Talmud su Ketubbot 5:8

הַמַּשְׁרֶה אֶת אִשְׁתּוֹ עַל יְדֵי שָׁלִישׁ, לֹא יִפְחֹת לָהּ מִשְּׁנֵי קַבִּין חִטִּין, אוֹ מֵאַרְבָּעָה קַבִּין שְׂעוֹרִים. אָמַר רַבִּי יוֹסֵי, לֹא פָסַק לָהּ שְׂעוֹרִים אֶלָּא רַבִּי יִשְׁמָעֵאל שֶׁהָיָה סָמוּךְ לֶאֱדוֹם. וְנוֹתֵן לָהּ חֲצִי קַב קִטְנִית וַחֲצִי לֹג שֶׁמֶן, וְקַב גְּרוֹגָרוֹת, אוֹ מָנֶה דְבֵלָה. וְאִם אֵין לוֹ, פּוֹסֵק לְעֻמָּתָן פֵּרוֹת מִמָּקוֹם אַחֵר. וְנוֹתֵן לָהּ מִטָּה, מַפָּץ, וּמַחֲצֶלֶת. וְנוֹתֵן לָהּ כִּפָּה לְרֹאשָׁהּ, וַחֲגוֹר לְמָתְנֶיהָ, וּמִנְעָלִים מִמּוֹעֵד לְמוֹעֵד, וְכֵלִים שֶׁל חֲמִשִּׁים זוּז מִשָּׁנָה לְשָׁנָה. וְאֵין נוֹתְנִין לָהּ, לֹא חֲדָשִׁים בִּימוֹת הַחַמָּה, וְלֹא שְׁחָקִים בִּימוֹת הַגְּשָׁמִים. אֶלָּא נוֹתֵן לָהּ כֵּלִים שֶׁל חֲמִשִּׁים זוּז בִּימוֹת הַגְּשָׁמִים, וְהִיא מִתְכַּסָּה בִבְלָאוֹתֵיהֶן בִּימוֹת הַחַמָּה, וְהַשְּׁחָקִים שֶׁלָּהּ:

Se uno nutre (hamashreh) sua moglie attraverso un terzo [attraverso un custode, non mangiando insieme a lei, (Il targum di (II Re 6:23): "E ha preparato per loro un ottimo pasto" è "sheiruta". )], non può darle meno di due kav (misure) di grano [a settimana] o quattro kav di orzo. R. Yossi disse: Solo R. Yishmael, che viveva vicino a Edom [dove l'orzo era particolarmente inferiore] stipulava orzo [due volte più del grano.] E le diede mezzo kav di impulso, mezzo log di olio, un kav di fichi secchi, o un manah d'veilah [fichi calpestati in un cerchio e venduti a peso e non a misura.] E se gli manca, taglia i suoi "frutti corrispondenti" da un posto diverso. E le dà un letto, mapetz [più morbido di machtzeleth] per le sue cose, scarpe da festival a festival [scarpe nuove per tutti e tre i festival] e vestiti che valgono cinquanta zuz di anno in anno. E non le vengono dati nuovi vestiti [che sono scomodi per lei] in estate, [rendendola calda allora, ma essendo appropriato per l'inverno], né vestiti indossati in inverno. Ma le offre abiti per un valore di cinquanta zuz in inverno, e lei li indossa nel loro stato consumato in estate, e gli abiti indossati sono suoi [anche quando compra i suoi nuovi; perché li indossa quando è una niddah.]

Jerusalem Talmud Nazir

There, we have stated⁵⁸Mishnah ‘Arakhin 6:1. The argument refers to the part of the Mishnah which is not quoted: “The public sale of orphans’ property goes on for 30 days, the public sale of Temple property goes on for 30 days, and one publicly announces mornings and evenings. If somebody dedicates his property while the lien if favor of a wife’s ketubah was in effect, Rebbi Eliezer says, if he would divorce her, he has to make her vow not to have any usufruct from him; Rebbi Joshua says, it is not necessary. Similarly, Rabban Simeon ben Gamliel says regarding a guarantor of a woman’s ketubah whose husband divorces her, that he shall make him execute a vow of usufruct lest he could plot against his property and take his wife back.”: “The public sale of orphans’ property⁵⁹The administrator of an estate whose beneficiaries are underage can sell real estate to satisfy claims against the estate only under supervision by the court. There has to be a 30 day public notice of the land being up for sale; at the end of the period the parcel is sold to the highest bidder. goes on for 30 days, the public sale of Temple property⁶⁰Sale of real estate donated to the Temple. goes on for 30 days, and they are publicly announed mornings and evenings.” Rebbi Mana said, Rebbi Eliezer is afraid of trickery⁶¹If the wife has to vow not to have any future usufruct from her past husband in order to collect her ketubah from the Temple, she cannot remarry him. R. Eliezer suspects that a husband who donates his property to the Temple might want to get it back by divorcing his wife, waiting until she has collected her ketubah, then remarrying her and receiving the ketubah money as dowry., Rebbi Joshua is not afraid of trickery. Rebbi Yose ben Rebbi Abun said, Rebbi Eliezer follows the House of Shammai and Rebbi Joshua the House of Hillel⁶²He disagrees with R. Mana and holds that their differences are systemic. This is the only opinion quoted in the Babli, ‘Arakhin 23a.. Rebbi Eliezer follows the House of Shammai, since the House of Shammai say, a person may ask about his dedication; could he say that he does not have to vow usufruct?⁶³This text seems to be corrupt. Since in our Mishnah, the House of Shammai hold that dedication in error is valid, it is clear that they must hold that a vow of dedication cannot be abrogated by an Elder (cf. Nedarim, Introduction p. 422, Chapter 9). Therefore, the text must read: דְּבֵית שַׁמַּי אוֹמְרִים. אֵיו אָדָם נִשְׁאַל עַל הֶקְדֵּשׁוֹ. וְהוּא דַהֲוָה אָמַר. אֵינוֹ צָרִיךְ לְהַדִיר הֲנָייָה. וּדְרִבִּי יְהוֹשֻׁעַ כְּבֵית הִלֵּל. דְּבֵית הִלֵּל אוֹמְרִים. אָדָם נִשְׁאַל עַל הֶקְדֵּשׁוֹ. וְהוּא דַהֲוָה אָמַר. צָרִיךְ לְהַדִיר הֲנָייָה. “Rebbi Eliezer follows the House of Shammai, since the House of Shammai say, a person may not ask about his dedication; could he say that he does not have to vow ususfruct? Rebbi Joshua follows the House of Hillel, since the House of Hillel say, a person may ask about his dedication; could he say that he has to vow usufruct?” The “vow of usufruct” is a vow never to have any usufruct from the person designated in the vow. Rebbi Joshua follows the House of Hillel, since the House of Hillel say, a person may not ask about his dedication; could he say that he has to vow usufruct⁶⁴Since he could ask an Elder about his vow, he does not need any tricks.? In any case, could not a man ask about his vow of usufruct?⁶⁵R. Eliezer should agree that a man who cannot have his dedication annulled may try to have his vow of usufruct annulled. Rebbi Joshua agrees that a guarantor must execute a vow of usufruct⁶⁶R. Joshua will agree that the husband of a woman whose ketubah is collected from a third party has to promise never to take her back. It is not that the guarantor has to vow; he has to ask the divorcing couple for their vows.. What does Rebbi Joshua say about a gift? Since he gives voluntarily, he does not have to vow usufruct, or since [the recipient’s] power is small and [the donor] may change his mind, does he have to vow usufruct? Let us hear from the following: The husband of a relative of Rebbi Ḥaggai owed on a document⁶⁷Greek χάρτης, Latin charta, “papyrus, roll of papyrus”.. The creditor came and foreclosed. The case⁶⁸After the foreclosure, the husband divorced his wife and she went to court to foreclose on the foreclosed parcel since the lien of her ketubah preceded the creditor’s loan document. came before Rebbi Aḥa, who said, he⁶⁹The husband owes a vow of usufruct which will forbid him to remarry his wife in order to permit the wife to collect her ketubah. owes a vow of usufruct. Rebbi Yose said, he does not have to vow usufruct. The colleagues said before Rebbi Aḥa [and] Rebbi Yose: Does Rebbi Aḥa say it correctly? Since if he takes her back, does not the creditor come and foreclose⁷⁰If the husband should remarry his divorcee, would not her property become the husband’s property as dowry, and could not the creditor then foreclose it for his claim? It seems that the creditor loses nothing if there is no vow.? Rebbi Yose said to them, she turns it into jewelry or keeps it as additions to her dowry⁷¹Cf. Ketubot 5:10, Note 218. Before the marriage, they sign a stipulation that the husband shall have no rights to the property. Then the creditor would be left without recourse.. Rebbi Ḥaggai said, by Moses! Rebbi Yose says it correctly. It was executed following Rebbi Aḥa⁷²In this and similar cases, the husband has to deliver a vow which forbids him any future usufruct from his divorcee..

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