Yerushalmi Ketubot 4:10 ירושלמי כתובות ד׳:י׳

MISHNAH: If he did not write her “if you are kidnapped I shall ransom you and bring you back as my wife,” or for Cohens’ wives “I shall return you to your country²¹⁹Since she is forbidden to him as a probably rape victim, he has to divorce her and pay her ketubah in addition to the ransom he paid for her.,” he is obligated,²²⁰Even if the ransom will exceed the value of her ketubah. for this is a stipulation enforced by the court.
If she was kidnapped he is obligated to ransom her. If he said, here is her divorce document and her ketubah, let her redeem herself; he is not allowed to do that²²¹He is not allowed (a) to cap possible ransom by the value of the ketubah and (b) to deduct the amount of the ransom from her ketubah.. If she was smitten²²²If she became sick., he is obligated to heal her. If he said, here is her divorce document and her ketubah, let her redeem²²³This probably is a scribal error. In all other mss. (Babli and independent Mishnah mss.): תְּרַפֶּה “let her heal herself.” herself; he is allowed to do that²²⁴The explanation given for the rule is in Tosephta 4:5, that ongoing medical expenses are part of the upkeep promised in the ketubah. This means, as explained in the Halakhah, that medical costs which can be determined beforehand are not part of the husband’s obligation but ongoing costs for chronic conditions are to be paid by the husband just like ongoing costs for food are his responsibility..

HALAKHAH: “If he did not write her “if you are kidnapped I shall ransom you,” etc. “If she was kidnapped he is obligated to ransom her,” etc. It was stated²²⁵Tosephta 4:5.: If a sister-in-law²²⁶The widow of childless man who waits to be married in levirate. The Babli, 52a, reports the same rule for any widow. was kidnapped, the heirs do not have to ransom her. Rebbi²²⁷This should be “Rav”. Ḥiyya bar Ashi in the name of Rav: Not only if she was kidnapped when her husband was still alive but even if she was kidnapped after the husband’s death, the heirs do not have to ransom her. Rebbi Ḥiyya bar Aḥa²²⁸This name does not appear otherwise in the Talmudim. In the Babli, Rav reports his argument in the name of his uncle, the elder Rabbi Ḥiyya (bar Abba bar Aḥa Karsala).: The Mishnah supports Rav: “And bring you back as wife;” there is no “wife”.

“For Cohens’ wives ‘I shall return you to your country.’” Does this mean, exactly to her country? To a civilized place.²²⁹To a Jewish community where he pays her the ketubah and where she can find a new husband.

²³¹This paragraph refers to the statement about medical costs. Rabban Simeon ben Gamliel stated²³²Tosephta 4:5; Babli, 52b.: For any hurt which has a fixed medical fee, she is healed from her ketubah. If it does not have a fixed medical fee, she is healed from the estate²³³If she is a widow who preferred to be sustained by the estate instead of collecting her ketrubah in cash.. As the following: A woman came to Rebbi Joḥanan. He asked her: Did your doctor give a fixed price? She said, no²³⁴He told her to insist the doctor be paid for each visit, not to give the treatment on an all-inclusive fixed price. In Baba Batra 9:6, 17a 1. 20, the woman is identified as a relative of R. Simeon ben Abba. In the Babli, 52b, R. Joḥanan is reported to have sided with the heirs, telling them to get an all-inclusive price from the doctor.. Did not Rebbi Ḥaggai say in the name of Rebbi Joshua ben Levi: “Do not turn yourself into an pleader²³⁵Mishnah Abot 1:8. It is unethical for a judge to dispense legal advice.,” that one shall not disclose the judgment to a party? He knew her to be honest²³⁶She would not change her behavior based on the information received from him..