וַיֵּ֗לֶךְ וַֽיַּעֲבֹד֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַיִּשְׁתַּ֖חוּ לָהֶ֑ם וְלַשֶּׁ֣מֶשׁ ׀ א֣וֹ לַיָּרֵ֗חַ א֛וֹ לְכָל־צְבָ֥א הַשָּׁמַ֖יִם אֲשֶׁ֥ר לֹא־צִוִּֽיתִי׃
lalu ia pergi dan beribadah kepada allah lain serta sujud menyembah kepada mereka, dan kepada matahari, atau bulan, atau segenap tentara langit, hal yang tidak Kuperintahkan,
Jerusalem Talmud Sotah
They answered on the words of Rebbi Yose ben Jehudah: If so, there is no end to it. If he is believed, he declares his jealousy (before two) [by himself]32The text (in parentheses) is an obvious error but it appears also in the Rome ms. The translation [in brackets] is a conjectured emendation.
The problem is that according to R. Yose ben R. Jehudah’s version, the husband may state that he had declared his jealousy without the wife having a possibility of disproving his claim. He may then plant witnesses and trick her into being alone with another man in order to divorce her without payment., brings witnesses that she was in a secluded place and disables her from receiving the ketubah33The marriage contract specifying the monetary obligations of the husband towards his wife and her children. The same argument is given in the Babli, 2b.. Rebbi Yose said, what business did she have in a secluded place34Being alone with another man is misbehaving. It is stated in Mishnah Qiddushin 4:12 that a woman, other than his mother or daughter, may not be alone with man to whom she is not married (unless the latter’s wife is close by). Why should the husband not be able to divorce her through her fault?? But it refers to the statement in the Mishnah35The Mishnah’s version of R. Eliezer’s position. In R. Yose ben R. Jehudah’s version, at least the fact of the wife’s misbehavior must be established in court by two witnesses subject to cross-examination. But in the Mishnah’s version, two witnesses are needed only to certify the relatively minor fact of the declaration of jealousy but after that, the husband can deprive the wife of her ketubah money simply by stating that she misbehaved. This contradicts all rules of procedure in civil cases. The same argument is given in the Babli, 2b.. Is he believed to declare formally his jealousy and then say that she was in a secluded place and disable her from receiving her ketubah? Rebbi Mana said, even for that other Tanna36R. Yose ben R. Jehudah. it is [a] valid [objection], following him who says that he may declare his jealousy in respect to her father or her son. Is he believed to declare his jealousy with respect to her father and her son, can he then bring witnesses that she was in a secluded place with them and disable her from receiving her ketubah? If you ask, what business did she have in a secluded place? The Torah permitted her to be in a secluded place, since Rebbi Joḥanan said in the name of Rebbi Simeon ben Ioḥai, it is written37Deut. 13:7. The verse mentions maternal halfbrother, son, daughter, and wife, as persons who may be in a hidden place with him. In the Babli Qiddushin 80b, R. Joḥanan is quoted in the name of R. Ismael, in Sanhedrin 21b and Avodah Zarah 36b in the name of R. Joḥanan’s teacher R. Simeon ben Yehoṣadaq.: “If your brother, your mother’s son, incites you, etc.,” Your daughter, in secret; your mother, in secret; a man may be alone with his mother and dwell with her38This is not explicit in the verse but is inferred from the involved description of “your brother, your mother’s son”; it is spelled out in the Babli, loc. cit., with his daughter and dwell with her, with his sister but may not dwell with her39She is not mentioned in the verse..
The problem is that according to R. Yose ben R. Jehudah’s version, the husband may state that he had declared his jealousy without the wife having a possibility of disproving his claim. He may then plant witnesses and trick her into being alone with another man in order to divorce her without payment., brings witnesses that she was in a secluded place and disables her from receiving the ketubah33The marriage contract specifying the monetary obligations of the husband towards his wife and her children. The same argument is given in the Babli, 2b.. Rebbi Yose said, what business did she have in a secluded place34Being alone with another man is misbehaving. It is stated in Mishnah Qiddushin 4:12 that a woman, other than his mother or daughter, may not be alone with man to whom she is not married (unless the latter’s wife is close by). Why should the husband not be able to divorce her through her fault?? But it refers to the statement in the Mishnah35The Mishnah’s version of R. Eliezer’s position. In R. Yose ben R. Jehudah’s version, at least the fact of the wife’s misbehavior must be established in court by two witnesses subject to cross-examination. But in the Mishnah’s version, two witnesses are needed only to certify the relatively minor fact of the declaration of jealousy but after that, the husband can deprive the wife of her ketubah money simply by stating that she misbehaved. This contradicts all rules of procedure in civil cases. The same argument is given in the Babli, 2b.. Is he believed to declare formally his jealousy and then say that she was in a secluded place and disable her from receiving her ketubah? Rebbi Mana said, even for that other Tanna36R. Yose ben R. Jehudah. it is [a] valid [objection], following him who says that he may declare his jealousy in respect to her father or her son. Is he believed to declare his jealousy with respect to her father and her son, can he then bring witnesses that she was in a secluded place with them and disable her from receiving her ketubah? If you ask, what business did she have in a secluded place? The Torah permitted her to be in a secluded place, since Rebbi Joḥanan said in the name of Rebbi Simeon ben Ioḥai, it is written37Deut. 13:7. The verse mentions maternal halfbrother, son, daughter, and wife, as persons who may be in a hidden place with him. In the Babli Qiddushin 80b, R. Joḥanan is quoted in the name of R. Ismael, in Sanhedrin 21b and Avodah Zarah 36b in the name of R. Joḥanan’s teacher R. Simeon ben Yehoṣadaq.: “If your brother, your mother’s son, incites you, etc.,” Your daughter, in secret; your mother, in secret; a man may be alone with his mother and dwell with her38This is not explicit in the verse but is inferred from the involved description of “your brother, your mother’s son”; it is spelled out in the Babli, loc. cit., with his daughter and dwell with her, with his sister but may not dwell with her39She is not mentioned in the verse..