המדיר את אשתו מליהנות לו – on the benefit of sexual relations, this vow does not take effect because he is subjugated to her and he doesn’t have the power to cancel his obligation of his subjugation and on the benefit of food, even though he is subjugated to her, we find that the vow exists such as we supply her handiwork for her food. And in the Gemara (Talmud Ketubot 70b), it raises a question: if so, why should he appoint an administrator? And it answers – such as the case that we don’t supply the things that she was accustomed to in her father’s house and for this alone, he should appoint an administrator who will provide for her and not that he sill appoint an agent to support her, for the agent of a person is like that person, but rather, he says, all who support does not cause loss.

יתר מכן יוציא ויתן כתובה – for up to thirty days, people don’t listen and there is no disgrace. More than thirty days, people here and there is disgrace.

בישראל – if he is an Israelite (as opposed to being a Kohen), he can restore his divorced wife.

ובכהנת – for if he disvorces her, he is not able to restore her [as his wife], the Rabbis hive him more time, but the Halakha is not according to Rabbi Yehuda.

אחד מכל הפירות – such as for example, she said, “I take a vow against consuming this produce,” and it is fulfilled for her.

ר' יהודה אומר כו' – and the Halakha is not according to him.

שלא תתקשט באחד מכל המינים – [for she said]: “I take a vow that this shame be upon me and he fulfilled it for her.

בעניות שלא נתן קצבה לדבר – until when/how long was it prohibited to her, he should divorce her and give her the Ketubah settlement, but if he set a limit, she should wait until that time, and what is that limit? Twelve months.

ובעשירות שלשים יום – for it is the case that an important woman benefits from the scent of her adornments for thirty days and this one will benefit from the scent of the adornments that she was adorned with prior to the vow thirty days, and the Halakha is according to Rabbi Yosi.

רגל אחד יקיים שלשה יוציא ויתן כתובה – This Mishnah, we explain it in the Gemara (Talmud Ketubot 71b) as such: [one] Festival he should uphold the marriage. When is this said? With an Israelite woman but with the daughter of a Kohen, two months he should uphold the marriage and three [months], he should divorce her and grant her the Ketubah settlement but our Mishnah is according to Rabbi Yehuda who disputes [regarding the marriage] of an Israelite to a daughter of a Kohen, but the Halakha is not according to him.

שנועל בפניה – the door of joy and the removal of sorrow, and to the house of mourning, he locks it (i.e., the door) in her face, for tomorrow she may die, and no one will eulogize her.

דבר אחר מחמת – as for example, that under the presumption that lawless human beings are found there.

שתאמרי לפלוני וכו' – things of degradation/disgrace.

שתהא ממלאה ומערה לאשפה – there are those who interpret that after she has sexual intercourse and her womb is filled with semen, it would shake it out in order that the seed won’t be absorbed and she will become pregnant. And there are those who interpret that she will fill ten pitches of water and she will pour them out to the ground, because she appears as a women suspected of infidelity by her husband.

מאכילתו שאינו מעושר – and it was not known to him until after she fed him, such as for example, tat she said to him: So-and-so, a Kohen prepared for me the heap [of grain] and left; he asked him and it was found to be a lie.

ומשמשתו נדה – as for example, when she was presumed to be a menstruant woman/Niddah in his neighborhood when they saw her dress in the clothing of menstruant woman and to her husband she said, “I am ritually pure.”

ולא קוצה לה חלה – that she said to him: So-and-so prepared for me the dough and they asked him and it was found that to be a lie.

וטווה בשור – and she shows her arms to people.

ומדברת עם בני אדם – playing with the boys.

ומקללת יולדיו בפניו – she curses and blasphemes the father of her husband in the presence of her husband.

הקולנית – she claims sexual intercourse in a loud voice until her neighbors hear her, and all of these require witnesses and warning to cause them to lose their Ketubah settlements, and they don’t have neither the Ketubah nor the supplement and they don’t take anything other than their outworn garments that exist alone.

שאין עליה נדרים ונמצאו עליה נדרים – on which vows did they say that she should not eat meat and not drink wine and not adorn herself in colorful clothing, but in the rest of the vows, she is betrothed/sanctified.

כל המומין הפוסלין בכהנים – with regard to first-born he counts them, and they added to them with regard to women: sweat, and bad breath or bad smell in another place in body. And warts that have in them hair, whether small or large when it is corresponding to her face or in the case where it is underneath the covering that on her head, for sometimes it is seen and sometimes it is not seen for if she is in a revealed place at all times, he sees it and is appeased, but if the wart has no hair, it is not a blemish until it as a large as an Issar. And her voice is thick and different from the voice of other women, and the dog bit her and made in the place of the bite became scarred (see Talmud Ketubot 75a), meaning to say, causing it to shrink like wounds by fire. And her breasts are larger than her neighbors by a handbreadth and just as the breasts are distant from one another until there is a and-breadth between each breast. These are blemishes in women and even though they are not [viewed as] blemishes in Kohanim.

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.

שנולדו בו מומין – from when he married her.

מומין גדולים – his eye became blinded, his hand was mutilated, his leg was broken, but the Halakha is not according to Rabban Shimon ben Gamaliel and even with large blemishes, we don’t force him to divorce [her].

מוכה שחין – a leper/Metzora.

בעל פוליפוס – the smell of the nose.

והמקמץ – who collects the feces of dogs.

והמצרף נחשת – cuts off the copper from the place where he finds it from the land and it smells badly.

והבורסי – dresses hides.

מפני שממיקתו – makes it loathsome. It is the language of (Zechariah 14:12): “Their flesh shall rot away,” and the Halakha is according to the Sages.