Chapter 13 explains clothing and housing obligations, vows that restrict ordinary life, family visits, and the rules governing a couple’s place of residence.
פרק יג20 halachosWednesday, September 9, 2026כ״ז באלול תשפ״ו◷ Estimated study time: 55–75 min
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What amount of clothing is he obligated to provide for her?
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Each year, he must give her garments worth fifty , measured in the currency of those days,
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so that these fifty amount to six and one-quarter silver .
◇A helpful concept
The fifty mentioned here are calculated according to the currency standard used for this clothing allowance. Their silver value amounts to six and one-quarter pure-silver . The next explains that the actual obligation depends on local clothing needs and prices.
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He gives her the garments new during the rainy season, and she wears them in their worn condition during the hot season.
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The threadbare garments—the clothing left over—belong to her,
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so that she may wear them during her days of .
The annual garments are worn through the warmer season. When replacement clothing is provided, the older, threadbare garments remain hers for the use described here.
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He also provides her with a belt for her waist and a cap for her head,
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and footwear at each festival.
Synopsis
A husband must provide an annual clothing allowance, a belt, a head covering, and footwear at each festival. His wife retains the older garments for the use specified in this .
When does this amount apply? In those days and in .
means the Land of Israel. The fifty- allowance reflects the clothing costs of that time and place.
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In other periods and other places, however, the monetary amount is not the determining standard.
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In some places, clothing may be considerably more expensive or considerably cheaper.
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Rather, the governing standard is that he must provide clothing suitable for her during both the rainy season and the hot season,
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at the minimum standard of clothing worn by a married woman in that locality.
The obligation is to supply suitable clothing, so the required expenditure follows local needs and prices. These are minimum standards; Halachah 5 explains when a husband must provide more.
Synopsis
The clothing allowance is determined by suitable seasonal clothing and local standards, rather than by a fixed sum that applies in every time and place.
Clothing Includes Housing and Household Necessities
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The obligation of clothing also includes providing her with household furnishings and utensils, and a dwelling in which to live.
Housing and household necessities are included in the obligation to provide clothing. They are not merely additional provisions established by the Sages.
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What household furnishings must he provide? A bed furnished with bedding, and a reed mat or another woven mat on which to sit,
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as well as utensils for eating and drinking, such as a cooking pot, a bowl, a cup, a bottle, and similar items.
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And what dwelling must he provide? He must rent her a home measuring four by four ,
◇A helpful concept
A , called an in Hebrew, is a traditional measure of length based on the forearm. The dimensions given here describe the basic minimum dwelling.
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with an open area outside it for her use,
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and a privy outside the dwelling.
Synopsis
The obligation of clothing includes a dwelling and the furnishings and utensils needed for ordinary household life.
To whom do these basic standards apply? To a poor Jewish man.
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For a wealthy man, however, everything is assessed according to his wealth.
The minimum allowance does not set a ceiling for a husband who can provide more. Clothing must suit his wife’s social standing—or his own, if it is higher—according to the standards of the country in which they live.
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Even if the appropriate provision is silk garments, embroidered clothing, and articles of gold, he is compelled to supply them.
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Her dwelling likewise follows his means, as do her adornments and household furnishings: everything is assessed according to his wealth.
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If he cannot afford to provide even the minimum required of a poor Jewish man, he is compelled to divorce her,
She must be given the opportunity to marry someone who can provide her basic necessities.
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and the remains a debt upon him until he becomes wealthy.
His present inability to pay does not cancel the debt. The amount remains owed and must be paid when he has the means.
Synopsis
A husband’s means determine the standard of clothing, housing, adornment, and household furnishings he must provide. If he cannot supply even the minimum, he must divorce his wife, while the remains a debt upon him.
Clothing and Housing for Children and Other Dependents
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This obligation applies not only to his wife, but also to his young sons and daughters, aged six or younger:
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he must provide them with adequate clothing, articles for their use, and a dwelling in which to live.
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He provides these according to their needs alone, rather than according to his wealth.
The preceding requires a wealthy husband to provide his wife with a standard of living appropriate to his means. The obligation toward his children described here is measured differently: he must meet their needs, but his wealth does not itself require a more luxurious standard.
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This is the general rule: Anyone whose support is an obligation upon him, whether during his lifetime or after his death,
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is also entitled to clothing, household necessities, and a dwelling.
“After his death” refers to support paid from his estate. Wherever an entitlement to support exists, it includes these other necessities as well.
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Whenever the court sells his property to provide a person’s support, it likewise sells his property to provide that person’s clothing, household necessities, and dwelling.
The court’s authority to obtain funds for support extends to these needs. Thus, in a case where the court may sell an absent husband’s property to support his wife, it may also sell property to provide her clothing and housing.
Synopsis
An obligation to provide support includes clothing, household necessities, and housing. For young children, the required standard follows their needs rather than their father’s wealth.
🔎Dig DeeperClothing and Housing for Children and Other Dependents
Clothing and Housing for Children and Other Dependents
The explains that the reference to young children does not mean that older children must always be left without these necessities. When a father has sufficient means to be obligated to support his older children through charity, that support includes clothing and the other necessities described here.
The distinction concerns the basis of the obligation. The direct obligation toward young children applies as stated in this ; the obligation toward older children discussed here depends on the father’s ability to provide through charity.
Providing for a Wife When Her Husband Is Absent or Incapacitated
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When a woman’s husband has gone away, and the court assigns her an allowance for food, clothing, household necessities, and rent,
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it does not assign her an allowance for adornment, since her husband is not present for her to adorn herself for him.
The allowance continues to cover her ordinary needs. Adornment is treated separately because its stated purpose in Halachah 4 concerns her appearance to her husband.
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But if her husband has lost his mental faculties or has become deaf and unable to speak, the court does assign her an allowance for adornment.
Here the husband has not departed on a journey. The court continues to provide for his wife on his behalf, including her adornment.
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Disputes between husband and wife concerning clothing, household articles, and rent follow the same laws as disputes concerning food support.
״״,״״-.
If he says, “I provided it,” and she says, “You did not,” the same law governs all these claims.
The rules set out in Chapter 12 for conflicting claims about support apply to these expenses as well. Which spouse must take an oath, and what kind of oath is required, depends on the circumstances described there.
Synopsis
The court provides an absent husband’s wife with ordinary necessities but does not allocate funds for adornment. When her husband becomes incapacitated, adornment is included. Disputes over these expenses follow the laws governing disputes over support.
🔎Dig DeeperProviding for a Wife When Her Husband Is Absent or Incapacitated
Providing for a Wife When Her Husband Is Absent or Incapacitated
explains that the court considers what may be inferred about the husband’s wishes. A husband who departed had the opportunity to arrange for his wife’s adornment before leaving. When he left without doing so, the court does not take additional funds from his property for that purpose.
A husband who lost his mental faculties made no comparable decision. The court therefore acts according to what it assumes he would have wanted: that his wife continue to have the articles she needs to adorn herself. The difference lies in whether his conduct supplies evidence of a choice or whether the court must act on his presumed wishes.
If a husband imposes a vow that prevents his wife from using a particular kind of adornment—
◇A helpful concept
A person cannot prohibit another person’s actions merely by declaring a vow. The case concerns a vow that creates a binding restriction if she performs the specified act—for example, making benefit from his property forbidden to her if she uses that adornment. The resulting restriction is what prevents her from adorning herself.
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in the case of a poor woman, he may remain married to her for one year;
The stated period allows the marriage to continue while the restriction remains in force. It does not permit her to violate the vow.
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beyond that, he must either have his vow released or divorce her and pay her .
He must obtain a valid release from the vow; simply changing his mind does not cancel it.
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In the case of a wealthy woman, he may remain married to her for thirty days;
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beyond that, he must either have his vow released or divorce her and pay her .
The different periods reflect how frequently women of different means ordinarily used adornments in the circumstances described. A poor woman, who used them less frequently, could bear the restriction for a longer period. A wealthy woman, accustomed to more frequent adornment, would experience the deprivation sooner.
Synopsis
A husband may not indefinitely maintain a vow restricting his wife’s adornment. After the applicable period, he must obtain release from the vow or divorce her and pay her .
If he imposes a vow preventing her from going to the bathhouse:
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in large cities, the permitted interval is one week; in villages, two weeks.
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If the vow prevents her from wearing footwear:
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in villages, the interval is three days; in large cities, a full twenty-four hours.
These periods reflect the customary needs and living conditions of the places described. Where those conditions and customs differ, the applicable periods differ accordingly.
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Beyond these periods, he must either have his vow released or divorce her and pay her .
Synopsis
Restrictions on bathing or footwear may continue only for the limited period appropriate to the circumstances. Afterward, the husband must obtain release from his vow or divorce his wife and pay her .
If he imposes a vow preventing her from borrowing or lending household articles that neighboring women ordinarily borrow and lend,
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such as a fine sieve, a coarse sieve, a mill, an oven, or similar articles—
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he must have his vow released or divorce her and pay her ,
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because he gives her a bad reputation in her neighborhoods.
Textual variant: “among her neighbors.”
Ordinary borrowing and lending are part of these neighbors’ mutual assistance. His restriction prevents her from participating and makes her appear unwilling to cooperate. The harm therefore extends beyond losing the use of particular utensils: it damages her standing among the people around her.
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Similarly, if she vows not to borrow or lend a fine sieve, a coarse sieve, a mill, an oven, or similar articles,
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or not to weave fine garments for her son in a place where women customarily weave them for their sons—
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she leaves the marriage without receiving her ,
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because she gives him a reputation among his neighbors as a miser.
Here the restriction originates with her, and the conduct it produces makes others regard her husband as ungenerous. In the first case, his vow damages her reputation, so he must pay her if they divorce. In this case, her vow damages his reputation, and she loses that entitlement.
Her vow does not itself dissolve the marriage. The ruling concerns her loss of the payment when the divorce takes place.
Synopsis
A vow that prevents customary neighborly assistance can be grounds for divorce. When the husband imposes the restriction, he must pay the ; when the wife’s vow gives him a reputation for miserliness, she loses her .
🔎Dig DeeperVows That Damage Relations with Neighbors
Vows That Damage Relations with Neighbors
The understands that the husband is given thirty days to arrange release from the vow before he must divorce his wife. The , however, rules that the obligation to divorce applies immediately in this case.
The distinguishes a husband’s vow that makes marital relations forbidden if his wife borrows or lends these articles. In that case, it gives a seven-day interval before divorce and payment of the .
Clothing for Going Out and Maintaining Family and Community Ties
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In places where a woman does not ordinarily go out to the marketplace wearing only the cap on her head,
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but also wears an outer covering that envelops her entire body like a cloak—
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he must include an outer covering of the least expensive kind in the clothing he provides her.
The clothing obligation includes what she needs to appear outside the home according to local custom. Supplying garments suitable only for use indoors does not meet that need.
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If he is wealthy, he must provide one appropriate to his wealth,
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so that she can wear it when going to a house of mourning or a wedding celebration.
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For every woman is entitled to go out to her father’s home to visit him,
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and to a house of mourning or a wedding celebration to show kindness to her friends and relatives,
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so that they, in turn, will come to her—
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for she is not in a prison, unable to come and go.
These visits allow her to maintain family relationships and participate in the joys and sorrows of those close to her. The reciprocal visits mentioned here mean that others will likewise be present for her when she needs their company and support.
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However, it is unbecoming for a woman to be constantly going out, now outside and now in the streets,
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and a husband should restrain his wife from this,
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allowing her to go out only about once or twice a month, according to need.
The passage recognizes her right to maintain family and community ties while also restricting frequent outings. It expressly makes need a consideration in determining their frequency.
In most communities, women ordinarily leave their homes much more frequently than the pattern described here.
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For a woman’s beauty lies only in dwelling in a corner of her home,
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as it is written: “The king’s daughter’s entire glory is within” (Psalms 45:14).
Synopsis
A husband must provide the outer clothing his wife needs for customary family and community visits. The passage affirms these ties while directing that outings be limited to about once or twice a month, according to need.
If a husband imposes a vow preventing his wife from visiting her father’s home—
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when her father lives in the same city as she does, the husband is given one month;
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if the restriction continues into a second month, he must divorce her and pay her .
“He” in the phrase “when he is with her in the city” refers to her father. The ruling concerns how long her husband may maintain a restriction that prevents her from visiting him.
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When her father lives in another city, the husband is given one festival;
◇A helpful concept
Here, “festival” refers to ,, and —the three pilgrimage festivals.
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if the restriction extends to a second festival, he must divorce her and pay her .
Visits to a father living farther away were customarily made during the festivals. The interval is therefore measured by those customary opportunities to visit, rather than by the monthly interval used when he lives nearby.
Synopsis
A husband may not maintain a vow that indefinitely prevents his wife from visiting her father. The permitted interval depends on whether her father lives locally or in another city; beyond it, the husband must divorce her and pay her .
A Vow Preventing Visits to Mourners and Celebrations
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If a husband imposes a vow preventing his wife from going to a house of mourning or a wedding celebration—
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he must either have his vow released or divorce her and pay her ,
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for this is like confining her in a prison and locking the door before her.
These occasions are part of the relationships described in Halachah 11. Preventing her from participating cuts her off from the shared life of her friends and relatives, even though she has not literally been locked inside her home.
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But if he claims, “It is because of the people of licentious conduct at that house of mourning or wedding celebration,”
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and the presence of such people there is established, his objection is accepted.
The concern is conduct that disregards standards of sexual propriety, rather than ordinary discourtesy. His claim alone is insufficient for this exception. The concern must be supported by the established character of the people present at the particular gathering.
Synopsis
A husband must release a vow excluding his wife from mourning visits and celebrations or divorce her and pay her . His objection is accepted when licentious conduct among those present is established.
Visits from Relatives and Boundaries Within the Home
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If a man tells his wife, “I do not want your father, mother, brothers, or sisters to come into my home”—
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his objection is accepted,
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and she may go to them when an occasion arises in their lives;
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she may also visit her father’s home once a month and at every festival.
His right to object to visitors in his home does not give him the right to sever her family relationships. She continues to visit her relatives, both on the regular occasions stated here and when circumstances call for a visit.
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They may not come to visit her there unless a significant event occurs to her, such as illness or childbirth—
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for a person is not compelled to allow others into his domain.
Illness and childbirth are express exceptions to his ordinary right to refuse these visits. At such times, her relatives may come to her rather than requiring her to go to them.
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Similarly, if she says, “I do not want your mother and father coming into my home,
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and I will not live with them in the same courtyard,
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because they mistreat me and cause me distress,” her objection is accepted,
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for a person is not compelled to have others live together with them in their domain.
The wife’s claim here includes a stated reason: her husband’s parents mistreat her and cause distress. Her objection concerns both their visits and sharing a courtyard with them.
Synopsis
A husband may ordinarily refuse visits from his wife’s relatives while allowing her to maintain contact by visiting them; illness and childbirth are exceptions. A wife’s objection to visits or shared residence with her husband’s parents is accepted when she raises the mistreatment described here.
🔎Dig DeeperVisits from Relatives and Boundaries Within the Home
Visits from Relatives and Boundaries Within the Home
The qualifies the acceptance of the wife’s objection: the court must find substance in her complaint that the relatives mistreat her and cause conflict between her and her husband. Without such grounds, her objection alone does not require their exclusion from a dwelling belonging to him.
When the facts are disputed, a trustworthy man or woman may observe the household to determine who is causing the conflict. The decision therefore depends on establishing the actual circumstances.
If a husband says, “I will not live in this dwelling,
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because there are wicked people, people of licentious conduct, or non-Jews in my neighborhood, and I am afraid of them”—
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his objection is accepted, even if they have not been established as people of licentious conduct,
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for the Sages instructed: Keep your distance from a bad neighbor.
Unlike the exception concerning a particular gathering in Halachah 13, this ruling does not require an established reputation for licentious conduct. The husband is objecting to living in an environment that he fears, and the passage invokes the instruction to avoid a harmful neighbor.
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Even if the dwelling belongs to her, he may require her to leave it,
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and take up residence among upright people.
Her ownership of the home does not override the accepted objection to its surroundings. The ruling concerns where they live; it does not state that she loses ownership of the property.
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The same applies if she raises such an objection—
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even if he says, “Their presence does not trouble me,” her objection is accepted,
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because she may say, “I do not want to acquire a bad reputation in these neighborhoods.”
His willingness to tolerate the surroundings does not answer her concern about her own reputation. The right to object to such a place of residence belongs to either spouse.
Synopsis
Either spouse may raise the objection described here to living among harmful neighbors. The other spouse’s indifference, or the wife’s ownership of the dwelling, does not require them to remain there.
The Regions Used to Determine a Couple’s Place of Residence
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The inhabited world is divided into distinct lands,
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such as the land of Canaan, the land of Egypt, the land of Yemen, the land of , the land of , and other comparable lands.
refers to Babylonia. These examples introduce the territorial divisions relevant to the marriage laws that follow; the divisions do not necessarily correspond to modern national borders.
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Each land contains cities and villages.
◇A helpful concept
In this passage, means a city, rather than a state or country in the modern sense. A land is the larger region within which cities and villages are located.
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For the laws of marriage, the cities of the Land of Israel belonged to three separate lands:
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Judea, Transjordan, and the Galilee.
Transjordan is the region east of the Jordan River. Although these regions are all included here within the Land of Israel, they count as separate lands when determining whether one spouse may require the other to relocate.
Synopsis
The relocation laws distinguish between separate lands and between cities and villages within a land. For these laws, Judea, Transjordan, and the Galilee are treated as three separate lands.
🔎Dig DeeperThe Regions Used to Determine a Couple’s Place of Residence
The Regions Used to Determine a Couple’s Place of Residence
The identifies differences in language as a basis for distinguishing one land from another. The identifies the governing authority as the determining factor. These approaches affect whether a proposed move is considered a move within one land or a move to another land.
Later authorities also discuss a definition combining a shared language with a common governing authority. The question is therefore not simply how far apart two places are, but whether they belong to the same legally recognized region.
If a man who lived in one land married a woman in another land—
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she is required to accompany him to his land, or leave the marriage without her ,
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for he married her on that understanding, even though he did not state it explicitly.
His residence in another land supplies the presumed understanding on which they married. Her refusal does not itself dissolve the marriage; the ruling determines her entitlement to the if the marriage ends because she refuses to accompany him.
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But if a man marries a woman in a land of which he is a resident—
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he cannot require her to move to another land;
Here, the marriage took place in his own land. There is no corresponding presumption that she agreed to leave that land.
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he may, however, require her to move from one city to another, or from one village to another, within that land.
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He cannot require her to move from a city to a village, or from a village to a city,
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because city life is better in some respects, while village life is better in others.
Neither form of residence is treated as preferable in every respect. A move between them changes the character of her living conditions, even when both places are in the same land.
Synopsis
A marriage contracted in another land may carry the understanding that the wife will accompany her husband to his land. When they marry in his own land, he may require certain moves within it, but may not require her to leave it or to exchange city life for village life, or the reverse.
🔎Dig DeeperWhen a Husband May Require His Wife to Relocate
When a Husband May Require His Wife to Relocate
gives greater weight to the place where the marriage occurs. For example, when a man from one land marries a woman in her native land, Rabbenu Tam holds that she may require him to remain there with her. This differs from the ruling above, which presumes that she agreed to accompany him to his land. The also records a case in which both spouses come from the same land but marry elsewhere: she may require him to return with her to their native land.
The addresses a husband who can no longer earn a livelihood where the couple lives. He holds that the husband may require his wife to accompany him to another place where he can support himself. The Rama records this position together with an opposing opinion. Financial necessity is therefore a separate, disputed qualification to the ordinary relocation rules.
Sources: Rabbenu Tam, as cited in ,75; Rama, 75:1; , Responsum 215.
Limits on Changing the Quality and Character of the Neighborhood
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When he requires her to move from one city to another, or from one village to another, within the same land—
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he may not require her to move from attractive surroundings to inferior surroundings, or from inferior surroundings to attractive ones;
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because in attractive surroundings she must take particular care over her appearance, so that she will not appear undistinguished and unattractive there.
The surroundings include the neighborhood and its scenery. Even an apparent improvement may impose a new burden: living in a more attractive setting requires greater attention to how she presents herself. He therefore cannot assume that she welcomes the change.
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Similarly, he may not require her to move from a predominantly Jewish locality to a predominantly non-Jewish locality.
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In every place, a move may be required from a predominantly non-Jewish locality to a predominantly Jewish one.
Synopsis
Even a permitted move within the same land is subject to limits concerning the quality of the surroundings and the community’s character. A move to more attractive surroundings is not automatically considered an improvement that the wife must accept.
🔎Dig DeeperLimits on Changing the Quality and Character of the Neighborhood
Limits on Changing the Quality and Character of the Neighborhood
explains the reluctance to move from inferior surroundings to more attractive ones in terms of the effect of a change in accustomed living conditions on the body: such a change may bring on illness. The ’s explanation here instead emphasizes the additional care the woman must take over her appearance in the new setting.
The understands the final ruling to mean that a wife, too, may require her husband to move from a predominantly non-Jewish locality to a predominantly Jewish one. The questions whether that conclusion must be drawn from the wording. The wife’s ability to compel this particular move should therefore be identified as an interpretation of the passage, rather than presented as an undisputed statement.
The Priority Given to Moving to the Land of Israel
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When do these rules apply? When moving from one place outside the Land of Israel to another, or from one place within the Land of Israel to another.
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But a move from outside the Land of Israel to the Land of Israel may be compelled,
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even from attractive surroundings to inferior surroundings;
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and even from a predominantly Jewish locality to a predominantly non-Jewish locality, the move to the Land of Israel may be required.
The priority given to residence in the Land of Israel overrides these particular objections concerning the quality of the surroundings and the composition of the local population.
These rulings establish which spouse’s request to relocate has legal force and what happens to the marriage and the if the other spouse refuses. The consequences are specified in the following .
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A move from the Land of Israel to a place outside it may not be required,
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even from inferior surroundings with a predominantly non-Jewish population to attractive surroundings with a predominantly Jewish population.
Improvements in those living conditions do not give one spouse the right to require the other to leave the Land of Israel. This passage addresses compulsory relocation within marriage; the broader laws governing departure from the Land of Israel are a separate subject.
Synopsis
Moving to the Land of Israel takes priority over the stated objections concerning surroundings and population. Those same considerations do not justify requiring a spouse to leave the Land of Israel.
Disagreement About Moving to the Land of Israel or
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If the husband wishes to move to the Land of Israel and she does not—
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she leaves the marriage without her .
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If she wishes to move there and he does not—
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he must divorce her and pay her .
The right to seek this move belongs to either spouse. The financial outcome depends on who refuses: a wife who refuses loses her entitlement to the , while a husband who refuses must pay it when divorcing her. Refusal itself does not dissolve the marriage.
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The same law applies between any other place in the Land of Israel and .
has this further priority even when both spouses already live in the Land of Israel. The same consequences apply when one spouse seeks to move to and the other refuses.
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For either spouse may require a move to the Land of Israel, but neither may require a move away from it;
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and either spouse may require a move to , but neither may require a move away from it.
Synopsis
Either spouse may insist on moving to the Land of Israel, or from elsewhere in it to . If the wife refuses, she leaves without her ; if the husband refuses, he must divorce her and pay it.
🔎Dig DeeperDisagreement About Moving to the Land of Israel or
Disagreement About Moving to the Land of Israel or
The application of these rules after the destruction of the Temple is disputed. The records the relocation rulings and also cites a qualification concerning danger on the journey. The reports authorities who hold that, in the post-Temple period, a husband may not withhold his wife’s merely because she refuses to move to the Land of Israel.
The discusses the importance of living in the Land of Israel together with the practical need to support one’s household. It states that a person may not compel his family to relocate unless he is assured that he can sustain them through work, rather than relying on charity.
The records a view that ’s additional priority over other places in the Land of Israel does not apply when the Temple is absent. The nevertheless includes the ruling, supporting the understanding that this priority continues to apply.
Sources: , 75:4–5; 75:19; 75:7; Mordechai, conclusion of .
Translation and elucidation: Independently prepared for Rambam, Clearly in contemporary English. Translation follows the Rambam’s words; elucidation supplies only the context needed to understand them.
Word cards and glossary: Hebrew word cards distinguish a word’s basic meaning from its meaning in the particular phrase. Shared glossary entries explain recurring terms; biography entries identify the cited authorities.
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Editorial responsibility: Created and prepared for this project by Levi Gelb. Corrections and suggestions can be submitted below. This presentation supports learning; practical halachic questions should be brought to a qualified rav.
Chapter 13 at a glance
Clothing, housing, visits, and relocation
This chapter explains a husband’s obligations to provide clothing, housing, and household necessities, and how these depend on local standards and his means. It then defines the limits on restricting his wife’s visits and the rules governing where the couple may live or relocate.
The clothing allowance is determined by suitable seasonal clothing and local standards, rather than by a fixed sum that applies in every time and place.
A husband’s means determine the standard of clothing, housing, adornment, and household furnishings he must provide. If he cannot supply even the minimum, he must divorce his wife, while the remains a debt upon him.
An obligation to provide support includes clothing, household necessities, and housing. For young children, the required standard follows their needs rather than their father’s wealth.
A vow that prevents customary neighborly assistance can be grounds for divorce. When the husband imposes the restriction, he must pay the ; when the wife’s vow gives him a reputation for miserliness, she loses her .
A husband may ordinarily refuse visits from his wife’s relatives while allowing her to maintain contact by visiting them; illness and childbirth are exceptions. A wife’s objection to visits or shared residence with her husband’s parents is accepted when she raises the mistreatment described here.
Either spouse may insist on moving to the Land of Israel, or from elsewhere in it to . If the wife refuses, she leaves without her ; if the husband refuses, he must divorce her and pay it.