1. Mishnah, Sotah, 4.1, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 171| 4.1. "אֲרוּסָה וְשׁוֹמֶרֶת יָבָם, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה, שֶׁנֶּאֱמַר (במדבר ה), אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ, פְּרָט לַאֲרוּסָה וְשׁוֹמֶרֶת יָבָם. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, וּבַת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה: \n", 5.1. "כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ, כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ, שֶׁנֶּאֱמַר (במדבר ה) וּבָאוּ, וּבָאוּ. כְּשֵׁם שֶׁאֲסוּרָה לַבַּעַל, כָּךְ אֲסוּרָה לַבּוֹעֵל, שֶׁנֶּאֱמַר (שם) נִטְמְאָה, וְנִטְמָאָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר רַבִּי יְהוֹשֻׁעַ, כָּךְ הָיָה דוֹרֵשׁ זְכַרְיָה בֶן הַקַּצָּב. רַבִּי אוֹמֵר, שְׁנֵי פְעָמִים הָאֲמוּרִים בַּפָּרָשָׁה אִם נִטְמְאָה נִטְמָאָה, אֶחָד לַבַּעַל וְאֶחָד לַבּוֹעֵל: \n", | 4.1. "A betrothed woman and a shomeret yavam do not drink [the bitter waters] and do not receive their ketubah, as it is said, “When a wife, being under her husband, goes astray” (Numbers 5:29), this excludes a betrothed woman and a shomeret yavam. A widow who had married a high priest, a divorced woman or a halutzah who had married an ordinary priest, a mamzeret or a netinah who had married an Israelite, and the daughter of an Israelite who had married a mamzer or a natin do not drink [the bitter waters] and do not receive their ketubah.", 5.1. "Just as the water checks her so the water checks him, as it is said, “And shall enter”, “And shall enter” (Numbers 5:22,. Just as she is prohibited to the husband so is she prohibited to the lover, as it is said, “defiled … and is defiled” (Numbers 5:27,, the words of Rabbi Akiba. Rabbi Joshua said: thus Zechariah ben Hakatzav used to expound. Rabbi says: twice in the portion, “If she is defiled…defiled”--one referring [to her being prohibited] to the husband and the other to the paramour.", |
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2. Tosefta, Ketuvot, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 171| 5.1. "הבוגרת [בתביעה נותנים] לה שנים עשר חודש אם היתה קטנה בין היא בין אביה יכולין לעכב ר\"ט אומר נותנין לה הכל תרומה בד\"א מן האירוסין אבל מן הנישואין מודה ר\"ט שנותנין לה מחצה חולין ומחצה תרומה במה ד\"א בבת כהן לכהן אבל בת ישראל לכהן [הכל מודים שמעלין לה כל מזונותיה מן החולין] ר' יהודה בן בתירה אומר שתי ידות תרומה ואחד חולין ר' יהודה אומר [מוכרת את התרומה ולוקחת בדמיה חולין] רבן שמעון בן גמליאל אומר כל מקום שהוזכרו [שם] תרומה נותנין [כפול] חולין. זו משנה ראשונה רבותינו אמרו אין האשה אוכלת בתרומה עד שתכנס לחופה והיבמה עד שתבעל ואם מתה בעלה יורשה אמר ר' מנחם בן נפח [משם] ר' אליעזר הקפר מעשה בר' טרפון שקדש ג' מאות נשים להאכילן בתרומה שהיו שני בצורת וכבר שלח יוחנן בן בג בג אצל ר' יהודה בן בתירה לנציבים אמר לו שמעתי עליך שאתה אומר בת ישראל המאורסת לכהן אוכלת בתרומה שלח לו [ואמר לו] מוחזק הייתי בך שאתה בקי בחדרי תורה לדון קל וחומר אי אתה יודע ומה שפחה כנענית שאין ביאתה קונה אותה לאכול בתרומה [כסף] קונה אותה להאכילה בתרומה בת ישראל שהביאה קונה אותה להאכילה בתרומה אינו דין שיהא כסף קונה אותה להאכילה בתרומה אבל מה אעשה שהרי אמרו חכמים אין ארוסה בת ישראל אוכלת בתרומה עד שתכנס לחופה [אם] מתה בעלה יורשה.", | 5.1. "The adult woman is like (sic!) one claimed—they give her 12 months. If she were a minor, either she or her father is able to delay [the marriage until she is of majority age]. Rabbi Tarfon says: They give her everything terumah [if she is claimed by a priest and the time limit of 12 months is up and they are still not married, she eats entirely terumah]. When does this apply? From betrothal [i.e. when the claiming 12 months is up, she is betrothed but still not married], but from marriage, Rabbi Tarfon agrees that they give her half hullin and half terumah. When does this apply? With a kohen's daughter [married to a] kohen, but an Israelite's daughter to a kohen, everyone agrees they raise all of her food from hullin. Rabbi Yehudah ben Betera says: Two parts terumah and one hullin. Rabbi Yehudah says: She should sell the terumah and buy with its value hullin. Rabban Shimon ben Gamliel says: Any place where they [the sages] mention \"terumah\", he gives double hullin. This was the original mishnah. Our rabbis said: A wife who is an Israelite's daughter doesn't eat terumah until she enters the bridal chamber, and a yevamah doesn't [eat terumah] until she has sex [with her levir]. If her husband dies [after the time of claiming has passed], he inherits her. Said Rabbi Menahem ben Nafah in the name of Rabbi Liezer Ha-Kappar: A case, that Rabbi Tarfon who betrothed 300 wives for them to eat terumah, for they were years of famine. But Yoha ben Bagbag already sent to Rabbi Yehudah ben Beterah to Netzivin, he said to him: I heard about you that you say a betrothed Israelite's daughter betrothed to a kohen can eat terumah. He replied to him and said to him: I had assumed that you were an expert in the chambers of Torah, but you don't know how to do a kal va-homer! Just as a Canaanite slavegirl, whose sex [with a kohen] does not acquire her to allow her to eat terumah, isn't it logical that money would acquire her to eat terumah!? But what can I do? For the Hakhamim said: A betrothed Israelite's daughter can't eat terumah until she enters the bridal chamber. If she dies, her father inherits her.", |
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| 3. Tosefta, Sotah, 4.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 171 |
4. Mishnah, Ketuvot, 5.2-5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 171| 5.2. "נוֹתְנִין לִבְתוּלָה שְׁנֵים עָשָׂר חֹדֶשׁ מִשֶּׁתְּבָעָהּ הַבַּעַל לְפַרְנֵס אֶת עַצְמָהּ. וּכְשֵׁם שֶׁנּוֹתְנִין לָאִשָּׁה, כָּךְ נוֹתְנִין לָאִישׁ לְפַרְנֵס אֶת עַצְמוֹ. וּלְאַלְמָנָה שְׁלֹשִׁים יוֹם. הִגִּיעַ זְמָן וְלֹא נִשָּׂאוּ, אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בַּתְּרוּמָה. רַבִּי טַרְפוֹן אוֹמֵר, נוֹתְנִין לָהּ הַכֹּל תְּרוּמָה. רַבִּי עֲקִיבָא אוֹמֵר, מֶחֱצָה חֻלִּין וּמֶחֱצָה תְרוּמָה: \n", 5.3. "הַיָּבָם אֵינוֹ מַאֲכִיל בַּתְּרוּמָה. עָשְׂתָה שִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַבַּעַל וְשִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַיָּבָם, וַאֲפִלּוּ כֻלָּן בִּפְנֵי הַבַּעַל חָסֵר יוֹם אֶחָד בִּפְנֵי הַיָּבָם, אוֹ כֻלָּן בִּפְנֵי הַיָּבָם חָסֵר יוֹם אֶחָד בִּפְנֵי הַבַּעַל, אֵינָהּ אוֹכֶלֶת בַּתְּרוּמָה. זוֹ מִשְׁנָה רִאשׁוֹנָה. בֵּית דִּין שֶׁל אַחֲרֵיהֶן אָמְרוּ, אֵין הָאִשָּׁה אוֹכֶלֶת בַּתְּרוּמָה, עַד שֶׁתִּכָּנֵס לַחֻפָּה: \n", | 5.2. "A virgin is given twelve months from the [time her intended] husband claimed her, [in which] to prepare herself for marriage. Just as [such a period] is given to the woman, so is it given to the man to prepare himself. A widow is given thirty days. If the time has come and they were not married they are entitled to receive maintece from the man’s estate and [if he is a priest] they may eat terumah. Rabbi Tarfon says: They give her [all of her food] in terumah. Rabbi Akiva says: One half unconsecrated food and one half terumah.", 5.3. "A yavam [who is a priest] does not allow [his sister-in-law] to eat terumah. If she had spent six months waiting for her husband and six months waiting for the yavam, or even [if she spent] all of them waiting for her husband less one day waiting for the yavam, or all of them waiting for the yavam less one day waiting for her husband, she may not eat terumah. This [was the ruling according to] the first mishnah. The court that followed afterwards ruled: a woman may not eat terumah until she has entered the bridal chamber.", |
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| 5. Anon., Sifre Numbers, 7, 20 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020) 171 |
6. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020) 171| 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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| 7. Ephrem, Hymns On The Crucifixion , 1.14, 5.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020) 157 |
| 8. Ephrem, On Faith, 54.6, 63.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 157 |
| 9. Aphrahat, Demonstrations, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 157 |
| 10. Basil of Caesarea, Letters, 199.18-199.19, 217.60 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 157 |
| 11. Basil of Caesarea, Letters, 199.18-199.19, 217.60 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 157 |
| 12. Ephrem, Hymns On Resurrection, 3.2-3.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 157 |
| 13. Jesubocht, Code, 2.11, 2.17-2.19, 3.5.1, 3.5.3, 3.12 Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 134, 170 |
| 14. Anon., Syro-Roman Lawbook, 60, 118 Tagged with subjects: •nan Found in books: Monnickendam (2020) 134 |
| 15. Jesubarnun, Code, 32, 6, 5 Tagged with subjects: •nan Found in books: Monnickendam (2020) 170 |
| 16. Anon., Anahid, 590-591 Tagged with subjects: •nan Found in books: Monnickendam (2020) 157 |
| 17. Anon., Febronia, 14 Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 157 |
| 18. Anon., Martha, 2.236-2.237 Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 157 |
| 19. Anon., Tarbo, 2.257 Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 157 |
| 20. Sulpicius Severus of Aquitania, Letters, 2.12 Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 157 |
| 21. Council of Chalcedon, Canons, 27 Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 134 |
| 22. Synod of Ezekiel, Canons, 8 Tagged with subjects: •adultery, return to husband Found in books: Monnickendam (2020) 134 |
| 23. Synod of Mar Aba, Canons, 15, 12 Tagged with subjects: •nan Found in books: Monnickendam (2020) 134 |
| 24. Severus of Minorca, Letters, 31-32, 36, 40, 42, 74 Tagged with subjects: •nan Found in books: Monnickendam (2020) 170 |
