Mishná
Mishná

Talmud sobre Ketubot 9:7

הַפּוֹגֶמֶת כְּתֻבָּתָהּ, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. עֵד אֶחָד מְעִידָהּ שֶׁהִיא פְרוּעָה, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. מִנִּכְסֵי יְתוֹמִים וּמִנְּכָסִים מְשֻׁעְבָּדִין וְשֶׁלֹּא בְפָנָיו, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה:

Si una mujer "deteriora" su kethubah (ver 9: 8), ella exige el pago solo con un juramento. [Cuando uno le paga a otro, no tiene (siempre) cuidado de asegurarse de que le hayan pagado la cantidad exacta; y esta (la mujer), dado que le pagaron (por su propia admisión) en parte, podría haber recibido el pago completo. Y los rabinos le impusieron un juramento para que ella sea exacta (en su cálculo).] Si un testigo testifica que se ha pagado, puede exigir el pago solo con un juramento. [Esta es una ordenanza rabínica diseñada para tranquilizar a la mente del esposo. Y estos juramentos, aunque instituidos por los rabinos, son como los juramentos de la Torá, que requieren la celebración de un objeto (sagrado). Para todos los juramentos instituidos en la Mishná son como los juramentos de la Torá.] (Si ella vino a reclamar su kethubah) de la propiedad de los huérfanos, o de la propiedad vinculada, o no en la presencia de él (de su esposo), ella puede exigir el pago solo con un juramento. [Porque si alguien reclamara al deudor, y él dijera: Júrame que no te pagué, tendría que jurar. Y discutimos por el receptor (de la propiedad), a saber: tal vez si ella hubiera reclamado al deudor (su esposo), él habría dicho: "Júrame que no te pagué", y ella habría tenido maldecir. Aquí también ella tiene que jurar.]

Jerusalem Talmud Sotah

Does our Mishnah follow the House of Shammai, since the House of Shammai say, “she takes her ketubah but does not drink”13Mishnah 4:3. If the husband died after she was in a secluded place with her paramour but before she could drink.? Rebbi Yose said, there the reason of the House of Shammai is that she may say, bring me my husband, then I shall drink14Since the verse requires the husband to bring his wife to the Temple, she can claim that it is not her fault that she could not cleanse herself.. But here, she knew that the preliminarily married cannot drink15It is clear that the House of Shammai also hold that women have to study all the rules (and texts) of the oral law; cf. Berakhot Chapter 3, Note 181. If R. Eliezer in Halakhah 3:4 excludes women from the study of Torah, he can mean only the study of the Pentateuch, not that of the oral tradition.; why did she bring herself into that great doubt? In order to disqualify herself from receiving her ketubah16For the preliminarily married woman, this refers only to pre-talmudic times, when the ketubah was given at the time of qiddušin. But later practice was to deliver the document only at the time of the actual marriage (cf. Ketubot5:1)..
Ask RabbiBookmarkShareCopy

Jerusalem Talmud Gittin

MISHNAH: A widow can be paid from the orphans’ property only by an oath55If the widow continued to live in her husband’s house, she is suspected to have taken from her husband’s property more than was necessary for her guaranteed support and, therefore, if she decides to leave that house she cannot collect her ketubah without swearing that nothing of her ketubah already came into her hand, similar to a woman who had received a down payment on her ketubah, cf. Ketubot 9:8,9.. When they avoided letting her swear56The rabbis became worried that the widow while caring for the orphans took things which she thought were payment for her work but which legally should be counted as part payment of the ketubah; if she then swore that she had received nothing, the widow involuntarily transgressed the prohibition of false oaths and the rabbis the prohibition of “putting a stone in the path of the blind.”, Rabban Gamliel the Elder instituted that she should make a vow57A vow that she would prohibit on herself the use of anything (food, vessel, place) chosen by the orphans if she had received any down payment for her ketubah. For these “vows of mortification”, see Introduction to Tractate Nedarim. on the instruction of the orphans for anything they would decide on and collect her ketubah, and that witnesses sign the bill of divorce because of the public good. Hillel instituted prozbol for the public good58Prozbol is a document which turns a private debt (subject to the laws of revocation in the Sabbatical year) into a public debt (exempt from these laws) in order to maintain an operating banking system; cf. Ševi‘it 10:3 ff..
Ask RabbiBookmarkShareCopy
Versículo anteriorCapítulo completoVersículo siguiente