Study Ketubot folio 75A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
“And the children of Israel did not smite them, for the princes of the assembly had sworn to them” (Joshua 9:18), and since this oath was uttered in the presence of many people, it could not be rescinded, although it was undertaken in error because the Gibeonites had deceived the people of Israel. T
The Mishnah teaches: R' Meir says: In the case of any vow that requires investigation by a halakhic authority, he may not remarry her. R' Elazar says: They prohibited remarrying a woman who was bound by a vow that requires investigation by a halakhic authority only due to a vow that does not requir
Returning to the earlier discussion, Rava said a different explanation of the baraita that rules that if she went to a halakhic authority who dissolved her vow she is nevertheless not betrothed: Here we are dealing with an important woman, i.e., a woman from an important family. The husband does no
The Talmud raises a difficulty: If so, consider the latter clause of the baraita, which teaches: But if he betroths her on condition that there are no vows incumbent upon him or that he has no blemishes, and he does have vows or blemishes, but then he goes to a halakhic authority and he dissolves h
The Talmud answers: There is a difference between a man and a woman in this regard, for it is amenable to her to be with any man, flawed though he may be, as taught by Reish Lakish: As Reish Lakish said that women say: It is better to dwell together as two [tan du] than to dwell alone as if a widow.