גיטין ז׳Gittin 7

Mishnah

משנה: מִי שֶׁאֲחָזוֹ קוֹרְדְּיַיקּוֹס וְאָמַר כִּתְבוּ גֵט לְאִשְׁתִּי לֹא אָמַר כְּלוּם. אָמַר כִּתְבוּ גֵט לְאִשְׁתִּי וַאֲחָזוֹ קוֹרְדְּיַיקּוֹס וְחָזַר וְאָמַר אַל תִּכְתְּבוּ אֵין דְּבָרָיו הָאַחֲרוֹנִים כְּלוּם. נִשְׁתַּתַּק אָמְרוּ לוֹ נִכְתּוֹב גֵּט לְאִשְׁתָּךְ וְהִרְכִּין בְּרֹאשׁוֹ בּוֹדְקִין אוֹתוֹ שְׁלֹשָׁה פְעָמִים. אִם אָמַר עַל לָאו לָאו וְעַל הֵן הֵן הֲרֵי אֵילּוּ יִכְתְּבוּ וְיִתְּנוּ.

MISHNAH: If somebody had an attack of seizures and said, write a bill of divorce for my wife, he did not say anything. If he had said, write a bill of divorce for my wife, and afterwards had an attack of seizures and said, do not write, his later words are nothing. If somebody became paralyzed, one asks him, shall we write a bill of divorce for your wife, and he nods his head, one checks him out three times. If he answers no for no, yes for yes, they shall write and deliver.

Halakhah

הלכה: מִי שֶׁאֲחָזוֹ קוֹדְּיָיקוֹס כול׳. סֵימָן שׁוֹטֶה. הַיּוֹצֵא בַלָּיְלָה וְהַלָּן בְּבֵית הַקְּבָרוֹת וְהַמְּקַרֵעַ כְּסוּתוֹ וְהַמְּאַבֵּד מַה שֶׁנּוֹתְנִין לוֹ. רִבִּי חוּנָא אָמַר. וְהֵן שֶׁיְּהוּ כוּלְּהֶם בּוֹ. דִּלָ כֵן הַיּוֹצֵא בַלָּיְלָה קֻנִיטְרוֹפִּיס. וְהַלָּן בְּבֵית הַקְּבָרוֹת הַמְקַטֵּר לַשֵּׁדִים. וְהַמְּקַרֵעַ אֶת כְּסוּתוֹ וְהַמְּאַבֵּד מַה שֶׁנּוֹתְנִין לוֹ קִינוֹקוֹס. רִבִּי יוֹחָנָן אָמַר. אֲפִילוּ אֶחָד מֵהֶן. אָמַר רִבִּי אָבִין. מִסְתַּבְּרָא כְמַה דְּאָמַר רִבִּי יוֹחָנָן. אֲפִילוּ אֶחָד מֵהֶן. וּבִלְבַד בִּמְאַבֵּד מַה שֶׁנּוֹתְנִין לוֹ. שֶׁאֲפִילוּ שׁוֹטֶה שֶׁבְּשׁוֹטִין אֵין מְאַבֵּד מַה שֶׁנּוֹתְנִין לוֹ. קוֹרְדְיַיקּוֹס אֵין בּוֹ אֶחָד מִכָּל אֵלּוּ. מָהוּ קוֹרְדְיַיקּוֹס. אָמַר רִבִּי יוֹסֵי. הִמִּים. אָתָא עוּבְדָא קוֹמֵי רִבִּי יוֹסֵי בְּחַד טַרְסִיי דַּהֲווֹן יְהָבִין לֵיהּ סַמִּיק גַּו אָכִים וַהֲוָה לָעֵי. אָכִים גַּו סְמִיק וַהֲוָה לָעֵי. זֶהוּ קוֹרְדְיַיקּוֹס שֶׁאָמְרוּ חֲכָמִים.

HALAKHAH: “If somebody had an attack of seizures”, etc. The symptoms of an insane person: One who goes out in the night, stays overnight in a graveyard, tears his clothing, and destroys what one gives to him. Rebbi Huna said, only if all of that is in him since otherwise I say that one who goes out in the night is a man-dog; he who stays overnight in a graveyard burns incense to spirits, he who tears up his clothing is [a choleric person], and he who destroys what one gives to him is a Cynic. Rebbi Joḥanan said, even only one of these symptoms is proof. Rebbi Abun said, what Rebbi Joḥanan said, even only one of these by itself is reasonable for him who destroys what one gives to him; even the greatest idiot does not destroy all one gives to him. The one attacked by seizures does not exhibit any of these signs. What is one attacked by seizures? Rebbi Yose said, a decrepit one. There came a case before Rebbi Yose of a weaver who, when one gave him red on black he was exerting himself, black on red he was exerting himself. This is the cordiacus described by the Sages.

פְּעָמִים שׁוֹטֶה פְעָמִים חָלוּם. בְּשָׁעָה שֶׁהוּא שׁוֹטֶה הֲרֵי הוּא כְשׁוֹטֶה לְכָל דָּבָר. וּבְשָׁעָה שֶׁהוּא חָלוּם הֲרֵי הוּא כְפִיקֵּחַ לְכָל דָּבָר. אָתָא עוּבְדָא קוֹמֵי שְׁמוּאֵל אָמַר. כַּד דְּהוּא חֲלִים יִתֵּן גֵּט. מַה. שְׁמוּאֵל כְּרֵישׁ לָקִישׁ. דְּרֵישׁ לָקִישׁ אָמַר לִכְשֶׁיִּשְׁתַּפֶּה. יֵיבָא דִּשְׁמוּאֵל מֵרֵישׁ לָקִישׁ דוּ אָמַר. חֲלוּם יִתֵּן גֵּט. וְתַחֲלִימֵינִי וַתְּחַיֵּינִי.

“If sometimes he is insane and sometimes healthy. When he is insane he is insane in all regards, when healthy he is normal in all regards.” A case came before Samuel who said, when he is of sound mind he should deliver the bill of divorce. Why? Samuel follows Rebbi Simeon ben Laqish; as Rebbi Simeon ben Laqish said, when he regains his sanity. It follows that Samuel acted according to Rebbi Simeon ben Laqish who said, only if he is of sound mind may he deliver the bill of divorce; ( Is. 38:16) “make me healthy and let me live!”

רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. עוֹדֵהוּ קוֹרְדְּיַיקּוֹס עָלָיו כּוֹתְבִין גֵּט וְנוֹתְנִין לְאִשְׁתּוֹ. רֵישׁ לָקִישׁ אָמַר. לִכְשֶׁיִּשְׁתַּפֶּה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרֵישׁ לָקִישׁ. דְּאִיתְפַּלְּגוֹן. נִתְחָרֵשׁ אוֹ נִשְׁתַּטֶּה אוֹ נִשְׁתַּמֵּד אוֹ שֶׁהוֹרוּ בֵית דִּין לֶאֱכוֹל חֵלֶב. רִבִּי יוֹחָנָן אָמַר. נִדְחֵית חַטָּאתוֹ. רֵישׁ לָקִישׁ אָמַר. לֹא נִדְחֵית חַטָּאתוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. רִבִּי יוֹחָנָן מֵיחְלַף שְׁמוּעָתָא. דְּלֹא תְהֵא מִילְּתֵיהּ דְּרִבִּי יוֹחָנָן פְּלִיגָא עַל מִילְּתֵיהּ. דְּמַר רִבִּי שְׁמוּאֵל בַּר אַבָּא בְשֵׁם רִבִּי יוֹחָנָן. הַגּוֹסֵס זוֹרְקִין עָלָיו מִדַּם חַטָּאתוֹ וּמִדַּם אֲשָׁמוֹ. רַבָּנִין דְּקַיְסָרִין אָמְרִין. רִבִּי חִיָיה רִבִּי יָסָא חַד כְּהָדֵין וְחַד כְּהָדֵין.

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, even while he is suffering an attack of seizures, one writes the bill of divorce and delivers it to his wife. Rebbi Simeon ben Laqish said, when he regains his sanity. The argument of Rebbi Simeon ben Laqish seems to be inverted, since they disagreed: If he became deaf-mute, or insane, or became an apostate, or the Court ruled that fat may be eaten, Rebbi Joḥanan said, his sacrifice of purification is pushed aside, Rebbi Simeon ben Laqish said, his sacrifice of purification is not pushed aside. Rebbi Yose ben Rebbi Abun said, Rebbi (Joḥanan) [Aḥa] switches traditions, to avoid that a word of Rebbi Joḥanan contradict his own word. For Rebbi Samuel bar Abba said in the name of Rebbi Joḥanan: One sprinkles the blood of a purification sacrifice or a reparation sacrifice for a person terminally ill. The rabbis of Caesarea said, Rebbi Ḥiyya and Rebbi Yasa, one follows the one, the other follows the other.

מַתְנִיתָא פְלִיגָא עַל רֵישׁ לָקִישׁ. אָמַר. כִּתְבוּ גֵט לְאִשְׁתּוֹ. וַאֲחָזוֹ קוֹרְדְּיַיקּוֹס וְחָזַר וְאָמַר. אַל תִּכְתְּבוּ. אֵין דְּבָרָיו הָאַחֲרוֹנִים כְּלוּם. פָּתַר לָהּ. לִכְשֶׁיִּשְׁתַּפֶּה אֵין דְּבָרָיו הָאַחֲרוֹנִים כְּלוּם. נָתַן לָהּ אֶת גִּיטָּהּ וְאָמַר. לֹא יְהֵא גֵט אֶלָּא לְמָחָר. וְנַעֲשֶׂה קוֹרְדְּיַיקּוֹס. תַּפְלוּגְתָא דְּרִבִּי יוֹחָנָן וּדְרֵישׁ לָקִישׁ. זָרַק לָהּ אֶת גִּיטָּהּ וְאָמַר. לֹא יְהֵא גֵט אֶלָּא לְמָחָר. תַּפְלוּגְתָא דְּרִבִּי יוֹחָנָן וּדְרֵישׁ לָקִישׁ. רִבִּי אֶלְעָזָר אָמַר. רִבִּי אָבִין בָּעֵי. תָּרַם אֶת כְּירִייוֹ וְאָמַר. לֹא יְהֵא תְרוּמָה אֶלָּא לְמָחָר. וְנַעֲשֶׂה קוֹרְדְּיַיקּוֹס. תַּפְלוּגְתָא דְּרִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ. אָמַר רִבִּי זְעִירָא. מַתְנִיתָא פְלִיגָא עַל רֵישׁ לָקִישׁ וְלֵית לֵיהּ קִיּוּם. הֲרֵי שֶׁהָיָה צָלוּב אוֹ מְגוּיָיד וְרָמַז וְאָמַר. כִּתְבוּ גֵט לְאִשְׁתּוֹ. כּוֹתְבִין וְנוֹתְנִין בְּחֶזְקַת שֶׁהַנְּשָׁמָה תְלוּיָה בוֹ. וְאֵיפְשַׁר שֶׁלֹּא נִטְרְפָה דַעְתּוֹ שָׁעָה אֶחָת. הָדָא פְלִיגָא עַל רֵישׁ לָקִישׁ וְלֵית לֵיהּ קִיּוּם.

The Mishnah disagrees with Rebbi Simeon ben Laqish: “If he had said, write a bill of divorce for my wife, and afterwards had an attack of seizures and said, do not write, his later words are disregarded.” He explains it: After he regains his sanity, his later words are disregarded. If he gave her a bill of divorce saying that it should be valid only the next day and then suffered an attack of seizures, this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he threw her bill of divorce to her saying that it should be valid only the next day and then suffered an attack of seizures, this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Eleazar said that Rebbi Abin asked: If he separated heave from his grain heap and said, it shall be heave only tomorrow but the next day he suffered an attack of seizures, is this the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish? Rebbi Ze‘ira said, a baraita disagrees with Rebbi Simeon ben Laqish and he cannot explain it: If somebody had been crucified or mortally wounded when he signalled to write a bill of divorce to his wife, one writes and delivers on the assumption that his soul hangs on in him. Is it not impossible that his mind should not have been disturbed for an hour? This disagrees with Rebbi Simeon ben Laqish and he cannot explain it.

תַּנֵּי. חֵרֵשׁ שֶׁתָּרַם אֵין תְּרוּמָתוֹ תְרוּמָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. בְּמַה דְבָרִים אֲמוּרִים. שֶׁהָיָה חֵרֵשׁ מִתְּחִילָּתוֹ. אֲבָל אִם הָיָה פִּיקֵּחַ וְנִתְחָרֵשׁ כּוֹתֵב וַאֲחֵרִים מְקַיְימִים כְּתַב יָדוֹ.

It was stated: “If a deaf-mute person gave heave, it is not heave. Rabban Simeon ben Gamliel said, to what does this refer? If he was born deaf-mute. But if he was normal and became deaf and dumb, he writes and others confirm his signature.”

רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. חֲלוּקִין עַל [הַשּׁוֹנֶה הַזֶּה]. אָמְרִין וְהָא מַתְנִיתָא פְלִיגָא. נִתְחָרֵשׁ הוּא אוֹ נִשְּׁתַּטֶּה אֵינוֹ מוֹצִיא עוֹלָמִית. וְיִכְתּוֹב וִיקַיְימוּ אֲחֵרִים כְּתַב יָדוֹ. קִיְימָנֵיהּ בִּשְׁאֵינוֹ יוֹדֵעַ לִכְתּוֹב. הָתִיב רִבִּי בָּא בַּר מָמָל. וְהָא מַתְנִיתָא פְלִיגָא. הֲרֵי שֶׁכָּתַב בִּכְתַב יָדוֹ. אָמַר לַסּוֹפֵר וְכָתַב לָעֵדִים וְחָתְמוּ. אַף עַל פִּי שֶׁכָּתְבוּהוּ וְחָתְמוּהוּ וְנָתְנוּהוּ לוֹ וְחָזַר וּנְתָנוֹ לָהּ אֵינוֹ גֵט. אָמַר רִבִּי יוֹסֶי. אֱמוֹר דְּבַתְרָהּ. וְלֵית הָדָא פְלִיגָא. אֵינוֹ גֵט עַד שֶׁיִּשְׁמְעוּ קוֹלוֹ. אָמַר לַסּוֹפֵר. כְּתוֹב. וְלָעֵדִים חֲתוֹמוּ. סוֹף דָּבָר עַד שֶׁיִּשְׁמְעוּ אֶת קוֹלוֹ. וְלֹא אֲפִילוּ הִרְכִּין בְּרֹאשׁוֹ. וְאַתְּ אָמַר לֵית כָּן. אָמַר רִבִּי מָנָא אִית כָּן. הִיא שְׁמִיעַת הַקּוֹל הִיא הַרְכָנַת הָרֹאשׁ.

Rebbi Jacob bar Aḥa, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: One disagrees with this Tanna. They say, does not a Mishnah disagree: “If he became deaf-mute or insane, he may never divorce.” Why can he not write and have others execute his written instructions? They upheld it, if he was illiterate. Rebbi Abba bar Mamal objected, does not a baraita disagree: “If he wrote himself, or told the scribe to write and the witnesses to sign, even though the scribe wrote, the witnesses signed, they gave him [the bill] and he in turn gave it to her, it is no divorce.” Rebbi Assi said, complete the sentence and there is no disgreement: “it is no divorce unless they hear his voice.” But even if he gave a sign with his head you say it is invalid, (here also it is invalid). Rebbi Mana said, it is valid: hearing the voice has the same status as seeing him nod his head!

רִבִּי זְעִירָא בְּעָא מִינֵּיהּ דְּרִבִּי מָנָא. כְּמַה דְּתֵימַר. עַד שֶׁיָּרְכִין בְּרֹאשׁוֹ שָׁלֹשׁ פְעָמִים. אָמַר לֵיהּ. לִשְׁמִיעַת הַקּוֹל פַּעַם אַחַת. לְהַרְכָּנַת הָרֹאשׁ שְׁלֹשָׁה פְעָמִים. וְדִכְוָותָהּ עַד שֶׁיִּשְׁמְעוּ אֶת קוֹלוֹ שְׁלֹשָׁה פְעָמִים.

Rebbi Ze‘ira asked before Rebbi Mana: Just as you say that three times he must give a sign with his head, (must one equally hear his voice three times)? He said to him, hearing his voice once, giving a sign with his head three times.

אָמַר רִבִּי יוּדָן. בְּאוֹמֵר. כָּךְ וְכָךְ עָשִׂיתִי. בְּרַם הָכָא בְּאוֹמֵר. כָּךְ וְכָךְ עֲשׂוּ. רִבִּי בִּנְיָמִן בַּר לֵוִי בָּעֵי. מַה אֲנָן קַיָימִין. אִם יֵשׁ בּוֹ דַעַת לָבֹא יֵשׁ בּוֹ דַּעַת לְשֶׁעָבַר. אֵין בּוֹ דַעַת לָבֹא. אָמַר רִבִּי אַבָּא מָרִי. בְּחֵרֵשׁ אֲנָן קַיָימִין. וְאֵין שְׁלִיחוּת לְחֵרֵשׁ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. בְּבָרִיא אֲנָן קַיָימִין. לָמָּה אֵינוֹ גֵט. אֲנִי אוֹמֵר. מִתְעַסֵּק בִשְׁטָרוֹתָיו. וְתַנֵּי כֵן. בְּמַה דְבָרִים אֲמוּרִים. בִּזְמָן שֶׁנִּשְׁתַּתֶּק מִתּוֹךְ בּוּרְיוֹ. אֲבָל אִם נִשְׁתַּתֵּק מִתּוֹךְ חוֹלְייוֹ דַּייוֹ פַּעַם אַחַת.

Rebbi Yudan said, there, if he said I did such and such, here, if he says do such and such. Rebbi Benjamin ben Levi inquired: He should have understanding for the future if he has understanding for the past; (if he has no understanding for the past,) he would not have understanding for the future! Rebbi Abba Mari said, here we deal with a mute; there is no agency for a mute. Rebbi Yose ben Rebbi Abun said, we deal with a sane person. Why is there no divorce? Because I say, he was occupied with his documents. We also stated thus: “When was this said? When he was paralyzed while being healthy. But if he was paralyzed by a prior sickness, once is enough.”

וּבִלְבַד בִּמְסָרְגִין לוֹ. נִכְתּוֹב גֵּט לְאִשְׁתָּךְ. וְהוּא אוֹמֵר. הֵין. לְאִמָּךְ. וְהוּא אוֹמֵר. לָאו. לְאִשְׁתָּךְ. וְהוּא אוֹמֵר. הֵין. לְבִתָּךְ. וְהוּא אוֹמֵר. לָאו. לְאִשְׁתָּךְ. וְהוּא אוֹמֵר. הֵין. לַאֲחוֹתָךְ. וְהוּא אוֹמֵר. לָאו. אַף בְּעֵדִיּוֹת כֵּן. אָתָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אַף בְּעֵדִיּוֹת כֵּן. שֶׁאָדָם מֵעִיד עֵדוּתָוֹ מְיוּשָּׁב. אַף בִּנְדָרִים כֵּן. תַּנֵּי רַב שֵׁשֶׁת. כְּשֵׁם שֶׁבּוֹדְקִין אוֹתוֹ בְגִיטִּין שְׁלֹשָׁה פְּעָמִים כָּךְ בּוֹדְקִין אוֹתוֹ בִּירוּשׁוֹת וּבְמֶקַח וּמִמְכָּר וּבְמַתָּנוֹת.

But only if it is intermittent. Shall we write a bill of divorce for your wife? And he says, yes. For your mother, and he says, no. For your wife? And he says, yes. For your daughter, and he says, no. For your wife? And he says, yes. For your sister, and he says, no. Is it the same for testimony? Rebbi Abbahu came in the name of Rebbi Joḥanan: It is the same for testimony, since a person may testify while sitting. The same holds for vows. Rav Sheshet stated: Just as one checks three times for bills of divorce, so one checks for inheritance, commercial transactions, and gifts.

Mishnah

משנה: אָמְרוּ לוֹ נִכְתּוֹב גֵּט לְאִשְׁתָּךְ. אָמַר לָהֶם כְּתֹבוּ אָמְרוּ לַסּוֹפֵר וְכָתַב לָעֵדִים וְחָתְמוּ. אַף עַל פִּי שֶׁכְּתָבוּהוּ וַחֲתָמוּהוּ וּנְתָנוּהוּ לוֹ וְחָזַר וּנְתָנוֹ לָהּ הֲרֵי זֶה גֵּט בָּטֵל עַד שֶׁיֹּאמַר לַסּוֹפֵר כְּתוֹב וְלָעֵדִים חֲתוֹמוּ.

MISHNAH: If they said to him, shall we write a bill of divorce for your wife? If he said to them, write, and they told the scribe who wrote, and the witnesses who signed; even though they wrote, signed, and delivered it to him and he delivered it to her, this is an invalid bill of divorce unless he said to the scribe, write, and to the witnesses, sign.

Halakhah

הלכה: אָמְרוּ לוֹ נִכְתּוֹב גֵּט לְאִשְׁתָּךְ כול׳. אָמַר לִשְׁנַיִם. אִמְרוּ לִפְלוֹנִי שֶׁיִּכְתּוֹב וְלִפְלוֹנִי וּפְלוֹנִי שֶׁיַּחְתֹּמוּ. רִבִּי זְעִירָה בְשֵׁם רִבִּי יִרְמְיָה. מַעֲשֶׂה הָיָה בִימֵי רִבִּי וְאָמַר. לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. שְׁמוּאֵל אָמַר. יֵעָשֶׂה וְיֵעָשֶׂה. רַב יִרְמְיָה שָׁאַל לִשְׁמוּאֵל. אָמַר לִשְׁנַיִם. אִמְרוּ לִפְלוֹנִי שֶׁיִּכְתּוֹב וְאַתֶּם חֲתוֹמוּ. אָמַר לֵיהּ. הֲרֵי זֶה גֵט אֶלָּא שֶׁהַדָּבָר צָרִיךְ תַּלְמוּד. מִחְלְפָה שִׁיטָּתֵיהּ דִּשְׁמוּאֵל. תַּמָן הוּא אָמַר. יֵעָשֶׂה וְיֵעָשֶׂה. וְהָכָא הוּא אָמַר אָכֵן. שַׁנְיָיא הִיא שֶׁשִּׁינּוּ אֶת עֵדוּתָן.

HALAKHAH: “If they said to him, shall we write a bill of divorce for your wife,” etc. If he said to two people, say to X that he shall write and to Y and Z that they shall sign. Rebbi Ze‘ira in the name of Rebbi Jeremiah, this happened in the days of Rebbi, and he said, such a thing should not be done in Israel. Samuel said, it certainly should be done. Rav Jeremiah asked Samuel: If he said to two people, say to X that he write and you sign. He said to him, that is a bill of divorce but it needs study. The opinion of Samuel seems inverted. There, he said, it certainly should be done, and here, he says so? There is a difference, because they changed their testimony.

נִיחָא לָעֵדִים וְחָתְמוּ לַסּוֹפֵר וְכָתַב. לֵית הָדָא פְלִיגָא עַל דְּרִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. כָּתַב טָּרְפּוֹ בַטּוֹפֶס כָּשֵׁר. פָּתַר לָהּ כְּרִבִּי יְהוּדָה. דְּרִבִּי יְהוּדָה פוֹסֵל בְּטוֹפְסִין.

We understand, to the witnesses, sign! But to the scribe, write? Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, if he wrote the essential text with the formula, it is valid. He explains it following Rebbi Jehudah, since Rebbi Jehudah invalidates formulas.

Mishnah

משנה: זֶה גִּיטֵּיךְ אִם מַתִּי זֶה גִּיטֵּיךְ אִם מַתִּי מֵחוֹלִי זֶה זֶה גִּיטֵּךְ לְאַחַר מִיתָתִי לֹא אָמַר כְּלוּם. מֵהַיּוֹם אִם מַתִּי מֵעַכְשָׁיו אִם מַתִּי הֲרֵי זֶה גֵּט. מֵהַיּוֹם לְאַחַר מִיתָתִי אֵינוֹ גֵט וְאִם מֵת חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת.

MISHNAH: “This is your bill of divorce if I should die, this is your bill of divorce if I should die from this illness, this is your bill of divorce after my death,” he did not say anything. “From today if I should die, from now if I should die,” that is a bill of divorce. “From today after my death” is no bill of divorce; if he dies she must receive ḥalîṣah but is barred from levirate marriage.

Halakhah

הלכה: זֶה גִּיטֵּיךְ אִם מַתִּי. זֶה גִּיטֵּיךְ מֵחוֹלִי זֶה. זֶה גִּיטֵּיךְ לְאַחַר מִיתָתִי. לֹא אָמַר כְּלוּם. וְרַבּוֹתֵינוּ אָמְרוּ. הֲרֵי זֶה גֵּט. מָנֵי רַבּוֹתֵינוּ. רִבִּי יְהוּדָה הַנָּשִׂיא וּבֵית דִּינוֹ. בִּשְׁלֹשָׁה מְקוֹמוֹת נִקְרָא רִבִּי יְהוּדָה הַנָּשִׂיא רַבּוֹתֵינוּ. בְּגִיטִּין בַּשֶּׁמֶן וּבְסַנְדָּל. וְיִקְרְאוּ לוֹ בֵּית דִּין שַׁרְיָא. שֶׁכָּל בֵּית דִּין שֶׁהוּא מַתִּיר שְׁלֹשָׁה דְבָרִים הוּא נִקְרָא בֵּית דִּין שַׁרְיָא. אָמַר רִבִּי יוּדָן בֵּירִבִּי יִשְׁמָעֵאל. בֵּית דִּינוֹ חָלוּק עָלָיו בְּגִיטִּין.

HALAKHAH: “ ‘This is your bill of divorce if I should die, this is your bill of divorce from this illness, this is your bill of divorce after my death,’ he did not say anything.” But our teachers said, it is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. In three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan ben Rebbi Ismael said, his court disagreed with him about the bills of divorce.

מָהוּ שֶׁתְּהֵא מוּתֶּרֶת לִינָּשֶׂא. רִבִּי חַגַּיי אָמַר. מוּתֶּרֶת לִינָּשֵׂא. רִבִּי יוֹסֵי. אֲסוּרָה לִינָּשֵׂא. אֲנִי אוֹמֵר. נַעֲשׂוּ לוֹ נִיסִּים וְחָיָה.

May she be allowed to remarry? Rebbi Ḥaggai said, she is allowed to remarry. Rebbi Yose: she is forbidden to remarry; I say that a miracle happened to him and he survived.

מֵהַיּוֹם אִם מַתִּי. מֵעַכְשָׁיו אִם מַתִּי. הֲרֵי זֶה גֵּט. מֵהַיּוֹם וּלְאַחַר מוֹתִי. אֵינוֹ גֵט. אָמַר רִבִּי יוּדָן. רַבָּנִין וְרַבּוֹתֵינוּ. מְתִיבִין רַבּוֹתֵינוּ לְרַבָּנִין. לָמָּה אַתּוּן אָמְרִין. הֲרֵי זֶה גֵט. בְּגִין דְּאָמַר. אִם. וְהָא סִיפָא וְאִם. וְאַתּוּן אָמְרִין. אֵינוֹ גֵט. אֶלָּא בְגִין דְּאָמַר. מֵהַיּוֹם. אוֹף אֲנָן כֵּן אִית לָן מֵהַיּוֹם עִיקָּר. מְתִיב רִבִּי לְרַבָּנִין. לָמָּה אַתּוּן אָמְרִין. אֵינוֹ גֵט. בְּגִין דְּאָמַר. מֵהַיּוֹם. וְהָא רֵישָָׁא מֵהַיּוֹם. וְאַתּוּן אָמְרִין. הֲרֵי זֶה גֵט. אֶלָּא בְּגִין דְּאָמַר. אִם. אוֹף אֲנָא אִית לִי אִם עִיקָּר. תַּמָּן מַחְלִפִין. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן וְרַב תְּרֵיהוֹן אָמְרִין. דִּבְרֵי רִבִּי תַּמָּן דְּהוּא רַבָּנִין דְּהָכָא. מִכֵּיוָן שֶׁאָמַר. מֵהַיּוֹם. כְּמִי שֶׁאָמַר. עַל מְנָת. רִבִּי זְעִירָא בְעָא קוֹמֵי רִבִּי יָסָא. עַל מְנָת אִם מַתִּי אוֹ עַל מְנָת לְאַחַר מִיתָה. אָמַר לֵיהּ. עַל מְנָת אִם מַתִּי. רִבִּי בָּא בְשֵׁם רַב. דִּבְרֵי רִבִּי הָכָא דְּהוּא רַבָּנִין דְּתַּמָּן. מִכֵּיוָן שֶׁאָמַר. מֵהַיּוֹם. כְּמִי שֶׁאָמַר. לְאַחַר מִיתָה.

“ ‘From today if I should die, from now if I should die,’ that is a bill of divorce. ‘From today after my death’ is no bill of divorce.” Rebbi Yudan said, the rabbis and our teachers [discussed.] Our teachers objected to the rabbis: Why do you say, it is a bill of divorce? Because he said, “if”! But in the last statement, he said “if” and you say, it is no bill of divorce! But it must be because he said, “from today”. We also hold that “from today” is the main point. Rebbi objected to the rabbis. Why do you say, it is not a bill of divorce? Because he said, “from today”! But in the earlier statement, he said “from today” and you say, it is a bill of divorce! But it must be because he said, “if”. I also am holding that “if” is the main point. There, they switch attributions. Both Rebbi Yasa in the name of Rebbi Joḥanan and Rav say that the words of Rebbi [interpreted] there are the words of the rabbis [interpreted] here: Since he said “from today” it is as if he had said “on condition.” Rebbi Ze‘ira asked before Rebbi Yasa, “on condition that I die” or “on condition that it be after my death”? He said to him, “on condition that I die.” Rebbi Abba in the name of Rav: The words of Rebbi [interpreted] here are the words of the rabbis [interpreted] there: Since he said “from today” it is as if he had said “after death.”

תַּמָּן תַּנִּינָן. הַכּוֹתֵב נְכָסָיו לְבָנָיו צָרִיךְ שֶׁיִּכְתּוֹב. מֵהַיּוֹם וּלְאַחַר מוֹתוֹ. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר. אֵינוֹ צָרִיךְ. מַה טַעֲמָא שֶׁלְּרִבִּי יוֹסֵי. זְמַנּוֹ שֶׁלַּשְׁטָר מוֹכִיחַ עָלָיו. חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. אֵינָהּ איסרטה. רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹחָנָן. אֵינָהּ כְּגִיטִּין אֵינָהּ כְּמַתָּנָה. אָמַר רִבִּי אִילָא. בְּמַתָּנָה. מִכֵּיוָן שֶׁאָמַר. מֵהַיּוֹם. מַתָּנָה גְמוּרָה הִיא. לְאֵי זֶה דָבָר כָּתַב בָּהּ. לְאַחַר מִיתָה. לְשַׁיֵיר לוֹ אֲכִילַת פֵּירוֹת. וּבְגִיטִּין. מִכֵּיוָן שֶׁכָּתַב. מֵהַיּוֹם. בַּגֵּט. כָּרוּת הוּא. לְאֵי זֶה דָבָר כָּתַב בָּהּ. לְאַחַר מִיתָה. לְשַׁיֵיר לוֹ אֲגוּפָה. אָמַר רִבִּי בִּיְבוֹן בַּר כַּהֲנָא קוֹמֵי רִבִּי אִילַי. לְשַׁיֵיר לוֹ מַעֲשֵׂה יָדֶיהָ. אָמַר לֵיהּ. לֹא מָצִינוּ אִשָּׁה נְשׂוּאָה לָזֶה וּמַעֲשֵׂה יָדֶיהָ שֶׁלָּזֶה. וַהֲוָה רִבִּי זְעִירָא מְקַלֵּס לֵיהּ וְצָוַוח לֵיהּ. בְּנֵייהָ דְאוֹרָיְתָא.

There, we have stated: “If somebody writes his property over to his sons, he has to write: From today and after death. Rebbi Yose says, this is unnecessary.” What is Rebbi Yose’s reason? The date of the document is its proof. The colleagues in the name of Rebbi Joḥanan: This is no condition. Rebbi Ze‘ira in the name of Rebbi Joḥanan: It applies neither to bills of divorce nor to gifts. Rebbi Ila said, for a gift; since he said “from today”, the gift is irrevocable. Why did he write “after death”? To reserve the yield to himself. But in bills of divorce, since he wrote “from today” in the bill, it would be a separation. Why did he write “after death”? To reserve her body to himself. Rebbi Bibon bar Cahana said before Rebbi Ilai, not to reserve her earnings for himself? He answered, we do not find a woman married to one man and her earnings belonging to another. Rebbi Ze‘ira praised him for this and called him “son of the Torah.”

אַף בְגֵט שִׁיחְרוּר כֵּן. הֲרֵי גֵּט שִׁחְרוּרָךְ מֵעַכְשָׁיו לְאַחַר ל יוֹם. עַל דַּעְתֵּיהּ דְּרִבִּי הֲרֵי זֶה גֵּט. עַל דַּעְתִּין דְּרַבָנִין אֵינוֹ גֵּט. אַף בְּהֶבְקֵר כֵּן. שָׂדִי מוּבְקֶרֶת מֵעַכְשָׁיו לְאַחַר ל יוֹם. עַל דַּעְתֵּיהּ דְּרִבִּי מוּבְקֶרֶת. עַל דַּעְתִּין דְּרַבָנִין אֵינָהּ מוּבְקֶרֶת. אַף בְּהֶקְדֵּשׁ כֵּן. כָּל עַמָּא מוֹדֵיי. אֲמִירָתִי לַגְּבוֹהַּ כִּמְסִירָתִי לְהֶדְיוֹט. אַף בְּקִידּוּשִׁין כֵּן. אַשְׁכָּח תַּנֵּי. רִבִּי אוֹמֵר. מְקוּדֶּשֶׁת קִידּוּשִׁין גְּמוּרִין.

The same situation obtains for bills of manumission. “This is your bill of manumission valid after 30 days from now.” In Rebbi’s opinion, it is a bill; in the rabbi’s opinion, it is no bill. The same situation obtains for abandoning. “My field shall be abandoned after 30 days from now.” In Rebbi’s opinion, it is abandoned; in the rabbi’s opinion, it is not abandoned. Is it the same for dedications? Everybody agrees that “my speaking to Heaven is equivalent to my delivering to a person.” Is it the same for preliminary marriage? It was found stated: Rebbi says, she is completely preliminarily married.

Mishnah

משנה: זֶה גִּיטֵּיךְ מֵהַיּוֹם אִם מַתִּי מֵחוֹלִי זֶה וְעָמַד וְהוֹלֵךְ בַּשּׁוּק וְחָלָה וָמֵת אוֹמְדִין אוֹתוֹ אִם מַחֲמַת חוֹלִי הָרִאשׁוֹן מֵת הֲרֵי זֶה גֵט וְאִם לָאו אֵינוֹ גֵט. לֹא תִתְיַיחֵד עִמּוֹ אֶלָּא בִפְנֵי עֵדִים אֲפִילוּ עֶבֶד אֲפִילוּ שִׁפְחָה חוּץ מִשִּׁפְחָתָהּ מִפְּנֵי שֶׁלִּיבָּהּ גַּס בְּשִׁפְחָתָהּ. וּמַה הִיא בְאוֹתָן הַיָּמִים. רִבִּי יְהוּדָה אוֹמֵר כְּאֵשֶׁת אִישׁ לְכָל דָּבָר. רִבִּי יוֹסֵי אוֹמֵר מְגוֹרֶשֶׁת וְאֵינָהּ מְגוֹרֶשֶׁת.

MISHNAH: “This is your bill of divorce from today if I should die from this illness;” if he got up, walked on the market, fell ill again and died, one estimates whether he died from the original sickness, in which case it is a bill of divorce; otherwise it is no bill of divorce. She may not be alone with him except in the presence of witnesses, which may be even a male or a female slave except her personal slave girl since she has no shame in the presence of her personal slave girl. What is her status in those days? Rebbi Jehudah says, she is a married woman in all respects. Rebbi Yose says, she is divorced and not divorced.

Halakhah

הלכה: הֲרֵי זֶה גִּיטֵּיךְ מֵהַיּוֹם כול׳. אָכַל גְּרִיסִין לְגַסָּה כְּמִי שֶׁמֵּת מֵאוֹתוֹ חוֹלִי. פּוּנְדֻּקָּאוֹת עַצְמָן וְלֹא עָמַד כְּמִי שֶׁלֹּא מֵת מֵאוֹתוֹ חוֹלִי.

HALAKHAH: “This is your bill of divorce from today,” etc. If he overate on groats it is as if he died from that illness, hazelnuts alone and he did not get out of bed it is as if he did not die from that illness.

אִם מֵת הַחוֹלִי זֶה. וְנָפָל עָלָיו גַּל אוֹ שֶׁנְּשָׁכוֹ נָחָשׁ. אֵינוֹ גֵּט. אֶלָּא מֵת מֵאוֹתוֹ הַחוֹלִי. אִם לֹא עָמַדְתִּי מֵחוֹלִי זֶה. וְנָפָל עָלָיו גַּל אוֹ שֶׁנְּשָׁכוֹ נָחָשׁ. הֲרֵי זֶה גֵּט. שֶׁלֹּא עָמַד מֵאוֹתוֹ הַחוֹלִי.

“If he died from that sickness,” and a stone heap fell on him, or a snake bit him, it cannot be a bill of divorce unless he died of that sickness. “If I should not recover from that sickness,” and a stone heap fell on him, or a snake bit him it is a bill of divorce since he did not recover from that sickness.

תַּנֵּי. אַף הַמְסוּכָּן. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. מַעֲשֶׂה הָיָה כָהֵן שֶׁבָּעַל מֵת.

It was stated: “Also the one in mortal danger.” Rebbi Jacob bar Aḥa said, it happened in such a case that he died during intercourse.

שֶׁלֹּא עָמַד מְאוֹתוֹ הַחוֹלִי. וְעֶבֶד וְשִׁפְחָה נֶאֱמָנִין. יוֹדְעִין הֵן הָעֵדִים שֶׁבְּשָׁעָה שֶׁנִּתְיַיחֲדָה עִמּוֹ שֶׁהָיָה שָׁם עֶבֶד וְשִׁפְחָה. כְּהָדָא. נִתְיַיחֲדָה עִמּוֹ בִּפְנֵי שְׁנַיִם צְרִיכָה הִימֶּינּוּ גֵט שֵׁינִי. בְּאֶחָד אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁינִי. בְּאֶחָד בְּשַׁחֲרִית וּבְאֶחָד בֵּין הָעַרְבַּיִם. זֶה הָיָה מַעֲשֶׂה וְשָׁאַל רִבִּי אֶלְעָזָר בֶּן תרדיון לַחֲכָמִים וְאָמְרוּ. אֵין זֶה יִחוּד. נִתְיַיחֲדָה עִמּוֹ כְּדֵי בְעִילָה חוֹשְׁשִין לָהּ מִשּׁוּם בְּעִילָה וְאֵין חוֹשְׁשִין לָהּ מִשּׁוּם קִידּוּשִׁין. רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה אוֹמֵר. אַף חוֹשְׁשִין לָהּ מִשּׁוּם קִידּוּשִׁין. רִבִּי יִרְמְיָה פָּתַר מִתְנִיתָא. נִתְיַיחֲדָה עִמּוֹ כְּדֵי בְעִילָה חוֹשְׁשִין לָהּ מִשּׁוּם בְּעִילַת זְנוּת וְאֵין חוֹשְׁשִין לָהּ מִשּׁוּם קִידּוּשִׁין בִּבְעִילָה. לֹא נִתְיַיחֲדָה עִמּוֹ כְּדֵי בְעִילָה אֵין חוֹשְׁשִין לָהּ מִשּׁוּם כְּלוּם. רִבִּי יוֹסֵי פָּתַר לָהּ מַתְנִיתָא. נִתְיַיחֲדָה עִמּוֹ כְּדֵי בְעִילָה חוֹשְׁשִין לָהּ מִשּׁוּם בְּעִילַת זְנוּת וְאֵין חוֹשְׁשִין לָהּ מִשּׁוּם קִידּוּשִׁין בִּבְעִילָה. רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה אוֹמֵר. אַף חוֹשְׁשִין מִשּׁוּם קִידּוּשִׁין בִּבְעִילָה. לֹא נִתְיַיחֲדָה עִמּוֹ כְּדֵי בְעִילָה אֵין חוֹשְׁשִין לָהּ מִשּׁוּם קִידּוּשִׁין בְּכֶסֶף. רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה אוֹמֵר. אַף חוֹשְׁשִין לָהּ מִשּׁוּם קִידּוּשִׁין בְּכֶסֶף. אָמַר רִבִּי אָבִין. אַתְיָא דְּבֵית שַׁמַּי כְּרַבָּנִין וּבֵית הִלֵּל כְּרִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

לְיֵי דָא מִילָּה. רִבִּי לָעְזָר אוֹמֵר. לְיוֹרְשָׁהּ. דְּתַנִינָן תַּמָּן. וְזַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ וּבְהֵפֵר נְדָרֶיהָ. אָמַר רִבִּי זְעִירָא. זֹאת אוֹמֶרֶת שֶׁהִיא כְאֵשֶׁת אִישׁ לְכָל דָּבָר.

For what? Rebbi Eleazar said, to inherit from her, as we have stated there: “He has a claim on what she finds and on her earnings, to dissolve her vows.” Rebbi Ze‘ira said, this is what is implied by “she is a married woman in all respects.”

מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. תַּמָּן הוּא אָמַר. מִיתָה מְצוּיָה. וְהָכָא הוּא אָמַר. אֵין מִיתָה מְצוּיָה. תַּמָּן בַּצִּיבּוּר כָּאן בְּיָחִיד. דְּתַנְיָא. רִבִּי יְהוּדָה אוֹמֵר. לֹא הָיָה שׁוֹפָר שֶׁלְּקִינִּים בִּירוּשָׁלַיִם מִפְּנֵי הַתַּעֲרוֹבֶת. שֶׁמָּא תָמוּת אַחַת מֵהֶן וְנִמְצְאוּ דְמֵי חַטָּאוֹת מֵתוֹת מְעוּרָבוֹת בָּהֶן.

The opinion of Rebbi Jehudah seems to be inverted. There, he says that death is frequent but here, he says that death is not frequent. There in public, here in private, as it was stated: Rebbi Jehudah says there was no chest for nests in Jerusalem because of the mixing, maybe one of them would die and money for purification offerings destined to die would be mixed in with them.

בְּעִילָתָהּ מָהוּ. אִית תַּנָּיֵי תַנֵּי. בְּעִילָתָהּ בְּרוּרָה. וְאִית תַּנָּיֵי תַנֵּי. בְּעִילָתָהּ סָפֵק. מָאן דְּאָמַר בְּעִילָתָהּ בְּרוּרָה. מֵבִיא אָשָׁם תָּלוּי. וּמָאן דְּאָמַר בְּעִילָתָהּ סָפֵק. מֵת פָּטוּר. לֹא מֵת מֵבִיא חַטָּאת.

What is the status of her intercourse? Some Tannaïm state, her intercourse is certain, but some Tannaïm state, her intercourse is in doubt. According to him who says that her intercourse is certain, he brings a “hung” sacrifice. According to him who says that her intercourse is in doubt, if [the husband] dies, he is free; if [the husband] does not die, he brings a purification sacrifice.

Mishnah

משנה: הֲרֵי זֶה גִּיטֵּיךְ עַל מְנָת שֶׁתִּתְּנִי לִי מָאתַיִם זוּז הֲרֵי זוֹ מְגוֹרֶשֶׁת וְתִתֵּן. עַל מְנָת שֶׁתִּתְּנִי לִי מִכָּן וְעַד שְׁלֹשִׁים יוֹם אִם נָתְנָה בְּתוֹךְ שְׁלֹשִׁים יוֹם מְגוֹרֶשֶׁת וְאִם לָאו אֵינָהּ מְגוֹרֶשֶׁת. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל מַעֲשֶׂה בְצַיְידָן שֶׁאָמַר אֶחָד לְאִשְׁתּוֹ הֲרֵי זֶה גִּיטֵּיךְ עַל מְנָת שֶׁתִּתְּנִי לִי אִיצְטָלְיָתִי וְאָבְדָה אִיצְטָלְיָתוֹ וְאָמְרוּ חֲכָמִים תִּתֵּן לוֹ אֶת דָּמֶיהָ.

MISHNAH: “This is your bill of divorce on condition that you give me 200 zuz;” she is divorced and has to pay. “On condition that you give me within thirty days,” if she paid within thirty days she is divorced, otherwise she is not divorced. Rabban Simeon ben Gamliel said, it happened in Sidon that someone said to his wife “this is your bill of divorce on condition that you return to me my stole” and it turned out that his stole was lost; then the Sages said, she shall pay him its value.

Halakhah

הלכה: הֲרֵי זֶה גִּיטֵּיךְ עַל מְנָת שֶׁתִּתְּנִי לִי מָאתַיִם זוּז כול׳. תַּנִּי. לֹא הִסְפִּיקָה לִיתֵּן עַד שֶׁמֵּת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. תִּינָּתֵן לְאָבִיו וּלְאָחִיו וְהִיא פְטוּרָה מִן הַחֲלִיצָה וּמִן הַיִּיבּוּם. אַף בְּקִידּוּשִׁין כֵּן. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי עַל מְנָת שֶׁאֶתֵּן לֵיךְ מָאתַיִם זוּז. וְלֹא הִסְפִּיק לִיתֵּן לָהּ עַד שֶׁמֵּת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אָבְיו וְאָחִיו נוֹתְנִין לָהּ וְהִיא זְקוּקָה לַחֲלִיצָה וּלְיִיבּוּם.

HALAKHAH: “This is your bill of divorce on condition that you give me 200 zuz,” etc. It was stated: If she did not manage to pay before he died, Rabban Simeon ben Gamliel says, she pays his father or his brother and is free from ḥalîṣah and levirate marriage. The same holds for preliminary marriage: “You are preliminarily married to me on condition that I shall give you 200 zuz;” if he did not manage to pay before he died, Rabban Simeon ben Gamliel says, his father or his brother pay and she is subject to ḥalîṣah or levirate marriage.

אָמַר רִבִּי יוּדָן. בְּשֶׁאָבְדָה בְּאוֹנֶס אֲנָן קַיָימִין. עָשׂוּ אוֹתָהּ כְּמַתְנֶה שׁוֹמֵר חִנָּם לִהְיוֹת פָּטוּר מִן הַשְּׁבוּעָה. אָמַר רִבִּי יוֹסֵה. וָכָא אֲתִינָן מִיתְנֵי שׁוֹמֵר חִנָּם לִהְיוֹת פָּטוּר מִן הַשְּׁבוּעָה. אֶלָּא כְּשֶׁאָבְדָה בִּפְשִׁיעָה אֲנָן קַיָימִין. דָּמִים עָשׂוּ אוֹתָהּ בְּאִיצְטָלִית. רַבָּנִן אָמְרִין. אַחַת זוֹ וְאַחַת זוֹ מִשּׁוּם תְּנָאֵי גִיטִּין.

Rebbi Yudan said, we deal with the case that it was lost by compulsion. They treated her like an unpaid trustee who may stipulate to be free from an oath. Rebbi Yose said, do we state here that the unpaid trustee is free from an oath? But we deal with the case that it was lost by mishandling. They treated the stole according to its value. But the rabbis say that in any case it has to be treated as a case of condition of a bill of divorce.

Mishnah

משנה: הֲרֵי זֶה גִּיטֵּיךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא עַל מְנָת שֶׁתָּנִיקִי אֶת בְּנִי כַּמָּה הִיא מְנִיקַתּוּ שְׁתֵּי שָׁנִים. רִבִּי יְהוּדָה אוֹמֵר שְׁמוֹנָה עָשָׂר חֹדֶשׁ. מֵת הַבֵּן אוֹ שֶׁמֵּת הָאָב הֲרֵי זֶה גֵט. עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא שְׁתֵּי שָׁנִים וְעַל מְנָת שֶׁתָּנִיקִי אֶת בְּנִי שְׁתֵּי שָׁנִים. מֵת הַבֵּן אוֹ שֶׁאָמַר הָאָב אֵי אֶפְשִׁי שֶׁתְּשַׁמְּשֵׁנִי שֶׁלֹּא בְהַקְפָּדָה אֵינוֹ גֵט. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כָּזֶה גֵּט. כְּלָל אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל כָּל עַכָּבָה שֶׁאֵינָהּ מִמֶּנָּה הֲרֵי זֶה גֵט.

MISHNAH: “This is your bill of divorce on condition that you serve my father,” “on condition that you breast-feed my son,” how long does she have to breast-feed him? Two years; Rebbi Jehudah says, eighteen months. If the son or the father died, it is a valid divorce. “On condition that you serve my father for two years,” or “on condition that you breast-feed my son for two years;” if the son died or the father said, I cannot stand you serving me (without being offended), it is no divorce. Rabban Simeon ben Gamliel said, that is a divorce. Rabban Simeon ben Gamliel stated a principle: Given any hindrance which is not from her side, it is a divorce.

Halakhah

הלכה: הֲרֵי זֶה גִּיטֵּיךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא כול׳. אָמַר רִבִּי בָּא. בְּחַיָיו וְהוּא שְׁתְּשַׁמְּשֶׁינּוּ כָּל צוֹרְכוֹ. וְהוּא שֶׁתָּנִיקִי כָּל צוֹרְכוֹ. אֲפִילוּ לֹא שִׁימְּשַׁתּוּ כָּל צוֹרְכוֹ. אֲפִילוּ לֹא הֵנִיקַתּוּ כָּל צוֹרְכוֹ. אֶלָּא אֲפִילוּ שִׁימְּשַׁתּוּ שָׁעָה אַחַת. אֲפִילוּ הֵנִיקַתּוּ שָׁעָה אַחַת. לְאַחַר מִיתָה אֲפִילוּ לֹא שִׁימְּשַׁתּוּ וְלֹא הֵנִיקַתּוּ כְּלוּם. מַתְנִיתָא פְלִיגָא עַל רֵישׁ לָקִישׁ. כַּמָּה הִיא מְנִיקַתּוּ. שְׁתֵּי שָׁנִים. רִבִּי יְהוּדָה אוֹמֵר. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ. אָמַר רִבִּי אָבִין. בִּשְׂכַר מֵנִיקָה שָׁנוּ.

HALAKHAH: “This is your bill of divorce on condition that you serve my father,” etc. Rebbi Abba said: During his lifetime, on condition that she serve all his needs, on condition that she breast-feed all his needs. Even if she did not serve all his needs, even if she did not breast-feed all his needs, but even if she served him for one hour, or breast-fed him for one hour. After death, even if she never served him or never breast-fed him. The Mishnah disagrees with Rebbi Simeon ben Laqish: “How long does she have to breast-feed him? Two years, Rebbi Jehudah says, eighteen months.” Rebbi Abin said, this was taught about the cost of a wet-nurse.

אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבּי יוֹחָנָן. סֶדֶר סִימְפוֹן כָּךְ הוּא. אֲנָא פְּלָן בַּר פְּלָן מְקַדֵּשׁ לִיךְ אַנְתְּ פְּלָנִית בַּת פְּלָן עַל מְנָת לִיתֵּן לָךְ מִיקְמַת פְּלָן ומנכסים לְיוֹם פְּלָן. דְּאִין אָתָא יוֹם פְּלָן וְלָא כְּנַסְתִּיךְ לָא יְהַוֵּי לִי עָלַיִךְ כְּלוּם. אִירַע לוֹ אוֹנֶס. רִבִּי יוֹחָנָן אָמַר. אוֹנְסָא כְּמָאן דְּלָא עֲבַד. רֵישׁ לָקִישׁ אָמַר. אוֹנְסָא כְּמָאן דַּעֲבָד. עַל דַּעְתֵּיהּ דְּרֵישׁ לָקִישׁ אִין הֲוָה צְרִיךְ לְמֵיעֲבַד. וְאִין אֲתָא יוֹם פְּלָן וְלָא כְנָסָתָהּ לִי לֹא יְהַוֵּי לִי עָלַיִךְ כְּלוּם. רִבִּי יוֹחָנָן מִי דְמִיךְ פְּקִיד לִבְנָתֵיהּ דִּי יְהַוְויָין עָבְדָן כְּרֵישׁ לָקִישׁ. אָמַר. שֶׁמָּא יַעֲמֹד בֵּית דִּין אַחֵר וְיִסְבֹּר דִּכְוָותֵיהּ. וְנִמְצְאוּ בָנָיו בָּאִין לִידֵּי מַמְזֵירוּת.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A anddefinitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, maybe in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

חַד בַר נַשׁ אַקְדַּם פְּרִיטִין לְאִילְפָא וּנְגַב נַהֲרָא. אָתָא עוֹבְדָא קוֹמֵי רַב נַחְמָן בַּר יַעֲקֹב. הָא אִילְפָא. אֵיְיתֵי נַהֲרָא. אַבָּא בַּר הוּנָא בְשֵׁם רִבִּי אַבָּא הֲוָה מַצְלֵי דִייגַב נַהֲרָא בְּגִין דְּנִיסַּב פְּרִיטוֹי. אָמַר. רִבִּי יוֹחָנָן וְרִבִּי בָּא סָבְרִין כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. חָתְכָה כְּמִי שֶׁעִיכְּבָה. נֶחְתַּךְ יָדָהּ כְּמִי שֶׁלֹּא עִיכְּבָה.

A person gave money for a ship when the canal dried up. The case came before Rav Naḥman bar Jacob: There is the ship, bring the canal! Abba bar Huna in the name of Rebbi Abba was praying that the canal should dry up and he could recover his money. He said, Rebbi Joḥanan and Rebbi Abba are of the same opinion as Rabban Simeon ben Gamliel. If she cut off, she hindered. If her hand (?) was cut off, it is not as if she hindered.

Mishnah

משנה: הֲרֵי זֶה גִּיטֵּיךְ אִם לֹא בָאתִי מִכָּן וְעַד שְׁלֹשִׁים יוֹם וְהָיָה הוֹלֵךְ מִיהוּדָה לַגָּלִיל. הִגִּיעַ לְאַנְטִיפַּטְרִס וְחָזַר בָּטֵל הַתְּנַאי. הֲרֵי זֶה גִּיטֵּיךְ אִם לֹא בָאתִי מִכָּן וְעַד שְׁלֹשִׁים יוֹם וְהָיָה הוֹלֵךְ מִגָּלִיל לִיהוּדָה וְהִגִּיעַ לִכְפַר עוֹתְנַי וְחָזַר בָּטֵל הַתְּנַאי. הֲרֵי זֶה גִּיטֵּיךְ אִם לֹא בָאתִי מִכָּן וְעַד שְׁלֹשִׁים יוֹם וְהָיָה הוֹלֵךְ לִמְדִינַת הַיָּם וְהִגִּיעַ לְעַכּוֹ וְחָזַר בָּטֵל הַתְּנַאי. הֲרֵי זֶה גִּיטֵּיךְ כָּל זְמַן שֶׁאֶעֱבוֹר מִכְּנֶגֶד פָּנַיִךְ שְׁלֹשִׁים יוֹם הָיָה הוֹלֵךְ וּבָא הָיָה הוֹלֵךְ וּבָא הוֹאִיל וְלֹא נִתְיַיחֵד עִמָּהּ הֲרֵי זֶה גֵּט.

MISHNAH: “This is your bill of divorce if I should not return within thirty days from today;” if he intended to go from Judea to Galilee, came to Antipatris, and returned, it is invalidated following his condition. “This is your bill of divorce if I should not return within thirty days from today;” if he intended to go from Galilee to Judea, came to Kefar Othnay, and returned, it is invalidated following his condition. “This is your bill of divorce if I should not return within thirty days from today;” if he intended to go overseas, came to Acco, and returned, it isinvalidated following his condition. “This is your bill of divorce if I should be absent from you for thirty days;” even if he repeatedly came and left, it is a bill of divorce if he never was alone with her.

Halakhah

הלכה: הֲרֵי זֶה גִּיטֵּיךְ כול׳. לְיֵי דֶא מִילָּה. רִבִּי לָעְזָר אָמַר. לְבֵיתוֹ. רִבִּי יוֹחָנָן אָמַר. לִמְקוֹמוֹת. מַתְנִיתָא מְסַיְיעָא לְמָאן דְּאָמַר לְבֵיתוֹ. הִגִּיעַ לְעַכּוֹ וְחָזַר בָּטֵל הַתְּנַאי. אָמַר רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵה. תִּיפְתָּר כְּמָאן דְּאָמַר. עַכּוֹ כְאֶרֶץ יִשְׂרָאֵל לְגִיטִּין. וַאֲפִילוּ תֵימַר. עַכּוֹ כְאֶרֶץ יִשְׂרָאֵל לְגִיטִּין. שֶׁמָּא לִתְנַאי גִיטִּין.

HALAKHAH: “This is your bill of divorce,” etc. For what? Rebbi Elazar said, for his house; Rebbi Joḥanan said, for places. The Mishnah supports him who said, for his house: “If he came to Acco, and returned, it is invalidated following his condition.” Rebbi Ḥaggai said before Rebbi Yose, explain it following him who said that Acco is part of the Land of Israel for bills of divorce. But even if you say that Acco is part of the Land of Israel for bills of divorce, does that mean also for conditions imposed on a bill of divorce?

וְאָסוּר לְהִתְיַיחֵד עִמָּ[הּ] מִכְּבָר שֶׁמָּא יַעֲבוֹר מִכְּנֶגֶד פָּנֶיהָ ל יוֹם וְנִמְצָא גִיטָּהּ גָּדוֹל מִבְּנָהּ.

He is forbidden to be alone with her immediately, for maybe he shall not visit her for thirty days and then her bill of divorce would be older than her child.

Mishnah

משנה: הֲרֵי זֶה גִּיטֵּיךְ אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ מֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ אֵינוֹ גֵט. הֲרֵי זֶה גִּיטֵּיךְ מֵעַכְשָׁיו אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ מֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ הֲרֵי זֶה גֵט. אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי כָּתְבוּ גֵט בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ בְתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ אֵינוֹ גֵט. כִּתְבוּ וּתְנוּ גֵט לְאִשְׁתִּי אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ כָּתְבוּ גֵט בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ אֵינוֹ גֵט. רִבִּי יוֹסֵי אוֹמֵר כָּזֶה גֵּט. כָּתְבוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ וָמֵת אִם הַגֵּט קָדַם לַמִּיתָה הֲרֵי זֶה גֵּט וְאִם הַמִּיתָה קָדְמָה לַגֵּט אֵינוֹ גֵט. וְאִם אֵינוֹ יָדוּעַ זוֹ הִיא שֶׁאָמְרוּ מְגוֹרֶשֶׁת וְאֵינָהּ מְגוֹרֶשֶׁת.

MISHNAH: “This is your bill of divorce if I should not return within twelve months,” if he died within the twelve months it is no bill of divorce. “This is your bill of divorce from today if I should not return within twelve months,” if he died within the twelve months it is a bill of divorce. “If I should not return within twelve months from today write a bill of divorce and deliver to my wife;” if they wrote a bill of divorce within twelve months and delivered it within twelve months, it is no bill of divorce. “Write a bill of divorce and deliver to my wife if I should not return within twelve months from today;” if they wrote a bill of divorce within twelve months and delivered it after twelve months, it is no bill of divorce; Rebbi Yose says, this is an example of a bill of divorce. If they wrote after twelve months and delivered after twelve months but he had died, if the bill of divorce preceded the death it is a bill of divorce but if the death preceded the bill of divorce it is no bill of divorce. If it is not known, it is a case where they say, she is divorced and not divorced.

Halakhah

הלכה: אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ כול׳. מַה טַעֲמָא דְרִבִּי יוֹסֵי. בְּגִין דְּאַקְדִּים כְּתִיבָה. וְהָא אַקְדִּים נְתִינָה. וְאַתּוּן אָמְרִין. אֵינוֹ גֵט.

HALAKHAH: “If I should not return within twelve months from today,” etc. What is the reason of Rebbi Yose? Because he mentioned writing earlier. But did he not also mention delivering earlier, and you say that it is no bill of divorce?

רִבִּי חִיָיה רוֹבָה בְעָא קוֹמֵי רִבִּי. הֲרֵי זֶה גִיטֵיךְ לְאַחַר הֶחָג. אָמַר לֵיהּ. כָּל ל יוֹם שֶׁלְּאַחַר הֶחָג כִּלְאַחַר הֶחָג הֵן. רִבִּי בִּיבוֹן בַּר חִיָיה בְּעָא קוֹמֵי רִבִּי זְעִירָא. הֲרֵי גִיטֵּיךְ עֶרֶב הַפֶּסַח. וַאֲפִילוּ כְמָאן דְּאָמַר. כָּל ל שֶׁלְּאַחַר הֶחָג כִּלְאַחַר הֶחָג הֵן. כָּל ל שֶׁלִּפְנֵי הַפֶּסַח אֵינוֹ כִּלְאַחַר הַפֶּסַח. רִבִּי זְעִירָא בְעָא קוֹמֵי רִבִּי יָסָא. אָמַר. קוֹנָם יַיִן שֶׁאֲנִי טוֹעֵם בְּמוֹצָאֵי שַׁבָּת. אָמַר לֵיהּ. בְּמוֹצָאֵי שַׁבָּת אָסוּר. עֶרֶב שַׁבָּת מוּתָּר. יָמִים שֶׁבֵּנְתַּיִים צְרִיכָה. וְהָכָא מוֹצָאֵי שַׁבָּת הֲרֵי זֶה גֵּט. עֶרֶב שַׁבָּת אֵינוֹ גֵט. יָמִים שֶׁבֵּנְתַּיִים צְרִיכָה.

The Elder Rebbi Ḥiyya asked before Rebbi: “This is your bill of divorce after the holiday.” He said to him, all of 30 days after the holiday are called “after the holiday”. Rebbi Bivon bar Ḥiyya asked before Rebbi Ze‘ira: “This is your bill of divorce on Passover eve”? Even a person who says that all of 30 days after the holiday are called “after the holiday” will agree that 30 days before Passover are not like “after Passover”. Rebbi Ze‘ira asked before Rebbi Yasa: If somebody said, a qonam that I shall not taste wine at the end of the Sabbath? He said to him, after the end of the Sabbath he is forbidden, Sabbath eve he is permitted, the days in between are problematic. And so it is here, after the end of the Sabbath it is a bill of divorce, Sabbath eve it is no bill of divorce, but the days in between are problematic.