4. If a man said, ‘This is my handwriting and that is my fellow’s hand¬ writing’, and the other says, ‘This is my handwriting and that is my fellow’s handwriting’, they may be believed. If one said, ‘This is my handwriting’, and another said, ‘This is my handwriting’, they must add to themselves another witness. So Rabbi. But the Sages say: They need not add to themselves another witness; but a man may be believed when he says, ‘This is my handwriting’.
5. If a woman said,1 ‘I have been married but am now divorced’, she may be believed, since the mouth that forbade is the mouth that permitted. But if there are witnesses [to say] that she was married and she says, ‘I am divorced’, she may not be believed. If she said, ‘I was taken captive yet I remain clean’, she may be believed, since the mouth that forbade is the mouth that permitted; but if there are witnesses [to say] that she was taken captive and she says, ‘Yet I remain clean’, she may not be believed. But if [such] witnesses come after that she is married she may not be put away.
6. If two women had been taken captive and one said, ‘I was taken captive yet I remain clean’, and the other said, ‘I was taken captive yet I remain clean’, they are not to be believed; but when they testify thus of each other they are to be believed.
7. So, too, if there were two men and one said, ‘I am a priest’, and the other said, ‘I am a priest’, they may not be believed; but when they testify thus of each other they may be believed.
8. R. Judah says: They may not admit any to the standing of a priest2 on the evidence of a single witness. R. Eleazar3 says: This applies only when there are some that protest; but when none protests they may admit any to the standing of a priest on the evidence of a single witness. Rabban Simeon b. Gamaliel in the name of R. Simeon the son of the Prefect4 says: They admit any to the standing of a priest on the evidence of a single witness.
9. If a woman was imprisoned by gentiles for an offence concerning property she is still permitted to her husband; but if it was for a capital offence she is forbidden to her husband. If a city was overcome by a besieging troop all women therein of priestly stock5 become ineligible [for marriage with a priest]; but if they had witnesses, even a bondman or a bondwoman, these may be believed. But none may be believed when he testifies of himself. R. Zechariah b. ha-Kazzab6 said: ‘By this Temple, her hand stirred not out of mine from the time the gentiles entered Jerusalem until they left it!’ They said to him: None may testify of himself.
10. These when they come of age may be believed when they testify of what they saw while they were yet minors: A man may be believed when he says, ‘This is my father’s handwriting’, or ‘This is my teacher’s hand¬ writing’, or ‘This is my brother’s handwriting’; ‘I remember that woman NN. that she left [her father’s house] in a litter and with hair unbound’,7 or ‘Such-a-one went out from the school to immerse himself to eat of Heave-offering’, or ‘He used to share with us at the threshing-floor’,8 or ♦ The second to the High Priest in rank. See Sot. 7’.
5 Or eligible for marriage with a priest.
6 'The Butcher’. See Sot. 51; Eduy. 8*. » See above, 2*.
* Cf. Yeb. IIs. Both statements are offered in evidence that he was of priestly stock.
248 THIRD DIVISION: NASHIM ‘This place is a Grave-area’,1 or ‘Thus far used we to come on the Sabbath’.2 But none may be believed when he says, ‘Such-a-one had a right of way in this place’, or ‘In this place such-a-one had the right of halting and holding lamentation’.3 3. 1. These are girls4 through whom5 a fine6 is incurred [by their seducer]: If a man has connexion with a girl that is a bastard, a Nethinah, or a Samaritan; or with a female proselyte, captive, or bondwoman that was redeemed, proselytized, or freed before the age of three years and a day; or with his sister or his father’s sister or his mother’s sister or his wife’s sister or his brother’s wife or his father’s brother’s wife or a menstruant — through them a fine is incurred. Although they [that so transgress] are liable to punishment by Extirpation7 they are not subject to any death penalty imposed by the court.
2. These are girls through whom no fine is incurred: If a man has con¬ nexion with a female proselyte, captive, or bondwoman that was redeemed, proselytized, or freed after the age of three years and a day (R. Judah says: If a female captive was redeemed she is still accounted virgin8 even if she was of age); if a man had connexion with his daughter or his daughter’s daughter or his son’s daughter or his wife’s daughter or her son’s daughter or her daughter’s daughter — through them no fine is incurred, because he [that so transgresses] forfeits his life, for his death is at the hands of the court;’ and he that forfeits his life pays no money, for it is written, If no damage befall he shall be surely fined.10 3. If a girl was betrothed and afterward divorced, R. Jose the Galilean says: Through her no fine is incurred. But R. Akiba says: A fine is incurred and the fine falls to her.1' 4. The seducer must pay on three counts and the violator on four. The seducer must pay [compensation for] indignity and [for] blemish and the [prescribed] fine; the violator adds thereto in that he must pay [compensa¬ tion for] the pain. Wherein does the violator differ from the seducer? The violator pays [compensation for] the pain and the seducer does not pay [compensation for] the pain; the violator must pay forthwith, but the seducer only if he puts her away; the violator must drink out of his earthen pot, but if the seducer is minded to put her away he may put her away.
5. How does he ‘drink out of his earthen pot’? [He must marry her] even if she was lame, even if she was blind, and even if she was afflicted with boils. But if she was found unchaste or was not fit to be taken in marriage by an Israelite he may not continue [his union] with her, for it is written, And she shall be to him for a wife11 — a wife that is fit for him.
6. If an orphan was betrothed and then divorced,13 R. Eleazar says: He that seduces her is exempt but he that violates her is culpable.
7. How much is the [compensation for] indignity? It is in accordance with [the condition of life of] him that inflicts and her that suffers the ♦ Heb. naaroth, such as are between the age of twelve and twelve and a half. After that age a woman counts as bogereth — past her girlhood.
5 Even though they are not eligible for marriage with Israelites (Kidd. 4').
6 Fifty shekels (Deut. 22“).
9 They are to be burnt (Sanh. 9'). 10 E*. 21**.
11 And not to her father. Herstatusis that of ‘an orphan in her father’s lifetime’. Yeb. 13*; Ned. ii“. 11 Deut. 22“. ** Some text* read, ‘was violated or seduced’.
indignity.1 [And the compensation for] blemish? She is looked upon as if she was a bondwoman that was to be sold: how much was she worth before? and how much is she worth now r2 The [prescribed] fine3 remains the same for all. Wherever a fixed sum is enjoined in the Law it remains the same for all.
8. Wherever there is right of sale no fine is incurred, and wherever no fine is incurred there is no right of sale. She that is a minor4 is subject to right of sale5 and no fine is incurred through her;6 but through a girl [that is of age]7 a fine is incurred and she is not subject to right of sale. If she is past her girlhood8 she is not subject to right of sale nor can a fine be in¬ curred through her.
9. If a man said, ‘I have seduced the daughter of such-a-one’, he must pay [compensation for] indignity and blemish on his own admission, but he does not pay the [prescribed] fine. If a man said, ‘I have stolen’,6 he must repay the value on his own admission, but he does not make double10 or fourfold or fivefold restitution.11 [If he said,] ‘My ox has killed such-a- one', or ’the ox of such-a-one’, he must make restitution on his own admission. [If he said,] ‘Mv ox has killed the bondman12 of such-a-one’, he does not make restitution on his own admission. This is the general rule: whosoever must pay more than the cost of damage done does not pay on his own admission.
4. 1. If a girl13 was seduced, [compensation for] indignity and blemish and the [prescribed] fine fall to her father; and also [compensation for] pain because of a girl that was violated. If she gained her suit before her father was dead the dues fall to her father; if her father was dead they fall to the brothers; if her father died before she gained her suit they fall to her.14 If she gained her suit before she passed her girlhood they fall to her father; if her father was dead they fall to the brothers; if she passed her girlhood before she gained her suit, they fall to her. R. Simeon says: If she passed her girlhood1 5 before she could collect the dues they fall to her. But the work of her hands or aught found by her,16 even if she had not collected the dues and her father died, these fall to the brothers.17 2. If a man gave his daughter18 in betrothal and she was divorced, or if he gave her in betrothal and she was left a widow, her Ketubah falls to him. If he gave her in marriage and she was divorced, or if he gave her in marriage and she was left a widow, her Ketubah falls to her. R. Judah says: In the former case16 it falls to the father. They said to him: After her father has given her in marriage he has no claim on her.
3. If the daughter of a female proselyte became a proselyte with her and committed fornication,20 she [is liable to death] by strangling;21 to her does * Cf. Arak. 3*. 1 Cf. B.K. 8*. J The fifty shekels enjoined in Deut. 22*.
4 Less than twelve years old.
* Her father may sell her as a slave. 4 By her violator or seducer.
7 Heb. naarah, aged twelve to twelve and a half.
* Heb. bogereth, more than twelve and a half.
4 Some texts add: 'and killed or sold’. See B.K. 71®.,# Ex. 22*.
11 Ex. 221. 11 For which he is liable to a fine of thirty shekels (Ex. 2t’*).
11 Aged twetve to twelve and a half.
14 Variant: 'R. Simeon says, If her father died before she could collect the dues they fall to her’. Variant: ‘If her father died'. 16 Cf. B.M. 1*.
17 Who must provide her with maintenance. *8 Not yet twelve and a half years old. 14 Divorce after marriage of one under twelve years and a half.
20 While betrothed to another and still a naarah.
11 And not (Deut. 22u) by stoning, since she was not bom ‘in Israel’.
250 THIRD DIVISION: NASHIM not apply to the door of her father's house1 or ‘the hundred selas'.2 But if she was conceived while her mother was yet a gentile and born after her mother became a proselyte, she [is liable to death] by stoning; to her does not apply to the door of her father's house, or ‘the hundred selas’. But if she was both conceived and born after her mother became a proselyte, she is regarded as a daughter of Israel in every respect. If she has a ‘father’ but no ‘door of her father’s house’, or if she has a ‘door of her father’s house’ but no ‘father’ — in either case she [is yet liable to death] by stoning, [for the law of] the door of her father's house is only enjoined as a religious duty [in addition to stoning].
4. The father has control over his daughter3 as touching her betrothal4 whether it is effected by money, by writ, or by intercourse [whereby betrothal is effected]; and he has the right to aught found by her and to the work of her hands,5 and [the right] to set aside her vows,6 and he receives her bill of divorce; but he has not the use of her property7 during her lifetime. When she is married the husband exceeds the father in that he has the use of her property during her lifetime; and he is liable for her maintenance and for her ransom8 and for her burial. R. Judah says: Even the poorest in Israel should hire not less than two flutes and one wailing woman.
5. She continues within the control of the father until she enters into the control of the husband at marriage. If the father delivered her to the agents of the husband, she is deemed within the control of the husband; but if the father went with the agents of the husband or if the agents of the father went with the agents of the husband, she is deemed within the control of the father; but if the agents of the father delivered her to the agents of the husband, she is deemed within the control of the husband.
6. The father is not liable for his daughter’s maintenance. R. Eleazar b. Azariah thus expounded it9 before the Sages in the vineyard at Jabneh: ‘The sons inherit and the daughters receive maintenance’ — but like as the sons inherit only after the death of their father so the daughters receive maintenance only after the death of their father.
7. If the husband had not written out a Ketubah for his wife, she may still claim 200 denars if she was a virgin [at marriage] or one mina if she was a widow, since that is a condition enjoined by the court. If he assigned her a field worth one mina instead of 200 zuz, and did not write10 ‘All my goods are surety for thy Ketubah’, he is still liable [for the payment of the whole 200 zuz], since that is a condition enjoined by the court.
8. If he had not written for her, ‘If thou art taken captive I will redeem thee and take thee again as my wife’, or, if she was the wife of a priest, ‘[I will redeem thee and] will bring thee back to thine own city’,” he is still liable [so to do] since that is a condition enjoined by the court.
9. If she was taken captive he must ransom her; and if he said, ‘Lo, here is her bill of divorce and her Ketubah: let her ransom herself’, he has not 1 Deut. 22*'. 2 If she was wrongfully accused (Deut. 22'*).
2 Not yet twelve and a half years old. 4 See Kidd. i1.
s As he has the right to sell her so he has the right to her labour.
6 Num. 30s' l*. 7 Which she has inherited from e.g. her mother.
8 If she was captured.
9 The quotation, from the KeruWi-scroll formula, is expounded as though it was a scriptural passage (cf. Shek. 6*). See Ket. 13s; B.B. 91.
10 The 'conditions’ in the following paragraphs are quoted in Aramaic.
11 Since, by being taken captive, she becomes unlit to remain his, a priest’s, wife; and SO must return to her father’s house.
the right [so to do]. If she received injury he is liable for her healing; but if he said, ‘Lo, here is her bill of divorce and her Ketubah'. let her heal herself’, he has the right [so to do].
10. If he had not written for her, ‘Male children which thou shalt have by me shall inherit thy Ketubah besides the portion which they receive with their brethren’, he is still liable [thereto], since this is a condition enjoined by the court.
ix. [If he had not written for her,] ‘Female children which thou shalt have by me shall dwell in my house and receive maintenance from my goods until they marry husbands’, he is still liable [thereto], since this is a condi¬ tion enjoined by the court.
12. [If he had not written for her], ‘Thou shalt dwell in my house and receive maintenance from my goods so long as thou remainest a widow in my house’, he is still liable [thereto], since this is a condition enjoined by the court. Thus used the people of Jerusalem to write; and the people of Galilee used to write after the same fashion as the people of Jerusalem. But the people of Judea used to write, ‘...until such time as the heirs are minded to give thee thy Ketubah'; therefore if the heirs were so minded they could pay her her Ketubah and let her go.
5. 1. Although they have said:1 ‘The Ketubah of a virgin is 200 denars and of a widow one mina', if a man is minded to add thereto, even a hundred minas, he may do so. If she was left a widow or was divorced, whether after betrothal or after wedlock, she may lay claim to the whole. F. Eleazar b. Azariah says: If after wedlock, she may lay claim to the whole; but if after betrothal [only], a virgin may lay claim but to 200 denars and a widow to one mina, since he assigned her [the whole] only on the condition that he married her. R. Judah says: If he was so minded a man may write out a bond for 200 denars for a virgin while she writes, ‘ I have [already] received from thee one mina'\ [and he may write out a bond for] one mina for a widow, while she writes, ‘I have [already] received from thee 50 zuz'. R. Meir says: If they assign less than 200 zuz for a virgin or less than one mina for a widow, such is accounted fornication.
2. After the husband has demanded her, a virgin is granted twelve months wherein to provide for herself; and like as [such time] is granted to the woman so is it granted to the man to provide for himself. And a widow [is granted] thirty days. If after such time they have not married, the woman may eat from his goods, and eat of Heave-offering [if he is a priest]. R. Tarfon says: They may give her all her food of Heave-offering. R. Akiba says: One half common food and one half Heave-offering.
3. The levir2 [that is a priest] may not give Heave-offering [to his deceased brother’s wife] to eat. If she had lived six months with her husband and six months [awaiting marriage] with the levir, or even if she lived the whole [twelve months] with her husband less one day [awaiting marriage] with the levir, or the whole [twelve months] awaiting marriage with the levir less one day lived with her husband, she may not eat of Heave-offering. So3 was it enjoined in the First Mishnah;4 but after them * The anonymous ruling in the second sentence of par. 2 above.
4 See Naz. 6l; Gitt. s'; Sanh. 3'; Eduy. 7*. It may refer either to a complete compilation of tradition, like the extant Mishnah of R. Judah the Patriarch, or it may be rendered ‘an earlier Mishnah (or teaching)’ and refer to a previously accepted ruling on the present point alone.
252 THIRD DIVISION: NASHIM the court taught: The woman may not eat of Heave-offering until after she has entered the bride-chamber.
4. If a man dedicated his wife’s handiwork1 to the Temple, [neverthe¬ less] she has the right of maintenance while she labours; [but if he had dedicated] the surplus2 [only], R. Meir says: It is [validly] dedicated. But R. Johanan the Sandal-maker says: It is not validly dedicated.
5. These are works which the wife must perform for her husband: grinding flour and baking bread and washing clothes and cooking food and giving suck to her child and making ready his bed and working in wool. If she brought him in one bondwoman she need not grind or bake or wash; if two, she need not cook or give her child suck; if three, she need not make ready his bed or work in wool; if four, she may sit [all the day] in a chair. R. Eliezer says: Even if she brought him in a hundred bondwomen he should compel her to work in wool, for idleness leads to unchastity. Rabban Simeon b. Gamaliel says: Moreover if a man put his wife under a vow to do no work he should put her away and give her her Ketubah, for idleness leads to lowness of spirit.
6. If a man3 vowed to have no intercourse with his wife, the School of Shammai say: [She may consent] for two weeks. And the School of Hillel say: For one week [only]. Disciples [of the Sages] may continue absent for thirty days against the will [of their wives] while they occupy them¬ selves in the study of the Law; and labourers for one week. The duty of marriage enjoined in the Law4 is: every day for them that are unoccupied; twice a week for labourers; once a week for ass-drivers; once every thirty days for camel-drivers; and once every six months for sailors. So R. Eliezer.
7. If a woman will not consent5 to her husband he may reduce her Ketubah by seven denars for every week. R. Judah says: Seven tropaics.6 For how long7 may he reduce it? [For a time] corresponding to the sum of her Ketubah. R. Jose says: He may go on reducing it continually, that if perchance an inheritance falls to her from elsewhere he may claim it from her. So, too, if a husband will not consent to his wife, her Ketubah may be increased by three denars a week. R. Judah says: Three tropaics.
8. If a husband maintained his wife at the hands of a third person, he may not grant her less than two kabs 8 of wheat or four kabs of barley [every week]. R. Jose said: Only R. Ishmael provided her with barley [at such an estimation] because he lived near Edom.9 He must also give her half a kab of pulse and half a log10 of oil and a kab of dried figs or a mina11 of fig-cake; and if he has none of these he must provide her with other produce in their stead. He must also give her a bed and a bed-cover and if he has no bed-cover he must give her a rush mat. He must also give her a cap for her head and a girdle for her loins, and shoes at each of the [three] Feasts,12 and clothing to the value of 50 zuz every year. They may not give her new clothes for summer or worn-out clothes for winter; but he should 1 See below, par. 9.
* Her work that she may do in excess of the equivalent of the cost of her maintenance. According to the Gemara(58b)the Mishnah here treats of dedicating the surplus after her death. It is not a valid dedication since none can dedicate what is not yet in existence.
7 Some texts read: ‘Up to what sum’. * App. II, D.
9 Where barley was more plentiful than wheat. Cf. Peah 8s.
1* Passover, Pentecost, and Tabfcrnacles.
give her clothes to the value of 50 zuz for winter, and she may clothe her¬ self with the rags thereof in the summer time; and the discarded garments belong to her.
9. He must give her’ a silver maah 2 for her needs, and she should eat with him on the night of every Sabbath. If he does not give her a silver maah for her needs, what she earns by her own work shall belong to herself. And how much work must she do for him? She must spin for him five selas'* weight of warp in Judea (which is ten selas in Galilee)4 or ten selas' weight of woof (which is twenty selas in Galilee); but if she was suckling a child they should lessen her handiwork and increase her maintenance. This applies to the poorest in Israel; but with folk of the better sort all should be according to the honour due to him.
6. 1. Aught found by a wife and the work of her hands belong to her husband, and during her lifetime he has the use of her inheritance. [If she received compensation for] indignity and blemish, it falls to her.5 R. Judah b. Bathvra says: If it was done to a hidden part [in her body] two-thirds [of the compensation] falls to her and one-third to him; if in a manifest part two-thirds falls to him and one-third to her. His share is given him forthwith; but with hers land is bought and he has the use of it.
2. If a man undertook to give money to his son-in-law and his son-in- law died, [and the levir claimed the money],6 the Sages have said: He may say, ‘It was to thy brother that I was minded to give it: I wish not to give it to thee’.
3. If the woman undertook to bring in to her husband one thousand denars, over against this he must assign to her [as her Ketubah] fifteen minas,7 but over against goods [which she undertakes to bring in], esti¬ mated to be of a certain value, he rates it at one-fifth less.8 If [she would have inscribed in her Ketubah\ ‘goods estimated at one mina', and they are [in truth found to be] worth one mina, he can only claim the one mina.9 [If she would have inscribed in her Ketubah ] ‘goods estimated at one mina ' she must bring him in [goods worth] thirty-one selas and one denar;10 [and if] ‘four hundred denars' she must bring him in [goods worth] five hundred denars. What the bridegroom assigns he, too, rates at one-fifth less [its estimated worth].
4. If she undertook to bring him in ready money," one silver sela shall count as six denars.' 2 The bridegroom undertakes to give her ten denars as pin-money13 for every mina [that she brings in]. Rabban Simeon b. Gamaliel says: In all things they should follow local custom.
5. If a man gave his daughter in marriage without prescribed conditions, he may not assign to her less than fifty zuz. If he made it a condition that the bridegroom should take her in naked, the bridegroom may not say, ‘After I have taken her into my house I will clothe her with clothing of mine’, but he must clothe her while she is yet in her father’s house. So, too, if an orphan was given in marriage she shall be assigned not less than ■ Weekly. - App. II, A. J App. II, B.
* Cf. Hull. ii’. The Galilean selas was only half the weight of the Judean selas.
7 1,500 denars. It is rated 50 per cent, higher, since he has the use of the money for his own profit. This does not count as usury since it is a condition that he inherits it at her death. * Since they may have been over-assessed in her honour.
» And not a mina and a quarter’s worth of goods which he can write down by one-fifth.
'* One mina and a quarter. App. II, A. " Variant: ‘selas’.
11 Instead of four. ** Lit. ‘lor the basket’.
254 THIRD DIVISION: NASHIM fifty zuz; if there was [more] in the poor-funds they should provide for her according to the honour due to her.
6. If an orphan was given in marriage by her mother or her brothers with her consent, and they assigned to her as her portion a hundred zuz or fifty, when she comes of age she may exact from them what should right¬ fully1 have been given to her. R. Judah says: If a man had given his first daughter in marriage, the second should be given the like of what he gave to the first. But the Sages say: Sometimes a man is poor and becomes rich, or is rich and becomes poor: so, rather, they should estimate the value of their goods and give accordingly.
7. If a man deposited money for his daughter with a third person2 but she says, ‘I trust my [betrothed] husband’, 5 the third person must still perform that with which he was charged. So R. Meir. R. Jose says: If it was but a field [that was already bought for her] and she wished to sell it, it must be deemed sold from such time.4 This applies to a woman that is of age; but as for her that is still a minor, the act of a minor remains void.
7. 1. If a man vowed that his wife should derive no benefit from him [and the vow was] for thirty days, he must suffer a guardian to be set up; if for longer, he must put her away and giver her her Ketubah. R. Judah says: If he was an Israelite5 [and the vow was for] one month, he may keep her as his wife, but if for two months he must put her away and give her her Ketubah. If she was the wife of a priest6 [and the vow was for] two months, he may keep her as his wife, but if for three he must put her away and give her her Ketubah.
2. If a man vowed to abstain from his wife should she taste a certain fruit, he must put her away and give her her Ketubah. R. Judah says: If he was an Israelite [and the vow was for] one day, he may keep her as his wife, but if for two days, he must put her away and give her her Ketubah; if she was the wife of a priest [and the vow was for] two days, he may keep her as his wife, but if for three days, he must put her away and give her her Ketubah.
3. If a man vowed to abstain from his wife should she put on a certain kind of adornment he must put her away and give her her Ketubah. R. Jose says: [This applies to] poor women if he enjoined no set time, and to rich women [if the vow was for] thirty days.
4. If a man vowed to abstain from his wife should she go to her father’s house, and he lived with her in the same town, [if the vow was for] one month, he may keep her as his wife, but if for two, he must put her away and give her her Ketubah; if he lived in another town [and the vow was for] one Feast,7 he may keep her as his wife, but if for three [Feasts], he he must put her away and give her her Ketubah.
5. If a man vowed to abstain from his wife should she go to a house of mourning or a house of feasting,8 he must put her away and give her her Ketubah, because he has closed [all doors] against her. But if he urged [in 1 One-tenth of the estate.
1 To buy for her a field, or to be given her as dowry after his death.
3 ‘So give him the trust-money.’
4 Since it was within her control. The money is then at her own disposal.
5 i.e. not a priest. 6 And unable to marry him again after divorce (Lev. 217).
7 i.e. until the next of the three Feasts — Passover, Pentecost, or Tabernacles.
* Usually in the sense of ‘wedding-feast’.
favour of the vow] ‘a certain other matter’,' this is permitted. If he said to her2 4...only on condition that thou say to such-a-one what thou hast said to me’, or ‘what I have said to thee’,1 or ‘that thou draw water and empty it on a dungheap’, he must put her away and give her her Ketubah.
6. These are they that are put away without their Ketubah: a wife that transgresses the Law of Moses and Jewish custom. What [conduct is such that transgresses] the Law of Moses? If she gives her husband untithed food,4 or has connexion with him in her uncleanness,5 or does not set apart Dough -offering, 6 or utters a vow and does not fulfil it.7 And what [conduct is such that transgresses] Jewish custom? If she goes out with her hair unbound, or spins in the street, or speaks with any man. Abba Saul says: Also if she curses his parents in his presence. R. Tarfon says: Also [if she is] a scolding woman.8 And who is deemed a scolding woman r Whosoever speaks inside her house so that her neighbours hear her voice.