1. Hebrew Bible, Numbers, 5.11-5.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 160| 5.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 5.12. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃", 5.13. "וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃", 5.14. "וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃", 5.15. "וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃", 5.16. "וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃", 5.17. "וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃", 5.18. "וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃", 5.19. "וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃", 5.21. "וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃", 5.22. "וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃", 5.23. "וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃", 5.24. "וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃", 5.25. "וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃", 5.26. "וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃", 5.27. "וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃", 5.28. "וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃", 5.29. "זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃", 5.31. "וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃", | 5.11. "And the LORD spoke unto Moses, saying:", 5.12. "Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him,", 5.13. "and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;", 5.14. "and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;", 5.15. "then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.", 5.16. "And the priest shall bring her near, and set her before the LORD.", 5.17. "And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water.", 5.18. "And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.", 5.19. "And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse;", 5.20. "but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband—", 5.21. "then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;", 5.22. "and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’", 5.23. "And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness.", 5.24. "And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter.", 5.25. "And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar.", 5.26. "And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water.", 5.27. "And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people.", 5.28. "And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.", 5.29. "This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled;", 5.30. "or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law.", 5.31. "And the man shall be clear from iniquity, and that woman shall bear her iniquity.", |
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2. Hebrew Bible, Deuteronomy, 22.13-22.21, 22.23-22.27, 24.1-24.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 160, 185| 22.13. "כִּי־יִקַּח אִישׁ אִשָּׁה וּבָא אֵלֶיהָ וּשְׂנֵאָהּ׃", 22.14. "וְשָׂם לָהּ עֲלִילֹת דְּבָרִים וְהוֹצִיא עָלֶיהָ שֵׁם רָע וְאָמַר אֶת־הָאִשָּׁה הַזֹּאת לָקַחְתִּי וָאֶקְרַב אֵלֶיהָ וְלֹא־מָצָאתִי לָהּ בְּתוּלִים׃", 22.15. "וְלָקַח אֲבִי הנער [הַנַּעֲרָה] וְאִמָּהּ וְהוֹצִיאוּ אֶת־בְּתוּלֵי הנער [הַנַּעֲרָה] אֶל־זִקְנֵי הָעִיר הַשָּׁעְרָה׃", 22.16. "וְאָמַר אֲבִי הנער [הַנַּעַרָה] אֶל־הַזְּקֵנִים אֶת־בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה לְאִשָּׁה וַיִּשְׂנָאֶהָ׃", 22.17. "וְהִנֵּה־הוּא שָׂם עֲלִילֹת דְּבָרִים לֵאמֹר לֹא־מָצָאתִי לְבִתְּךָ בְּתוּלִים וְאֵלֶּה בְּתוּלֵי בִתִּי וּפָרְשׂוּ הַשִּׂמְלָה לִפְנֵי זִקְנֵי הָעִיר׃", 22.18. "וְלָקְחוּ זִקְנֵי הָעִיר־הַהִוא אֶת־הָאִישׁ וְיִסְּרוּ אֹתוֹ׃", 22.19. "וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ־תִהְיֶה לְאִשָּׁה לֹא־יוּכַל לְשַּׁלְּחָהּ כָּל־יָמָיו׃", 22.21. "וְהוֹצִיאוּ אֶת־הנער [הַנַּעֲרָה] אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 22.23. "כִּי יִהְיֶה נער [נַעֲרָה] בְתוּלָה מְאֹרָשָׂה לְאִישׁ וּמְצָאָהּ אִישׁ בָּעִיר וְשָׁכַב עִמָּהּ׃", 22.24. "וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער [הַנַּעֲרָה] עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 22.25. "וְאִם־בַּשָּׂדֶה יִמְצָא הָאִישׁ אֶת־הנער [הַנַּעֲרָה] הַמְאֹרָשָׂה וְהֶחֱזִיק־בָּהּ הָאִישׁ וְשָׁכַב עִמָּהּ וּמֵת הָאִישׁ אֲשֶׁר־שָׁכַב עִמָּהּ לְבַדּוֹ׃", 22.26. "ולנער [וְלַנַּעֲרָה] לֹא־תַעֲשֶׂה דָבָר אֵין לנער [לַנַּעֲרָה] חֵטְא מָוֶת כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל־רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ כֵּן הַדָּבָר הַזֶּה׃", 22.27. "כִּי בַשָּׂדֶה מְצָאָהּ צָעֲקָה הנער [הַנַּעֲרָה] הַמְאֹרָשָׂה וְאֵין מוֹשִׁיעַ לָהּ׃", 24.1. "כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃", 24.1. "כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃", 24.2. "וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃", 24.2. "כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃", 24.3. "וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃", 24.4. "לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃", | 22.13. "If any man take a wife, and go in unto her, and hate her,", 22.14. "and lay wanton charges against her, and bring up an evil name upon her, and say: ‘I took this woman, and when I came nigh to her, I found not in her the tokens of virginity’;", 22.15. "then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel’s virginity unto the elders of the city in the gate.", 22.16. "And the damsel’s father shall say unto the elders: ‘I gave my daughter unto this man to wife, and he hateth her;", 22.17. "and, lo, he hath laid wanton charges, saying: I found not in thy daughter the tokens of virginity; and yet these are the tokens of my daughter’s virginity.’ And they shall spread the garment before the elders of the city.", 22.18. "And the elders of that city shall take the man and chastise him.", 22.19. "And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days.", 22.20. "But if this thing be true, that the tokens of virginity were not found in the damsel;", 22.21. "then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee.", 22.23. "If there be a damsel that is a virgin betrothed unto a man, and a man find her in the city, and lie with her;", 22.24. "then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee.", 22.25. "But if the man find the damsel that is betrothed in the field, and the man take hold of her, and lie with her; then the man only that lay with her shall die.", 22.26. "But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death; for as when a man riseth against his neighbour, and slayeth him, even so is this matter.", 22.27. "For he found her in the field; the betrothed damsel cried, and there was none to save her.", 24.1. "When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,", 24.2. "and she departeth out of his house, and goeth and becometh another man’s wife,", 24.3. "and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;", 24.4. "her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.", |
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3. Mishnah, Sotah, 4.1, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 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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4. Tosefta, Ketuvot, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 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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| 5. Tosefta, Sotah, 4.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 171 |
6. Mishnah, Ketuvot, 5.2-5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 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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| 7. Anon., Sifre Numbers, 7, 20 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 171 |
8. Athenagoras, Apology Or Embassy For The Christians, 33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 164 | 33. Therefore, having the hope of eternal life, we despise the things of this life, even to the pleasures of the soul, each of us reckoning her his wife whom he has married according to the laws laid down by us, and that only for the purpose of having children. For as the husbandman throwing the seed into the ground awaits the harvest, not sowing more upon it, so to us the procreation of children is the measure of our indulgence in appetite. Nay, you would find many among us, both men and women, growing old unmarried, in hope of living in closer communion with God. But if the remaining in virginity and in the state of an eunuch brings nearer to God, while the indulgence of carnal thought and desire leads away from Him, in those cases in which we shun the thoughts, much more do we reject the deeds. For we bestow our attention, not on the study of words, but on the exhibition and teaching of actions, - that a person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. For whosoever puts away his wife, says He, and marries another, commits adultery; Matthew 19:9 not permitting a man to send her away whose virginity he has brought to an end, nor to marry again. For he who deprives himself of his first wife, even though she be dead, is a cloaked adulterer, resisting the hand of God, because in the beginning God made one man and one woman, and dissolving the strictest union of flesh with flesh, formed for the intercourse of the race. |
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| 9. Irenaeus, Refutation of All Heresies, 5.17.7-5.17.8, 22.15, 117.89 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 164 |
10. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 58| 12a. אמר רבה זאת אומרת כנסה בחזקת בתולה ונמצאת בעולה יש לה כתובה מנה רב אשי אמר בעלמא לעולם אימא לך לית לה כלל ושאני הכא שהרי כנסה ראשון,וניחוש שמא תחתיו זינתה אמר רב שרביא כגון שקידש ובעל לאלתר,ואיכא דמתני לה אמתניתין בתולה אלמנה גרושה חלוצה מן הנישואין כתובתן מנה ואין להן טענת בתולין בתולה מן הנישואין היכי משכחת לה כגון שנכנסה לחופה ולא נבעלה,אמר רבה זאת אומרת כנסה בחזקת בתולה ונמצאת בעולה כתובתה מנה רב אשי אמר לעולם אימא לך בעלמא לית לה כלל ושאני הכא שהרי נכנסה לחופה,וליחוש שמא תחתיו זינתה אמר רב שרביא כגון שקידש ובעל לאלתר,מאן דמתני לה אברייתא כל שכן אמתניתין ומאן דמתני לה אמתני' אבל אברייתא לא משום דמצי אמר לה אנא אעדים סמכי:, big strongמתני׳ /strong /big האוכל אצל חמיו ביהודה שלא בעדים אינו יכול לטעון טענת בתולים מפני שמתייחד עמה:, big strongגמ׳ /strong /big מדקתני האוכל מכלל דאיכא דוכתא ביהודה נמי דלא אכיל אמר אביי ש"מ ביהודה נמי מקומות מקומות יש כדתניא א"ר יהודה ביהודה בראשונה היו מייחדין את החתן ואת הכלה שעה אחת קודם כניסתן לחופה כדי שיהא לבו גס בה ובגליל לא היו עושין כן,ביהודה בראשונה היו מעמידין להם שני שושבינין אחד לו ואחד לה כדי למשמש את החתן ואת הכלה בשעת כניסתן לחופה ובגליל לא היו עושין כן,ביהודה בראשונה היו שושבינין ישנים בבית שחתן וכלה ישנים בה ובגליל לא היו עושין כן,וכל שלא נהג כמנהג הזה אינו יכול לטעון טענת בתולים אהייא אילימא ארישא כל שנהג מיבעי ליה,אלא אסיפא כל שלא מושמש מיבעי ליה,אמר אביי לעולם ארישא ותני כל שנהג אמר ליה רבא והא כל שלא נהג קתני אלא אמר רבא הכי קאמר כל שלא נהג מנהג גליל בגליל אלא מנהג יהודה בגליל אינו יכול לטעון טענת בתולים רב אשי אמר לעולם אסיפא ותני כל שלא מושמש:, big strongמתני׳ /strong /big אחת אלמנת ישראל ואחת אלמנת כהנים כתובתה מנה בית דין של כהנים היו גובין לבתולה ארבע מאות זוז ולא מיחו בידם חכמים:, big strongגמ׳ /strong /big תנא ואלמנת כהנים כתובתה מאתים והאנן תנן אחת אלמנת ישראל ואחת אלמנת כהנים כתובתן מנה,אמר רב אשי שתי תקנות הוו מעיקרא תקינו לבתולה ארבע מאות זוז ולאלמנה מנה | 12a. b Rabba said: That is to say, /b if b one married /b a woman b with the presumptive status of a virgin, /b as there were witnesses that she did not engage in intercourse, b and she was found /b to be b a non-virgin, she is /b entitled to b a marriage contract of one hundred dinars. /b The Gemara rejects the proof. b Rav Ashi said: In general, actually, I /b would b say to you /b that in that case b she does not /b receive a marriage contract b at all, /b as it is a mistaken transaction. b But here it is different, /b and she does not totally lose her marriage contract, b because the first /b husband b brought her into /b his house. Therefore, the second husband should have considered that a woman who entered her husband’s home is no longer a virgin.,The Gemara asks: b And /b since there are witnesses that she did not engage in intercourse with the first husband, b let us be concerned that perhaps she committed adultery /b after betrothal, b while under /b the jurisdiction of the second husband, and rule that she is forbidden to him due to suspicion of adultery and is not entitled to a marriage contract at all. b Rav Sherevya said: /b The i baraita /i is referring to a case b where he betrothed /b her b and engaged in intercourse immediately. /b Therefore, there was no opportunity to engage in adultery between her betrothal and her marriage to the second husband., b Others taught this /b statement of Rabba b with regard to the mishna: /b Concerning b a virgin /b who is b a widow, a divorcée, /b or b a i ḥalutza /i /b who achieved that status b from /b a state of b marriage, /b for all these women b their marriage contract is one hundred dinars, and they are not subject /b to b a claim /b concerning their b virginity. /b The Gemara asks: b How can you find a virgin from /b a state of b marriage? /b It is in a case b where she entered the wedding canopy and did not engage in intercourse. /b , b Rabba said: That is to say, /b if b one married /b a woman b with the presumptive status of a virgin and she was found /b to be b a non-virgin, her marriage contract is one hundred dinars. /b The Gemara rejects the proof. b Rav Ashi said: In general, actually, I /b would b say to you /b that b in general, she does not /b receive a marriage contract b at all, /b as it is a mistaken transaction. b But here it is different, /b and she does not totally lose her marriage contract, b because she entered the wedding canopy. /b Therefore, the second husband should have considered that a woman who entered her husband’s home is no longer a virgin.,The Gemara asks: b And let us be concerned that perhaps she committed adultery /b after betrothal, b while under /b the jurisdiction of the second husband. b Rav Sherevya said: /b The i baraita /i is referring to a case b where he betrothed /b her b and engaged in intercourse immediately. /b Therefore, there was no opportunity to engage in adultery between her betrothal and her marriage to the second husband.,The Gemara notes: b The one who taught /b the exchange between Rabba and Rav Ashi b with regard to the i baraita /i , /b where there is explicit testimony that she did not engage in intercourse with the first husband and nevertheless no proof can be brought that if he discovers that she is not a virgin she receives a marriage contract of one hundred dinars, b all the more so /b would he say that the same is true b with regard to the mishna. /b And b the one who taught /b the exchange b with regard to the mishna, however, /b would b not /b say the same b with regard to the i baraita /i , due to /b the fact b that /b the husband could b say to her: I relied on witnesses. /b Therefore, proof can be brought from the i baraita /i that if he discovered that she is not a virgin, she receives a marriage contract of one hundred dinars., strong MISHNA: /strong A man b who eats at /b the house of b his father-in-law in Judea /b after betrothal and b with-out witnesses /b to attest to the fact that he was not alone with his betrothed b is unable to make a claim concerning virginity /b after marriage b because /b in accordance with the custom in Judea, the assumption is b that he secluded himself with her, /b and the concern is that it was he who engaged in intercourse with her., strong GEMARA: /strong The Gemara infers: b From /b the fact b that /b the mishna b teaches /b the i halakha /i employing the phrase: A man b who eats, by inference /b one may conclude b that there is also a place in Judea where /b the groom b does not eat /b at the house of his father-in-law, and does not enter into seclusion with his betrothed. b Abaye said: Conclude from it that in Judea too there are /b different b places /b with different customs, b as it is taught /b in a i baraita /i that b Rabbi Yehuda said: In Judea, at first they would seclude the groom and bride /b together b for a brief period before their entry into the wedding canopy, so that he would /b grow b accustomed to her /b companionship in order to ease the awkwardness when they would consummate the marriage. b And in the Galilee they did not do so. /b ,The i baraita /i continues. b In Judea, at first they would appoint for them two groomsmen [ i shushvinin /i ], one for him and one for her, in order to examine the groom and the bride at the time of their entry into the wedding canopy /b and thereafter, to ensure that neither would engage in deception with regard to the presence or absence of blood from the rupture of the hymen. b And in the Galilee they would not do so. /b As the custom of appointing groomsmen would be relevant only in a case where the groom and the bride had not been together in seclusion prior to marriage, this is apparently a custom in Judea different from the first custom cited in the mishna, where they would enter into seclusion prior to marriage.,The i baraita /i continues. b In Judea, at first the groomsmen would sleep in the house in which the groom and bride sleep, /b in order to examine the sheet on which the marriage was consummated immediately following intercourse. This was in order to ensure that the groom would not attempt to obscure the blood of the rupture of the hymen and claim that the bride was not a virgin. b And in the Galilee they would not do so. /b ,The i baraita /i concludes: b And anyone who did not conduct /b himself b in accordance with this custom cannot make a claim concerning virginity /b against the bride. The Gemara asks: b Concerning which /b case in the i baraita /i was this principle stated? b If we say /b it is b concerning the first clause /b of the i baraita /i , regarding the custom to seclude the couple prior to marriage, in that case, the phrase: b Anyone who conducted /b himself in accordance with this custom cannot make a claim concerning virginity, is what b it needed to say, /b due to the concern that perhaps they had sexual relations before the marriage., b Rather, /b it is b concerning the latter clause /b of the i baraita /i : They would appoint for them two groomsmen to examine them, that the principle was stated. In that case, the phrase: b Anyone who was not examined /b by the groomsmen, is what b it needed /b to say, as it is dependent on the family of the bride, and not the phrase: Anyone who did not conduct himself in accordance with this custom, which indicates that it depends on him., b Abaye said: Actually, /b the principle is stated b concerning the first clause; and /b emend the i baraita /i b and teach: Anyone who conducted /b himself in accordance with this custom. b Rava said to him: But isn’t it teaching /b explicitly: b Anyone who did not conduct /b himself in accordance with this custom? One should not corrupt a i baraita /i due to a difficulty that arose in understanding it. b Rather, Rava said /b that b this is what /b the i baraita /i b is saying: Anyone who did not practice the custom of the Galilee in the Galilee, but /b instead observed b the custom of Judea in the Galilee, cannot make a claim concerning virginity /b against the bride. b Rav Ashi said: Actually, /b this principle could be applied b concerning the latter clause, and teach: Anyone who was not examined. /b When it said in the i baraita /i : Anyone who did not conduct himself in accordance with this custom, it is referring to the custom of being examined., strong MISHNA: /strong For b both a widow /b who is b an Israelite woman and a widow /b who is the daughter b of priests, her marriage contract is one hundred dinars. A court of priests would collect /b a marriage contract of b four hundred dinars for a virgin /b daughter of a priest, twice the sum of the standard marriage contract for a virgin, b and the Sages did not reprimand them. /b , strong GEMARA: /strong A Sage b taught /b in a i baraita /i : b And /b for b a widow /b who is the daughter b of priests, her marriage contract is two hundred /b dinars. The Gemara asks: b But didn’t we learn /b in the mishna: For b both a widow /b who is b an Israelite woman and a widow /b who is the daughter b of priests, their marriage contract is one hundred dinars? /b , b Rav Ashi said: There were two ordices /b instituted: b Initially, the /b court of priests b instituted for a virgin /b daughter of a priest a marriage contract of b four hundred dinars, and for a widow, /b a marriage contract of b one hundred dinars. /b |
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11. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 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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| 12. John Chrysostom, De Virginitate, 57.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 164 |
| 13. Ephrem, Hymns On Virginity, 3.14 (4th cent. CE - 4th cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 160 |
| 14. Aphrahat, Demonstrations, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 15. Ephrem, Nachtr Ge, 1.406, 1.661-1.702 (4th cent. CE - 4th cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 160 |
| 16. Ephrem, Hymns On The Crucifixion , 1.14, 5.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 17. Ephrem, On Faith, 54.6, 63.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 18. Basil of Caesarea, Letters, 199.18-199.19, 217.60 (4th cent. CE - 4th cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 19. Basil of Caesarea, Letters, 199.18-199.19, 217.60 (4th cent. CE - 4th cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 20. Ephrem, Hymns On Resurrection, 3.2-3.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 21. Ephrem, Hymns On Nativity, 14.12-14.15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 160 |
| 23. Jesubarnun, Code, 32 Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 24. Anon., Anahid, 590-591 Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 25. Anon., Febronia, 14 Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 26. Anon., Martha, 2.236-2.237 Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 27. Anon., Tarbo, 2.257 Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157 |
| 28. Sulpicius Severus of Aquitania, Letters, 2.12 Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 157, 164 |
| 29. Council of Elvira, Can., 54 Tagged with subjects: •betrothal, vs. marriage Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 164 |
