Responsa for Yevamot 169:2
לא דגמרינן מלא יקחו
it would have been assumed that women also come under the same obligation. What is the reason? Obviously<span class="x" onmousemove="('comment',' Lit., 'not?' ');"><sup>5</sup></span> because of the deduction Rab Judah reported in the name of Rab!<span class="x" onmousemove="('comment',' Which shews that even a prohibition which is not applicable to all would be assumed to be applicable to women by deduction from Rab's text! ');"><sup>6</sup></span> — No; this might have been deduced from They shall not take.<span class="x" onmousemove="('comment',' Lev. XXI, 7, from which it has been deduced (supra 84b, end) that women are subject to the same prohibitions as men even where the prohibitions are not applicable to all. Hence the necessity for the text of Lev. XXI, 1, which excludes women. From Num. v, 6, however, it may still be maintained, deduction could be made only in respect of a prohibition that is applicable to all. ');"><sup>7</sup></span> Others Say:<span class="x" onmousemove="('comment',' Although the equality of men and women in respect of prohibitions could be deduced from the text cited by Rab Judah in the name of Rab. ');"><sup>8</sup></span>
Teshuvot Maharam
A. If L refuses to accept a divorce, Rabbi Eliezer is permitted to marry another woman. Rabbenu Gershom had intended that his prohibition against bigamy should apply only when the first marriage was legitimately contracted; but he had not intended to protect by his takkanah the marriage of a loose and immoral woman. Those who impute such intentions to Rabbenu Gershom will receive severe punishment from Heaven for defaming this saint's character and malignantly ascribing to him silly ordinances in order to make him appear ridiculous and thus discredit his other takkanot. Thus, the Rabbis are intent upon breaking up the marriage of a man to a woman pregnant by another. Would, then, Rabbenu Gershom protect such a marriage by his takkanah! I am even inclined to the opinion that the betrothal itself was invalid since the bridegroom was ignorant of facts, the knowledge of which would have prevented him from marrying L. There is no doubt, however, that Rabbi Eliezer is permitted to marry another woman in case L refuses to accept a divorce.
SOURCES: Cr. 161.
Teshuvot Maharam
A. Biblical law requires that a husband must provide his wife's sustenance; therefore, A must pay whatever his wife borrowed for her sustenance.
SOURCES: Pr. 232; L. 383. Cf. P. 11; Mord. Ket. 273.