Shulchan Aruch, Even HaEzer Siman 75

Siman 75

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 שָׁלשׁ אֲרָצוֹת בְּאֶרֶץ יִשְׂרָאֵל חֲלוּקוֹת זוֹ מִזּוֹ לְעִנְיַן נִשּׂוּאִין, יְהוּדָה וְעֵבֶר הַיַּרְדֵּן וְהַגָּלִיל. וְכָל הַיִּשּׁוּב הוּא אֲרָצוֹת, כְּגוֹן אֶרֶץ כְּנַעַן וְאֶרֶץ מִצְרַיִם וְאֶרֶץ תֵּימָן שֶׁחֲלוּקִים בִּלְשׁוֹנָם (מוהר"ם סִימָן קי"ז). שֶׁמִּי שֶׁהוּא מֵאֶרֶץ מֵהָאֲרָצוֹת וְנָשָׂא אִשָּׁה בְּאֶרֶץ אַחֶרֶת, כּוֹפִין אוֹתָהּ וְיוֹצְאָה עִמּוֹ לְאַרְצוֹ, אוֹ תֵּצֵא בְּלֹא כְּתֻבָּה וּבְלֹא תּוֹסֶפֶת, שֶׁעַל מְנָת כֵּן נְשָׂאָהּ, אַף עַל פִּי שֶׁלֹּא פֵּרַשׁ. אֲבָל אֵינוֹ יָכוֹל לְהוֹצִיאָהּ מֵעִיר לִכְרַךְ אוֹ לְהֵפֶךְ, בְּגָלִיל (אֶחָד), אַף עַל פִּי שֶׁהִתְנָה עִמָּהּ לְהוֹצִיאָהּ מִגָּלִיל לִיהוּדָה (הָרַ"ן פֶּרֶק שְׁנֵי דַּיָּנֵי גְּזֵרוֹת, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה). אֲבָל הַנּוֹשֵׂא אִשָּׁה בְּאַחַת מֵהָאֲרָצוֹת, וְהוּא מֵאַנְשֵׁי אוֹתָהּ הָאֶרֶץ, אֵינוֹ יָכוֹל לְהוֹצִיאָהּ לְאֶרֶץ אַחֶרֶת, אֲבָל מוֹצִיאָהּ מִמְּדִינָה לִמְדִינָה וּמִכְּפָר לִכְפָר בְּאוֹתָם הָאֲרָצוֹת, וְאֵינוֹ יָכוֹל לְהוֹצִיאָהּ מִמְּדִינָה לִכְפָר וּמִכְּפָר לִמְדִינָה. הַגָּה: וְיֵשׁ אוֹמְרִים דְּאִם הָיוּ שְׁנֵיהֶם מֵאֶרֶץ אַחַת, וּנְשָׂאָהּ בְּאֶרֶץ אַחֶרֶת, הִיא יְכוֹלָה לָכֹף אוֹתוֹ לֵילֵךְ עִמָּהּ לְאַרְצָהּ, אֲפִלּוּ מִכְּפָר לִמְדִינָה אוֹ לְהֵפֶךְ (טוּר בְּשֵׁם רַבֵּנוּ תָּם). אֲבָל אִם שְׁנֵיהֶם מֵאֶרֶץ אַחַת וּנְשָׂאָהּ בְּאוֹתָהּ הָאֶרֶץ, אֵין אֶחָד מֵהֶם כּוֹפֶה לַשֵּׁנִי לְהוֹצִיאוֹ מִמְּדִינָה לִכְפָר אוֹ לְהֵפֶךְ; אֲבָל מִמְּדִינָה לִמְדִינָה אוֹ מִכְּפָר לִכְפָר, הָאִשָּׁה יְכוֹלָה לְהַכְרִיחוֹ שֶׁיֵּלֵךְ עִמָּהּ לִמְקוֹמָהּ, הוֹאִיל וְהֵם שָׁוִים (גַּם זֶה שָׁם). הָיָה דָּר עִמָּהּ בְּעִירוֹ וְלָא מִתְּדַר שָׁם, וְנָסַע עִמָּהּ לְעִירָהּ דֶּרֶךְ מִקְרֶה, וְלָא אִתְּדַר לֵיהּ, יָכוֹל לַחֲזֹר וּלְהוֹצִיאָהּ (רִיבָ"שׁ סִימָן פ"ח). יֵשׁ אוֹמְרִים אִם לֹא יוּכַל לְהַחֲיוֹת וּלְפַרְנֵס עַצְמוֹ, כּוֹפִין אִשְׁתּוֹ שֶׁתֵּלֵךְ עִמּוֹ לְמָקוֹם שֶׁיִּרְצֶה (תְּרוּמַת הַדֶּשֶׁן סִימָן רט"ו), וְיֵשׁ חוֹלְקִין (בֵּית יוֹסֵף וְכֵן מַשְׁמָע בָּרִיבָ"שׁ סִימָן פ"א). מִי שֶׁהוּא מִמְּדִינָה אַחַת וְיֵשׁ לוֹ שָׁם אִשָּׁה, וְנָשָׂא אַחֶרֶת בִּמְדִינָה אַחֶרֶת, צְרִיכָה לֵילֵךְ עִמּוֹ לְעִירוֹ, דְּוַדַּאי נְשָׂאָהּ לָשׁוּב לְבֵיתוֹ (בֵּית יוֹסֵף בְּשֵׁם הָרשב"ץ). וְעַיֵּן לְקַמָּן סִימָן קנ"ד סָעִיף ט', עוֹד מִדִּינִים אֵלּוּ:

1 There are three regions in the land of Israel distinguished one from the other for matters of marriage: Judea, the other side of the Jordan and the Galilee. And every settled area is its own land, for instance the land of Canaan, Egypt and Yemen which all have different languages (Muharam, siman 117). That if one is from one of these lands and he marries a woman from another land, we force her and she goes to his land, or she can be divorced without receiving her ketubah or the additional money, for he married her with this intent, even if he didn't make it explicit. But he cannot force her to go from a city to a smaller town or vice versa in the Galilee, even if he stipulated with her to go from the Galilee to Judea (Ran, ch. 2, dayane gezerot, and the same in all such cases). But if one marries a woman in one of the lands and he is from that land, he cannot force her to go with him to another land, but he can force her to go from one state to another state, or from one village to another village in the same land, but he can't force her to go from a state to a village or from a village to a state. Rema: There are those who say that if both were from the same land and he married her elsewhere she can force him to go with him to her land, even from a village to a state or vice versa (Tur in the name of Rabbenu Tam). But if both were from the same land and he married her elsewhere neither can force the other to go from a state to a village or vice versa. But from one state to another or one village to another, the wife can force him to go with her to her place since they are equal (ibid). If he lived with her in a city and he hadn't settled there and he went with her to her city by happenstance, and he didn't settle there, he can force her to go back (Ribash, siman 88). And there are those who say that if he can't make a living and provide for himself we force his wife to go with him where he wants (Terumat Hadeshen, siman 216). And there are those who disagree (Bet Yosef, and also Ribash, siman 81). One who is from one state and he has a wife there and he marries a woman from another state, she must go with him to his city, for he certainly married her in order for her to return to his home (Bet Yosef, in the name of the Rashbatz). See below 154, seif 9, more on these laws.

ב כְּשֶׁמּוֹצִיאָהּ מִמְּדִינָה לִמְדִינָה וּמִכְּפָר לִכְפָר בְּאוֹתָהּ הָאֶרֶץ, אֵינוֹ יָכוֹל לְהוֹצִיאָהּ, מִנָּוֶה יָפֶה לְנָוֶה הָרָע, וְלֹא מֵרָע לְיָפֶה; וְכֵן לֹא יוֹצִיאֶנָּה מִמָּקוֹם שֶׁרֻבָּן יִשְׂרָאֵל לְמָקוֹם שֶׁרֻבּוֹ עכו"ם. וּבְכָל מָקוֹם מוֹצִיאִין מִמָּקוֹם שֶׁרֻבּוֹ כּוּתִים לְמָקוֹם שֶׁרֻבּוֹ יִשְׂרָאֵל. הַגָּה: וְאֵינוֹ יָכוֹל לְהוֹצִיאָהּ מִמָּקוֹם שֶׁהַמּוֹשֵׁל טוֹב לְמָקוֹם שֶׁהַמּוֹשֵׁל רָע (הַגָּהוֹת מַיְמוֹנִי פֶּרֶק י"ג דְּאִשּׁוּת). כָּל מָקוֹם שֶׁיָּכוֹל לְהוֹצִיאָהּ מִמְּקוֹמָהּ, הַיְנוּ לְאַחַר שֶׁכְּנָסָהּ וּנְשָׂאָהּ; אֲבָל קֹדֶם נִשּׂוּאִין לֹא יָכוֹל לְהוֹצִיאָהּ וְצָרִיךְ לְכָנְסָהּ בִּמְקוֹמָהּ, אִם לֹא הִתְנָה בְּפֵרוּשׁ עִם הָאִשָּׁה; אֲבָל אִם הִתְנָה עִם אִמָּהּ, לָאו כְּלוּם הוּא. (רִיבָ"שׁ סִימָן קע"ז) מִיהוּ, אִם יֵשׁ אֲמַתְלָאוֹת וּטְעָמִים לִדְבָרָיו, הָאִשָּׁה צְרִיכָה לֵילֵךְ אַחֲרָיו (תְּשׁוּבַת מַיְמוֹנִי לְנָשִׁים סִימָן כ"ח):

2 When he brings her from province to province or from village to village, he may not take her from nice lodgings to bad or from bad to good. Also, he may not bring her from a place that is mostly Jews to a place that is mostly non-Jews. In any case, he may take her out of a place that is mostly non-Jews to a place that is mostly Jews. [ Rema: He is unable to take her from a place with a good government to a place with a bad government. Any place that he can take her from--this is after the marriage. If it is before the marriage, he is unable to take her and he needs to sustain her from her place unless it was stipulated beforehand. If it were stipulated beforehand, it is nothing [to take her]. How is this? If there are reasons for what he is doing, his wife must follow after him.

ג בַּמֶּה דְבָרִים אֲמוּרִים, מִחוּצָה לָאָרֶץ לְחוּצָה לָאָרֶץ, אוֹ מֵאֶרֶץ יִשְׂרָאֵל לְאֶרֶץ יִשְׂרָאֵל; אֲבָל מִחוּצָה לָאָרֶץ לְאֶרֶץ יִשְׂרָאֵל, כּוֹפִין אוֹתָהּ לַעֲלוֹת אֲפִלּוּ מִנָּוֶה יָפֶה לְנָוֶה הָרָע, וַאֲפִלּוּ מִמָּקוֹם שֶׁרֻבּוֹ יִשְׂרָאֵל לְמָקוֹם שֶׁרֻבּוֹ כּוּתִים. וְאֵין מוֹצִיאִין מֵאֶרֶץ יִשְׂרָאֵל לְחוּצָה לָאָרֶץ, וַאֲפִלּוּ מִנָּוֶה הָרָע לְנָוֶה הַטּוֹב, וַאֲפִלּוּ מִמָּקוֹם שֶׁרֻבּוֹ כּוּתִים לְמָקוֹם שֶׁרֻבּוֹ יִשְׂרָאֵל:

3 What is this talking about? When going from outside the land to outside the land, or from the land of Israel to the land of Israel. But from outside the land to the land of Israel, they force her to go up even if it is from a nice lodging to poor lodgings, even if it is to a place that has mostly Jews to a place that has mostly non-Jews. They do not take her from the land of Israel to outside the land even if it is from poor lodgings to nice lodgings and even if it is from a place that has mostly non-Jews to a place that has mostly Jews.

ד אָמַר הָאִישׁ לַעֲלוֹת לְאֶרֶץ יִשְׂרָאֵל, וְהִיא אֵינָהּ רוֹצָה, תֵּצֵא בְּלֹא כְּתֻבָּה. הַגָּה: אֲבָל נִכְסֵי מְלוֹג שֶׁלָּהּ, וְנִכְסֵי צֹאן בַּרְזֶל הַקַּיָּמִים, נוֹטֶלֶת; וְאִם אֵינָם קַיָּמִים, אִם הוּא הִפְסִידָן, נִכְסֵי צֹאן בַּרְזֶל אֵין צָרִיךְ לְשַׁלֵּם, וְנִכְסֵי מְלוֹג צָרִיךְ לְשַׁלֵּם. וְאִם נִגְנְבוּ אוֹ נֶאֶבְדוּ, נִכְסֵי מְלוֹג לֵית לָהּ, וְנִכְסֵי צֹאן בַּרְזֶל צָרִיךְ לְשַׁלֵּם (בַּמָּרְדְּכַי סוֹף כְּתֻבּוֹת בְּשֵׁם מוהר"ם). וְהָא דִּכְתֻבָּה אֵין לָהּ, דַּוְקָא שֶׁנִּשְׁאָר בְּאֶרֶץ יִשְׂרָאֵל, אֲבָל אִם הוּא חוֹזֵר לְסוֹף כַּמָּה שָׁנִים לְהִתְיַשֵּׁב בְּחוּצָה לָאָרֶץ, צָרִיךְ לְשַׁלֵּם לָהּ אוֹ לְיוֹרְשֶׁיהָ אַף הַכְּתֻבָּה (גַּם זֶה שָׁם). אָמְרָה הִיא לַעֲלוֹת, וְהוּא אֵינוֹ רוֹצֶה, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וְהוּא הַדִּין לְכָל מָקוֹם מֵאֶרֶץ יִשְׂרָאֵל לִירוּשָׁלַיִם. שֶׁהַכֹּל מַעֲלִין לְאֶרֶץ יִשְׂרָאֵל, וְאֵין הַכֹּל מוֹצִיאִין מִשָּׁם; הַכֹּל מַעֲלִין לִירוּשָׁלַיִם, וְאֵין הַכֹּל מוֹצִיאִין מִשָּׁם:

4 If he proposes to ascend to Eretz Yisrael and she does not want to, he must divorce her without her dower. Rema: But she keeps her milog assets, and takes extant tzon barzel assets; if they are no longer extant, then if he ruined them, he need not repay the tzon barzel assets, but must pay the milog assets. If they were stolen or lost, she has no claim on the milog assets, but he must repay the tzon barzel assets (Mordechai at the end of Ketubot, citing Maharam). Her forfeiture of the dower applies only as long ashe remains in Eretz Yisrael. However, if he returns to settle in the Diaspora after a a few years, he must pay the dower to her or her inheritors (ibid.). If she proposes ascending [to Eretz Yisrael] and he does not want to, he must divorce her and give her dower. The same applies for anyplace in Eretz Yisrael to Jerusalem. Anyone may initiate ascent to Eretz Yisrael, and no one may compel departure; anyone may initiate ascent to Jerusalem, and no one may compel departure.

ה יֵשׁ מִי שֶׁאוֹמֵר, דְּהָא דְּכוֹפִין לַעֲלוֹת לְאֶרֶץ יִשְׂרָאֵל, הַיְינוּ בִּדְאֶפְשָׁר בְּלֹא סַכָּנָה. הִלְכָּךְ, מִסוֹף הַמַּעֲרָב עַד נוֹא אָמוֹן אֵין כּוֹפִין לַעֲלוֹת, וּמִנּוֹא אָמוֹן וּלְמַעְלָה כּוֹפִין לַעֲלוֹת דֶּרֶךְ יַבָּשָׁה, וְגַם דֶּרֶךְ יָם בִּימוֹת הַחַמָּה, אִם אֵין שָׁם לִסְטִים:

5 There is one who says, that which we compel to go up to the land of Israel, that's when it's possible without danger. Therefore, from the end of the West until Noe Amon we don't compel to go up, and from Noe Amon and upwards, we compel to go up by the way of the dry land, and also the way of the sea during the "days of sun" (summer), if there are no robbers.

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