Shulchan Aruch, Even HaEzer Siman 70

Siman 70

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 כֵּיצַד חַיָּב בִּמְזוֹנוֹתֶיהָ, אוֹכֶלֶת וְשׁוֹתָה מִמַּה שֶּׁהוּא אוֹכֵל וְשׁוֹתֶה. וְאִם כָּל בְּנֵי מִשְׁפַּחְתָּה רְגִילִים בִּגְדוֹלוֹת, צָרִיךְ לְהַנְהִיגָהּ כֵּן; אִם אֵין כֻּלָּם רְגִילִים בִּגְדוֹלוֹת, אֵינוֹ חַיָּב לְהַנְהִיגָהּ בְּכָךְ כְּשֶׁאוֹכֶלֶת עִמּוֹ. אֲבָל כְּשֶׁאֵינָהּ אוֹכֶלֶת עִמּוֹ צָרִיךְ לְהַנְהִיגָהּ כְּדֶרֶךְ שֶׁהָיְתָה נוֹהֶגֶת בְּבֵית אָבִיהָ (טוּר):

1 How is he obligated in her sustenance? She eats and drinks from what he eats and drinks. If all the members of her family are accustomed to large [portions?], then he has to provide her with such. If they are not all accustomed to large [portions?], then he is not obligated to provide her with such when she eats with him. Rema: but when she is not with him he has to provide for her in the way she is accustomed to in her father's house.

ב בַּעַל שֶׁרָצָה לִתֵּן לְאִשְׁתּוֹ מְזוֹנוֹתֶיהָ הָרְאוּיִים לָהּ וְתִהְיֶה אוֹכֶלֶת וְשׁוֹתָה לְעַצְמָהּ, הָרְשׁוּת בְּיָדוֹ, וּבִלְבַד שֶׁיֹּאכַל עִמָּהּ בְּלֵיל שַׁבָּת. וְיֵשׁ חוֹלְקִין וּסְבִירָא לְהוּ דְּלֹא יוּכַל לוֹמַר שֶׁהִיא תֹּאכַל לְבַדָּהּ אֶלָּא אִם כֵּן קִבְּלָה עָלֶיהָ מֵרְצוֹנָהּ (טוּר בְּשֵׁם הַיְרוּשַׁלְמִי וּבְשֵׁם הָרֹא"שׁ, וּבֵית יוֹסֵף בְּשֵׁם רֹב הַפּוֹסְקִים), וְכֵן נִרְאֶה לִי:

2 A husband who wants to give his wife food that is fitting to her and she'll eat and drink on her own, he is allowed, but only if she eats with him on the Sabbath eve. Rema: There are those that disagree and reason that he can not tell her to eat on her own unless she does so of her own free will. (Tur in the name of the Jerusalem Talmud, and in the name of the Rosh. And Bet Yosef in the name of the majority of poskim.) This seems fitting to me.

ג כַּמָּה מְזוֹנוֹת פּוֹסְקִים לָאִשָּׁה, לֶחֶם שְׁתֵּי סְעֻדּוֹת בְּכָל יוֹם, וּפַרְפְּרוֹת לֶאֱכֹל בָּהּ הַפַּת, וְשֶׁמֶן לַאֲכִילָה וּלְהַדְלָקַת הַנֵּר, וּמְעַט יַיִן לִשְׁתּוֹת, אִם הָיָה מִנְהַג הַמָּקוֹם שֶׁיִּשְׁתּוּ הַנָּשִׁים יַיִן, וְאִם הָיְתָה מֵינִקָה נוֹתְנִים לָהּ יַיִן (טוּר); וּבְשַׁבָּת שְׁלשָׁה סְעֻדּוֹת וּבָשָׂר אוֹ דָּגִים; וְנוֹתֵן לָהּ בְּכָל שַׁבָּת מָעָה כֶּסֶף לִצְרָכֶיהָ; וְנוֹתְנִין לָהּ עֵץ לְבַשֵּׁל מַאֲכָלָהּ (הָרַ"ן פֶּרֶק אַף עַל פִּי). בַּמֶּה דְבָרִים אֲמוּרִים, בְּעָנִי שֶׁבְּיִשְׂרָאֵל; אֲבָל אִם הָיָה עָשִׁיר, הַכֹּל לְפִי עָשְׁרוֹ. צִמְצְמָה וְהוֹתִירוּ מֵאֵלּוּ הַמְּזוֹנוֹת, הוּא שֶׁל בַּעַל (טוּר). וְאִם הָיָה עָנִי בְּיוֹתֵר וְאֵינוֹ יָכוֹל לִתֵּן לָהּ אֲפִלּוּ לֶחֶם שֶׁהִיא צְרִיכָה, כּוֹפִין אוֹתוֹ לְהוֹצִיא. הַגָּה: וּתְהֵא כְּתֻבָּתָהּ עָלָיו חוֹב עַד שֶׁיִּמְצָא וְיִתֵּן (טוּר בְּשֵׁם הָרַמְבַּ"ם). וְיֵשׁ אוֹמְרִים שֶׁאֵין כּוֹפִין אוֹתוֹ לְהוֹצִיא, מֵאַחַר שֶׁאֵין לוֹ (ר"י בְּשֵׁם רַבֵּנוּ תָּם). מִי שֶׁאֵין לוֹ מְזוֹנוֹת אֶלָּא חַד יוֹמָא, חַיָּב לָזוּן מִנֵּהּ אֶת אִשְׁתּוֹ אוֹ לְמֵיכַל בַּהֲדָהּ (טוּר בְּשֵׁם הָרַמָ"ה). וְיֵשׁ אוֹמְרִים עוֹד, דְּחַיָּב לְהַשְׂכִּיר עַצְמוֹ כְּפוֹעֵל וְלָזוּן אִשְׁתּוֹ (טוּר בְּשֵׁם ר' אֵלִיָּה וּמוהר"ם בְּשֵׁם רבי' שֶׁבְּצָרְפַת). הָיָה לוֹ קַרְקָעוֹת, הָרְשׁוּת בְּיַד הָאִשָּׁה לִקַּח מְזוֹנוֹתֶיהָ מִפֵּרוֹת הַקַּרְקָעוֹת אוֹ מִגּוּף הַקַּרְקָעוֹת, אוֹ צָרִיךְ לְמָכְרָן (רַשְׁבָּ"א סִימָן תת"ץ):

3 How much sustenance is allocated to the wife? Bread for two meals per day and appetizers to eat with the bread, oil for eating and lighting candles, and a little wine to drink, if it was the custom in that place for women to drink wine. Rema: If she was breastfeeding, we give her wine (Tur). Mechaber: For the Sabbath [she receives] 3 meals and meat or fish. Additionally he gives her 1 ma'ah (1/6 of a Tyrian dinar) every week for her needs. Rema: And we give her wood for cooking her food (Ran chapter Af Al Pi in Ketuboth). Mechaber: With what case are we dealing? With a poor man in Israel. But if he was rich, [her allocation is] according to his wealth. Rema: If she scrimped and had left over from the sustenance, it belongs to the husband (Tur). Mechaber: If he was extremely poor and could not afford to give her even the bread she needs, we force him to divorce her. Rema: The ketuba monies remain as his debt until he finds [the wherewithal] to pay (Tur in the name of Rambam). Some authorities say we do not force him to divorce since he does have [the money to give] (Ri in the name of Rabbenu Tam). He who has food for only one day must give it to his wife or to eat it along with her (Tur in the name of haRamah - R. Meir Halevi). Some authorities say additionally that he must hire himself out as a worker and to feed his wife (Tur in the name of R. Eliyah and Moharam in the name of the Rabbis in France). If he had lands, the woman has the right to take her sustenance from the usufruct of the land or the capital value of the land itself, or he has to sell them (Responsa Rashba chapter 890).

ד הַנּוֹשֵׂא אִשָּׁה וְאַחַר כָּךְ נִשְׁתַּטֵּית, חַיָּב לְזוּנָהּ וּלְרַפְּאָהּ. עַיֵּן לְקַמָּן סִימָן קי"ט סָעִיף ו' שֶׁכָּתַב לְהֵפֶךְ:

4 A man who married a woman who later became cognitively impaired, he must feed her and cover her medical costs. Rema: See infra chapter 119 se'if 6 where he (Mechaber) writes the opposite.

ה מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וּבָאָה אִשְׁתּוֹ לְבֵית דִּין לִתְבֹּעַ מְזוֹנוֹת, שְׁלשָׁה חֳדָשִׁים הָרִאשׁוֹנִים מִיּוֹם הֲלִיכָתוֹ אֵין פּוֹסְקִים לָהּ בָּהֶם מְזוֹנוֹת, שֶׁחֲזָקָה אֵין אָדָם מַנִּיחַ בֵּיתוֹ רֵיקָן. הַגָּה: אֲבָל אִם שָׁתְקָה יוֹתֵר, וְתָבְעָה אַחַר כָּךְ, אֵין פּוֹסְקִין לָהּ לְמַפְרֵעַ, רַק מִיּוֹם הַתְּבִיעָה אֲפִלּוּ הֶחֱמִיצוּ הַבֵּית דִּין אֶת הַדִּין (הָרַ"ן פֶּרֶק שְׁנֵי דַּיָּנֵי גְּזֵרוֹת). וְיֵשׁ אוֹמְרִים דְּאִם נִפְרַד מִמֶּנָּה בִּקְטָטָה, וְרוֹצֶה לְעַגְּנָהּ, פּוֹסְקִין לָהּ לְאַלְתַּר, דְּוַדַּאי הִנִּיחַ בֵּיתוֹ רֵיקָן (מָרְדְּכַי רֵישׁ דַּיָּנֵי גְּזֵרוֹת). מִכָּאן וְאֵילָךְ, אֲפִלּוּ אֵין כְּתֻבָּתָהּ בְּיָדָהּ פּוֹסְקִים לָהּ מְזוֹנוֹת, אֲבָל אֵין נוֹתְנִים לָהּ בַּמֶּה שֶׁתִּתְקַשֵׁט. וְאִם הָיוּ לוֹ נְכָסִים, בֵּית דִּין יוֹרְדִים לִנְכָסָיו וּמוֹכְרִים לִמְזוֹנוֹתֶיהָ, אֲפִלּוּ לֹא שָׁמְעוּ בּוֹ שֶׁמֵּת. וְאֵין מְחַשְּׁבִים עִמָּהּ עַל מַעֲשֵׂה יָדֶיהָ, עַד שֶׁיָּבוֹא בַּעֲלָהּ, אִם מָצָא שֶׁעָשְׂתָה הֲרֵי אֵלּוּ שֶׁלּוֹ. וְכֵן אִם לֹא עָמְדָה בְּדִין, אֶלָּא מָכְרָה לְעַצְמָהּ לִמְזוֹנוֹת, מִכְרָהּ קַיָּם, וְאֵינָהּ צְרִיכָה הַכְרָזָה וְלֹא שְׁבוּעָה, עַד שֶׁיָּבוֹא בַּעֲלָהּ וְיִטְעֹן, אוֹ עַד שֶׁתָּבוֹא לִגְבּוֹת כְּתֻבָּתָהּ אַחַר מוֹתוֹ, מְגַלְגְּלִין עָלֶיהָ שֶׁלֹּא מָכְרָה אֶלָּא לִמְזוֹנוֹת שֶׁהִיא צְרִיכָה לָהֶם:

5 If someone left the country by sea and his wife comes to court to sue for sustenance [that her husband was supposed to provide], for the first three months from the day he left they do not provide the sustenance for her, for the assumption is that a man does not leave his house empty [and we assume he will come back]. Rema: But if she [waited] silently for longer [than three months] and then sued after that, they do not provide for her retroactively [from after three months], rather from the day she sued, even if the court had waited too long to judge (Ran Perek Shnei Dayanei Gezeirot). Some say that if he had left her after fighting, and he wanted to make her an aguna [a chained woman unable to remarry until her husband gives her a get] they provide it for her immediately, for then he certainly left his house empty (Mordechai Reish Dayanei Gezeirot). From that point on, even if she doesn't have a ketubah in her hand, they provide sustenance for her, but they do not give her so much that she will adorn herself. If he has property, the court will go down to his property and sell it for her sustenance, even if they had not heard that he died. They do not calculate with her how much work she did [to get payment for it], until her husband comes [back], if he finds she did work, that is his. And so if it never gets to court, but she goes and sells it herself for sustenance, the sale is upheld, and she does not need an announcement [of her husband's death] or to swear [to his death], unless her husband comes back and sues, or until she comes to collect her ketubah worth after his death, but they try to convince her to only sell as much as she needs for sustenance.

ו מִי שֶׁנִּשְׁתַּטָּה אוֹ נִתְחָרֵשׁ, פּוֹסְקִין לְאִשְׁתּוֹ תַּכְשִׁיטִין, וּמְפַרְנְסִין אֶת אִשְׁתּוֹ מִנְּכָסָיו:

6 Whoever became mentally incapable, or deaf, they stipulate jewels for his wife, and they support his wife from his assets.

ז מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְהִפְקִיד כֵּלִים בְּיַד אֶחָד, אוֹ הִשְׁאִילָם לוֹ, מוֹצִיאִין מִיַּד הַנִּפְקָד לִמְזוֹנוֹת אִשְׁתּוֹ. הַגָּה: אֲפִלּוּ צִוָּה הַבַּעַל שֶׁלֹּא לִתֵּן (כֵּן כָּתַב ר"י בִּתְשׁוּבוֹת הוּבְאָה בַּמָּרְדְּכַי פֶּרֶק דַּיָּנֵי גְּזֵרוֹת). וְאִם הֶחֱזִיר הַנִּפְקָד לַבַּעַל אַחַר שֶׁתְּבָעַתּוּ הָאִשָּׁה לְדִין, חַיָּב לְשַׁלֵּם לָהּ (שָׁם בַּמָּרְדְּכַי). וּכְשֶׁמּוֹצִיאִין מִן הַנִּפְקָד, אֵין מוֹצִיאִין רַק לְשִׁשָּׁה חֳדָשִׁים, אֲפִלּוּ אִם יִרְצֶה הַנִּפְקָד אֵין מְעַכְּבִין מָמוֹנּוֹ שֶׁל בַּעַל יוֹתֵר (שָׁם). וְאֵין מוֹצִיאִין מִנְּכָסִים שֶׁהֵם בְּיַד אֲחֵרִים כָּל זְמַן שֶׁיֵּשׁ כָּאן בְּנֵי חוֹרִין (בֵּית יוֹסֵף בְּשֵׁם תְּשׁוּבַת הָרַשְׁבָּ"א); אֲבָל מִיַּד הַשּׁוֹאֵל אֵין מוֹצִיאִים, עַד שֶׁיַּגִּיעַ סוֹף זְמַן שְׁאֵלָתוֹ:

7 Whoever went to the State of the Sea, and he deposited vessels in the hands of one, or he lent them to him, they take out of the hands of the holder of the deposit, for the food of his wife. gloss: Even if the husband commanded that they should not give (so wrote R"Y in the response that is brought in the Mordechai in ch. Dayanei G'zerot). And if the holder of the deposit returned it to the husband, after the wife took the husband to court, he has to pay her (ibid in the Mordechai). And when they remove from the deposit holder, they only remove for six months, even if the deposit holder wants, they do not delay the money of the husband longer (ibid). And they do not remove his assets that are in the hands of others any time there are free assets (Bet Yosef in the name of a reponsa of the RaShBa); but from the hands of the lender they do not remove until the end of his loan comes about.

ח הָלַךְ בַּעֲלָהּ, וְלָוְתָה וְאָכְלָה, חַיָּב לְשַׁלֵּם. הַגָּה: הַמַּלְוֶה תּוֹבֵעַ לָאִשָּׁה, וְהִיא תּוֹבַעַת לְבַעֲלָהּ. וְאִם אֵין הָאִשָּׁה כָּאן, תּוֹבֵעַ לַבַּעַל (הָרַ"ן פֶּרֶק שְׁנֵי דַּיָּנֵי גְּזֵרוֹת). מִיהוּ, אִם מָחֲלָה הָאִשָּׁה לְבַעֲלָהּ, אֵין לַמַּלְוֶה כְּלוּם (מָרְדְּכַי פֶּרֶק יֵשׁ נוֹחֲלִין). פָּסְקוּ לָהּ הַבֵּית דִּין מְזוֹנוֹת וְצִווּ לְאֶחָד לְפַרְנְסָהּ וְלִגְבּוֹת מִנִּכְסֵי בַּעֲלָהּ, אִם מֵת הַבַּעַל אֵין לוֹ עָלֶיהָ כְּלוּם. אֲבָל אִם אָמְרוּ סְתָם לְהַלְווֹת לָהּ, אִם מֵת הַבַּעַל אוֹ אֵין לוֹ לְשַׁלֵּם, וְנָפַל לָהּ יְרֻשָּׁה מִמָּקוֹם אַחֵר, צְרִיכָה הִיא לְשַׁלֵּם (כֵּן מַשְׁמַע מִתְּשׁוּבַת הָרַשְׁבָּ"א הֵבִיאָה הַבֵּית יוֹסֵף). עָמַד אֶחָד מִדַּעַת עַצְמוֹ וְזָנָהּ מִשֶּׁלּוֹ, אֵין הַבַּעַל חַיָּב לְשַׁלֵּם לוֹ וַהֲרֵי זֶה אִבֵּד מְעוֹתָיו. הַגָּה: וְאֵין חִלּוּק בֵּין אָבִיהָ, לְאַחֵר, שֶׁפִּרְנְסָהּ. מִיהוּ, אִם הָיוּ חַיָּבִים לַבַּעַל וּפִרְנְסוּ אִשְׁתּוֹ, מְנַכִּין לוֹ מֵחוֹבוֹ (כָּל זֶה בְּהַגָּהוֹת מָרְדְּכַי דִּכְתֻבּוֹת). וְאִם אָבִיהָ עָמַד וּפִרְנֵס בִּתּוֹ עִם חֲתָנוֹ, אֲפִלּוּ הָכִי אֵין צָרִיךְ לְשַׁלֵּם לוֹ רַק מְזוֹנוֹת שֶׁלּוֹ, וְלֹא שֶׁל בִּתּוֹ (תְּרוּמַת הַדֶּשֶׁן סִימָן שי"ז). לֹא לָוְתָה, רַק מָכְרָה נְכָסֶיהָ וּפִרְנְסָה עַצְמָהּ, אֵין לָהּ עָלָיו כְּלוּם וּמַעֲשֵׂה יָדֶיהָ שֶׁלָּהּ (הָרַ"ן רֵישׁ דַּיָּנֵי גְּזֵרוֹת):

8 If her husband left [on a voyage] and she borrowed to pay for food, [her husband] must pay back [the loan]. Rema: The lender may demand payment form the woman, who then demands payment from the husband. If the woman is not present, he may demand payment from the husband. Still, if the woman forgave her husband [the debt], the lender gets nothing. If the court allotted food for her and ordered someone to provide for her and to collect from the husband's property, if the husband dies [the executor] has no claim against her. If [the court] plainly stated that he should lend to her, if the husband then died or is unable to pay back, and she received an inheritance from some other source, she must pay back. If someone voluntarily provided her food from his own pocket, the husband need not repay him and he has lost his money. Rema: There is no difference whether it is her father or anyone else who provided the food. Still, if [the providers of the food] owed money to the husband, we deduct the amount from his debt. If her father voluntarily provided for his daughter and his son-in-law, [the son-in-law] is only required to repay the amount for his own food, and not that of his wife. If she did not borrow, and she sold property and provided for herself, she has no claim against him and she keeps the profits of her handiwork.

ט הַבַּעַל שֶׁאָמַר לְאִשְׁתּוֹ בְּשָׁעָה שֶׁהָלַךְ: טְלִי מַעֲשֵׂה יָדַיִךְ לִמְזוֹנוֹתַיִךְ, וְשָׁתְקָה, אֵין לָהּ מְזוֹנוֹת:

9 If the husband said to his wife before he left, "You make keep [the profits] from your handiwork to pay for your food," and she is silent - she may not demand food from him.

י הֲרֵי שֶׁעָמְדָה בַּדִּין וּפָסְקוּ לָהּ מְזוֹנוֹת, וּמָכְרוּ בֵּית דִּין וְנָתְנוּ לָהּ, אוֹ שֶׁמָּכְרָה הִיא לְעַצְמָהּ, וּבָא הַבַּעַל וְאָמַר: הִנַּחְתִּי לָהּ מְזוֹנוֹת, הֲרֵי זוֹ נִשְׁבַּעַת בִּנְקִיטַת חֵפֶץ שֶׁלֹּא הִנִּיחַ לָהּ. וְאִם לֹא תָּבְעָה וְלֹא מָכְרָה, אֶלָּא לָוְתָה אוֹ שָׁהֲתָה, עַד שֶׁבָּא הוּא וְאָמַר: הִנַּחְתִּי לָךְ מְזוֹנוֹת, וְהִיא אוֹמֶרֶת: לֹא הִנַּחְתָּ אֶלָּא לָוִיתִי מִזֶּה וְנִתְפַּרְנַסְתִּי, נִשְׁבַּע שְׁבוּעַת הֶסֵת שֶׁהִנִּיחַ לָהּ, וְנִפְטַר, וְיִשָּׁאֵר הַחוֹב עָלֶיהָ. אֲבָל אֵין הָאִישׁ נֶאֱמָן לוֹמַר שֶׁנָּתַן לָהּ עַל הֶעָתִיד (הָרַ"ן רֵישׁ אַלְמָנָה נִזּוֹנֵית). וְאִם מָכְרָה מִטַּלְטְלִין וְאָמְרָה: לִמְזוֹנוֹת מָכַרְתִּי, וְהוּא טוֹעֵן וְאוֹמֵר: מְזוֹנוֹתַיִךְ הִנַּחְתִּי, נִשְׁבַּעַת שְׁבוּעַת הֶסֵת שֶׁלֹּא הִנִּיחַ. הַגָּה: טָעַן וְאָמַר הָיָה לָהּ לְהוֹצִיא מַעֲשֵׂה יָדֶיהָ בִּמְזוֹנוֹתֶיהָ, אִם לָוְתָה בְּלֹא בֵּית דִּין, וְהִיא בַּעֲלַת מְלָאכָה שֶׁמַּעֲשֵׂה יָדֶיהָ מַסְפִּיקִין לָהּ לִדְבָרִים גְּדוֹלִים, אַף עַל פִּי שֶׁאֵינָן מַסְפִּיקִין לִדְבָרִים קְטַנִּים, טַעֲנָתוֹ טַעֲנָה; אֲבָל אִם פָּסְקוּ לָהּ בֵּית דִּין, צְרִיכִין שֶׁיַּסְפִּיקוּ מַעֲשֵׂה יָדֶיהָ לְכָל דָּבָר (הַכֹּל בַּטּוּר):

10 If she came to court and the court allotted food [from her husband's property], and the court then sold some property and gave her the proceeds, or she sold property herself, and the husband then came and said, "I left her food," she must swear while holding a sacred object that he did not leave [food] for her. If she made no claim and she sold no property, but she instead borrowed money or postponed [payment], until he came and said, "I left food for her." If she then says, "You did not leave food. I borrowed from someone and provided for myself," he must swear that he did leave food, and he is then exempt, and the debt remains with her. Rema: The husband is not, however, believed to say that he has already provided for her for the future. If she sold movable property and she said, "I sold it to [pay for] food" and he brings a claim and says, "I left you your food," she must swear that he did not leave it. Rema: If he claims that she should have spent the profits from her handiwork on food, if she borrowed without the assistance of the court, and she is sufficiently productive that her handiwork does produce enough for large expenditures, even though she does not produce enough for trifles, his claim is valid. If, however, the court allotted food for her, [his claim is only valid] if her handiwork yields enough profit for every expenditure.

יא הֲרֵי שֶׁלֹּא תָּבְעָה וְלֹא לָוְתָה וְלֹא מָכְרָה אֶלָּא דָּחֲקָה עַצְמָהּ בַּיוֹם וּבַלַּיְלָה וְעָשְׂתָה וְאָכְלָה, אֵין לָהּ כְּלוּם, וְאִם עָשְׂתָה וְהוֹתִירָהּ, הַכֹּל שֶׁלָּהּ:

11 If she did not make a claim [for her sustenance], nor did she borrow, nor sell property, but instead struggled day and night and made enough profit to sustain herself, she gets [no restitution from her husband]. If she produced some excess profits, she retains all of it.

יב הָאִשָּׁה שֶׁיָּצְאָה מִבֵּית בַּעֲלָהּ וְהָלְכָה לְבַיִת אַחֵר, אִם בָּאָה מֵחֲמַת טַעֲנָה שֶׁהִיא בִּשְׁכוּנָה שֶׁיּוֹצִיאוּ עָלֶיהָ שֵׁם רָע וְכַיּוֹצֵא בָּזֶה, חַיָּב לְזוּנָהּ שָׁם אִם תָּבְעָה מְזוֹנוֹת; אֲבָל אִם לֹא תָּבְעָה, מָחֲלָה עַל מְזוֹנוֹת דִּלְשֶׁעָבַר. הַגָּה: וְהוּא הַדִּין אִם הָיְתָה לָהּ קְטָטָה עִם בַּעֲלָהּ וְלֹא מִתְּדַר לַהּ עִמּוֹ, וְהַמְּנִיעָה מִמֶּנּוּ, וְלָוְתָה לִמְזוֹנוֹת, צָרִיךְ לְשַׁלֵּם; אֲבָל אִם הַמְּנִיעָה מִמֶּנָּה, אֵין צָרִיךְ לְשַׁלֵּם, דְּאֵין הָאִישׁ חַיָּב בִּמְזוֹנוֹת אִשְׁתּוֹ אֶלָּא כְּשֶׁהִיא עִמּוֹ (מָרְדְּכַי פֶּרֶק שְׁנֵי דַּיָּנֵי גְּזֵרוֹת וְכֵן כָּתַב הַבֵּית יוֹסֵף בְּשֵׁם הָרִיטְבָ"א). וְדַוְקָא שֶׁבַּעֲלָהּ בָּעִיר, אֲבָל אֵין בַּעֲלָהּ בָּעִיר אֵין נַפְקוּתָא אִם הָלְכָה לְבֵית אָבִיהָ. וְאִם מִשּׁוּם מְלָאכוֹת הַבַּיִת, אִם הָיְתָה חוֹלָה פְּשִׁיטָא דְּחַיָּב, דְּחוֹלָה לָאו בַּת מְלָאכָה הִיא; וְאִם אֵינָהּ חוֹלָה, מְנַכֶּה לָהּ מִמְּזוֹנוֹתֶיהָ כְּפִי מַה שֶּׁצָּרִיךְ לִשְׂכֹּר מִי שֶׁעוֹשָׂה לוֹ הַמְּלָאכוֹת קְטַנּוֹת שֶׁבַּבַּיִת, אֲבָל אֵינָהּ מַפְסֶדֶת מִשּׁוּם זֶה מְזוֹנוֹתֶיהָ, רַק מֵחֲמַת מַעֲשֵׂה יָדֶיהָ אִם בַּת מְלָאכָה הִיא (כָּל זֶה בַּבֵּית יוֹסֵף סִימָן ע"ז בְּשֵׁם תְּשׁוּבַת הָרַשְׁבָּ"א). וּבְמָקוֹם שֶׁחַיָּב לָהּ מְזוֹנוֹת, אַף עַל פִּי שֶׁבַּעֲלָהּ הִכְרִיז שֶׁלֹּא יַלְוֶה לָהּ אָדָם, וְהוּא בָּעִיר וְלֹא תְּבָעַתּוּ בַּדִּין, וְלָוְתָה, חַיָּב לְשַׁלֵּם, דְּלָאו כָּל כְּמִינֵּהּ. וְהוּא דְּלֹא סִפְּקָה בְּמַעֲשֵׂה יָדֶיהָ (תְּשׁוּבַת הָרַשְׁבָּ"א סִימָן תצ"ב):

12 A woman who leaves her husband's home and lives in another home, if she came because of a bad rumor about her in her neighborhood or a similar reason, he must support her if she claims support, but if she doesn't claim support, she relinquishes her former rights to support. "R"ema": This is also the law if she had a fight with her husband and she no longer lives with him because of his preventing her from doing so, and she borrowed support, he has to pay it back; but if she is preventing herself from doing so, he doesn't have to pay it back since a husband is only obligated to pay support for his wife when she is living with him (Mordekhai, Perek Sheini Laws of Decrees and the Beit Yosef also wrote this in the name of the Ritva) And this is specifically when the husband is in the same city, but if her husband isn't in the same city there is no difference if she goes to her father's home. And if because of housework, if she is ill it is obvious he is obligated to pay, since a sick person can't do work; and if she isn't ill, he reduces her support according to how much he needs to pay someone else to do housework, but she doesn't lose (all) her support because of this, only the work her hands can produce if she is a skilled worker (all this is in the Beit Yosef chapter 77 in the name of the responsa of the Rashba) And in a place he is obligated to support her, even if her husband proclaims that no one should lend her money, and he is in the same city but didn't bring her to court, and someone lent her, he is obligated to pay it back, since this far is not done, and in a case where she can't support herself from her own handiwork. (Responsa of the Rashba chapter 492)

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