Study Ketubot folio 52A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
In the case of a mamzeret or a Gibeonite woman married to an Israelite, who are entitled to a marriage contract despite the fact that the relationship is forbidden and they must get divorced, he is not obligated to redeem her, as I do not apply to her the clause: And I will restore you to me as a w
The Talmud suggests: Let us say that this is parallel to a dispute between tanna’im. As it is taught in a baraita: In the case of one who vows that his wife may not derive benefit from him, in which case he must divorce her, and she is then taken captive, R' Eliezer says: He redeems her and gives
R' Natan said: I asked Sumakhos: When R' Yehoshua said that he gives her the payment for her marriage contract but he does not have to redeem her, was he referring to a case where he vowed that she may not derive benefit from him and she was subsequently taken captive, or was he speaking of one who
And he said to me: I have not heard a tradition on this matter, but it would appear that R' Yehoshua does not obligate the husband to redeem her in a situation where he vowed that she may not derive benefit from him and she was subsequently taken captive. As, if you say that the same halakha applies
The Talmud now analyzes the suggested comparison between the opinions cited in this baraita and the dispute between Abaye and Rava. What, is it not the case that the tanna’im disagree about a priest who vows that his wife, i.e., the wife of a priest, may not derive benefit from him? And Abaye spoke