Sotah 47

ונתינה לישראל ובת ישראל לממזר ולנתין לא שותות ולא נוטלות כתובה

OR A NETHINAH<span class="x" onmousemove="('comment',' A descendant of the Gibeonites (Josh. IX) with whom Israelites were not allowed to intermarry. An illegitimate was debarred under the law of Deut. XXIII, 3, E.V. 2. ');">¹</span>

ואלו לא שותות ולא נוטלות כתובה האומרת טמאה אני ושבאו לה עדים שהיא טמאה והאומרת איני שותה

WHO HAD MARRIED AN ISRAELITE, AND AN ISRAELITE'S DAUGHTER WHO HAD MARRIED AN ILLEGITIMATE OR A NATHIN DO NOT DRINK [THE WATER OF BITTERNESS] AND DO NOT RECEIVE WHAT IS DUE UNDER THE MARRIAGE-SETTLEMENT.

אמר בעלה איני משקה ושבעלה בא עליה בדרך נוטלות כתובה ולא שותות

THE FOLLOWING DO NOT DRINK AND DO NOT RECEIVE THE MARRIAGE-SETTLEMENT: SHE WHO SAYS 'I AM UNCLEAN WHEN WITNESSES CAME [AND TESTIFIED] THAT SHE HAD MISCONDUCTED HERSELF, AND SHE WHO SAYS 'I REFUSE TO DRINK'. WHEN HER HUSBAND IS UNWILLING TO LET HER DRINK, OR WHEN HER HUSBAND COHABITED WITH HER ON THE JOURNEY [TO JERUSALEM]. SHE RECEIVES THE MARRIAGE-SETTLEMENT BUT DOES NOT DRINK. IF THE HUSBANDS DIED BEFORE [THE WOMEN] DRANK, BETH SHAMMAI DECLARE THAT THEY RECEIVE THE MARRIAGE-SETTLEMENT BUT DO NOT DRINK, AND BETH HILLEL DECLARE THAT THEY EITHER DRINK OR DO NOT RECEIVE THE MARRIAGE-SETTLEMENT.

מתו בעליהן עד שלא שתו בש"א נוטלות כתובה ולא שותות ובה"א או שותות או לא נוטלות כתובתן

[A WIFE] WHO WAS PREGNANT BY A FORMER HUSBAND OR WAS SUCKLING A CHILD BY A FORMER HUSBAND<span class="x" onmousemove="('comment',' Under Rabbinic Law, a pregnant woman who had been divorced or widowed should not marry for two years. This Mishnah deals with the case where she married within that period and her husband became jealous of her. ');">²</span>

מעוברת חבירו ומניקת חבירו לא שותות ולא נוטלות כתובה דברי ר"מ וחכ"א יכול הוא להפרישה ולהחזירה לאחר זמן

DOES NOT DRINK AND DOES NOT RECEIVE THE MARRIAGE-SETTLEMENT. SUCH IS THE STATEMENT OF R. MEIR; BUT THE RABBIS DECLARE THAT HE IS ABLE TO SEPARATE FROM HER AND TAKE HER BACK AFTER THE PERIOD [OF TWO YEARS]. A WOMAN INCAPABLE OF CONCEPTION,<span class="x" onmousemove="('comment',' Lit., 'ram-like', v. Keth. 11a. ');">³</span>

איילונית וזקינה ושאינה ראויה לילד לא נוטלות כתובה ולא שותות ר"א אומר יכול הוא לישא אשה אחרת ולפרות ולרבות הימנה

ONE TOO OLD TO BEAR CHILDREN, AND ONE WHO IS UNFIT TO BEAR CHILDREN<span class="x" onmousemove="('comment',' This refers to a woman who lost the capability of bearing by taking some drug and not just barren or too old to bear children. ');">⁴</span>

ושאר כל הנשים או שותות או לא נוטלות כתובה אשת כהן שותה ומותרת לבעלה אשת סריס שותה

DO NOT RECEIVE THE MARRIAGE-SETTLEMENT AND DO NOT DRINK.<span class="x" onmousemove="('comment',' Because marriage with such as these is forbidden to one who has no children. ');">⁵</span>

ע"י כל עריות מקנין חוץ מן הקטן וממי שאינו איש

R. ELIEZER SAYS: HE IS ABLE TO MARRY ANOTHER WIFE<span class="x" onmousemove="('comment',' In addition to her; he therefore regards such a marriage as valid. ');">⁶</span>

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

AND HAVE OFFSPRING BY HER. AS FOR ALL OTHER WOMEN, THEY EITHER DRINK OR DO NOT RECEIVE THE MARRIAGE-SETTLEMENT.

<big><strong>גמ׳</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

THE WIFE OF A PRIEST DRINKS AND IS PERMITTED TO HER HUSBAND.<span class="x" onmousemove="('comment',' If proved innocent. ');">⁷</span>

ומתני' מני רבי יונתן היא דתניא תחת אישך פרט לארוסה יכול שאני מוציא אף שומרת יבם ת"ל איש איש דברי רבי יאשיה

THE WIFE OF A EUNUCH<span class="x" onmousemove="('comment',' Who became so after marriage. ');">⁸</span>

ר' יונתן אומר תחת אישך פרט לשומרת יבם אוציא שומרת יבם ולא אוציא את ארוסה תלמוד לומר אשר תשטה אשה תחת אישה פרט לארוסה

DRINKS. THROUGH [SECLUSION WITH] ALL PERSONS FORBIDDEN TO HER IN MARRIAGE<span class="x" onmousemove="('comment',' E.g., her father or brother. ');">⁹</span>

מר אלימא ליה ארוסה דקידושי דידיה וסוקלין על ידו

JEALOUSY [NECESSITATING THE ORDEAL] IS ESTABLISHED WITH THE EXCEPTION OF A MINOR<span class="x" onmousemove="('comment',' Under the age of nine years. ');">¹⁰</span>

ומר אלימא ליה שומרת יבם דלא מיחסרא מסירה לחופה

AND ONE NOT A MAN.<span class="x" onmousemove="('comment',' Explained in the Gemara. ');">¹¹</span>

ורבי יונתן האי איש איש מאי עביד ליה מיבעי ליה לרבות אשת חרש ואשת שוטה ואשת

IN THE FOLLOWING CASES A COURT OF LAW CAN GIVE WARNING:<span class="x" onmousemove="('comment',' Instead of the husband, when they have cause to suspect the wife. ');">¹²</span> WHEN THE HUSBAND IS A DEAF-MUTE OR HAS BECOME INSANE OR IS IMPRISONED. NOT FOR THE PURPOSE OF MAKING HER DRINK DID THEY SAY THIS, BUT TO DISQUALIFY HER IN CONNECTION WITH THE MARRIAGE-SETTLE MENT. R. JOSE SAYS: ALSO TO MAKE HER DRINK; WHEN HER HUSBAND IS RELEASED FROM PRISON HE MAKES HER DRINK. <b><i>GEMARA</i></b>. [In the instances enumerated by the Mishnah, the husband] does not let her drink, but he may give her a warning.<span class="x" onmousemove="('comment',' Not to associate with the man, in order to deny her right to the marriage. settlement if she disobeyed. ');">¹³</span> Whence is this learnt? — Our Rabbis taught: Speak unto the children of Israel and say<span class="x" onmousemove="('comment',' Num. V, 12. ');">¹⁴</span> — [the addition of 'and say'] is to include a betrothed maiden and a childless widow waiting for her levir in the law respecting the warning. Whose is [the teaching of] our Mishnah? — It is R. Jonathan's; for it has been taught: Being under thy husband<span class="x" onmousemove="('comment',' Ibid. 19. ');">¹⁵</span> excludes a betrothed maiden. It is possible to think that we are also to exclude a childless widow; therefore the text repeats the word 'man'.<span class="x" onmousemove="('comment',' In verse 12 any man's wife is literally: a man, a man, his wife. The addition of the word 'man' is taken to include the case of a childless widow, waiting for her levir. ');">¹⁶</span> Such is the statement of R. Joshiah. R. Jonathan says: 'Being under thy husband' excludes a childless widow. [It is possible to think that] we exclude a childless widow waiting for her levir but not a betrothed maiden; therefore there is a text to declare, When a wife, being under her husband, goeth aside,<span class="x" onmousemove="('comment',' Ibid. 29. ');">¹⁷</span> thus excluding a betrothed maiden. One teacher<span class="x" onmousemove="('comment',' R. Jonathan. ');">¹⁸</span> considers a betrothed maiden as more bound to him since the marriage ensues through him and they stone her on his account;<span class="x" onmousemove="('comment',' If she is unchaste (Deut. XXII, 24). ');">¹⁹</span> whereas the other teacher considers that a childless widow is more bound to [her brother-in-law] since the nuptial surrender is not lacking.<span class="x" onmousemove="('comment',' By the death of her husband she ipso facto becomes the wife of her brother-in-law if he wishes to take her, and an act of cohabitation constitutes a marriage. ');">²⁰</span> What, then, does R. Jonathan make of the repetition of the word 'man'? — He requires it to include the wife of a deaf-mute man, the wife of an imbecile, and the wife of