Nedarim 182
ההיא איתתא דלא הוה בדיחא דעתה בהדי גברא אמר לה האידנא מאי שנא אמרה ליה מעולם לא צערתן בדרך ארץ כי האידנא אמר לה לא הוה הדא מילתא האידנא אמרה ליה א"כ הלין נכרים נפטויי דהוו הכא האידנא אי אנת לא דילמא חד מנהון אמר להו רב נחמן לא תשגיחון בה נותנת עיניה באחר הואי
who were here to-day; if not you, perhaps it was one of them.' Said R. Nahman: She had conceived a passion for another, and her declaration has no substance.<span class="x" onmousemove="('comment',' I.e., she is disbelieved. The reference here is to the wife of a priest; v. p. 280, n. 9. For if she were the wife of an Israelite, she would not be forbidden to him even if it were true. Ran. ');"><sup>2</sup></span>
ההוא גברא דהוה מהרזיק בביתא הוא ואינתתא על אתא מריה דביתא פרטיה נואף להוצא וערק אמר רבא איתתא שריא אם איתא דעבד איסורא ארכוסי הוה מירכס
A certain woman shewed displeasure with her husband. Said he to her, 'Why this change now?' She replied, 'You have never caused me so much pain through intimacy as to-day.' 'But there has been none to-day!' he exclaimed. 'If so,' she returned, [it must have been] 'the gentile naphtha sellers who were here to-day; if not you, perhaps it was one of them.' Said R. Nahman: Disregard her; she had conceived a passion for another.
ההוא נואף דעל לגבי דההיא אנתתא אתא גברא סליק נואף איתיב [בכלאי] בבא הוה מחתן תחלי תמן וטעמינון חויא בעא מרי דביתא למיכל מן הנהו תחלי בלא דעתא דאינתתא אמר ליה ההוא נואף לא תיכול מנהון דטעמינון חויא
A certain man was closeted in a house with a [married] woman. Hearing the master [her husband] entering, the adulterer broke through a hedge and fled.<span class="x" onmousemove="('comment',' [In the presence of the husband ('Aruch).] ');"><sup>3</sup></span>
אמר רבא אינתתיה שריא אם איתיה דעבד איסורא ניחא ליה דליכול ולימות דכתיב (יחזקאל כג, לז) כי נאפו ודם בידיהן
Said Raba: The wife is permitted; had he committed wrong, he would have hidden himself [in the house].<span class="x" onmousemove="('comment',' That the husband should remain in ignorance of his presence. ');"><sup>4</sup></span>
פשיטא מהו דתימא איסורא עבד והאי דאמר ליה דניחא ליה דלא לימות בעל דתהוי אינתתיה עלויה (משלי ט, יז) מים גנובים ימתקו ולחם סתרים ינעם קא משמע לן
A certain adulterer visited a woman. Her husband came, whereupon the lover went and placed himself behind a curtain before the door.<span class="x" onmousemove="('comment',' So Ran. 'Aruch: and placed himself in a concealed arch by the gate. ');"><sup>5</sup></span>
<br><br><big><strong>הדרן עלך ואלו נדרים וסליקא לה מסכת נדרים</strong></big><br><br>
Now, some cress was lying there, and a snake [came and ate] thereof; the master [her husband] was about to eat of the cress, unknown to his wife. 'Do not eat it,' warned the lover, 'because a snake has tasted it.' Said Raba: The wife is permitted: had he committed wrong, he would have been pleased that he should eat thereof and die, as it is written, For they have committed adultery, and blood is in their hands.<span class="x" onmousemove="('comment',' Ezek. XXIII, 37. ');"><sup>6</sup></span> Surely that is obvious? — I might think that he had committed wrong, and as for his warning, that is because he prefers the husband not to die, so that his wife may be to him as stolen waters are sweet, and bread eaten in secret is pleasant;<span class="x" onmousemove="('comment',' Prov. IX, 17. Though this Tractate ends with a number of stories referring to adultery, these are not to be taken as reflecting general conditions. The strong opposition to unchastity displayed by the Prophets and the Rabbis, as well as the practice of early marriage, would have conduced to higher moral standards. V. J.E. art. 'Chastity'. ');"><sup>7</sup></span> therefore he teaches otherwise.