Talmud su Deuteronomio 13:7

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..

Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai²⁴⁶So also in Soṭah 1:1, Note 38. In the Babli 80b, R. Joḥanan in the name of R. Ismael, in Sanhedrin 21b, Avodah zarah 36b, in the name of R. Simeon ben Yoṣadaq. The latter attribution probably is the correct one; in these two quotes also the verse correctly is called “a hint”, not a proof.: “If your brother, your mother’s son, or your son, or your daughter incites you²⁴⁷Deut. 13:7. As usual, the reference is to the part of the verse not quoted; in this case that the inciting happens “in secret”.”. “Your mother in secret,” “your daughter in secret.” A man can be alone with his mother and live with her²⁴⁸In a one-room apartment., with his daughter and live with her, with his sister and does not live with her, and sleep with them with their skins touching. Rebbi Ḥalaphta ben Shaul stated: The daughter with her father up to the age of three years and one day²⁴⁹The day she becomes nubile.; the son with his mother up to the age of nine years and one day²⁵⁰Before that day, his sex act has no legal consequences (Mishnah Yebamot 10:6).. If they get older, each one sleeps in his own clothing. It was stated²⁵¹Similar statements are in Berakhot 24a.: If two people sleep in the same bed, each one covers himself with his own garment and recites {the Šema‘]²⁵²Which, as a holy text, it is forbidden to recite in the presence of nudity.; if his son or daughter were small it is permitted. There, they say: A man with his wife is permitted²⁵³Even if both are naked under the same bedsheet, since “his wife is part of his body” (Babli Berakhot 24a).. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: A man with his wife is problematic²⁵⁴Even if his wife is part of his body, he could recite the Šema‘ while lying close to her only if she would not represent a sexual attraction to him. This is not a desirable situation..