Nedarim 181

Chapter 181

א וגברא הוא דנסתחפה שדהו ואמרינן ליה מתני' היא האומרת טמאה אני לך יש לה כתובה
1 it is only the man whose field has been ruined?'<span class="x" onmousemove="('comment',' I.e., it is his sanctity, not my wrong-doing, that prohibits me to him. ');"><sup>1</sup></span> And we answered him, It is [taught in] our Mishnah: (SHE WHO DECLARES,] 'I AM DEFILED TO YOU,' RECEIVES HER <i>KETHUBAH</i>. Now to whom does this refer? Shall we say, to the wife of an Israelite: If of her own free will, does she receive her <i>Kethubah</i>? Whilst if by force, is she forbidden to her husband?<span class="x" onmousemove="('comment',' Surely not! and there is no need to divorce her. ');"><sup>2</sup></span>
ב במאי עסקינן אילימא באשת ישראל אי ברצון כלום יש לה כתובה ואי באונס מי קא מיתסרא על גברא ואלא באשת כהן אי ברצון כלום יש לה כתובה מי גרעה מאשת ישראל ברצון אלא לאו באונס וקתני יש לה כתובה
2 Hence it must refer to the wife of a priest: now, if of her own free will, does she receive the <i>Kethubah</i>? Is she of less account<span class="x" onmousemove="('comment',' I.e., is her sin of less account? ');"><sup>3</sup></span> than the wife of an Israelite, [who sinned] voluntarily? Hence it must surely mean by force; and it is stated that she receives her <i>Kethubah</i>.
ג איבעיא להו אמרה לבעלה גרשתני מהו אמר רב המנונא ת"ש האומרת טמאה אני לך דאפילו למשנה אחרונה דקתני לא מהימנא התם הוא דמשקרה דידעה דבעלה לא ידע בה אבל גבי גרשתני דידע בה מהימנא דחזקה אין אשה מעיזה פניה בפני בעלה
3 The scholars propounded: What if she declares to her husband, 'You have divorced me'?<span class="x" onmousemove="('comment',' Is she believed in spite of his denial, or may it be a ruse to gain her freedom? ');"><sup>4</sup></span> — R. Hamnuna said: Come and hear: SHE WHO DECLARES, 'I AM DEFILED TO YOU': Now even according to the later Mishnah,<span class="x" onmousemove="('comment',' I.e., the Mishnah as it was subsequently amended. ');"><sup>5</sup></span>
ד אמר ליה רבא אדרבה אפי' למשנה ראשונה דקתני מהימנא התם משום דלא עבידא לבזויי נפשה אבל הכא דזמנין דתקיף לה מן גברא מעיזה ומעיזה
4 which teaches that she is not believed, it is [only] there that she may lie, in the knowledge that her husband does not know;<span class="x" onmousemove="('comment',' Whether her statement is true. ');"><sup>6</sup></span> but with respect to 'You have divorced me,' of [the truth of] which he must know, she is believed, for there is a presumption [that] no woman is brazen in the presence of her husband.<span class="x" onmousemove="('comment',' I.e., she would not be brazen enough to tell such a lie in his presence, wherefore she is believed. ');"><sup>7</sup></span>
ה מתיב רב משרשיא השמים ביני לבינך דמשנה ראשונה תיובתא דרבא הכא דלית לה כיסופא וקתני דמהימנא קסבר רבא התם כיון דלא סגי לה דלא אמרה אין יורה כחץ אי לא איתא כדקאמרה לא אמרה ליה
5 Said Raba to him: On the contrary. even according to the first Mishnah, that she is believed, it is [only] there, because she would not expose herself to shame;<span class="x" onmousemove="('comment',' If she had not actually been ravished. ');"><sup>8</sup></span> but here it may happen that she is stronger [in character] than her husband,<span class="x" onmousemove="('comment',' So Ran. Rashi: her husband might have ill-treated her; she has conceived a strong passion for (another) man. ');"><sup>9</sup></span>
ו השמים ביני לבינך דמשנה אחרונה תהוי תיובתא דרב המנונא והא הכא דידעה היא ובעלה ידע בה וקתני דלא מהימנא
6 and so indeed be brazen. R. Mesharsheya objected: 'HEAVEN IS BETWEEN ME AND YOU,' as ruled by the early Mishnah, refutes Raba's view; for here it involves no shame for her, yet it is stated that she is believed? — Raba holds that there, since she cannot avoid declaring whether the emission is forceful or not, were it not as she said, she would not make the charge.<span class="x" onmousemove="('comment',' I.e., since it is a charge of extreme delicacy and unpleasantness, she would not make it if it were untrue. ');"><sup>10</sup></span>
ז קסבר רב המנונא הכא נמי היא גופה אמרה נהי דבביאה ידע ביורה כחץ מי ידע ומשום הכי משקרא
7 But let 'HEAVEN IS BETWEEN US,' as ruled by the later Mishnah, refute R. Hamnuna's view, for here she knows that her husband knows,<span class="x" onmousemove="('comment',' Whether the charge is true or not. ');"><sup>11</sup></span> yet it is taught that she is not believed? — R. Hamnuna maintains that here too she would argue to herself, 'Granted that he knows that cohabitation has taken place, does he know whether the emission is forceful'?<span class="x" onmousemove="('comment',' Surely not, for only the woman can feel that. ');"><sup>12</sup></span>
ח ההיא איתתא דכל יומא דתשמיש מיקדמה משיא ידיה לגברא יומא חד אתיא ליה מיא לממשא אמר לה הדא מילתא לא הות האידנא אמרה ליה א"כ חד מן נכרים
8 Therefore she may be lying. A certain woman was accustomed to rise [in the morning] and wash her husband's hands whenever intimacy had taken place. One day she brought him water to wash. 'But,' exclaimed he, 'nothing has taken place to-day'! 'If so,' she rejoined, [it must have been] 'one of the gentile
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