Talmud Yerushalmi
Yerushalmi Sotah 4:2 ירושלמי סוטה ד׳:ב׳
Part of: Chapter 4
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משנה: וְאֵילּוּ לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתוּבָּה. הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵיאָה הָאוֹמֶרֶת אֵינִי שׁוֹתָה וְאָמַר בַּעֲלָהּ אֵינִי מַשְׁקֶה וְשֶׁבַּעֲלָהּ בָּעֲלָהּ בַּדֶּרֶךְ נוֹטֶלֶת כְּתוּבָּה וְלֹא שׁוֹתָה. מֵתוּ בַּעֲלֵיהֶן עַד שֶׁלֹּא יִשְׁתּוּ בֵּית שַׁמַּי אוֹמְרִים נוֹטְלוֹת כְּתוּבָּה וְלֹא שׁוֹתוֹת וּבֵית הִלֵּל אוֹמְרִים לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתוּבָּה.
MISHNAH: The following cannot drink or collect their ketubah: One who says, I am impure for you, or one for whom came witnesses declaring her to be impure35They are divorced for adultery; in this case no ketubah money is due.; one who says “I will not drink”36She accepts the monetary penalty for adultery without admitting guilt.. But one whose husband refuses to make her drink, or whose husband copulated with her on the road, collects her ketubah but does not drink37In both cases the husband prevented her from clearing her name; he has to divorce her but must pay. Cf. Note 2.. About those whose husbands died before she would drink, the House of Shammai say, they collect the ketubah but do not drink14Since the verse requires the husband to bring his wife to the Temple, she can claim that it is not her fault that she could not cleanse herself., but the House of Hillel say, they neither drink not collect the ketubah38She cannot drink because she has no husband to bring her to the Temple. But having brought her problem on herself by having had a secret rendez-vous, the husband’s heirs can tell her to prove her claim to the ketubah money by proving her innocence, following the general principle of monetary claims הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה “the burden of proof is on the claimant” (Yerushalmi Sanhedrin3:9, fol. 21b; Babli Baba Qama 46b).
The reading here is that of all Yerushalmi sources and a number of Mishnah mss.; the reading of the Babli here is “either they drink or they do not collect their ketubah”, but the text is emended in the Babli, Yebamot 38b, to conform to the Yerushalmi reading..
MISHNAH: The following cannot drink or collect their ketubah: One who says, I am impure for you, or one for whom came witnesses declaring her to be impure35They are divorced for adultery; in this case no ketubah money is due.; one who says “I will not drink”36She accepts the monetary penalty for adultery without admitting guilt.. But one whose husband refuses to make her drink, or whose husband copulated with her on the road, collects her ketubah but does not drink37In both cases the husband prevented her from clearing her name; he has to divorce her but must pay. Cf. Note 2.. About those whose husbands died before she would drink, the House of Shammai say, they collect the ketubah but do not drink14Since the verse requires the husband to bring his wife to the Temple, she can claim that it is not her fault that she could not cleanse herself., but the House of Hillel say, they neither drink not collect the ketubah38She cannot drink because she has no husband to bring her to the Temple. But having brought her problem on herself by having had a secret rendez-vous, the husband’s heirs can tell her to prove her claim to the ketubah money by proving her innocence, following the general principle of monetary claims הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה “the burden of proof is on the claimant” (Yerushalmi Sanhedrin3:9, fol. 21b; Babli Baba Qama 46b).
The reading here is that of all Yerushalmi sources and a number of Mishnah mss.; the reading of the Babli here is “either they drink or they do not collect their ketubah”, but the text is emended in the Babli, Yebamot 38b, to conform to the Yerushalmi reading..
הלכה: אֵילּוּ לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתוּבָּה. הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ כול׳. אָמַר רִבִּי יֹאשִׁיָּה. סָח לִי זְעִירָא מִשּׁוּם אַנְשֵׁי יְרוּשָׁלֵם. שְׁלֹשָׁה הֵן שֶׁאִם בִּקְּשׁוּ לִמְחוֹל מוֹחֲלִין לָהֶן וְאֵילּוּ הֵן. סוֹטָה וּבֶן סוֹרֵר וּמוֹרֶה וְזָקֵן מַמְרָא כול׳.
HALAKHAH: “The following cannot drink or collect their ketubah: One who says, I am impure for you,” etc. Rebbi Joshia said, Ze‘ira told me in the name of the people of Jerusalem39In the Babli (25a, Sanhedrin88a): Ze‘ira the Jerusalemite.: In three cases, if they want to forgive, they may forgive. These are: The suspect wife40The Babli explains: The husband may repeal his declaration of jealousy; then there is no case. However, the Babli (25a) restricts this to the time before the wife had a secret rendez-vous whereas the Yerushalmi (Sanhedrin 8:6, fol. 26b) lets the husband rescind his action any time before the scroll was erased., the rebellious son41Described in Deut. 21:18–21; Sanhedrin Chapter 8., and the rebellious Elder42Deut. 17:8–12. The Babli in the name of “the colleagues in the South” and the Yerushalmi Sanhedrin 8:6 in the name of R. Jehudah ben Bathyra of Nisibis disagree in this case since the authority of the Supreme Court has to be upheld., etc.
HALAKHAH: “The following cannot drink or collect their ketubah: One who says, I am impure for you,” etc. Rebbi Joshia said, Ze‘ira told me in the name of the people of Jerusalem39In the Babli (25a, Sanhedrin88a): Ze‘ira the Jerusalemite.: In three cases, if they want to forgive, they may forgive. These are: The suspect wife40The Babli explains: The husband may repeal his declaration of jealousy; then there is no case. However, the Babli (25a) restricts this to the time before the wife had a secret rendez-vous whereas the Yerushalmi (Sanhedrin 8:6, fol. 26b) lets the husband rescind his action any time before the scroll was erased., the rebellious son41Described in Deut. 21:18–21; Sanhedrin Chapter 8., and the rebellious Elder42Deut. 17:8–12. The Babli in the name of “the colleagues in the South” and the Yerushalmi Sanhedrin 8:6 in the name of R. Jehudah ben Bathyra of Nisibis disagree in this case since the authority of the Supreme Court has to be upheld., etc.