Shulchan Aruch, Even HaEzer Siman 115

Siman 115

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א אֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִּכְתֻבָּה: הָעוֹבֶרֶת עַל דַּת משֶׁה וִיהוּדִית. וְאֵיזוֹ הִיא דַּת משֶׁה, שֶׁהֶאֱכִילָה אֶת בַּעֲלָהּ שֶׁאֵינוֹ מְעֻשָּׂר, אוֹ אֶחָד מִכָּל הָאִסוּרִים, אוֹ שֶׁשִּׁמְּשַׁתּוּ נִדָּה, וְנוֹדַע לוֹ אַחַר כָּךְ, כְּגוֹן שֶׁאָמְרָה: פְּלוֹנִי חָכָם תִּקֵּן לִי הַכֶּרִי הַזֶּה אוֹ הִתִּיר לִי חֲתִיכָה זוֹ אוֹ טִהֵר לִי הַדָּם הַזֶּה, וְנִמְצֵאת שַׁקְרָנִית. וְדַוְקָא שֶׁהֻכְחֲשָׁה בְּעֵדִים, כְּגוֹן שֶׁהֵעִידוּ שֶׁבְּאוֹתָהּ שָׁעָה שֶׁאָמְרָה שֶׁפְּלוֹנִי תִּקֵּן לָהּ לֹא הָיָה אוֹתוֹ פְּלוֹנִי בָּעִיר, וְגַם יֵשׁ עֵדִים שֶׁאָמְרָה לוֹ שֶׁהוּא מְתֻקָּן וְשֶׁהוּא אֲכָלוֹ עַל פִּיהָ; אֲבָל אִם אֵין עֵדִים וְהִיא כּוֹפֶרֶת שֶׁלֹּא הֶאֱכִילַתּוּ, אוֹ שֶׁמַּכְחֶשֶׁת הֶחָכָם שֶׁאוֹמֵר שֶׁלֹּא תִּקֵּן לָהּ, וְהִיא אוֹמֶרֶת שֶׁתִּקֵּן לָהּ, נֶאֱמֶנֶת. וְדַוְקָא שֶׁהִכְשִׁילַתּוּ וְאָכַל עַל פִּיהָ, אֲבָל אִם רָצְתָה לְהַאֲכִילוֹ דְּבַר אִסוּר, לֹא אִבְּדָה כְּתֻבָּתָהּ:

1 These go out without a ketubah: one who transgresses the religion of Moshe and the Jewish woman, and what is [one who transgresses] the religion of Moshe, one who fed her husband [produce] that was not tithed, or another one of all the prohibitions, or who had relations with him while niddah, and he was informed afterwards, as in the case of one who said: Wise so-and-so corrected for me this pile of produce or permitted this piece to me or ruled for me that this blood was pure, and she was found a liar. And precisely one who was contradicted by witnesses, as [in the case of] those who testified that at that time that she said so-and-so corrected for her that person was not in the city, and also there are witnesses that she told him that it was corrected and he ate it according to her word; but if there are no witnesses and she denies that she fed it to him, or she contradicts the wise person who says that he did not correct for her, and she says he [did] correct for her, she is believed. And specifically if she misled him and he ate according to her word, but if she [merely] intended to feed him something forbidden, she has not destroyed her ketubah.

ב הֻחְזְקָה נִדָּה בִּשְׁכֵנוֹתֶיהָ, שֶׁרָאוּהָ לוֹבֶשֶׁת בִּגְדֵי נִדָּתָהּ, וְאָמְרָה לוֹ: טְהוֹרָה אֲנִי, וּבָא עָלֶיהָ, יוֹצֵאת בְּלֹא כְּתֻבָּה:

2 If she was presumed to be niddah by her neighbors, because they saw her wearing her clothes of niddah, and she said to him: I am pure, and he had relations with her, she goes out without her ketubah.

ג הַנּוֹדֶרֶת וְאֵינָהּ מְקַיֶּמֶת, תֵּצֵא בְּלֹא כְּתֻבָּה. הַגָּה: וְכֵן אִם עָבְרָה עַל הַשְּׁבוּעָה אוֹ עַל הַחֵרֶם (הַגָּהוֹת מַיְמוֹנִיּוֹת פֶּרֶק כ"ד). אֲבָל אִם הִיא מְבִיאָה עֵדִים שֶׁגַּם הוּא עוֹבֵר עַל נְדָרִים וּשְׁבוּעָה וָחֵרֶם, לֹא אִבְּדָה כְּתֻבָּתָהּ אַף אִם הִיא עוֹבֶרֶת (בִּתְשׁוּבַת מַיְמוֹנִי וּבִתְשׁוּבַת הָרַשְׁבָּ"א סִימָן תתס"ו). אִשָּׁה שֶׁהֵמִירָה דָּתָהּ וְחָזְרָה בָּהּ, אֵינָהּ אֶלָּא כְּעוֹבֶרֶת עַל דָּת, וְלֹא הִפְסִידָה כְּתֻבָּתָהּ אֶלָּא אַחַר הַתְרָאָה (תְּשׁוּבַת הָרֹא"שׁ כְּלָל ל"ב):

3 A woman who fails to fulfill her own oath is divorced without her Ketubah. Rema: Similarly, if she violates a promise or a ban. But if she produces witnesses that he is also guilty of violating oaths, promises, and bans, she has not lost her Ketubah even if she is a transgressor. A woman who leaves Judaism and then returns to it is not considered a transgressor, and she has not lost her Ketubah until she is warned.

ד אֵיזוֹ הִיא דַּת יְהוּדִית, הוּא מִנְהַג הַצְּנִיעוּת שֶׁנָּהֲגוּ בְּנוֹת יִשְׂרָאֵל. וְאֵלּוּ הֵם הַדְּבָרִים שֶׁאִם עָשְׂתָה אַחַת מֵהֶם עָבְרָה עַל דַּת יְהוּדִית: יוֹצֵאת לַשּׁוּק אוֹ לְמָבוֹי מְפֻלָּשׁ אוֹ בְּחָצֵר שֶׁהָרַבִּים בּוֹקְעִים בּוֹ וְרֹאשָׁהּ פָּרוּעַ וְאֵין עָלֶיהָ רְדִיד כְּכָל הַנָּשִׁים, אַף עַל פִּי שֶׁשְּׂעָרָהּ מְכֻסֶה בְּמִטְפַּחַת; אוֹ שֶׁהָיְתָה טוֹוָה בַּשּׁוּק וּוֶרֶד וְכַיּוֹצֵא בּוֹ כְּנֶגֶד פָּנֶיהָ עַל פַּדַּחְתָּהּ אוֹ לֶחְיָהּ, כְּדֶרֶךְ שֶׁעוֹשׂוֹת הַגּוֹיוֹת הַפְּרוּצוֹת; אוֹ שֶׁטּוֹוָה בַּשּׁוּק וּמַרְאָה זְרוֹעוֹתֶיהָ לִבְנֵי אָדָם, וּרְגִילָה בְּכָךְ (רַשְׁבָּ"א סִימָן תקע"א); אוֹ שֶׁהָיְתָה מְשַׂחֶקֶת עִם הַבַּחוּרִים; אוֹ שֶׁהָיְתָה תּוֹבַעַת הַתַּשְׁמִישׁ בְּקוֹל רָם מִבַּעֲלָהּ עַד שֶׁשְּׁכֵנוֹתֶיהָ שׁוֹמְעוֹת אוֹתָהּ מְדַבֶּרֶת עַל עִסְקֵי תַּשְׁמִישׁ; אוֹ שֶׁהָיְתָה מְקַלֶּלֶת אֲבִי בַּעֲלָהּ בִּפְנֵי בַּעֲלָהּ, וְיֵשׁ אוֹמְרִים דְּהוּא הַדִּין אִם קִלְּלָה אֲפִלּוּ אֲבִי בַּעֲלָהּ בִּפְנֵי עַצְמוֹ (וְכֵן מַשְׁמַע מִפֵּרַשִׁ"י בַּגְּמָרָא הֱבִיאוֹ הַבֵּית יוֹסֵף), וְעַיֵּן לְקַמָּן סִימָן קנ"ד, הוּא הַדִּין הַמְקַלֶּלֶת בַּעֲלָהּ בְּפָנָיו (הָרַמְבַּ"ן סִימָן ק"ב); בְּכָל אֶחָד מֵאֵלּוּ תֵּצֵא בְּלֹא כְּתֻבָּה, אִם יֵשׁ עֵדִים שֶׁהִתְרָה בָּהּ תְּחִלָּה וְעָבְרָה עַל הַתְרָאָתוֹ. וְאִם אֵין עֵדִים, תִּשָּׁבַע שֶׁהוּא כִּדְבָרֶיהָ. וְאִם רָצָה לְקַיֵּם אוֹתָהּ אַחַר כָּךְ, אֵין כּוֹפִין אוֹתוֹ לְהוֹצִיאָהּ, מִכָּל מָקוֹם מִצְוָה עָלָיו שֶׁיּוֹצִיאֶנָּה. הַגָּה: וְאֵינָהּ יְכוֹלָה לְעַכֵּב עַל יָדוֹ שֶׁלֹּא יְגָרְשֶׁנָּה, וְיָכוֹל לְגָרְשָׁהּ בְּעַל כָּרְחָהּ, וְאֵין בָּזֶה מִשּׁוּם חֵרֶם רַבֵּנוּ גֵּרְשֹׁם (תְּשׁוּבַת מור"ם בְּהַגָּהוֹת מָרְדְּכַי דִּיבָמוֹת וְכֵן הוּא בָּרַשְׁבָּ"א סִימָן תקנ"ז). וְאִשָּׁה שֶׁגָּזְמָה לְבַעֲלָהּ שֶׁרְצוֹנָהּ לְהַשְׂכִּיר עָלָיו כּוּתִים לְהָרְגוֹ אִם יַעֲשֶׂה לָהּ דָּבָר, מִקְּרֵי עוֹבֶרֶת עַל דָּת (הַגָּהוֹת מַיְמוֹנִי פֶּרֶק כ"ד). אִשָּׁה הָרְגִילָה לְהִתְיַחֵד עִם כּוּתִים, נִקְרֵאת עוֹבֶרֶת עַל דָּת (תְּרוּמַת הַדֶּשֶׁן סִימָן רמ"ב):

4 What is Jewish religion? It is the custom of modest that the daughters of Israel have practiced. And these are the things that, if one did one of them, she transgressed the Jewish religion: She goes out to the market, or to an open alley, or in a courtyard through which many pass, and her head is uncovered, and she's not wearing a shawl like all the women, even though her hair is covered with a kerchief; or she spins in the market, and rose or something similar is in front of her face, on her forehead or her cheek, as the promiscuous gentile women do; or she is spinning in the market and shows her arms to people, and she is accustomed thusly (Rashba, #571); or she was flirting with the young men; or she was asking for sex in a loud voice from her husband until the neighbors hear her speaking about sexual matters; or she was cursing the father of her husband in front of her husband, and some say that's it's the same ruling if she cursed even the father of her husband to his face (and thus is seems from the interpretation of Rashi on the Gemara, which is brought by the Beit Yosef), and look below #154, it's the same ruling if she curses her husband to his face (Ramban #102); in every one of these [cases], she goes out without her divorce settlement, if there are witnesses that he warned her about it first and she transgressed his warning. And if there are no witnesses, she must swear that it's as her words. And if he wanted to keep her afterwards, we don't force him to send her away, nonetheless it's a commandment on him that he should send her away. R. Moshe Rema: And she cannot prevent him from divorcing her, and he can divorce her against her will, and this does not fall under the ban of Rabbeinu Gershom (Responsa of R. Moshe Isserles on the Hagahot Mordekhi of Yevamot, and the same is in Rashba #557). And [if] a woman exaggerated to her husband that her desire was to hire Samaritans to kill him if he did a certain thing, she is called "one who transgresses on religion" (Hegahot Maymoni, chapter 24). [If] a woman was accustomed to seclude herself with Samaritans, she is called "one who transgresses on religion" (Trumat HaDeshen #242).

ה כָּל אֵלּוּ אֵין לָהֶם לֹא עִקַּר כְּתֻבָּה וְלֹא תְּנַאי כְּתֻבָּה וְלֹא תּוֹסֶפֶת, אֲבָל תִּטֹּל מַה שֶּׁהִכְנִיסָה לוֹ וְהוּא בְּעַיִן, בֵּין מִנִּכְסֵי צֹאן בַּרְזֶל בֵּין מִנִּכְסֵי מְלוֹג. וְאִם כָּלָה אוֹ נִגְנַב אוֹ נֶאֱבַד, אֵין מוֹצִיאִין מִמֶּנּוּ. וְכֵן הַדִּין בְּמִי שֶׁזִּנְּתָה אוֹ שֶׁיּוֹצֵאת מִשּׁוּם שֵׁם רָע, שֶׁאִבְּדָה עִקַּר כְּתֻבָּה וְתוֹסֶפֶת, וְנוֹטֶלֶת מַה שֶּׁהוּא בְּעֵין מִכָּל מַה שֶּׁהִכְנִיסָה. וְכֵן הַדִּין בְּכָל אוֹתָם שֶׁשָּׁנִינוּ בָּהֶן תֵּצֵא מִזֶּה וּמִזֶּה:

5 All of these do not receive the essential parts of the marriage contract, nor the addition parts of the marriage contract, nor any other additions, but they do take that which they brought in to the marriage, but only that which is still extant, whether it be property under that husband's control or property from which he merely reaps the benefits. If the property was destroyed or stolen or lost, we do not take [its value in cash] from him. This also applies to a wife who committed adultery or left due to suspicion--she has lost the essence of her marriage contract and the additions, and she takes back the extant property that she brought in. This also applies to all those about whom we taught that they leave each other.

ו אֵין עֵדִים שֶׁזִּנְּתָה, אֶלָּא שֶׁהִיא אוֹמֶרֶת שֶׁזִּנְּתָה, אֵין חוֹשְׁשִׁין לְדָבָר זֶה לְאָסְרָהּ, דְּשֶׁמָּא עֵינֶיהָ נָתְנָה בְּאַחֵר, וְדַוְקָא שֶׁאֵין רַגְלַיִם לַדָּבָר, אֲבָל אִם יֵשׁ רַגְלַיִם לַדָּבָר נֶאֱמֶנֶת (פִּסְקֵי מהרא"י סִימָן רכ"ב), אֲבָל אִבְּדָה כְּתֻבָּתָהּ, עִקַּר וְתוֹסֶפֶת וּמַה שֶּׁאֵינוֹ בְּעֵין מִמַּה שֶּׁהִכְנִיסָה לוֹ. וְאִם חָזְרָה בָּהּ וְנָתְנָה אֲמַתְלָא לִדְבָרֶיהָ לָמָּה אָמְרָה בִּתְחִלָּה כֵּן, נֶאֱמֶנֶת (הַגָּהוֹת מָרְדְּכַי דְּקִדּוּשִׁין). וְאִם הָיָה מַאֲמִינָהּ וְדַעְתּוֹ סוֹמֶכֶת עַל דְּבָרֶיהָ, הֲרֵי זֶה חַיָּב לְהוֹצִיאָהּ, אֲבָל אֵין כּוֹפִין אוֹתוֹ לְהוֹצִיאָהּ. אֲבָל אִם נֶאֶנְסָה, לֹא הִפְסִידָה כְּתֻבָּתָהּ, לֹא אֵשֶׁת יִשְׂרָאֵל וְלֹא אֵשֶׁת כֹּהֵן. הַגָּה: וְעַיֵּן לְקַמָּן סִימָן קע"ח סָעִיף ט'. אָמַר אֶחָד עַל אִשָּׁה אַחַת שֶׁזִּנְּתָה עִמּוֹ, נֶאֱמָן עָלֶיהָ כְּעֵד אֶחָד, דְּפָלְגִינָן דִּבּוּרֵהּ (רַשְׁבָּ"א סִימָן תקנ"ב). וְאִם הִיא הוֹדֵית לִפְנֵי אֶחָד שֶׁנִּטְמֵאת, הַנֶּחְשָׁד מִצְטָרֵף עִם אֶחָד לְאָסְרָהּ עַל בַּעֲלָהּ (פִּסְקֵי מהרא"י סִימָן רכ"ב). הוֹדֵית לִפְנֵי אֶחָד שֶׁזִּנְּתָה, וְאַחַר כָּךְ אוֹמֶרֶת שֶׁשֶּׁקֶר הוּא, וּמַכְחֶשֶׁת הָעֵד הַמֵּעִיד עָלֶיהָ, מֻתֶּרֶת לְבַעֲלָהּ אַף אִם מַאֲמִין הַבַּעַל לָעֵד הַמֵּעִיד עָלֶיהָ, דְּאָמְרִינָן בִּתְחִלָּה שֶׁהוֹדֵית נָתְנָה עֵינֶיהָ בְּאַחֵר וְעַכְשָׁו חוֹזֶרֶת בָּהּ (בַּמַּהֲרִי"ק שֹׁרֶשׁ פ"ב). אִשָּׁה שֶׁאָמְרָה לְבַעֲלָהּ שֶׁזִּנְּתָה, אַף עַל פִּי שֶׁאֵינָהּ נֶאֱמֶנֶת, אִם עָמַד וְגֵרְשָׁהּ, אָסוּר לְהַחֲזִירָהּ; וַאֲפִלּוּ אִם הֶחֱזִירָהּ, יֵשׁ לָחוּשׁ (מַהֲרַ"ם פַּדָּוואָה סִימָן ל"ד):

6 If there are no witnesses that she committed adultery, but rather she herself says she has committed adultery, we are not concerned about this matter to forbid her [from her husband], as perhaps she [merely] set her eyes upon another. This is only if there is no reason to believe her, but if there is reason to believe her, she is trusted (Decisions of Mahara"i #222). But she does lose her marriage contract--both the essence and the additions--and property which she brought into the marriage and is not longer extant. If she goes back on her words and gives a reason that she would have lied in the first place, she is trusted (Glosses of Mordekhai to Kidushin). If he had believed her and his thoughts are now reliant on her words, he is obligated to send her out, but we do not force him to send her out. But if she were raped, she does not lose her marriage contract, whether she is the wife of an Israelite or the wife of a priest. Rema: See above, 178:9. If one said about a woman that she committed adultery with him, he is believed about her as a single witness, for we split his testimony [and do not believe hims testimony about his own adultery] (Rashb"a #552). If she admitted before an individual that she became impure, the suspect joins this individual to forbid her from her husband (Decisions of Mahara"i #222). If she admitted before an individual that she committed adultery, and afterward says that it was a lie, and contradicts the witness who is testifying about her, she is permitted to her husband even if her husband believes the witness who is testifying about her, for we say that when she first admitted, she had [merely] set her eyes upon someone, and now she is going back on that (Mahari"k #82). A woman who says to her husband that she committed adultery, even though she is not believed, if he divorces her, he may not bring her back, and even if he did bring her back, there is reason to worry (Mahara"m Padua #34).

ז מִי שֶׁרָאָה אִשְׁתּוֹ שֶׁזִּנְּתָה, אוֹ שֶׁאָמַר לוֹ אֶחָד מִקְּרוֹבָיו אוֹ מִקְּרוֹבוֹתֶיהָ, שֶׁהוּא מַאֲמִינָם וְסוֹמֶכֶת דַּעְתּוֹ עֲלֵיהֶם, שֶׁזִּנְּתָה אִשְׁתּוֹ, בֵּין שֶׁהָיָה הָאוֹמֵר אִישׁ בֵּין שֶׁהָיְתָה אִשָּׁה, הוֹאִיל וְסָמְכָה דַּעְתּוֹ לְדָבָר זֶה שֶׁהוּא אֱמֶת, הֲרֵי זֶה חַיָּב לְהוֹצִיאָהּ וְאָסוּר לוֹ לָבוֹא עָלֶיהָ, וְיִתֵּן כְּתֻבָּה. וְאִם הוֹדֵית לוֹ שֶׁזִּנְּתָה, תֵּצֵא בְּלֹא כְּתֻבָּה. לְפִיכָךְ, מַשְׁבִּיעָהּ בִּנְקִיטַת חֵפֶץ שֶׁלֹּא זִנְּתָה תַּחְתָּיו, אִם רָאָה אוֹתָהּ בְּעַצְמוֹ, וְאַחַר כָּךְ תִּגְבֶּה כְּתֻבָּתָהּ. אֲבָל בְּדִבְרֵי אַחֵר אֵינוֹ יָכוֹל לְהַשְׁבִּיעָהּ אֶלָּא עַל יְדֵי גִּלְגּוּל. הַגָּה: הַרְבֵּה קְרוֹבִים, כֻּלָּם אֵינָם רַק כְּעֵד אֶחָד (הַגָּהוֹת מָרְדְּכַי דִּיבָמוֹת). וְעַיֵּן לְקַמָּן סִימָן קע"ח סָעִיף ט'. וְיֵשׁ אוֹמְרִים דְּלֹא יָכוֹל לוֹמַר שֶׁמַּאֲמִין לָעֵד אֶלָּא אִם מַאֲמִין לוֹ גַּם כֵּן בִּשְׁאָר דְּבָרִים, אֲבָל אִם אֵינוֹ מַאֲמִין לוֹ בִּשְׁאָר דְּבָרִים, רַק בְּדָבָר זֶה, מִשּׁוּם דִּבְלָאו הָכִי נֶחְשֶׁדָה לוֹ קְצָת, לֹא נֶאֶסְרָה עָלָיו מִשּׁוּם זֶה (מַהֲרִי"ק שֹׁרֶשׁ פ"ב):

7 One who saw his wife commit adultery, or one of his [the adulterer's] or her relatives told him, and he believes them or his judgment relies on their statement that he wife committed adultery, whether the speaker was a man or a woman, since his judgment relied on the truth of this matter, he is obligated to divorce her and is forbidden from having sex with her, and he pays her according to the marriage contract. If she admitted that she committed adultery, she is divorced without receiving the marriage contract. Therefore, he makes her swear while holding an object that she did not commit adultery, if her saw her himself, and afterward she collects the marriage contract. But she can only be forced to swear by the testimony of another if she is already being forced to take a different oath. Rema: Many relatives together count as one witness (Glosses of Mordekhai on Yevamot). See above, 178:9. Some say that he cannot say that he believes the witness unless he believes him in other matters as well, but if he does not generally believe him, and only believes him in this matter, because she is already somewhat suspicious to him, she is not forbidden based on this [testimony] (Mahari"k #92).

ח הָאוֹמֵר לְאִשְׁתּוֹ בִּפְנֵי עֵדִים: אַל תִּסָתְרִי עִם אִישׁ פְּלוֹנִי, וְיֵשׁ עֵדִים שֶׁנִּכְנְסָה עִמּוֹ בַּסֵתֶר וְשָׁהֲתָה עִמּוֹ כְּדֵי טֻמְאָה, אֲסוּרָה לְבַעֲלָהּ וְתֵצֵא בְּלֹא כְּתֻבָּה. וְאָסוּר לוֹ לְהִתְיַחֵד עִמָּהּ, וְכוֹפִין אוֹתוֹ לְהוֹצִיאָהּ מִבֵּיתוֹ. וְדַוְקָא שֶׁאָמַר לָהּ בִּלְשׁוֹן קִנּוּי (מהרי"ו סִימָן ח'), וּכְּדֶּרֶךְ שֶׁיִּתְבָּאֵר לְקַמָּן סִימָן קע"ח):

8 One who says to his wife before witnesses, "Do not conceal yourself with so-and-so," and there are witnesses that she went in with him and waited with him long enough for impurity to occur, she is forbidden to her husband and is divorced without collecting her marriage contract. He is forbidden from being alone with her, and we pressure him to remove her from his house. This only applies when he spoke to her with the language of jealousy (Mahari"v section 8), in the way that we will explain later in section 178.

ט אָמַר לָהּ בֵּינוֹ לְבֵינָהּ: אַל תִּסָתְרִי עִם אִישׁ פְּלוֹנִי, וְרָאָה אוֹתָהּ שֶׁנִּסְתְּרָה וְשָׁהֲתָה עִמּוֹ כְּדֵי טֻמְאָה, אֲסוּרָה לוֹ וְחַיָּב לְהוֹצִיאָהּ וְיִתֵּן לָהּ כְּתֻבָּה, וְאִם הוֹדֵית שֶׁנִּסְתְּרָה אַחַר שֶׁהִתְרָה בָּהּ, תֵּצֵא בְּלֹא כְּתֻבָּה. לְפִיכָךְ, מַשְׁבִּיעָהּ עַל זֶה וְאַחַר כָּךְ נוֹתֵן לָהּ כְּתֻבָּה:

9 If he said to her while alone, "Do not conceal yourself with so-and-so," and he saw that she had concealed herself and had waited with him long enough to cause impurity, she is forbidden to him and he is obligated to divorce her and give her the marriage contract, and if she admitted that she concealed herself after he warned her, she is divorced and does not receive the marriage contract. Therefore, she is made to swear on this [that she did not conceal herself] and afterward he gives her the marriage contract.

י אִם הִשְׁבִּיעַ אִשְׁתּוֹ שֶׁלֹּא תְּדַבֵּר עִם פְּלוֹנִי, וְעָבְרָה וְדִבְּרָה עִמּוֹ, עוֹבֶרֶת עַל דָּת הִיא, וְהִפְסִידָה כְּתֻבָּתָהּ אִם הִתְרוּ בָּהּ תְּחִלָּה: אִם תַּעַבְרִי עַל שְׁבוּעֲתִיךְ תַּפְסִידִי כְּתֻבָּתִיךְ:

10 If he made his wife swear that she would not speak with a certain main, and she transgressed and spoke with him, she has transgressed the laws of a Jewish wife, and she loses her marriage contract if he had first warned her, "If you violate your oath you will lose your marriage contract."

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