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Perek 7

Mishnayos Kesuvos Perek 7 Mishnah 8

כתובות פרק ז׳ משנה ח׳

8
If she has blemishes and she is still in her father’s house, as she has not yet gotten married, the father must bring proof that these blemishes appeared on her after she became betrothed, and therefore his field was flooded, i.e., it is the husband’s misfortune, since she developed the problem after the betrothal. But if she has already gotten married and entered the husband’s domain when her blemishes are discovered, the husband must bring proof that she had these blemishes before she was betrothed, and consequently the transaction of betrothal was a mistaken transaction. This is the statement of Rabbi Meir. But the Rabbis say: In what case is this statement, that a husband can claim to have found blemishes in his wife, on account of which he wants to void the betrothal, said? With regard to hidden blemishes. But with regard to visible blemishes, he cannot claim that the betrothal was in error, as he presumably saw and accepted them before the betrothal. And if there is a bathhouse in the city, where all the women go to bathe, even with regard to hidden blemishes he cannot make this claim, because he examines her through the agency of his female relatives. He would have asked one of his relatives to look over the woman he is about to marry.

הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ, הָאָב צָרִיךְ לְהָבִיא רְאָיָה שֶׁמִּשֶּׁנִּתְאָרְסָה נוֹלְדוּ בָהּ מוּמִין הַלָּלוּ וְנִסְתַּחֲפָה שָׂדֵהוּ. נִכְנְסָה לִרְשׁוּת הַבַּעַל, הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָה שֶׁעַד שֶׁלֹּא נִתְאָרְסָה הָיוּ בָהּ מוּמִין אֵלּוּ וְהָיָה מִקָּחוֹ מֶקַּח טָעוּת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמוּמִין שֶׁבַּסֵּתֶר. אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי, אֵינוֹ יָכוֹל לִטְעֹן. וְאִם יֵשׁ מֶרְחָץ בְּאוֹתָהּ הָעִיר, אַף מוּמִין שֶׁבַּסֵּתֶר אֵינוֹ יָכוֹל לִטְעֹן, מִפְּנֵי שֶׁהוּא בוֹדְקָהּ בִּקְרוֹבוֹתָיו:

ח׳

האב צריך להביא ראיה – if he comes to claim her Ketubah from the betrothal, from this that he (i.e., the husband) refuses to take her, he (i.e., the father) needs to bring proof that after she became betrothed, she had blemishes. And even though there is for a woman a presumption regarding her body, for since, these blemishes were found in the domain of her father. And one can say here that they were prior to betrothal, and therefore, if he didn’t bring proof, the husband is believed.

נכנסה לרשות הבעל – she married and now comes to divorce her without a Ketubah on account of the blemishes in her. It is upon him to bring proof that prior to her becoming betrothed she had these blemishes, for since these blemishes were not found other than in his domain (i.e., of the husband), we say that here they were found, here they were. But after she got married, they came to her and his field was flooded (see Mishnah Ketubot, Chapter 1, Mishnah 6).

אינו יכול לטון – for he knew and was appeased.

האב צריך להביא ראיה. אם בא לתבוע כתובתה מן האירוסין מזה שממאן לקחתה, צריך שיביא ראיה שלאחר שנתארסה היו בה מומין הללו. ואף על פי שיש לאשה חזקה דגופה, הואיל ונמצאו המומין ברשות האב ואיכא למימר כאן היו קודם אירוסין, ולפיכך אם לא הביא ראיה, בעל מהימן:

נכנסה לרשות הבעל. נשאה, ועתה בא להוציאה בלא כתובה על מומין שבה, עליו להביא ראיה שקודם שנתארסה היו בה מומין הללו. דכיון דלא נמצאו מומין הללו אלא ברשותו, אומרים כאן נמצאו כאן היו ולאחר שנישאת באו לה ונסתחפה שדהו:

אינו יכול לטעון. דידע ונתפייס: