Shulchan Aruch, Even HaEzer Siman 39

Siman 39

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 הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים, וְנִמְצָא עָלֶיהָ אֶחָד מִשְּׁלשָׁה נְדָרִים אֵלּוּ שֶׁדֶּרֶךְ בְּנֵי אָדָם לְהַקְפִּיד עֲלֵיהֶם: שֶׁלֹּא תֹּאכַל בָּשָׂר, אוֹ שֶׁלֹּא תִּשְׁתֶּה יַיִן, אוֹ שֶׁלֹּא תִּתְקַשֵּׁט בְּמִינֵי צִבְעוֹנִים, אֵינָהּ מְקֻדֶּשֶׁת. וְאֵינָהּ צְרִיכָה גֵּט (טוּר). וְהוּא הַדִּין לִנְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ דְּהָוֵי בִּכְלַל נְדָרִים שֶׁדֶּרֶךְ בְּנֵי אָדָם לְהַקְפִּיד עֲלֵיהֶם. נִמְצָא עָלֶיהָ נֶדֶר חוּץ מֵאֵלּוּ, אַף עַל פִּי שֶׁהוּא אוֹמֵר: מַקְפִּיד אֲנִי אֲפִלּוּ עַל זֶה, הֲרֵי זוֹ מְקֻדֶּשֶׁת. וְאִם אָמַר לָהּ: עַל מְנָת שֶׁאֵין עָלַיִךְ כָּל נֶדֶר, אֲפִלּוּ נִמְצָא שֶׁנָּדְרָה שֶׁלֹּא תֹּאכַל חָרוּבִין, אֵינָהּ מְקֻדֶּשֶׁת. וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁחוֹשְׁשִׁין שֶׁמָּא תֵּלֵךְ אֵצֶל חָכָם וְיַתִּיר לָהּ וְלָכֵן אֲסוּרָה לְהִנָּשֵׂא בְּלֹא גֵּט:

1 One who betroths a woman on the condition that there are no vows upon her, and it is found [that she has] on her one of these three vows which it is the nature of men to be particular about: that she will not eat meat, or that she will not drink wine, or that she will not adorn herself with kind of colors, she is not betrothed. And she does not need a get (Tur). And that is the ruling for vows between him and her, which are included in the category of vows that it is the nature of men to be particular about. If it is found [that she has] on her a vow other than these, even though he says: I am particular even about this, behold she is betrothed. And if he said to her: On the condition that there is no vow at all upon you, even if it was found that she vowed not to eat carobs, she is not betrothed. And there is an opinion that they fear lest she goes to a wise man and he permits her and therefor she is forbidden to be married without a get.

ב הָיוּ עָלֶיהָ נְדָרִים, וְהָלְכָה אֵצֶל חָכָם וְהִתִּירָהּ, מְקֻדֶּשֶׁת. וַאֲפִלּוּ הִיא אִשָּׁה חֲשׁוּבָה. בַּמֶּה דְבָרִים אֲמוּרִים, שֶׁהִתִּירָהּ חָכָם קֹדֶם שֶׁנּוֹדְעוּ לַבַּעַל, אֲבָל אִם נוֹדְעוּ לַבַּעַל קֹדֶם שֶׁהִתִּירָהּ, מִיָּד נִתְבַּטְּלוּ הַקִּדּוּשִׁין. וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁאִם הִיא אִשָּׁה חֲשׁוּבָה, אֲפִלּוּ אִם קֹדֶם שֶׁנּוֹדְעוּ לַבַּעַל הִתִּירָהּ חָכָם, הִיא סָפֵק מְקֻדֶּשֶׁת. וְאִם קִדְּשָׁהּ עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים, וּבָעַל סְתָם, עַיֵּן לְעֵיל סִימָן ל"ח סָעִיף ל"ה:

2 If she had active vows (lit. vows on her) and she went to a Chacham and annulled them, she is engaged [assuming the man previously made a condition that she couldn't have any vows] and even if she is an important women. What are we talking about? When the Chacham annulled them before they informed the husband [of the vows]. But if they informed the husband before he annulled them, immediately the Kiddushin is reneged. And there is one [opinion] that says: if she is an important women, if the Chacham annulled them before they informed the husband, she is doubtfully engaged. And if he engaged her on condition that she does not have any [active] vows, and had relations with her without intention [for marriage], see above Siman 38 Se'if 35.

ג הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין בָּהּ מוּמִין, וְנִמְצְאוּ בָּהּ אֶחָד מִן הַמּוּמִין הַפּוֹסְלִים בְּנָשִׁים, אֵינָהּ מְקֻדֶּשֶׁת. נִמְצָא בָּהּ מוּם אַחֵר חוּץ מֵאוֹתָם הַמּוּמִין, אַף עַל פִּי שֶׁאָמַר: מַקְפִּיד אֲנִי אֲפִלּוּ עַל זֶה, הֲרֵי זוֹ מְקֻדֶּשֶׁת:

3 One who engages a woman on condition that she doesn't have any blemishes, and [later] they find on her one of the blemishes that disqualify women [from conditions like this], she is not engaged. If a blemish other than one of these blemishes is found on her, even if he says, "I even care about this [blemish]!", she is [still] engaged.

ד וּמַה הֵן הַמּוּמִין הַפּוֹסְלִים בְּנָשִׁים, כָּל הַמּוּמִין הַפּוֹסְלִים בְּכֹהֲנִים פּוֹסְלִים בְּנָשִׁים, וְיוֹתֵר עֲלֵיהֶם בְּנָשִׁים: רֵיחַ רַע, וְזֵעָה, וְרֵיחַ הַפֶּה, וְיֵשׁ אוֹמְרִים דְּאַף רֵיחַ הַחֹטֶם (מָרְדְּכַי בְּשֵׁם הָר"ם), וְקוֹל עָבֶה, וְדַדֶּיהָ גַּסִים מֵחַבְרוֹתֶיהָ טֶפַח, וְטֶפַח בֵּין דַּד לְדַד, וּנְשִׁיכַת כֶּלֶב וְנַעֲשָׂה הַמָּקוֹם צַלֶּקֶת (פֵּרוּשׁ, שֶׁנִּתְרַפְּאָה הַמַּכָּה וְקָרַם עָלֶיהָ עוֹר וְלֹא נִשְׁאַר אֶלָּא רֹשֶׁם הַמַּכָּה), וְשׁוּמָא (פֵּרוּשׁ, וירואה בְּלַעַ"ז רַשִׁ"י) שֶׁעַל הַפַּדַּחַת, אֲפִלּוּ הָיְתָה קְטַנָּה בְּיוֹתֵר, וְאַף עַל פִּי שֶׁאֵין בָּהּ שֵׂעָר, וְזוֹ הִיא הַשּׁוּמָא שֶׁיְּתֵרָה אִשָּׁה עַל הַכֹּהֲנִים, וְהוּא שֶׁעוֹמֶדֶת תַּחַת כִּפָּה שֶׁבְּרֹאשָׁהּ, פְּעָמִים נִרְאֵית וּפְעָמִים אֵינָהּ נִרְאֵית, שֶׁאִם תָּמִיד נִרְאֵית, הֲרֵי רָאָה וְנִתְפַּיֵּס, וְאִם תָּמִיד אֵינָהּ נִרְאֵית, אֵינוֹ מוּם. הַגָּה: וְאִם יֵשׁ מֶרְחָץ בָּעִיר, אֲפִלּוּ מוּמִין שֶׁבַּסֵּתֶר אֵין מְבַטְּלִים. בַּמֶּה דְבָרִים אֲמוּרִים, כְּשֶׁדֶּרֶךְ הַבָּנוֹת לֵילֵךְ לַמֶּרְחָץ בְּגָלוּי, אֲבָל בְּמָקוֹם שֶׁאֵין הַבָּנוֹת הוֹלְכוֹת לַמֶּרְחָץ, רַק בַּלַּיְלָה וּבְהֵחָבֵא, אֲפִלּוּ מוּמִין שֶׁבְּגָלוּי מְבַטְּלִין. נִכְפֶּה, אִם הוּא לִזְמַן קָבוּעַ, הָוֵי מוּם שֶׁבַּסֵּתֶר; וְאִם אֵינוֹ לִזְמַן קָבוּעַ, הָוֵי מוּם שֶׁבְּגָלוּי. וְעַיֵּן לְקַמָּן סִימָן קי"ז עוֹד מִדִּינֵי מוּמִין. יֵשׁ אוֹמְרִים דְּנִכְפֶּה וְרֵיחַ הַפֶּה אֵין חִלּוּק בֵּין מֶרְחָץ בָּעִיר אוֹ לֹא (רַבִּי יְרוּחָם נָתִיב כ"ג):

4 And what are blemishes in women which invalidate? Any blemish that would invalidate a kohen [to do service in the Temple] invalidates for women, and there are more for women: If she is malodorous, if she is sweaty, if her mouth smells Rema: And even if her nose smells. Mordechai in the name of R"M, and a thick voice, or one breast is bigger than the other by a handsbreadth, or a her breasts are a handsbreadth apart from each other, or a dog bite that left a scar (Explanation: The wound healed and the skin crusted over and all that remained was the impression of the wound), or a mole on the forehead, even if it is very tiny, and even if it does not have hair [growing] from it. This mole is how women have more [blemish possibilities] than the kohen. And [this case only means] if it exists under the covering of her head, which sometimes can be seen and sometimes cannot be seen. But if it can always be seen, behold he saw it and was fine, and if it can never be seen, it is not a blemish. Rema: But if there's a bath house in the city, even blemishes that are hidden are not nullified [i.e. they matter]. This case applies when it is normal for girls to go to the bath house openly, but places where girls only go to bath houses at night and secretly [i.e. they do not regularly leave their house], even open blemishes are nullified [i.e. do not matter for marriage]. Epilepsy, if it happens at set times, that is considered a hidden blemish. If it happens randomly, that is considered an open blemish. And see later Siman 118 more about the laws of blemishes. Some say that epilepsy and bad breath do not have a distinction whether there is a bath house in the city or not (Rabbi Yerucham Netiv 23).

ה הַמְקַדֵּשׁ אִשָּׁה סְתָם, וְנִמְצְאוּ עָלֶיהָ אֶחָד מִן הַמּוּמִין הַפּוֹסְלִים בְּנָשִׁים, אוֹ נִמְצָא עָלֶיהָ אֶחָד מִנְּדָרִים שֶׁדֶּרֶךְ בְּנֵי אָדָם לְהַקְפִּיד עֲלֵיהֶם, הֲרֵי זוֹ מְקֻדֶּשֶׁת מִסָפֵק:

5 He who betroths a plain woman, and we find on her one of the blemishes that disqualifies a woman, or he finds on her one from the promises that is the way of people to be punctilious on themselves, behold this is betrothal from doubt.

ו קִדְּשָׁהּ עַל מְנָת שֶׁאֵין בָּהּ מוּמִין, וְהָיוּ בָּהּ מוּמִין וְהָלְכָה אֵצֶל רוֹפֵא וְרִפֵּא אוֹתָהּ, אֵינָהּ מְקֻדֶּשֶׁת. אֲבָל אִם הִתְנָה הָאִשָּׁה (עַל מְנָת) שֶׁאֵין בּוֹ מוּמִין, וְהָיוּ בּוֹ מוּמִין וְהָלַךְ אֵצֶל רוֹפֵא וְרִפְּאוֹ, הֲרֵי זוֹ מְקֻדֶּשֶׁת, שֶׁאֵין גְּנַאי לָאִישׁ בְּמוּמִין שֶׁכְּבָר נִתְרַפְּאוּ, וְהָאִשָּׁה אֵינָהּ מַקְפֶּדֶת עַל זֹאת:

6 If he marries her on condition that she has no blemishes, and [it turns out] she does have blemishes but she goes to a doctor and he heals her, the marriage is not effected. But if the woman makes a condition "On condition that he does not have blemishes" and he does have blemishes but he went to a doctor and he heals him, that marriage is effected, for it is not a mark on a man that he had a blemish that was already healed, and women do not care about that.

ז קִדְּשָׁהּ עַל מְנָת שֶׁלֹּא יִהְיוּ בָּהּ מוּמִין, וְנִמְצְאוּ בָּהּ מוּמִין וְרִפְּאָן הָרוֹפֵא, הֲרֵי זוֹ מְקֻדֶּשֶׁת לְמַפְרֵעַ:

7 If he marries her on the condition that she does not have any blemishes, and they find blemishes on her and a doctor heals them, that is a marriage retroactively.

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