Talmud sobre Ketubot 7:9

There⁷⁶Mishnah 5:3: If an Elder annuls the vow for which animals already had been reserved, the animals are profane. Why are the wife’s animals not profane if her husband dissolves her vow?, you find it possible to say, “it should go grazing”, and here, you say so? There, the Elder eliminates the vow from the start; here, he⁷⁷The husband. In the Babli, 19a, the question of the reach of the husband’s action remains unanswered. Only for the Elder, the Babli agrees, Ketubot 74b. eliminates only from that moment onwards.

MISHNAH: If somebody divorces his wife because of bad reputation¹⁷³She has the reputation of an adulteress but he has no proof., he cannot take her back¹⁷⁴As explained in the Halakhah, to protect the wife’s children in a subsequent marriage. This is in the public interest.; because of a vow¹⁷⁵Because of a vow she made., he cannot take her back¹⁷⁴As explained in the Halakhah, to protect the wife’s children in a subsequent marriage. This is in the public interest.. Rebbi Jehudah says, for any vow known in public¹⁷⁶Which according to R. Jehudah cannot be dissolved; cf. Nedarim 5:4, Note 56., he cannot take her back; not known in public, he can take her back. Rebbi Meїr says, for any vow which needs investigation by a Sage, he cannot take her back; if it does not need investigation by a Sage, he can take her back¹⁷⁷A vow made in error which never was binding.. Rebbi Eleazar said, they forbade one because of the other¹⁷⁸This is explained in the Halakhah.. Rebbi Yose ben Jehudah said, it happened in Sidon that one said to his wife, a qonam¹⁷⁹He forbade certain things on himself if he did not fulfill the conditions he imposed on himself; cf. Tractate Nedarim, Introduction. if I do not divorce you, and he divorced her, and the Sages permitted him to take her back¹⁸⁰This is unproblematic since he fulfilled his vow. The case is quoted only to show that the prohibition to take her back is due only to a vow of hers, not his., for the public good.

It was stated¹⁸⁴Tosephta 3:5.: “Why did they say that he who divorces his wife because of a vow cannot take her back? For if he divorced his wife because of a vow, when she went, married another, and bore him children, after some time it turned out that the vow was void and he said, if I had known that the vow was void, even if somebody had offered me a hundred minas for my wife I would not have divorced her, then the bill of divorce would be invalidated and her child a bastard. But since he knows that if he divorces her, she will be forbidden to return to him, from the start he gives her a perfect bill of divorce.” Rebbi Ze‘ira said, you can see that he was looking for a pretext to divorce her since it must have been a vow which does not need investigation by a Sage¹⁸⁵The only invalid vows are those which do not need an Elder to be nullified. Therefore, the husband could have annulled the vow (Nedarim Chapters 10–11).! Rebbi Ze‘ira said, you can see that he was looking for a pretext to divorce her since it must have been a vow which was not public knowledge¹⁸⁶Also for a public vow, the situation described in the Tosephta cannot arise.! ¹⁸⁷This is quoted in Ketubot 7:9, explained there in Notes 117,118.“Rebbi Eleazar said, they forbade one because of the other.” The law should be that he can take her back even if it was a vow which needs investigation by a Sage, for the Elder uproots the vow. Why did they forbid a vow which needs investigation by a Sage? Because of a vow which does not need investigation by a Sage¹⁸⁸In which case the situation described in the Tosephta could arise..