Talmud do Liczb 5:29

MISHNAH: A preliminarily married woman¹Cf. Demai 4, Note 19. or one who waits for her brother-in-law²Her husband died childless; she waits to be married by her brother-in-law. In the meantime, the brother-in-law declared his jealousy and brought witnesses that she had an illicit rendezvous. While a woman waiting for her brother-in-law is unable to marry outside the family without ḥalîṣah, her infidelity in her widowhood is not criminal adultery (cf. Yebamot, Chapter 2, Note 6). Nevertheless, if a brother-in-law “bespoke” her, she is as if preliminarily married to him and if she violates his demand that she not be with a suspected paramour, he cannot marry her unless she is cleared by the Soṭah ritual. Since this is impossible and she has brought the situation on herself by her action, she has to receive ḥalîṣah, be divorced, and cannot claim her ketubah money. neither drinks nor collects her ketubah, since it is said³Num. 5:29. “Under her husband” is only a wife living with her husband. In Sifry Num. 20 (differently in Babli 24a, attributed to the same authors) there is a discussion on which woman is considered living with her husband.: “.. who will deviate from under her husband,” which excludes a preliminarily married woman and one who waits for her brother-in-law.
A widow [married to] a High Priest⁴Lev. 21:14., a divorcee⁵Lev. 21:7. or one who received ḥalîṣah⁶She is a divorcee by rabbinic standards; cf. Mishnah Yebamot 2:4. to a common priest, a female bastard⁷Cf. Yebamot Chapter 1, Note 176. or a Gibeoness⁸Cf. Yebamot Chapter 2, Note 72. to an Israel, or an Israel woman married to a bastard or a Gibeonite, neither drinks nor collects her ketubah⁹The Halakhah leaves open the possibility that this latter rule may be a rabbinic decree..

“The teaching about jealousies¹⁸⁸Num. 5:29. The text seems to be a composition of two different texts. In Sifry zuṭa [also similarly in Num. rabba 5(51)] one reads: “‘This is the teaching about jealousies’; the jealous husband may express his jealousy in Shiloh and in the Eternal House (cf. Note 120). I could think, also at a local altar? The verse says: This.” The argument is obsolete since it is generally accepted doctrine that after the building of the Temple no local altar was permitted. The question arose since v. 15 requires the husband to bring his wife to the Cohen, perhaps not necessarily to the Tabernacle. But since the dust has to be taken from the floor of the Sanctuary, an altar without Sanctuary is excluded. The special emphasis of this indicates that no substitute for the Tabernacle is acceptable.”. This is a teaching of the Temple. ¹⁸⁹In the Babli, 18b, the text of this baraita reads: “‘This is the teaching about jealousies’, which teaches that a woman drinks and repeats {from the several jealousies}. Rebbi Jehudah says this {a singular}, a woman does not drink and repeat. Rebbi Jehudah said, Neḥemiah the ditch-digger testified before Rebbi Aqiba that a woman drinks and repeats and we accepted his testimony from two husbands but not from one husband. But the Sages say that a woman does not drink and repeat whether from one husband or from two husbands.” The Babli has a complicated explanation to harmonize the anonymous first source (which has to represent the opinion of the majority, the Sages) with the contradictory statement at the end. The text of Num. rabba 5(51), is clearly an explanation of the position of the Babli. A woman does not drink and repeat. Rebbi Jehudah said, Neḥemiah the ditch-digger testified before Rebbi Aqiba that a woman drinks and repeats. Rebbi Aqiba said, I shall explain. From one husband a woman does not drink and repeat, from two husbands a woman drinks and repeats. But the Sages say she drinks and repeats¹⁹⁰In the Rome ms: “A woman does not drink and repeat.” This text, which eliminates the disagreement with the Babli, is in contradiction to the following. whether from one husband or from two husbands. Korkemit shall prove it, who drank and repeated and did it a third time from one husband before Shemaia and Abtalyon¹⁹¹In Mishnah Idiut 5:6 she is called Karkemit the libertine (the freedwoman). It is unclear whether at the end there is a difference between the two Talmudim since it is not stated whether Korkemit was repeatedly accused of relations with the same man..