1. Hebrew Bible, Exodus, 20.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 158| 20.13. "לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃", | 20.13. "Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.", |
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2. Hebrew Bible, Deuteronomy, 5.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 158| 5.17. "לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃", | 5.17. "Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour.", |
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3. New Testament, Matthew, 5.32, 19.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 158, 167| 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 19.8. λέγει αὐτοῖς ὅτι Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως. | 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. |
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4. New Testament, Mark, 10.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 158| 10.5. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· | 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. |
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5. Mishnah, Yevamot, 6.3, 13.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172| 6.3. "אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מִן הָאֵרוּסִין לֹא יֹאכְלוּ בַתְּרוּמָה. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין. נִתְאַרְמְלוּ אוֹ נִתְגָּרְשׁוּ, מִן הַנִּשּׂוּאִין פְּסוּלוֹת, מִן הָאֵרוּסִין כְּשֵׁרוֹת: \n", 13.1. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין מְמָאֲנִין אֶלָּא אֲרוּסוֹת. וּבֵית הִלֵּל אוֹמְרִים, אֲרוּסוֹת וּנְשׂוּאוֹת. בֵּית שַׁמַּאי אוֹמְרִים, בַּבַּעַל וְלֹא בַיָּבָם. וּבֵית הִלֵּל אוֹמְרִים, בַּבַּעַל וּבַיָּבָם. בֵּית שַׁמַּאי אוֹמְרִים, בְּפָנָיו. וּבֵית הִלֵּל אוֹמְרִים, בְּפָנָיו וְשֶׁלֹּא בְפָנָיו. בֵּית שַׁמַּאי אוֹמְרִים, בְּבֵית דִּין. וּבֵית הִלֵּל אוֹמְרִים, בְּבֵית דִּין וְשֶׁלֹּא בְבֵית דִּין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, מְמָאֶנֶת וְהִיא קְטַנָּה, אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, אֵין בְּנוֹת יִשְׂרָאֵל הֶפְקֵר, אֶלָּא מְמָאֶנֶת וּמַמְתֶּנֶת עַד שֶׁתַּגְדִּיל, וּתְמָאֵן וְתִנָּשֵׂא: \n", | 6.3. "A widow to a high priest, a divorced woman or a halutzah to an ordinary priest they do not eat terumah from the point of betrothal. Rabbi Elazar and Rabbi Shimon declare them eligible. If they became widows or were divorced after full marriage they are ineligible; If after betrothal they are eligible.", 13.1. "Beth Shammai says: Only those who are betrothed may exercise the right of refusal; But Beth hillel says: Both those who are betrothed and those who are married. Beth Shammai says: [A declaration of refusal may be made] against a husband but not against a yavam; But Beth Hillel says: Either against a husband or against a yavam. Beth Shammai says: [The declaration] must be made in his presence, But Beth Hillel says: Either in his presence or not in his presence. Beth Shammai says: [The declaration must be made] before the court, But Beth Hillel says: Either before the court or not before the court. Beth Hillel said to Beth Shammai: [A girl] may exercise the right of refusal while she is a minor even four or five times. Beth Shammai said to them: “The daughters of Israel are not ownerless property! Rather, either she makes a declaration of refusal and then waits until she is of age, or she makes a declaration of refusal and marries again [immediately]. Section one: According to Beth Shammai only those who are betrothed are allowed to make a declaration of refusal and thereby leave their husbands without a get. Beth Hillel says even if she was married she may do so. According to the Talmud, Beth Shammai allows only the betrothed woman to refuse because if the married woman also was able to refuse, men would not want to spend the money involved in marrying a minor, lest she later refuse the marriage. Section two: If the minor girl was married off by her mother or brother and then her husband died, according to Beth Shammai she cannot make a declaration against her yavam. Rather she must wait until she reaches majority age and then request halitzah. However, according to Beth Hillel she may make such a declaration against the yavam as well. However, even though she has annulled her marriage to the yavam’s brother, she cannot at a later point marry the yavam, since she was at one point his brother’s wife. Section three: According to Beth Shammai, she must make the declaration of refusal in front of him. According to Beth Hillel, this is not necessary. Section four: According to Beth Shammai, she must make the declaration of refusal in front of a court. According to Beth Hillel, this is not necessary. Section five: According to Beth Hillel, as long as she is still a minor, she may be married off as many times as her brothers and mother wish and she may later refuse as many marriages as they offer. Beth Shammai offers a moral objection to this possibility, for through it a girl could be betrothed (but according to Beth Shammai not married) to several men without ever having received a get. Rather she either waits until she is an adult or makes a declaration of refusal and then marries immediately, at which point she could no longer refuse, according to Beth Shammai. Note that this last section is phrased differently than the previous sections. According to some mishnaic commentators, since Beth Shammai explains their position the halakhah is according to them in this section. In all of the other sections, the halakhah follows Beth Hillel, as it usually does.", |
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6. Mishnah, Sotah, 2.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172| 2.5. "עַל מַה הִיא אוֹמֶרֶת אָמֵן אָמֵן. אָמֵן עַל הָאָלָה, אָמֵן עַל הַשְּׁבוּעָה. אָמֵן מֵאִישׁ זֶה, אָמֵן מֵאִישׁ אַחֵר. אָמֵן שֶׁלֹּא שָׂטִיתִי אֲרוּסָה וּנְשׂוּאָה וְשׁוֹמֶרֶת יָבָם וּכְנוּסָה, אָמֵן שֶׁלֹּא נִטְמֵאתִי. וְאִם נִטְמֵאתִי, יָבֹאוּ בִי. רַבִּי מֵאִיר אוֹמֵר, אָמֵן שֶׁלֹּא נִטְמֵאתִי, אָמֵן שֶׁלֹּא אֶטָּמֵא: \n", | 2.5. "To what does she respond “Amen, amen”?“Amen” over the curse and “amen” over the oath; “Amen” with respect to this man and “amen” with respect to any other man. “Amen” that I did not go astray as a betrothed girl or married woman or a shomeret yavam or a woman taken into [her yavam’s] house. “Amen” that I have not been defiled and if I have, may [these curses] come upon me. Rabbi Meir says: “Amen” that I have not been defiled and the “amen” that I will not become defiled in the future.", |
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7. Mishnah, Nedarim, 10.1, 10.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172| 10.1. "נַעֲרָה הַמְאֹרָסָה, אָבִיהָ וּבַעְלָהּ מְפֵרִין נְדָרֶיהָ. הֵפֵר הָאָב וְלֹא הֵפֵר הַבַּעַל, הֵפֵר הַבַּעַל וְלֹא הֵפֵר הָאָב, אֵינוֹ מוּפָר, וְאֵין צָרִיךְ לוֹמַר שֶׁקִּיֵּם אֶחָד מֵהֶן: \n", 10.3. "נָדְרָה וְהִיא אֲרוּסָה, נִתְגָּרְשָׁה בוֹ בַיּוֹם, נִתְאָרְסָה בוֹ בַיּוֹם, אֲפִלּוּ לְמֵאָה, אָבִיהָ וּבַעְלָהּ הָאַחֲרוֹן מְפֵרִין נְדָרֶיהָ. זֶה הַכְּלָל, כֹּל שֶׁלֹּא יָצָאת לִרְשׁוּת עַצְמָהּ שָׁעָה אֶחָת, אָבִיהָ וּבַעְלָהּ הָאַחֲרוֹן מְפֵרִין נְדָרֶיהָ: \n", | 10.1. "In the case of a betrothed young woman, her father and her betrothed husband annul her vows. If her father annulled [her vow] but not the husband, or if the husband annulled [it] but not the father, it is not annulled; and it goes without saying if one of them upheld [it].", 10.3. "If one vowed as a betrothed woman, and then was divorced on that day and betrothed [again] on the same day, even a hundred times, her father and last betrothed husband can annul her vows. This is the general rule: as long as she has not passed out into her own control for even one hour, her father and last husband can annul her vows.", |
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8. Mishnah, Ketuvot, 1.2, 3.3, 3.6, 4.2, 4.4, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172| 1.2. "בְּתוּלָה, כְּתֻבָּתָהּ מָאתַיִם. וְאַלְמָנָה, מָנֶה. בְּתוּלָה אַלְמָנָה, גְּרוּשָׁה, וַחֲלוּצָה, מִן הָאֵרוּסִין, כְּתֻבָּתָן מָאתַיִם, וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים. הַגִּיּוֹרֶת, וְהַשְּׁבוּיָה, וְהַשִּׁפְחָה שֶׁנִּפְדּוּ וְשֶׁנִּתְגַּיְּרוּ, וְשֶׁנִּשְׁתַּחְרְרוּ, פְּחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד, כְּתֻבָּתָן מָאתַיִם, וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים: \n", 3.3. "נַעֲרָה שֶׁנִּתְאָרְסָה וְנִתְגָּרְשָׁה, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֵין לָהּ קְנָס. רַבִּי עֲקִיבָא אוֹמֵר, יֶשׁ לָהּ קְנָס, וּקְנָסָהּ לְעַצְמָהּ: \n", 3.6. "יְתוֹמָה שֶׁנִּתְאָרְסָה וְנִתְגָּרְשָׁה, רַבִּי אֶלְעָזָר אוֹמֵר, הַמְפַתֶּה פָטוּר, וְהָאוֹנֵס חַיָּב: \n", 4.2. "הַמְאָרֵס אֶת בִּתּוֹ, וְגֵרְשָׁהּ, אֵרְסָהּ וְנִתְאַרְמְלָה, כְּתֻבָּתָהּ שֶׁלּוֹ. הִשִּׂיאָהּ וְגֵרְשָׁהּ, הִשִּׂיאָהּ וְנִתְאַרְמְלָה, כְּתֻבָּתָהּ שֶׁלָּהּ. רַבִּי יְהוּדָה אוֹמֵר, הָרִאשׁוֹנָה שֶׁל אָב. אָמְרוּ לוֹ, מִשֶּׁהִשִּׂיאָהּ, אֵין לְאָבִיהָ רְשׁוּת בָּהּ: \n", 4.4. "הָאָב זַכַּאי בְבִתּוֹ בְקִדּוּשֶׁיהָ, בַּכֶּסֶף בַּשְּׁטָר וּבַבִּיאָה, וְזַכַּאי בִּמְצִיאָתָהּ, וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וּמְקַבֵּל אֶת גִּטָּהּ, וְאֵינוֹ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. נִשֵּׂאת, יָתֵר עָלָיו הַבַּעַל שֶׁאוֹכֵל פֵּרוֹת בְּחַיֶּיהָ, וְחַיָּב בִּמְזוֹנוֹתֶיהָ, בְּפִרְקוֹנָהּ, וּבִקְבוּרָתָהּ. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל, לֹא יִפְחֹת מִשְּׁנֵי חֲלִילִים וּמְקוֹנָנֶת: \n", 5.1. "אַף עַל פִּי שֶׁאָמְרוּ, בְּתוּלָה גוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, אִם רָצָה לְהוֹסִיף, אֲפִלּוּ מֵאָה מָנֶה, יוֹסִיף. נִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. מִן הָאֵרוּסִין, בְּתוּלָה גּוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, שֶׁלֹּא כָתַב לָהּ אֶלָּא עַל מְנָת לְכָנְסָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, כּוֹתֵב לִבְתוּלָה שְׁטָר שֶׁל מָאתַיִם, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ מָנֶה, וּלְאַלְמָנָה, מָנֶה, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ חֲמִשִּׁים זוּז. רַבִּי מֵאִיר אוֹמֵר, כָּל הַפּוֹחֵת לִבְתוּלָה מִמָּאתַיִם וּלְאַלְמָנָה מִמָּנֶה, הֲרֵי זוֹ בְעִילַת זְנוּת: \n", | 1.2. "A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity.", 3.3. "A girl who was betrothed and then divorced Rabbi Yose the Galilean says: she does not receive a fine. Rabbi Akiva says: she receives the fine and the fine belongs to her.", 3.6. "An orphan who was betrothed and then divorced Rabbi Elazar says that one who seduces her is exempt but one who rapes her is liable [to pay the fine].", 4.2. "If a man gave his daughter in betrothal and she was divorced, [and then] he gave her [again] in betrothal and she was widowed, her ketubah belongs to him. If he gave her in marriage and she was divorced [and then] he gave her [again] in marriage and she was left a widow, her ketubah belongs to her. Rabbi Judah said: the first belongs to her father. They said to him: as soon as he gives her in marriage, her father loses all control over her.", 4.4. "A father has authority over his daughter in her betrothal [whether it was effected] by money, document or intercourse. He is entitled to anything she finds, to her handiwork and to annul her vows. He receives her get but he has no usufruct [from her property] during her lifetime. When she marries, the husband surpasses him [in his rights] in that he has usufruct during her lifetime. And he is obligated to feed her, to pay a ransom for her and to provide for her burial. Rabbi Judah says: even the poorest man in Israel must provide no less than two flutes and one lamenting woman.", 5.1. "Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so.After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.", |
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9. Mishnah, Gittin, 6.2, 8.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172| 6.2. "הָאִשָּׁה שֶׁאָמְרָה, הִתְקַבֵּל לִי גִטִּי, צְרִיכָה שְׁתֵּי כִתֵּי עֵדִים, שְׁנַיִם שֶׁאוֹמְרִים בְּפָנֵינוּ אָמְרָה וּשְׁנַיִם שֶׁאוֹמְרִים בְּפָנֵינוּ קִבֵּל וְקָרַע, אֲפִלּוּ הֵן הָרִאשׁוֹנִים וְהֵן הָאַחֲרוֹנִים, אוֹ אֶחָד מִן הָרִאשׁוֹנִים וְאֶחָד מִן הָאַחֲרוֹנִים וְאֶחָד מִצְטָרֵף עִמָּהֶן. נַעֲרָה הַמְאֹרָסָה, הִיא וְאָבִיהָ מְקַבְּלִין אֶת גִּטָּהּ. אָמַר רַבִּי יְהוּדָה, אֵין שְׁתֵּי יָדַיִם זוֹכוֹת כְּאַחַת, אֶלָּא אָבִיהָ מְקַבֵּל אֶת גִּטָּהּ בִּלְבָד. וְכֹל שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר אֶת גִּטָּהּ, אֵינָהּ יְכוֹלָה לְהִתְגָּרֵשׁ: \n", 8.9. "הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְּפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָהּ הֵימֶנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. וּמוֹדִים בְּנִתְגָּרְשָׁה מִן הָאֵרוּסִין שֶׁאֵינָהּ צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ. כְּנָסָהּ בְּגֵט קֵרֵחַ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: \n", | 6.2. "A woman who said [to an agent], “Receive my get for me” requires two sets of witnesses, two to say, “In our presence she told him”, and two to say, “In our presence he received [the get] and tore it”. Even if the first set are the same [witnesses] as the latter set or if there was one in the first set and one in the second, and one joined with them [for both testimonies]. If a young girl is betrothed, both she and her father may receive her get. Rabbi Judah said that two [different] hands cannot take possession as one. Rather her father alone may receive her get. One who is not able to keep her get is not capable of being divorced.", 8.9. "A man divorces his wife and then stays with her over night in an inn: Bet Shammai says: she does not require from him a second get, But Beth Hillel say she does require a second get from him. When is this so? When she was divorced after marriage. And [Beth Hillel] agrees that if she is divorced after betrothal, she does not require a second get from him, because he would not [yet] take liberties with her. If a man marries a [divorced] woman through a “bald” get, she must leave both husbands and all the above-mentioned consequences apply to her.", |
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10. Mishnah, Eduyot, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172| 4.7. "הָאִשָּׁה מִתְקַדֶּשֶׁת בְּדִינָר וּבְשָׁוֶה דִינָר, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, בִּפְרוּטָה וּבְשָׁוֶה פְרוּטָה. וְכַמָּה הִיא פְרוּטָה, אֶחָד מִשְּׁמֹנָה בְאִסָּר הָאִיטַלְקִי. בֵּית שַׁמַּאי אוֹמְרִים, פּוֹטֵר הוּא אֶת אִשְׁתּוֹ בְגֵט יָשָׁן, וּבֵית הִלֵּל אוֹסְרִין. אֵיזֶהוּ גֵט יָשָׁן. כָּל שֶׁנִּתְיַחֵד עִמָּהּ אַחַר שֶׁכְּתָבוֹ לָהּ. הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. אֲבָל אִם נִתְגָּרְשָׁה מִן הָאֵרוּסִין, אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ: \n", | 4.7. "A woman is betrothed by a denar or the value of a denar, according to the opinion of Beth Shammai. But Beth Hillel says: by a perutah or the value of a perutah. And how much is a perutah? One-eighth of an Italian issar. Beth Shammai says: one may dismiss his wife with an old bill of divorcement, But Beth Hillel forbids it. What is an old bill of divorcement? Whenever he was secluded with her after he has written it for her. One who divorces his wife and she [afterwards] spends a night with him at the [same] inn: Beth Shammai says: she does not require a second bill of divorcement from him. But Beth Hillel says: she requires a second bill of divorcement from him. When [does she require a second bill of divorcement]? When she was divorced after marriage. But if she was divorced after betrothal she does not require from him a second bill of divorcement, since he is not [yet] familiar with her.", |
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| 11. Plutarch, Moralia, 70.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 167 |
12. Tosefta, Nedarim, 6.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172| 6.4. "נערה המאורסה אביה ובעלה [אחרון] מפירין נדריה שמע האב והפר לה ולא הספיק הבעל לשמוע עד שמת ונתארסה אפילו לעשרה זהו [שאמרו] אביה ובעלה האחרון מפירין נדריה שמע אביה והפר לה ולא הספיק הבעל לשמוע עד שמת ונתארסה יחזור [הבעל] השני ויפר חלקו של [ראשון] א\"ר נתן הן הן דברי ב\"ש ב\"ה אומרים אין יכול להפר במה דברים אמורים בזמן [שגרשה] בו ביום והחזירה בו ביום או גרשה בו ביום ונתארסה לאחר אבל אם בגרה ונשאת או ששהתה שנים עשר חודש אין יכול להפר.", | |
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13. Tosefta, Sotah, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172| 5.1. "המקנא לארוסתו ולשומרת יבם שלו אם משנכנסה נסתרה או שותה או לא נוטלת כתובה הרובא שנשא עקרה וזקנה ויש לו אשה ובנים או [שותה או לא נוטלת כתובה] מעוברת עצמו ומינקת עצמו או [שותה או לא נוטלת כתובה].", | |
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| 14. Anon., Mekhilta Derabbi Shimeon Ben Yohai, 22.15 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172 |
| 15. Palestinian Talmud, Nedarim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172 |
16. Theophilus, To Autolycus, 3.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 167 | 3.13. And concerning chastity, the holy word teaches us not only not to sin in act, but not even in thought, not even in the heart to think of any evil, nor look on another man's wife with our eyes to lust after her. Solomon, accordingly, who was a king and a prophet, said: Let your eyes look right on, and let your eyelids look straight before you: make straight paths for your feet. Proverbs 4:25 And the voice of the Gospel teaches still more urgently concerning chastity, saying: Whosoever looks on a woman who is not his own wife, to lust after her, has committed adultery with her already in his heart. Matthew 5:28 And he that marries, says [the Gospel], her that is divorced from her husband, commits adultery; and whosoever puts away his wife, saving for the cause of fornication, causes her to commit adultery. Matthew 5:32 Because Solomon says: Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be burned? So he that goes in to a married woman shall not be innocent. Proverbs 6:27-29 |
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| 17. Anon., Sifre Numbers, 153 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172 |
| 18. Anon., Sifre Deuteronomy, 270 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172 |
| 19. Irenaeus, Refutation of All Heresies, 3.15.2, 4.15.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 167 |
| 20. Tertullian, On Monogamy, 14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 158 |
| 21. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
22. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172| 70a. את"ל הא לא אמר לה אמר לה מופר ליכי למחר מהו מי אמרינן למחר לא מצי מיפר דהא קיימיה לנדריה היום או דלמא כיון דלא אמר לה קיים ליכי היום כי קאמר לה מופר ליכי למחר מהיום קאמר,ואם תמצא לומר אפילו הכי כיון דקיימו היום למחר כמאן דאיתיה דמי (א"ל) קיים ליכי שעה מהו מי אמרינן כמאן דאמר לה מופר ליכי לאחר שעה דמי או דלמא הא לא אמר לה,אם תמצא לומר הא לא אמר לה מיהו אמר לה מאי מי אמרינן כיון דקיימו קיימו או דלמא כיון דכוליה יומא בר הקמה ובר הפרה הוא כי אמר מופר ליכי לאחר שעה מהני,ת"ש הריני נזירה ושמע בעלה ואמר ואני אין יכול להפר ואמאי נימא ואני דאמר הוא על נפשיה דהוי נזיר אבל הריני נזירה דילה דשעה אחת קיימא לאחר שעה אי בעי ליפר אמאי אין יכול להפר לאו משום דכיון דקיימו קיימו לא קסבר כל ואני כמאן דאמר קיים ליכי לעולם דמי, big strongמתני׳ /strong /big מת האב לא נתרוקנה רשות לבעל מת הבעל נתרוקנה רשות לאב בזה יפה כח האב מכח הבעל,בדבר אחר יפה כח הבעל מכח האב שהבעל מפר בבגר והאב אינו מפר בבגר, big strongגמ׳ /strong /big מאי טעמא דאמר קרא (במדבר ל, יז) בנעוריה בית אביה,מת הבעל נתרוקנה רשות לאב מנלן אמר רבה דאמר קרא (במדבר ל, ז) ואם היו תהיה לאיש ונדריה עליה | 70a. b If you say /b that since b he did not /b explicitly b say to her /b that the vow is nullified, this means that it remains in force, then if b he said to her: It is nullified for you tomorrow, what is /b the i halakha /i ? b Do we say /b that b on the following day he cannot nullify /b it, b as he has /b already b ratified the vow today, /b in that he did not nullify it “on the day that he hears it” (Numbers 30:8)? b Or perhaps, since he did not /b explicitly b say to her: It is ratified for you today, /b then b when he says to her: It is nullified for you tomorrow, he is /b actually b saying /b that the nullification begins b from today, /b so that the vow is nullified., b And if you say: Nevertheless, since he ratified it today, /b as he said that it is nullified only tomorrow, b on the following day it is considered /b already b in force /b and he cannot nullify it, then if b he said to her: It is ratified for you /b for b an hour, what is /b the i halakha /i ? b Do we say /b that it is b like one who said to her: It is nullified for you after an hour /b has passed? b Or perhaps, /b since b he did not say /b this b to her /b explicitly, it is not nullified?, b If you say that /b since b he did not say /b so b to her /b explicitly, therefore the vow is not nullified after an hour, b still, /b if b he /b explicitly b said to her /b that it is nullified after an hour, b what /b is the i halakha /i ? b Do we say /b that b since he has ratified this /b vow, in that he explicitly withheld nullification for an hour, b he has ratified it /b and can no longer nullify it? b Or, perhaps since the entire day is valid for ratification and valid for nullification, when he says: It is nullified for you after an hour, /b it b is effective. /b ,The Gemara cites a mishna ( i Nazir /i 20b) to resolve this last question: b Come /b and b hear: /b If a woman said: b I am hereby a nazirite, and her husband heard /b her vow b and said: And I, /b meaning that he intends to become a nazirite as well, b he can no /b longer b nullify /b his wife’s vow. b And why /b not? b Let us say that /b the words: b And I, that he said /b referred b to himself, that he should be a nazirite. But her /b vow of: b I am hereby a nazirite, /b exists for one hour, i.e., the time until the husband took his own vow based on hers. b After an hour, if he wants to nullify /b it, b why can he not nullify /b it? Is it b not because once he has ratified it /b by basing his vow on hers, even for one hour, b he has ratified it /b permanently and can no longer nullify it? The Gemara rejects this suggestion. b No, /b that is not the explanation. The i tanna /i of that mishna b holds /b that b anyone /b who says the words: b And I, /b in response to his wife’s vow, b is like one who says: It is ratified for you forever. /b All the aforementioned questions are therefore left unresolved., strong MISHNA: /strong If b the father /b of a betrothed young woman b dies, /b his b authority does not revert to the husband, /b and the husband cannot nullify the young woman’s vows by himself. However, if b the husband dies, /b his b authority reverts to the father, /b who can now nullify her vows on his own. b In this /b matter, b the power of the father is enhanced relative to the power of the husband. /b , b In another matter, the power of the husband is enhanced relative to the power of the father, as the husband nullifies /b vows b during /b the woman’s b adulthood, /b once they are fully married, b whereas the father does not nullify /b her vows b during /b her b adulthood. /b , strong GEMARA: /strong b What is the reason, /b i.e., what is the source for the fact that the authority over the young woman’s vows does not revert to the husband if her father dies? The source is b that the verse states: “Being in her youth, in her father’s house” /b (Numbers 30:17). As long as she is a young woman “in her youth,” she is considered to be “in her father’s house” and under his jurisdiction, even if she is betrothed. Even if her father passes away, she is still considered to be in his house, and her betrothed does not assume authority over her vows.,The Gemara asks: b From where do we /b derive that if b the husband died /b his b authority reverts to the father? Rabba said: /b We derive it from the fact b that the verse states: “And if she be [ i hayo tihyeh /i ] to a husband, and her vows are upon her” /b (Numbers 30:7). The phrase i hayo tihyeh /i is a doubled usage of the verb to be. The Gemara understands this as referring to two different instances of being betrothed to a man, e.g., the woman’s first betrothed dies and then she is betrothed to another man. |
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23. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020) 172| 47a. משום איבה:,במעשה ידיה: מנלן דאמר רב הונא אמר רב מנין שמעשה הבת לאב שנאמר (שמות כא, ז) וכי ימכור איש את בתו לאמה מה אמה מעשה ידיה לרבה אף בת מעשה ידיה לאביה ואימא הני מילי קטנה דמצי מזבן לה אבל נערה דלא מצי מזבן לה מעשה ידיה דידה הוו,מסתברא דאביה הוו דאי ס"ד מעשה ידיה לאו דאביה אלא הא דזכי ליה רחמנא לאב למימסרה לחופה היכי מצי מסר לה הא קמבטל לה ממעשה ידיה,פריך רב אחאי אימא דיהיב לה שכר פקעתה אי נמי דמסר לה בליליא אי נמי דמסר לה בשבתות וימים טובים,אלא קטנה לא צריכא קרא השתא זבוני מזבין לה מעשה ידיה מיבעי [אלא] כי איצטריך קרא לנערה:,בהפרת נדריה: מנלן דכתיב (במדבר ל, יז) בנעוריה בית אביה:,ומקבל את גיטה: מנלן דכתיב (דברים כד, ב) ויצאה והיתה איתקוש יציאה להוייה:,ואינו אוכל פירות בחייה: ת"ר האב אינו אוכל פירות בחיי בתו רבי יוסי ברבי יהודה אומר האב אוכל פירות בחיי בתו במאי קמיפלגי ת"ק סבר בשלמא בעל תקינו ליה רבנן פירי דא"כ מימנע ולא פריק,אלא אב מאי איכא למימר דמימנע ולא פריק בלאו הכי פריק לה ור' יוסי בר' יהודה סבר אב נמי מימנע ולא פריק סבר כיסא נקיטא עילוה תיזיל ותפרוק נפשה:,ניסת יתר עליו הבעל שהוא אוכל כו': ת"ר כתב לה פירות כסות וכלים שיבואו עמה מבית אביה לבית בעלה מתה לא זכה הבעל בדברים הללו משום רבי נתן אמרו זכה הבעל בדברים הללו,לימא בפלוגתא דרבי אלעזר בן עזריה ורבנן קמיפלגי דתנן נתארמלה או נתגרשה בין מן הנשואין בין מן האירוסין גובה את הכל ר"א ב"ע אומר מן הנשואין גובה את הכל ומן האירוסין בתולה גובה מאתים ואלמנה מנה | 47a. The Gemara explains: The reason is b due to enmity, /b so that he should not bear a grudge against her for finding articles and withholding them from him, which might lead him to become reluctant to provide her with sustece.,§ The mishna further taught that a father is entitled b to /b his daughter’s b earnings. /b The Gemara asks: b From where do we /b derive this? The Gemara answers: b As Rav Huna said /b that b Rav said: From where /b is it derived b that the earnings of a daughter /b belong b to her father? As it is stated: “And if a man sell his daughter to be a maidservant” /b (Exodus 21:7), which indicates that b just as /b with regard to b a maidservant, her earnings /b belong b to her master, /b as she was sold for this purpose, b so too /b with regard to b a daughter, her earnings /b go b to her father. /b The Gemara asks: b But /b one can b say /b that b this applies /b only to b a minor, as /b a father b can sell her /b as a maidservant. b However, /b with regard to b a young woman, whom he cannot sell, /b perhaps b her earnings /b should belong b to her. /b ,The Gemara responds: It b is reasonable /b that her earnings should go b to her father, as, if it should enter your mind /b to say that b her earnings /b do b not /b belong b to her father, /b what about the fact b that the Merciful One entitles a father to bring /b his daughter, when she is a young woman, b to the wedding canopy? How can he bring her /b to the wedding canopy? b Doesn’t he /b thereby b cause her to neglect her earnings /b at that time, as she cannot work while getting married? If she has the rights to her own earnings, she can object on these grounds., b Rav Aḥai refutes /b this claim: b Say that /b when he brings her to the wedding canopy, b he gives her the wages she neglects /b by taking a break from her work, and therefore the above objection does not apply. b Alternatively, /b it is referring to a case b where he brought her /b to the wedding canopy b at night, /b when she does not work. b Alternatively, /b it means b that he brought her /b to the wedding canopy b on i Shabbatot /i or Festivals, /b when it is prohibited to work., b Rather, /b the Gemara reverts to the original exposition based upon the case of a Hebrew maidservant, and argues that with regard to b a minor, /b it b is not necessary /b to derive from b a verse /b that her father is entitled to her earnings, for the following reason: b Now, /b if her father has the right to b sell her /b as a maidservant, is it b necessary /b to state that b her earnings /b belong to him? b Rather, when the verse was necessary, /b it was b to /b teach that the earnings of b a young woman /b also belong to her father.,§ The mishna taught that a father is entitled b to /b effect b the nullification of /b his daughter’s b vows. /b The Gemara asks: b From where do we /b derive this? The Gemara answers b that it is written: “Being in her youth, in her father’s house” /b (Numbers 30:17), and the Torah proceeds to explain that during this period a father can nullify his daughter’s vows.,The mishna further taught: b And he accepts her bill of divorce /b on her behalf. The Gemara asks: b From where do we /b derive this? The Gemara answers b that it is written: “And she departs /b out of his house and goes b and becomes /b another man’s wife” (Deuteronomy 24:2). This verse b juxtaposes departing /b a marriage b and becoming /b a wife, which teaches that the i halakhot /i of betrothal apply to her departing her husband’s home via a bill of divorce. Consequently, just as a father has the right to accept betrothal on his daughter’s behalf, he can also receive a bill of divorce on her behalf.,§ The mishna taught that a father b may not consume /b the b produce /b of his daughter’s property b during her lifetime. The Sages taught /b in a i baraita /i : b A father may not consume the produce /b of his daughter’s property b during his daughter’s lifetime. Rabbi Yosei, son of Rabbi Yehuda, says: A father may consume /b this b produce during his daughter’s lifetime. /b The Gemara asks: b With regard to what /b principle b do they disagree? /b The Gemara explains that b the first i tanna /i holds: Granted, /b in the case of b a husband, the Sages decreed for him /b that he should consume her b produce, as if /b this were not b so, he would refrain from redeeming /b her if she were captured. The right of a husband to consume the produce of his wife’s property was instituted in order to correspond to his obligation to redeem his wife from captivity., b However, /b in the case of b a father, what is there to say? That he will refrain from redeeming /b her? Even b without this /b right to the produce of her property b he will redeem her, /b as she is his daughter and he will certainly not turn a blind eye to his own flesh and blood. b And Rabbi Yosei, son of Rabbi Yehuda, holds: /b If he is deprived of the right to the produce of his daughter’s property, b a father will also refrain from redeeming /b her, as he b will reason: A pouch /b of money b is held in her /b hand for a time of need, so b let her go and redeem herself. /b ,§ The mishna further taught that if the daughter b married, the husband has more /b rights b than /b her father, b as he consumes /b the produce of her property. b The Sages taught /b in a i baraita /i : If the father b wrote for her /b in her marriage contract that he was providing b produce, clothing, and vessels that would come with her /b as a dowry b from her father’s house to her husband’s house, /b and b she died /b during the betrothal period, b the husband does not have the right to these objects. They said in the name of Rabbi Natan: The husband does have the right to these objects. /b ,The Gemara suggests: b Let us say that the dispute /b of these i tanna’im /i b is /b parallel to b the dispute /b between b Rabbi Elazar ben Azarya and the Rabbis. As we learned /b in a mishna (54b): If a woman b was widowed or divorced, whether from marriage or from betrothal, she collects /b the b entire /b sum specified in her marriage contract, including any extra amount her husband added to the standard sum required by the Sages. b Rabbi Elazar ben Azarya says: /b If she was widowed or divorced b from marriage, she collects /b the b entire /b amount. b But /b if she was widowed or divorced b from betrothal, /b she is entitled to collect only the standard minimum sum required by the Sages: If she was betrothed as b a virgin she collects two hundred /b dinars, b and /b if she was b a widow /b she is entitled to b one hundred dinars. /b |
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24. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172| 24a. ונתינה לישראל ובת ישראל לממזר ולנתין לא שותות ולא נוטלות כתובה,ואלו לא שותות ולא נוטלות כתובה האומרת טמאה אני ושבאו לה עדים שהיא טמאה והאומרת איני שותה,אמר בעלה איני משקה ושבעלה בא עליה בדרך נוטלות כתובה ולא שותות,מתו בעליהן עד שלא שתו בש"א נוטלות כתובה ולא שותות ובה"א או שותות או לא נוטלות כתובתן,מעוברת חבירו ומניקת חבירו לא שותות ולא נוטלות כתובה דברי ר"מ וחכ"א יכול הוא להפרישה ולהחזירה לאחר זמן,איילונית וזקינה ושאינה ראויה לילד לא נוטלות כתובה ולא שותות ר"א אומר יכול הוא לישא אשה אחרת ולפרות ולרבות הימנה,ושאר כל הנשים או שותות או לא נוטלות כתובה אשת כהן שותה ומותרת לבעלה אשת סריס שותה,ע"י כל עריות מקנין חוץ מן הקטן וממי שאינו איש,ואלו שב"ד מקנין להן מי שנתחרש בעלה או נשתטה או שהיה חבוש בבית האסורין לא להשקותה אמרו אלא לפוסלה מכתובתה ר' יוסי אומר אף להשקותה לכשיצא בעלה מבית האסורין ישקנה, big strongגמ׳ /strong /big מישתא הוא דלא שתייא הא קנוי מקני לה מה"מ דת"ר (במדבר ה, יב) דבר אל בני ישראל ואמרת לרבות ארוסה ושומרת יבם לקינוי,ומתני' מני רבי יונתן היא דתניא תחת אישך פרט לארוסה יכול שאני מוציא אף שומרת יבם ת"ל איש איש דברי רבי יאשיה,ר' יונתן אומר תחת אישך פרט לשומרת יבם אוציא שומרת יבם ולא אוציא את ארוסה תלמוד לומר אשר תשטה אשה תחת אישה פרט לארוסה,מר אלימא ליה ארוסה דקידושי דידיה וסוקלין על ידו,ומר אלימא ליה שומרת יבם דלא מיחסרא מסירה לחופה,ורבי יונתן האי איש איש מאי עביד ליה מיבעי ליה לרבות אשת חרש ואשת שוטה ואשת | 24a. b or Gibeonite woman /b who was married b to a Jew /b of unflawed lineage, b or a Jewish woman /b of unflawed lineage who was married b to a i mamzer /i or a Gibeonite, /b all of these women b neither drink /b the bitter water b nor collect /b payment of their b marriage contracts, /b as the i sota /i ritual applies only to permitted marriages., b And the following /b women b neither drink /b the bitter water b nor collect /b payment of their b marriage contracts: /b A woman b who /b confesses and b says: I am defiled, and /b a woman b with regard to whom witnesses came /b and testified b that she is defiled, and /b a woman b who says: I will not drink /b the bitter water, even if she does not confess her guilt.,However, a woman whose b husband said: I will not have /b her b drink, and /b a woman b whose husband engaged in sexual intercourse with her on the way /b to the Temple, b collect /b payment of their b marriage contracts /b even though b they do not drink /b the bitter water, as it is due to the husbands that they do not drink.,If b the husbands /b of i sota /i women b died before /b their wives b drank /b the bitter water, b Beit Shammai say: They collect /b payment of their b marriage contracts and they do not drink /b the bitter water. b And Beit Hillel say: They either drink /b the bitter water b or they do not collect /b payment of b their marriage contracts. /b , b A woman who was pregt /b with the child b of another /b man at the time of her marriage b and a woman who was nursing /b the child b of another /b man at the time of her marriage b neither drink /b the bitter water b nor collect /b payment of their b marriage contracts. /b This is because by rabbinic law they may not marry for twenty-four months after the baby’s birth, and therefore these also constitute prohibited marriages. This is b the statement of Rabbi Meir. And the Rabbis say: He can separate /b from b her, and remarry her after /b the b time /b of twenty-four months has elapsed, and therefore these are considered permitted marriages, and the women can drink the bitter water., b A sexually underdeveloped woman /b who is incapable of bearing children b [ i ailonit /i ], and an elderly woman, and /b a woman b who is incapable of giving birth /b for other reasons, b neither collect /b payment of their b marriage contracts nor drink /b the bitter water, as marrying a woman who cannot give birth constitutes a violation of the mitzva to be fruitful and multiply. b Rabbi Elazar says: He can marry another woman and procreate through her; /b therefore, these are considered permitted marriages, and women in these categories can drink the bitter water., b And all other women either drink /b the bitter water b or do not collect /b payment of their b marriage contracts. The wife of a priest drinks, and /b if she is found to be innocent of adultery, she b is permitted to her husband. The wife of a eunuch /b also b drinks. /b ,A husband b can issue a warning /b to his wife forbidding her to seclude herself with any man, even b with regard to all those /b men b with whom relations are forbidden, /b e.g., her father or brother, with the b exception of a minor and of one who is not a man, /b i.e., in a situation where a man suspects his wife of bestiality., b And these /b are the women b to whom the court issues a warning /b in place of their husbands: b One whose husband became a deaf-mute or became an imbecile, or was incarcerated in prison. /b The Sages b said /b that the court warns her b not /b in order b to have her drink /b the bitter water if she disobeys the warning, b but /b in order b to disqualify her from /b receiving payment of b her marriage contract. Rabbi Yosei says: /b The court’s warning b also /b serves b to have her drink, /b and b when her husband is released from prison he has her drink. /b , strong GEMARA: /strong The mishna states that a betrothed woman and a widow awaiting her i yavam /i do not drink the bitter water. The Gemara infers: b She does not drink, but /b the husband or i yavam /i b can warn her /b against secluding herself with another man, and if she violates his warning, she is forbidden to him. The Gemara asks: b From where are these matters /b derived? The Gemara answers: This is derived b as the Sages taught /b with regard to the verse: b “Speak to the children of Israel and say /b unto them: If the wife of any man goes astray, and acts unfaithfully against him” (Numbers 5:12). The superfluous phrase “and say unto them” is an amplification, and serves b to include a betrothed woman and a widow awaiting her i yavam /i in /b the i halakhot /i of b warning. /b , b And whose /b opinion is expressed in the b mishna? It is /b the opinion of b Rabbi Yonatan, as it is taught /b in a i baraita /i with regard to the verse: “And the priest shall cause her to swear, and shall say to the woman: If no man has lain with you, and if you have not gone aside to defilement b while under your husband” /b (Numbers 5:19). This b excludes a betrothed woman, /b who does not yet live with her betrothed, from the ritual of the bitter water. One b might /b have thought b that I exclude even a widow awaiting her i yavam /i ; /b therefore, b the verse states: /b “If the wife of b any man /b goes astray” (Numbers 5:12). The term “any man” serves to include a widow awaiting her i yavam /i in the ritual of the bitter water. This is b the statement of Rabbi Yoshiya. /b , b Rabbi Yonatan says: /b The phrase b “while under your husband” excludes a widow awaiting her i yavam /i /b from drinking the bitter water. Lest one would say that b I will exclude a widow awaiting her i yavam /i but I will not exclude a betrothed woman, the verse /b therefore b states: /b “This is the law of jealousy, b when a wife, while under her husband, goes astray, /b and is defiled” (Numbers 5:29). The term “while under her husband” b excludes a betrothed woman /b from drinking the bitter water.,The Gemara explains the dispute: One b Sage, /b Rabbi Yonatan, holds that the bond with the b betrothed woman is stronger, as /b it is b his /b own b betrothal, /b whereas in the case of a widow awaiting her i yavam /i , the bond stems from his brother’s betrothal. b And /b furthermore, if the betrothed woman commits adultery, she b is stoned due to /b her bond with b him, /b whereas a widow awaiting her i yavam /i who engages in sexual intercourse with another man is liable only to receive lashes. Since the bond with the betrothed woman is stronger, Rabbi Yonatan derives from the phrase “while under your husband” that a widow awaiting her i yavam /i is excluded with respect to the bitter water, whereas a betrothed woman is excluded only because of the phrase “and say unto them.”, b And /b one b Sage, /b Rabbi Yoshiya, holds that the bond with the b widow awaiting her i yavam /i is stronger, as she is not lacking entry into the wedding canopy, /b as her marriage to the i yavam /i is completed through sexual intercourse alone. Rabbi Yoshiya therefore excludes only a betrothed woman from drinking the bitter water.,The Gemara asks: b And Rabbi Yonatan, /b who excludes both a betrothed woman and a widow awaiting her i yavam /i from drinking the bitter water, b what does he do with this /b term b “any man”? /b What does it serve to include? The Gemara answers: Rabbi Yonatan b requires it /b in order b to include the wife of a deaf-mute and the wife of an imbecile, and the wife of /b |
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| 25. Isidore of Pelusium, Epistulae, 1303 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 167 |
| 26. John Chrysostom, De Virginitate, 41.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 158 |
| 27. Basil of Caesarea, Letters, 188.9, 199.21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 167 |
| 28. Basil of Caesarea, Letters, 188.9, 199.21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 167 |
| 29. Theodore of Mopsuestia, Commentary On Xii, Malachi, 2.14-2.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 167 |
| 30. Ephrem, Commentary On The Diatessaron, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020) 158 |
| 31. John Chrysostom, Homilies On Ephesians, 14.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 158 |
| 32. Jerome, Letters, 55.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 167 |
| 33. Jesubocht, Code, 2.10, 2.12 Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 158, 167 |
| 34. Gregory of Nazianzus, Orations, 37.8 Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 167 |
| 35. Anon., Sifre Zuta Numbers, 12 Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 172 |
| 36. Origen, Homilies On Matthew, 14.24 Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 158 |
| 37. Jesubarnun, Code, 7, 5 Tagged with subjects: •nan Found in books: Monnickendam (2020) 167 |
| 38. Ephrem, Commentary On Exodus, 20.2 Tagged with subjects: •adultery, defilement Found in books: Monnickendam (2020) 158 |
| 39. Council of Elvira, Can., 70, 65 Tagged with subjects: •nan Found in books: Monnickendam (2020) 167 |
