Se alguém comprometer uma mulher com a condição de que ela não esteja vinculada a nenhum voto, e ela for considerada obrigada por votos, ela não estará comprometida. [Quais votos? Que ela não coma, beba vinho ou se vista com roupas coloridas. Mas, com outros votos, ela está prometida.] Se ele se casou com ela sem especificar (qualquer coisa sobre votos), e ela foi considerada obrigada por votos, ela sai sem seu kethubah. (Se ele a prometera com a condição de que ela não tenha defeitos, e se for encontrado com defeitos, ela não será prometida. Se ele se casou com ela sem especificar (qualquer coisa sobre defeitos) e se descobriu que tinha defeitos, ela sai sem todas as manchas que tornam os sacerdotes impróprios (para o serviço sacerdotal) tornam as mulheres impróprias. [Essas (as manchas sacerdotais) são enumeradas em Bechoroth e, além disso, nas mulheres: (profusa) sudorese, odor na boca, ofensiva odor em outro local do corpo, uma toupeira com cabelos, grandes ou pequenos, quando está perto do rosto, como quando está embaixo do boné, às vezes visível; às vezes não. Por se estivesse em um local constantemente exposto , ele viu e aceitou! E se não houvesse pêlos na toupeira, não seria considerado defeito, a menos que fosse tão grande quanto um issar. E (também considerado defeito) é uma voz grossa, diferente da de outras mulheres, uma cicatriz como uma marca de queimadura, produzida por uma mordida de cachorro, seios com uma largura de mão maior que a norma e os seios separados um do outro por mais de uma largura de mão. Essas são manchas nas mulheres, embora não sejam manchas nos sacerdotes.]
Bartenura on Mishnah Ketubot
שאין עליה נדרים ונמצאו עליה נדרים – on which vows did they say that she should not eat meat and not drink wine and not adorn herself in colorful clothing, but in the rest of the vows, she is betrothed/sanctified.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Ketubot
Introduction
This mishnah continues to discuss cases where a woman is divorced and does not receive her ketubah. The cases in our mishnah are when a woman did not disclose to her husband things that he should have known before marrying her.
We should note here that the mishnah will talk about physical defects found on both the woman and the man. I think we should note here that these mishnayoth discuss the matters on a very legal plane. That is to say the mishnayoth ask whether or not these defects can form the grounds for divorce. These mishnayoth can be read as not implying that such flaws make a person “worth less”, but merely as a recognizing that there are those in society who, unfortunately, do think so
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Ketubot
כל המומין הפוסלין בכהנים – with regard to first-born he counts them, and they added to them with regard to women: sweat, and bad breath or bad smell in another place in body. And warts that have in them hair, whether small or large when it is corresponding to her face or in the case where it is underneath the covering that on her head, for sometimes it is seen and sometimes it is not seen for if she is in a revealed place at all times, he sees it and is appeased, but if the wart has no hair, it is not a blemish until it as a large as an Issar. And her voice is thick and different from the voice of other women, and the dog bit her and made in the place of the bite became scarred (see Talmud Ketubot 75a), meaning to say, causing it to shrink like wounds by fire. And her breasts are larger than her neighbors by a handbreadth and just as the breasts are distant from one another until there is a and-breadth between each breast. These are blemishes in women and even though they are not [viewed as] blemishes in Kohanim.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Ketubot
If a man betrothed a woman on condition that she was under no vows and she was found to be under vows, she is not betrothed. If he married her without making any conditions and she was found to be under vows, she leaves without her ketubah. It can be assumed that a husband does not want his wife to be subject to vows that will prevent her from engaging in certain activities, such as eating meat or drinking wine. Such vows would certainly disrupt the normal functioning of a marriage. If he betroths her on the specific condition that she is not subject to any vows, and after betrothal it is found out that she is subject to vows, she is not betrothed. Since the betrothal was made under false pretenses it is invalid and she does not need a get to remarry, nor does she receive her ketubah. However, if he did not make such a condition, and then later finds out that she is subject to vows, the marriage is valid. Nevertheless, since she should have told him that she had vows, he may divorce her without paying her the ketubah. In other words, the marriage was not exactly made under a false assumption and therefore she needs a get in order to remarry, but she still was dishonest with him and therefore she loses the ketubah.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Ketubot
[If a woman was betrothed] on condition that she has no bodily defects, and she was found to have defects, she is not betrothed. If he married her without making any conditions and she was found to have defects, she leaves without her ketubah. All defects which disqualify priests also disqualify women. The same rule concerning a woman subject to vows is also true with regard to a woman who has physical defects. If he specifically stipulated that she not have any physical defects (assumedly ones that he could not detect when she was clothed), and she does, the betrothal is invalid. If he did not make a stipulation, the betrothal is valid but he may divorce her without paying the ketubah. With regard to physical defects, it is essential for us to know what physical defects are significant enough that they invalidate the betrothal or allow the husband to divorce her without paying the ketubah. The answer is that any defect that disqualifies a priest from serving at the altar (see Lev 21:17), also disqualifies a woman. These defects are listed in the seventh chapter of tractate Bekhorot.
