at both ends without having her head fully covered - i.e., her hair is covered by a handkerchief, but not with a veil like all other women,28 b) she spins flax or wool with a rose on her face29 - on her forehead or on her cheek - like immodest gentile women, c) she spins in the marketplace and shows her forearms to men;30 d) she plays frivolously with young lads, e) she demands marital intimacy from her husband in a loud voice until her neighbors hear her talking about their intimate affairs, or f) she curses her husband’s father in her husband’s presence.31יבוְאֵיזוֹ הִיא ‘דַּת יְהוּדִית’? הוּא מִנְהַג הַצְּנִיעוּת שֶׁנָּהֲגוּ בְּנוֹת יִשְׂרָאֵל. וְאֵלּוּ הֵן הַדְּבָרִים שֶׁאִם עָשְׂתָה אֶחָד מֵהֶן, עָבְרָה עַל דַּת יְהוּדִית: יוֹצְאָה לַשּׁוּק אוֹ לְמָבוֹי מְפֻלָּשׁ וְרֹאשָׁהּ פָּרוּעַ וְאֵין עָלֶיהָ רָדִיד כִּשְׁאָר הַנָּשִׁים, אַף עַל פִּי שֶׁשְּׂעָרָהּ מְכֻסֶּה בְּמִטְפַּחַת; אוֹ שֶׁהָיְתָה טוֹוָה בַּשּׁוּק וּוֶרֶד וְכַיוֹצֵא בּוֹ כְּנֶגֶד פָּנֶיהָ עַל פַּדַּחְתָּהּ אוֹ עַל לְחָיֶיהָ, כְּדֶרֶךְ שֶׁעוֹשׂוֹת הַגּוֹיוֹת הַפְּרוּצוֹת; אוֹ שֶׁטּוֹוָה בַּשּׁוּק, וּמַרְאֵית זְרוֹעוֹתֶיהָ לִבְנֵי אָדָם; אוֹ שֶׁהָיְתָה מְשַׂחֶקֶת עִם הַבַּחוּרִים; אוֹ שֶׁהָיְתָה תּוֹבַעַת הַתַּשְׁמִישׁ מִבַּעְלָהּ בְּקוֹל רָם, עַד שֶׁשְּׁכֵנוֹתֶיהָ שׁוֹמְעוֹת אוֹתָהּ מְדַבֶּרֶת עַל עִסְקֵי תַּשְׁמִישׁ; אוֹ שֶׁהָיְתָה מְקַלֶּלֶת אֲבִי בַּעְלָהּ בִּפְנֵי בַּעְלָהּ.
13Ezra ordained that a woman should wear a belt32 in her home at all times, as an expression of modesty. If a woman does not wear such a belt, however, she is not considered to have violated the faith of Moses, nor does she forfeit her ketubah. Similarly, if she goes from courtyard to courtyard without having her hair fully covered - as long as it is covered with a handkerchief, she is not considered to have violated the Jewish faith.יגעֶזְרָא תִּקֵּן שֶׁתִּהְיֶה הָאִשָּׁה חוֹגֶרֶת בַּסִּינָר תָּמִיד בְּתוֹךְ בֵּיתָהּ, מִשּׁוּם צְנִיעוּת. וְאִם לֹא חָגְרָה - אֵינָהּ עוֹבֶרֶת עַל דַּת, וְלֹא הִפְסִידָה כְּתֻבָּתָהּ. וְכֵן אִם יָצְתָה בְּרֹאשָׁהּ פָּרוּעַ, מֵחָצֵר לְחָצֵר בְּתוֹךְ הַמָּבוֹי - הוֹאִיל וּשְׂעָרָהּ מְכֻסֶּה בַּמִּטְפַּחַת, אֵינָהּ עוֹבֶרֶת עַל דַּת.
14A woman who violates the faith must have had a warning issued to her prior to her having performed the act and the warning and her improper conduct must be observed by witnesses before she forfeits her ketubah. The following rule applies when a woman transgresses privately, her husband knows that she violated the faith and therefore gives her a warning, but the warning was not observed by witnesses, and then she transgresses again. Should the husband claim that she violated the faith after receiving a warning,33 and the woman claims not to have transgressed, or not to have received a warning, the husband must pay her the money due her by virtue of her ketubah if he desires34 to divorce her, after she takes an oath that she has not transgressed. This oath is required because she would not be entitled to any payment if she admitted to having transgressed after having received this warning.ידהָעוֹבֶרֶת עַל דַּת - צְרִיכָה הַתְרָאָה וְעֵדִים, וְאַחַר כָּךְ תַּפְסִיד כְּתֻבָּתָהּ. עָבְרָה בֵּינוֹ לְבֵינָהּ, וְיָדַע שֶׁהִיא עוֹבֶרֶת עַל דַּת, וְהִתְרָה בָּהּ בְּלֹא עֵדִים, וְחָזְרָה וְעָבְרָה - הוּא טוֹעֵן וְאוֹמֵר ‘עָבְרָה אַחַר הַתְרָאָה’, וְהִיא אוֹמֶרֶת ‘לֹא עָבַרְתִּי כְּלָל’ אוֹ ‘לֹא הִתְרוּ בִּי’ - אִם רָצָה לְהוֹצִיא, הֲרֵי זֶה נוֹתֵן כְּתֻבָּה אַחַר שֶׁתִּשָּׁבַע שֶׁלֹּא עָבְרָה; שֶׁאִם תּוֹדֶה שֶׁעָבְרָה אַחַר הַתְרָאָה, אֵין לָהּ כְּלוּם.
15What is meant by “a woman who is divorced because of a scandalous report”? For example, there were witnesses that she performed a very indecent act that indicates that a sin was committed, but there is no definitive testimony that she committed adultery.טוכֵּיצַד הִיא יוֹצְאָה מִשּׁוּם שֵׁם רָע? כְּגוֹן שֶׁהָיוּ שָׁם עֵדִים שֶׁעָשְׂתָה דָּבָר מְכֹעָר בְּיוֹתֵר, שֶׁהַדְּבָרִים מַרְאִין שֶׁהָיְתָה שָׁם עֲבֵרָה, אַף עַל פִּי שֶאֵין שָׁם עֵדוּת בְּרוּרָה בִּזְנוּת.
What is implied? She was alone in her courtyard, and they saw a perfume salesman leaving. They entered immediately afterwards and saw her getting up from bed and putting on her underwear or tying her belt, or they found wet spittle on the canopy above the bed.35 Alternatively, they saw them coming out of a dark place together, or one helping the other up from a trench or the like, or they saw him kissing the opening of her cloak, or saw them kissing each other, or embracing each other, or they entered a room one after the other and locked the doors,36 or any similar act that would arouse suspicion.כֵּיצַד? כְּגוֹן שֶׁהָיְתָה בֶּחָצֵר לְבַדָּהּ, וְרָאוּ רוֹכֵל יוֹצֵא, וְנִכְנְסוּ מִיָּד בִּשְׁעַת יְצִיאָתוֹ, וּמָצְאוּ אוֹתָהּ עוֹמֶדֶת מֵעַל הַמִּטָּה, וְהִיא לוֹבֶשֶׁת הַמִּכְנָסַיִם אוֹ חוֹגֶרֶת אֵזוֹרָהּ, אוֹ שֶׁמָּצְאוּ רֹק לַח לְמַעְלָה מִן הַכִּילָה; אוֹ שֶׁהָיוּ שְׁנֵיהֶם יוֹצְאִים מִמָּקוֹם אָפֵל, אוֹ מַעֲלִין זֶה אֶת זֶה מִן הַבּוֹר, וְכַיוֹצֵא בּוֹ; אוֹ שֶׁרָאוּ אוֹתוֹ מְנַשֵּׁק עַל פִּי חֲלוּקָהּ; אוֹ שֶׁרָאוּ אוֹתָן מְנַשְּׁקִין זֶה אֶת זֶה, אוֹ מְגַפְּפִין זֶה אֶת זֶה; אוֹ שֶׁנִּכְנְסוּ זֶה אַחַר זֶה וְהִגִּיפוּ הַדֶּלֶת. וְכַיוֹצֵא בִּדְבָרִים אֵלּוּ.
In all these instances, if her husband desires to divorce her, she is not entitled to receive the money due her by virtue of her ketubah. There is no necessity for a warning in this instance.37אִם רָצָה בַּעְלָהּ לְהוֹצִיאָהּ - תֵּצֵא, וְאֵין לָהּ כְּתֻבָּה. וְאֵין זוֹ צְרִיכָה הַתְרָאָה.
16When a woman violates the faith of Moses or the Jewish faith, and similarly, one about whom is issued a scandalous report, her husband is not compelled to divorce her. If he desires to remain married, he need not divorce her.38טזעוֹבֶרֶת עַל דַּת מֹשֶׁה אוֹ דַּת יְהוּדִית, וְכֵן זוֹ שֶׁעָשְׂתָה דָּבָר מְכֹעָר - אֵין כּוֹפִין אֶת הַבַּעַל לְהוֹצִיא; אֲבָל אִם רָצָה לְהוֹצִיא, יוֹצִיא.
Nevertheless, even when her husband does not divorce her, she is not entitled to a ketubah.39 The rationale is that a ketubah was ordained by our Sages so that a husband should not consider the divorce of his wife as a light matter. Our Sages were concerned only with modest Jewish women. This institution was not enacted for women who act wantonly. On the contrary, let their husbands think that divorcing them is a light matter.אַף עַל פִּי שֶׁלֹּא הוֹצִיא, אֵין לָהֶן כְּתֻבָּה; שֶׁהַכְּתֻבָּה תַּקָּנַת חֲכָמִים הִיא, כְּדֵי שֶׁלֹּא תִהְיֶה קַלָּה בְּעֵינָיו לְהוֹצִיאָהּ, וְלֹא הִקְפִּידוּ אֶלָא עַל בְּנוֹת יִשְׂרָאֵל הַצְּנוּעוֹת; אֲבָל אֵלּוּ הַפְּרוּצוֹת אֵין לָהֶן תַּקָּנָה זוֹ, אֶלָא תִּהְיֶה קַלָּה בְּעֵינָיו לְהוֹצִיאָהּ.
17When a man sees his wife commit adultery, or he was informed of this by one of his relatives or her relatives - whether male or female - whom he trusts and whose statements he believes, he is obligated to divorce her and is forbidden to engage in relations with her,40 for he relies on their word as true. He must however pay her the money due her by virtue of her ketubah,41 unless she admits that she has committed adultery, in which case she should be divorced without receiving her ketubah.יזמִי שֶׁרָאָה אִשְׁתּוֹ שֶׁזִּנְּתָה אוֹ שֶׁאָמְרָה לוֹ אַחַת מִקְּרוֹבוֹתָיו אוֹ מִקְּרוֹבוֹתֶיהָ שֶׁהוּא מַאֲמִינָם וְסוֹמֶכֶת דַּעְתּוֹ עַל דִּבְרֵיהֶם שֶׁזִּנְּתָה אִשְׁתּוֹ, בֵּין שֶׁהָיָה הָאוֹמֵר אִישׁ בֵּין שֶׁהָיְתָה אִשָּׁה - הוֹאִיל וְסָמְכָה דַּעְתּוֹ לְדָבָר זֶה שֶׁהוּא אֱמֶת, הֲרֵי זֶה חַיָּב לְהוֹצִיא וְאָסוּר לוֹ לָבוֹא עָלֶיהָ, וְיִתֵּן כְּתֻבָּתָהּ. וְאִם הוֹדָת לוֹ שֶׁזִּנְּתָה, תֵּצֵא בְּלֹא כְּתֻבָּה.
Therefore, if her husband saw her commit adultery himself, he can require her to take an oath, while she holds a sacred object, that she did not commit adultery while married to him.42 Only afterwards can she collect the money due her by virtue of her ketubah.לְפִיכָךְ מַשְׁבִּיעָהּ בִּנְקִיטַת חֵפֶץ שֶׁלֹּא זִּנְּתָה תַּחְתָּיו, אִם רָאָה אוֹתָהּ בְּעַצְמוֹ, וְאַחַר כָּךְ תִּגְבֶּה כְּתֻבָּתָהּ.
If, however, his claims is based on the statement of others,43 he cannot require her to take an oath, except through the convention of gilgul sh’vuah.44אֲבָל בְּדִבְרֵי אֶחָד, אֵינוֹ יָכוֹל לְהַשְׁבִּיעָהּ אֶלָא עַל יְדֵי גִּלְגּוּל.
18When a woman tells her husband that she willingly committed adultery, no attention is paid to her words. We suspect that she is attracted to another man and wants to be released from marriage to her husband so that she can marry him.45 She does, however, lose the rights to her ketubah - both the fundamental requirement and any extra amount - and her right to any of her property that was destroyed, for she admitted that she has committed adultery.46 If he believes her and considers her word to be true, he is obligated to divorce her.יחאָמְרָה לוֹ אִשְׁתּוֹ שֶׁזִּנְּתָה תַּחְתָּיו בִּרְצוֹנָהּ - אֵין מַשְׁגִּיחִין בִּדְבָרֶיהָ, שֶׁמָּא עֵינֶיהָ נָתְנָה בְּאַחֵר. אֲבָל אִבְּדָה כְּתֻבָּתָהּ עִיקָר וְתוֹסֶפֶת, וְאִבְּדָה הַבְּלָיוֹת - שֶׁהֲרֵי הוֹדָת בִּזְנוּת. וְאִם הָיָה מַאֲמִינָהּ וְסוֹמֶכֶת דַּעְתּוֹ עַל דְּבָרֶיהָ, הֲרֵי זֶה חַיָּב לְהוֹצִיא.
A court, however, does not obligate a man to divorce his wife through any means, unless two witnesses come forth and testify that the person’s wife willingly committed adultery in their presence. In such a situation, he is compelled to divorce her.וְאֵין בֵּית דִּין כּוֹפִין אֶת הָאִישׁ לְגָרֵשׁ אֶת אִשְׁתּוֹ בְּדָבָר מִדְּבָרִים אֵלּוּ, עַד שֶׁיָּבוֹאוּ שְׁנֵי עֵדִים וְיָעִידוּ שֶׁזִּנְּתָה אִשְׁתּוֹ זֹאת בִּפְנֵיהֶם לִרְצוֹנָהּ, וְאַחַר כָּךְ כּוֹפִין אוֹתוֹ לְהוֹצִיא.
19A woman who committed adultery unknowingly47 or who was raped is permitted to continue marital relations with her husband, as implied the Numbers 5:13, which describes adultery: “and she was not raped,” indicating that if she was raped, she is permitted. This applies whether she was raped by a gentile or by a Jew.יטהָאִשָּׁה שֶׁזִּנְּתָה תַּחַת בַּעְלָהּ בִּשְׁגָגָה אוֹ בְּאֹנֶס - הֲרֵי זוֹ מֻתֶּרֶת לְבַעְלָהּ, שֶׁנֶּאֱמַר “וְהִיא לֹא נִתְפָּשָׂה” (במדבר ה, יג) - הָא נִתְפְּסָה, מֻתֶּרֶת. בֵּין שֶׁאֲנָסָהּ יִשְׂרָאֵל, בֵּין שֶׁאֲנָסָהּ גּוֹי.
Whenever a woman was forced into relations at the outset, she is permitted to her husband, even if she ultimately consented - even if she says: “Let him continue, if he had not raped me, I would have hired him.” For her natural inclination has overcome her; originally, she was forced against her will.וְכָל שֶׁתְּחִלַּת בִּיאָתָהּ בְּאֹנֶס, אַף עַל פִּי שֶׁסּוֹפָהּ בְּרָצוֹן, וְאַפִלּוּ אָמְרָה ‘הַנִּיחוּ לוֹ, שֶׁאִלְמָלֵא לֹא אָנַס אוֹתִי הָיִיתִי שׂוֹכְרַתּוֹ’ - הֲרֵי זוֹ מֻתֶּרֶת, שֶׁהַיֵּצֶר לְבָשָׁהּ, וּמִתְּחִלָּתָהּ בְּאֹנֶס הָיְתָה.
20When women have been abducted by robbers, they are considered as though they have been taken captive and were raped; they are permitted to their husbands.48כנָשִׁים שֶׁגָּנְבוּ אוֹתָן לִסְטִים - הֲרֵי הֵן כִּשְׁבוּיוֹת, שֶׁהֵן אֲנוּסוֹת, וּמֻתָּרוֹת לְבַעְלֵיהֶן.
If, however, they were left alone and they went to the robbers on their own initiative, they are considered to have acted willingly and they are forbidden to their husbands.וְאִם הִנִּיחוּם, וְהָלְכוּ לַלִּסְטִים מֵעַצְמָן - הֲרֵי אֵלּוּ בְּרָצוֹן, וַאֲסוּרוֹת לְבַעְלֵיהֶן.
The laws applying to a woman who acted unwittingly and to one who was raped are the same. For acting unwittingly is comparable to a deed committed under coercion.וְדִין הַשּׁוֹגֶגֶת וְדִין הַנֶּאֱנֶסֶת אֶחָד הוּא, שֶׁהַשְּׁגָגָה צַד אֹנֶס יֵשׁ בָּהּ.
21When does the above apply? When the woman’s husband was an Israelite.כאבַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֶׁהָיָה בַּעְלָהּ יִשְׂרָאֵל.
If, however, a priest’s wife committed adultery unwittingly or under duress, she is forbidden to her husband. For these relations cause her to be deemed a zonah at all times, and he is forbidden to have relations with a zonah, as will be explained in Hilchot Issurei Bi’ah.49אֲבָל אֵשֶׁת כּוֹהֵן שֶׁשָּׁגְגָה אוֹ שֶׁנֶּאֶנְסָה, אֲסוּרָה לְבַעְלָהּ - שֶׁהֲרֵי נַעֲשָׂת זוֹנָה מִכָּל מָקוֹם, וְהוּא אָסוּר בְּזוֹנָה כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת אִסּוּרֵי בִּיאָה.
22With regard to both an Israelite’s wife and a priest’s wife who have been raped, they are entitled to their ketubah - both the fundamental requirement and the additional amount. She does not lose anything in this regard. We compel50 the priest to pay her the money due her by virtue of her ketubah and then to divorce her.כבוְאֶחָד אֵשֶׁת יִשְׂרָאֵל אוֹ אֵשֶׁת כּוֹהֵן שֶׁנֶּאֶנְסָה - כְּתֻבָּתָהּ קַיֶּמֶת, הָעִיקָר וְהַתּוֹסֶפֶת, וְלֹא הִפְסִידָה כְּלוּם. וְכוֹפִין אֶת הַכּוֹהֵן לִתֵּן לָהּ כְּתֻבָּתָהּ וּלְגָרְשָׁהּ.
23When a priest’s wife tells her husband: “I was raped,” or “I unwittingly had relations with another man,” he should not pay any attention to her words. We suspect that perhaps she was attracted to another man.כגאֵשֶׁת כּוֹהֵן שֶׁאָמְרָה לְבַעְלָהּ ‘נֶאֱנַסְתִּי’ אוֹ שֶׁ’שָּׁגִיתִי וְנִבְעַלְתִּי לְאַחֵר’ - אֵינוֹ חוֹשֵׁשׁ לִדְבָרֶיהָ, שֶׁמָּא עֵינֶיהָ נָתְנָה בְּאַחֵר.
If he believes her, or he was told about it by a person upon whose word he relies, he should divorce her and pay her the money due her by virtue of her ketubah.51וְאִם הָיְתָה נֶאֱמֶנֶת לוֹ, אוֹ שֶׁאָמַר לוֹ אָדָם שֶׁהוּא סוֹמֵךְ עַל דְּבָרָיו - יוֹצִיא וְיִתֵּן כְּתֻבָּה.
24The following rules apply when a man tells his wife in the presence of witnesses: “Do not enter into privacy with so and so.” If two witnesses observed her entering into privacy with the said person, and she and he remained there sufficient time for relations to have taken place,52 she is forbidden to engage in relations with her husband until he causes her to drink “the bitter waters”,53 as will be explained in Hilchot Sotah.54כדהָאוֹמֵר לְאִשְׁתּוֹ בִּפְנֵי שְׁנַיִם ‘אַל תִּסָּתְרִי עִם פְּלוֹנִי’, וְנִכְנְסָה עִמּוֹ לְסֵתֶר בִּפְנֵי עֵדִים, וְשָׁהַתָה כְּדֵי טְמֵאָה - הֲרֵי זוֹ אֲסוּרָה עַל בַּעְלָהּ עַד שֶׁיַּשְׁקֶנָּה מֵי הַמָּרִים, כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת סוֹטָה.
If he dies before he has caused her to drink these waters, she is not entitled to her ketubah. Although witnesses did not see any blatant wanton act, there is no more wanton behavior than disobeying her husband’s words in this manner.וְאִם מֵת קֹדֶם שֶׁיַּשְׁקֶנָּה - אֵין לָהּ כְּתֻבָּה, וְאַף עַל פִּי שֶׁלֹּא מָצְאוּ דָּבָר מְכֹעָר, שֶאֵין לְךָ דָּבָר מְכֹעָר יוֹתֵר מִזֶּה.
In the present age, when the waters to test a sotah are not available to us, the woman becomes forbidden to her husband forever. She must be divorced without receiving the money due her by virtue of her ketubah, neither the fundamental requirement nor the additional amount, for it is her evil deeds that caused her to become forbidden.55וְהַיּוֹם, שֶאֵין שָׁם מֵי סוֹטָה, נֶאְסְרָה עָלָיו אִסּוּר עוֹלָם. וְתֵצֵא בְּלֹא כְּתֻבָּה, לֹא עִיקָר וְלֹא תוֹסֶפֶת, שֶׁהֲרֵי מַעֲשֶׂיהָ הָרָעִים גָּרְמוּ לָהּ לְהֵאָסֵר.
25The following laws apply when a husband tells his wife in private: “Do not enter into seclusion with so and so.” If he observed her enter into seclusion with the said person, and she and he remained there sufficient time for relations to have taken place - in the present age,56 when the waters to test a sotah are not available to us - the woman becomes forbidden to her husband. He is obligated to divorce her and pay her the money due her by virtue of her ketubah.כהאָמַר לָהּ בֵּינוֹ לְבֵינָהּ ‘אַל תִּסָּתְרִי עִם פְּלוֹנִי’, וְרָאָה אוֹתָהּ שֶׁנִּסְתְּרָה עִמּוֹ, וְשָׁהַתָה כְּדֵי טְמֵאָה - הֲרֵי זוֹ אֲסוּרָה עָלָיו בַּזְּמַן הַזֶּה שֶאֵין שָׁם מֵי סוֹטָה. וְחַיָּב לְהוֹצִיא, וְיִתֵּן כְּתֻבָּה.
If she admits entering into seclusion with the said person after having received the warning, she must be divorced without receiving the money due her by virtue of her ketubah. Therefore, she is required to take an oath in this regard.57 Only afterwards must he pay her the money due her by virtue of her ketubah.וְאִם הוֹדָת שֶׁנִּסְתְּרָה אַחַר שֶׁהִתְרָה בָּהּ, תֵּצֵא בְּלֹא כְּתֻבָּה. וּלְפִיכָךְ מַשְׁבִּיעָהּ עַל זֶה, וְאַחַר כָּךְ יִתֵּן כְּתֻבָּה.
