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Nashim consists of seven tractates:
- Yevamot (יבמות "Brothers-in-Law") deals with the Jewish law of yibbum (levirate marriage) (Deut. 25:5–10) and other topics such as the status of minors. It consists of 16 chapters.
- Ketubot (כתובות, "Prenuptial agreements") deals with the ketubah (Judaism's prenuptial agreement), as well as topics such as virginity, droit du seigneur and the obligations of a couple towards each other. It consists of 13 chapters.
- Nedarim (נדרים, "Vows") deals with various types of vows often known as nedarim and their legal consequences. It consists of 11 chapters.
- Nazir (נזיר "One who abstains") deals with the details of the Nazirite vow and being a Nazirite (Num 6). It consists of 9 chapters.
- Sotah (סוטה "Wayward wife") deals with the ritual of the sotah (סוטה – the woman suspected of adultery (Num 5) as well as other rituals involving a spoken formula (such as breaking the heifer's neck, the King's septa-annual public Torah reading, the Blessings and Curses of Mount Gerizim and Mount Ebal, etc...). It consists of nine chapters.
- Gittin: (גיטין "Documents") deals with the concepts of divorces and other documents. It consists of 9 chapters.
- Kiddushin: (קידושין "Betrothal") deals with the initial stage of marriage – betrothal, as well as the laws of Jewish lineages. It consists of 4 chapters.
Order of tractatesEdit
The traditional reasoning for the order of tractates according to Maimonides is as follows:
- Yevamot is first because unlike the others, it is largely concerned with a compulsory commandment (levirate marriage) as opposed to a voluntary one.
- Ketubot follows as it signifies the beginning of married life.
- Nedarim follows because once a man is married to a woman, he has the legal right (under certain conditions) to annul her vows.
- Nazir, dealing with a special type of vow is a continuation on the subject of vows.
- The penultimate sections deal with the end of a marriage with Sotah which is concerned with infidelity and Gittin which is about actual divorce (Rambam's order swaps these two).
- Kiddushin is at the end because it follows the Scriptural order that once a woman is divorced, she can get betrothed to any man, this subsequent betrothal symbolised by the placement of Kiddushin.
Both the Babylonian and Jerusalem Talmuds have a Gemara on each of the tractates in the order.