Se uno proibisce a sua moglie di voto di trarre piacere da lui, fino a trenta giorni, nomina un "fornitore". [Il voto non ha effetto nei confronti del godimento della convivenza, perché le è obbligato in tal senso, e non ha il potere di abrogare tale obbligo. E, per quanto riguarda il godimento del cibo, anche se è obbligato a lei (anche a questo proposito), il voto può avere effetto con il suo cibo che viene fornito attraverso (i proventi del) lavoro manuale. La gemara chiede: In tal caso, perché ha bisogno di nominare un fornitore? E risponde: quando (il suo lavoro manuale) non è sufficiente per quelle cose a cui era abituata nella casa di suo padre. Solo a questo scopo nomina un fornitore. Non nomina un messaggero per provvedere a lei, perché "il messaggero di un uomo è come l'uomo stesso". Dice solo: "Chiunque provveda (per lei) non perderà così."] Oltre quel tempo, la manda via e le dà la sua kethubah. [Fino a trenta giorni le persone non ne sentono parlare e non c'è "abbattimento"; oltre trenta giorni, ne hanno sentito parlare e c'è un "abbattimento".] R. Yehudah dice: Con un israelita, [che può risposarsi con il divorzio], la tiene (come moglie) un mese, e il secondo, la manda fuori e le dà la sua kethubah. E con un Cohein [(che, se la divorzia non sarà in grado di risposarla, i rabbini gli hanno dato più tempo)], la tiene due mesi e il terzo mese la manda fuori e le dà kethubah. [L'halachah non è conforme a R. Yehudah.]
Bartenura on Mishnah Ketubot
המדיר את אשתו מליהנות לו – on the benefit of sexual relations, this vow does not take effect because he is subjugated to her and he doesn’t have the power to cancel his obligation of his subjugation and on the benefit of food, even though he is subjugated to her, we find that the vow exists such as we supply her handiwork for her food. And in the Gemara (Talmud Ketubot 70b), it raises a question: if so, why should he appoint an administrator? And it answers – such as the case that we don’t supply the things that she was accustomed to in her father’s house and for this alone, he should appoint an administrator who will provide for her and not that he sill appoint an agent to support her, for the agent of a person is like that person, but rather, he says, all who support does not cause loss.
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English Explanation of Mishnah Ketubot
Introduction
The first six mishnayoth of chapter seven discuss vows that a husband might take to prohibit his wife from doing something. If the husband takes such a vow and thereby deprives the woman of a right that she has, he must divorce her and pay her her ketubah. However, he does not necessarily have to divorce her immediately. Rather we give him a cooling off period, in the hopes that he will change his mind, and find someone to release him from his vow (we will learn about how vows are released in tractate Nedarim).
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Bartenura on Mishnah Ketubot
יתר מכן יוציא ויתן כתובה – for up to thirty days, people don’t listen and there is no disgrace. More than thirty days, people here and there is disgrace.
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English Explanation of Mishnah Ketubot
If a man forbade his wife by vow to have any benefit from him, for thirty days, he may appoint a provider, but if for a longer period he must divorce her and give her the ketubah. If a man takes a vow thereby forbidding anything he owns to his wife, he has broken one of the guarantees of the ketubah, namely that he must provide her with food and clothing. Therefore he must divorce her. The first opinion in the mishnah gives him thirty days to “cool off”. After that time he must divorce her and give her her ketubah. Furthermore, even during these thirty days he is not allowed to abrogate his duties to her. Rather he must appoint someone to provide for her during this time period. According to the Talmud, this “provider” is not a direct agent of the husband, for that would be as if he himself was providing for her, and he cannot due to his vow. Therefore, the Talmud explains that the husband states, “Anyone who provides for my wife will not lose out”. When someone else provides for her, the husband may pay him back and this is not consider an abrogation of the vow.
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Bartenura on Mishnah Ketubot
בישראל – if he is an Israelite (as opposed to being a Kohen), he can restore his divorced wife.
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English Explanation of Mishnah Ketubot
Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one month, but must divorce her and give her the ketubah [if it was for] two months. If he was a priest he may keep her [as his wife, if the vow was] for two months, but must divorce her and give her the ketubah [if it was for] three. According to Rabbi Judah, the husband is given a slightly longer period in which to “cool off” and have his vow released. If he is an Israelite and he takes a vow that she should not benefit from his property for one month, he may provide for her with a “provider”. However, if he takes a vow for two months, he must divorce her and give her her ketubah. If he is a priest, if his vow is for two months he may provide for her with a provider, but if for three months he must divorce her. The reason that Rabbi Judah gives more time to a priest is that a priest cannot remarry his own divorcee. A regular Israelite can remarry his divorcee provided that she has not remarried someone else first.
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Bartenura on Mishnah Ketubot
ובכהנת – for if he disvorces her, he is not able to restore her [as his wife], the Rabbis hive him more time, but the Halakha is not according to Rabbi Yehuda.
