Comentario sobre Ketubot 2:9
הָאִשָּׁה שֶׁנֶּחְבְּשָׁה בִידֵי גוֹיִם עַל יְדֵי מָמוֹן, מֻתֶּרֶת לְבַעְלָהּ. עַל יְדֵי נְפָשׁוֹת, אֲסוּרָה לְבַעְלָהּ. עִיר שֶׁכְּבָשָׁהּ כַּרְכּוֹם, כָּל כֹּהֲנוֹת שֶׁנִּמְצְאוּ בְתוֹכָהּ, פְּסוּלוֹת. וְאִם יֵשׁ לָהֶן עֵדִים, אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, הֲרֵי אֵלּוּ נֶאֱמָנִין. וְאֵין נֶאֱמָן אָדָם עַל יְדֵי עַצְמוֹ. אָמַר רַבִּי זְכַרְיָה בֶן הַקַּצָּב, הַמָּעוֹן הַזֶּה, לֹא זָזָה יָדָהּ מִתּוֹךְ יָדִי מִשָּׁעָה שֶׁנִּכְנְסוּ גוֹיִם לִירוּשָׁלַיִם וְעַד שֶׁיָּצָאוּ. אָמְרוּ לוֹ, אֵין אָדָם מֵעִיד עַל יְדֵי עַצְמוֹ:
Si una mujer fuera encarcelada por gentiles —si por dinero, se le permite a su esposo, [por temor a perder su dinero, no estarán mal con ella. Y esto es así solo cuando Israel tiene la ventaja sobre los idólatras. En ese caso, se le permite a su esposo, incluso si él es un Cohein. (Esta instancia no es similar a la de una mujer cautiva; porque en esta instancia tienen miedo de perder su dinero). Pero si los idólatras tienen la ventaja, incluso (si fue encarcelada) por dinero, está prohibido su esposo si él es un Cohein. Y si su esposo es israelita, se le permite en cualquier caso. Para la esposa de un israelita que fue forzada se le permite a su esposo]; si (fue encarcelada) por "vida", [habiendo sido condenada a muerte], se le prohíbe a su esposo [incluso si él fuera israelita; porque tememos que haya convivido voluntariamente con uno de ellos (para salvar su vida).] Si karkom (sitiadores) capturó una ciudad, [el targum de "matzor" (asedio) es "karkuma"], todas las mujeres casadas con Cohanim, que se encuentra allí, no es apto [prohibido para el sacerdocio; porque la esposa de un Cohein está prohibida cuando es forzada. Y si hay en la ciudad un escondite, donde una mujer podría esconderse, se cree que cada una de las mujeres de la ciudad dice: Me escondí en el escondite y no me contaminé. Y como se cree que ella dice: Me escondí, también se cree que ella dice: No me escondí, pero no me contaminé.] Y si hay testigos de ellos— incluso un fiador, incluso una esclava —ellos son creídos. Y un hombre no es creído (para testificar) por sí mismo. R. Zacarías b. Hakatzav dijo: [Lo juro] "¡esta morada!" (el Templo), "su mano no dejó la mía desde el momento en que los gentiles entraron en Jerusalén hasta que se fueron"—con lo cual le dijeron: "Un hombre no testifica por sí mismo". [y si un hombre testificó sobre una mujer cautiva que está limpia, no puede casarse con ella si es un Cohein por sospecha (por falso testimonio). Y si la redimió del cautiverio con su dinero, puede testificar por ella y casarse con ella; porque uno no "tira" su dinero por nada. Si él no supiera que ella estaba limpia, no habría dado su dinero por ella.]
Bartenura on Mishnah Ketubot
English Explanation of Mishnah Ketubot
English Explanation of Mishnah Ketubot
Rabbi Zechariah ben Ha-katzav said: “By this temple! Her hand did not move out of my hand from the time that the non-Jews entered Jerusalem until they departed.” When a woman is imprisoned by non-Jewish authorities, there may be a fear that she had relations with one of them. According to our mishnah, if she was taken in order to collect money, the captors assumedly did not have relations with her, because they would fear that if they rape her they will not get the money they want. In this case, she is not prohibited to her husband, even if he is a priest. However, if they took her and intended to execute her, and then she somehow escapes or is let free, she is prohibited to her husband, even if he is an Israelite. The concern is that in order to endear herself to her captors, she willingly had sexual relations with them. Others explain this clause to refer only to the wife of a priest. If she was taken for monetary gain, they did not rape her and she may return to her priestly husband. However, if she was seized for execution, the captors would not hesitate to rape her and she is forbidden to her husband the priest. According to this explanation, there is no concern that she willingly had relations with her captor(s) and therefore, if her husband was an Israelite she is in all cases permitted to him.
Bartenura on Mishnah Ketubot
English Explanation of Mishnah Ketubot
They said to him: “No one may testify concerning himself.” If a city has been captured by foreign soldiers, there is concern that the women of the city were raped. Therefore, all of the women married to priests are forbidden to their husbands. However, if a woman has a witness who can testify that she was not raped, even if that witness is a slave or a female slave, the witness is believed and the woman is not prohibited to her husband. What is not allowed, is for a woman to testify about herself or for a husband to testify about his own wife. This is illustrated by the story of Rabbi Zechariah ben Hakatzav, who swore an oath by the Temple that his wife was with him the entire time that the city was occupied by the foreign troops. The other Sages responded to him that a person cannot testify about himself, and since this testimony effects him personally, he is not believed. The Talmud notes that if in the city there was a hiding place, all of the women are permitted to their priestly husbands, even if the hiding place could only fit one person. This is because each woman could claim that she was in the hiding place. Therefore, even if she says is “I wasn’t raped” she is believed because she could have said, “I hid”.