This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
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This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
Gittin 73
וְהָא קָא מַשְׁמַע לַן, דְּהָלַךְ עַל מִשְׁעַנְתּוֹ – הוּא דְּבָעֵינַן אוּמְדָּנָא, אִידַּךְ – אוּמְדָּנָא נָמֵי לָא בָּעֵינַן.
And this teaches us that we require assessment only in a case where he walked with his staff. But in another case, where he did not arise from his illness and walk but immediately became ill again, we do not even require assessment, as it is clear that his death from the second illness was a result of the first illness.
שָׁמְעַתְּ מִינַּהּ, שְׁכִיב מְרַע שֶׁנִּיתַּק מֵחוֹלִי לְחוֹלִי – מַתְּנָתוֹ מַתָּנָה? אִין, דְּאָמַר רַבִּי אֶלְעָזָר מִשְּׁמֵיהּ דְּרַב: שְׁכִיב מְרַע שֶׁנִּיתַּק מֵחוֹלִי לְחוֹלִי – מַתְּנָתוֹ מַתָּנָה.
The Gemara asks: Can you conclude from it that in the case of a person on his deathbed who proceeded from one illness immediately to another illness, his gift is a valid gift, as he ultimately died as a result of the first illness? The Gemara answers: Yes, as Rabbi Elazar says in the name of Rav: In the case of a person on his deathbed who proceeded from one illness immediately to another illness, his gift is a valid gift.
רַבָּה וְרָבָא לָא סְבִירָא לְהוּ הָא דְּרַב הוּנָא, גְּזֵירָה שֶׁמָּא יֹאמְרוּ יֵשׁ גֵּט לְאַחַר מִיתָה.
The Gemara notes: Rabba and Rava do not hold in accordance with this halakha stated by Rav Huna, that if the husband was healed of his illness then the bill of divorce is nullified even if he did not specify such a condition. They hold that there is a rabbinic decree in place lest people say that there can be a valid bill of divorce given after death. Since people will see that in this case the bill of divorce took effect only once the husband died, in the future they may mistakenly consider a bill of divorce to be valid even though the husband explicitly made a condition that it would take effect only after his death.
וּמִי אִיכָּא מִידֵּי, דְּמִדְּאוֹרָיְיתָא לָא הָוֵי גִּיטָּא, וּמִשּׁוּם גְּזֵירָה שָׁרֵינַן אֵשֶׁת אִישׁ לְעָלְמָא?!
The Gemara asks: And is there anything that by Torah law is not a valid bill of divorce, but due to a rabbinic decree we permit a married woman to marry anyone, even though by Torah law she remains married to her husband? Both Rabba and Rava agree that by Torah law the bill of divorce is nullified once the husband is healed from his illness, yet they treat the bill of divorce as valid. How can this be?
אִין, כֹּל דִּמְקַדֵּשׁ אַדַּעְתָּא דְּרַבָּנַן מְקַדֵּשׁ, וְאַפְקְעִינְהוּ רַבָּנַן לְקִדּוּשִׁין מִינֵּיהּ.
The Gemara answers: Yes, the Sages have the ability to nullify even a marriage that took effect by Torah law, because anyone who betroths a woman betroths her contingent upon the will of the Sages, and when one fails to conform to their will in matters of marriage and divorce the Sages expropriated his betrothal from him retroactively. Consequently, it is permitted for the woman to remarry.
אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: תִּינַח דְּקַדֵּישׁ בְּכַסְפָּא, קַדֵּישׁ בְּבִיאָה מַאי אִיכָּא לְמֵימַר? אֲמַר לֵיהּ: שַׁוְּיוּהּ רַבָּנַן לִבְעִילָתוֹ בְּעִילַת זְנוּת.
Ravina said to Rav Ashi: This works out well in a case where he betrothed his wife with money, as it is possible to say that the Sages expropriated the money used for the betrothal from the possession of its owner, resulting in a retroactive cancellation of the betrothal. But if he betrothed her by means of sexual intercourse then what is there to say? Rav Ashi said to him: The Sages declared his sexual intercourse to be licentious sexual intercourse, which does not create a bond of betrothal.
תָּנוּ רַבָּנַן: ״זֶה גִּיטִּיךְ מֵהַיּוֹם, אִם מַתִּי מֵחוֹלִי זֶה״, וְנָפַל הַבַּיִת עָלָיו אוֹ הִכִּישׁוֹ נָחָשׁ – אֵינוֹ גֵּט. ״אִם לֹא אֶעֱמוֹד מֵחוֹלִי זֶה״, וְנָפַל עָלָיו בַּיִת אוֹ הִכִּישׁוֹ נָחָשׁ – הֲרֵי זֶה גֵּט.
§ The Sages taught (Tosefta 7:2): If a husband says to his wife: This is your bill of divorce from today if I die from this illness, and the house collapsed on him or a snake bit him, then it is not a valid bill of divorce. But if he said: This is your bill of divorce if I will not arise healthy from this illness, and the house collapsed on him or a snake bit him, then this is a valid bill of divorce.
מַאי שְׁנָא רֵישָׁא וּמַאי שְׁנָא סֵיפָא?
The Gemara asks: What is different in the first clause such that the bill of divorce is not valid and what is different in the latter clause that the bill of divorce is valid? In neither case did he die from the illness. The Gemara gives no answer to this question.
שְׁלַחוּ מִתָּם: אֲכָלוֹ אֲרִי – אֵין לָנוּ.
They sent a ruling to Babylonia from there, from Eretz Yisrael: If the husband said: This is your bill of divorce if I am not healed from this illness, and a lion ate him, then we do not need to be concerned about this bill of divorce, for it is certainly not valid.
הָהוּא גַּבְרָא דְּזַבֵּין אַרְעָא לְחַבְרֵיהּ, קַבֵּיל עֲלֵיהּ כֹּל אוּנְסָא דְּמִתְיְלִיד. לְסוֹף אַפִּיקוּ בַּהּ נַהֲרָא.
It is related: There was a certain man who sold land to another, and he accepted upon himself the responsibility for any unavoidable accident that may happen to the land. In such a case he would reimburse the buyer for the damage. In the end they diverted a river into it, meaning the government decided to make a new canal through the land that he sold.
אֲתָא לְקַמֵּיהּ דְּרָבִינָא, אֲמַר לֵיהּ: זִיל שְׁפִי לֵיהּ, דְּהָא קַבֵּילְתְּ עֲלָךְ כׇּל אוּנְסָא דְּמִתְיְלִיד. אֲמַר לֵיהּ רַב אַחָא בַּר תַּחְלִיפָא לְרָבִינָא: אוּנְסָא דְּלָא שְׁכִיחַ הוּא!
The buyer came before Ravina to lodge a claim. Ravina said to the seller: Go pacify him, i.e., reimburse him, as you accepted upon yourself responsibility for any unavoidable accident that might happen. Rav Aḥa bar Taḥalifa disagreed and said to Ravina: It is an uncommon, unavoidable accident, and the condition of the sale should not apply in such a case.
אִיגַּלְגַּל מִילְּתָא, וּמְטָא לְקַמֵּיהּ דְּרָבָא. אֲמַר לְהוּ: אוּנְסָא דְּלָא שְׁכִיחַ הוּא. אֵיתִיבֵיהּ רָבִינָא לְרָבָא: ״אִם לֹא אֶעֱמוֹד מֵחוֹלִי זֶה״, וְנָפַל עָלָיו בַּיִת אוֹ הִכִּישׁוֹ נָחָשׁ – הֲרֵי זֶה גֵּט!
The matter was circulated, as this ruling was never finalized, and it came before Rava. He said to them: It is an uncommon, unavoidable accident, and the seller should not have to pay. Ravina raised an objection to Rava: Isn’t it taught that if the husband said: This is your bill of divorce if I am not healed from this illness, and the house collapsed on him or a snake bit him then it is a valid bill of divorce? These cases are both uncommon, unavoidable accidents, yet the bill of divorce is valid.
אֲמַר לֵיהּ רָבָא: וְאֵימָא מֵרֵישָׁא – אֵינוֹ גֵּט!
Rava said to him: But you can say an opposite inference from the first clause: If a husband says: This is your bill of divorce from today if I die from this illness, and the house collapsed on him or a snake bit him, then it is not a valid bill of divorce. Apparently, an uncommon, unavoidable accident is not included within his condition. If so, the inference from first clause of the baraita contradicts the inference from latter clause and it cannot be used to prove either opinion.
אֲמַר לֵיהּ רַב אַחָא מִדִּפְתִּי לְרָבִינָא: וּמִשּׁוּם דְּקַשְׁיָא רֵישָׁא אַסֵּיפָא – לָא מוֹתְבִינַן תְּיוּבְתָּא מִינַּהּ?
Rav Aḥa of Difti said to Ravina: And because there is a difficulty presented by the contradiction between the first clause of the baraita and the latter clause, can we no longer raise an objection from it? Seemingly, the challenge raised by Ravina from the latter clause of the baraita is still valid.
אֲמַר לֵיהּ: אִין, כֵּיוָן דְּקַשְׁיָא רֵישָׁא אַסֵּיפָא – לָא אִיתְּמַר בֵּי מִדְרְשָׁא, וּמְשַׁבַּשְׁתָּא הִיא; זִיל בָּתַר סְבָרָא.
Ravina said to him: Yes, Rava was correct. Since there is a difficulty presented by the contradiction between the first clause of the baraita and the latter clause, this baraita was never stated in the study hall and it is corrupted. As it is not possible to rely on this baraita one must follow reason, and the most reasonable interpretation is that his condition would not include an uncommon and unavoidable accident.
רַב פָּפָּא וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ זְבֻן שׁוּמְשְׁמֵי אַגִּידָּא דִּנְהַר מַלְכָּא. אֲגוּר מַלָּחֵי לְעַבּוֹרִינְהוּ, קַבִּילוּ עֲלַיְיהוּ כֹּל אוּנְסָא דְּמִתְיְלִיד. לְסוֹף אִיסְתְּכַר נְהַר מַלְכָּא,
It is related that Rav Pappa and Rav Huna, son of Rav Yehoshua, purchased sesame on the bank of the Malka River. They hired sailors to cross them to the other side of the river, and the sailors accepted upon themselves responsibility for any unavoidable accident that might occur. In the end the Malka River was dammed so that the merchandise could not be transported by river.
אֲמַרוּ לְהוּ: אֱגוּרוּ חַמָּרֵי אַפְקְעִינְהוּ נִיהֲלַן, דְּהָא קַבֵּילְתּוּ עֲלַיְיכוּ כֹּל אוּנְסָא דְּמִיתְיְלִיד!
The two Sages said to them: Hire donkeys and release them to us in order to transport the sesame, as you accepted upon yourself responsibility for any unavoidable accident that might arise.
אֲתוֹ לְקַמֵּיהּ דְּרָבָא, אֲמַר לְהוּ: קָאקֵי חִיוָּרֵי מְשַׁלְּחִי גְּלִימֵי דְאִינָשֵׁי, אוּנְסָא דְּלָא שְׁכִיחַ הוּא.
The two Sages came to court before Rava and he said to them: You white geese [kakei ḥivarei], referring to their long, white beards, who strip men of their cloaks. You are acting unfairly with the sailors. It is an uncommon, unavoidable accident for the Malka River to be dammed, and the sailors did not accept responsibility for this case.
מַתְנִי׳ לֹא תִּתְיַיחֵד עִמּוֹ אֶלָּא בִּפְנֵי עֵדִים,
MISHNA: If a woman’s ill husband gave her a bill of divorce, and made a condition that it should take effect from today if he dies from his illness, then she may be secluded with him only in the presence of two witnesses, lest they end up engaging in sexual intercourse.
אֲפִילּוּ עַל פִּי עֶבֶד אֲפִילּוּ עַל פִּי שִׁפְחָה; חוּץ מִשִּׁפְחָתָהּ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהּ בְּשִׁפְחָתָהּ.
This applies to being secluded in the presence of not only valid witnesses; it is permitted for her to be secluded with him even in the presence of a slave or even in the presence of a maidservant, except for the wife’s personal maidservant. And it is prohibited for the wife to be secluded in the presence of the latter because she is accustomed to her maidservant, and there is concern that she will engage in sexual intercourse with her husband even though the maidservant is present.
מָה הִיא בְּאוֹתָן הַיָּמִים? רַבִּי יְהוּדָה אוֹמֵר:
What is the halakhic status of the wife during these days between when the bill of divorce was given but before the condition has been fulfilled with the death of the husband? Rabbi Yehuda says: She is
כְּאֵשֶׁת אִישׁ לְכׇל דְּבָרֶיהָ. רַבִּי יוֹסֵי אוֹמֵר: מְגוֹרֶשֶׁת וְאֵינָהּ מְגוֹרֶשֶׁת.
like a married woman with regard to all of her matters, and she remains forbidden to other men. Rabbi Yosei says: It is uncertain whether she is divorced or whether she is not divorced.
גְּמָ׳ תָּנוּ רַבָּנַן: רָאוּהָ שֶׁנִּתְיַיחֲדָה עִמּוֹ בַּאֲפֵילָה, אוֹ שֶׁיָּשְׁנָה עִמּוֹ תַּחַת מַרְגְּלוֹת הַמִּטָּה – אֵין חוֹשְׁשִׁין שֶׁמָּא נִתְעַסְּקוּ בְּדָבָר אַחֵר; וְחוֹשְׁשִׁין מִשּׁוּם זְנוּת וְאֵין חוֹשְׁשִׁין מִשּׁוּם קִדּוּשִׁין. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: אַף חוֹשְׁשִׁין מִשּׁוּם קִידּוּשִׁין.
GEMARA: The Sages taught in a baraita (Tosefta 7:4): If, after the giving of this bill of divorce witnesses saw that she secluded herself with her husband in the dark, or that she slept with him under the foot of the bed, one is not concerned that perhaps they were engaged in another matter, i.e., sexual intercourse. And one is concerned due to their action of licentiousness but one is not concerned that due to their actions they performed a betrothal. Rabbi Yosei, son of Rabbi Yehuda, says: One is also concerned that due to their actions they performed a betrothal.
מַאי קָאָמַר? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ, הָכִי קָאָמַר: רָאוּהָ שֶׁנִּבְעֲלָה – חוֹשְׁשִׁין מִשּׁוּם קִידּוּשִׁין. נָתַן לָהּ כְּסָפִים – חוֹשְׁשִׁין מִשּׁוּם זְנוּת, דְּאָמְרִינַן: בְּאֶתְנַנָּהּ נָתַן לָהּ; וְאֵין חוֹשְׁשִׁין מִשּׁוּם קִידּוּשִׁין. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: אַף בְּזוֹ חוֹשְׁשִׁין מִשּׁוּם קִידּוּשִׁין.
The Gemara asks: What is the baraita saying? Rav Naḥman said that Rabba bar Avuh said: This is what the baraita is saying: If they saw that she engaged in sexual intercourse with her husband, then there one is concerned that due to their actions there was a betrothal and perhaps through this act he intended to remarry her. If he gave her money immediately following the sexual intercourse one is concerned due to licentiousness, wherein we say: He gave this money as hire for a prostitute, but one is not concerned that due to their actions they performed a betrothal. Rabbi Yosei, son of Rabbi Yehuda, says: Even in this case one is concerned that due to their actions they performed a betrothal, i.e., one is concerned that he gave her the money as betrothal.
כְּמַאן אָזְלָא הָא דְּאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מַחֲלוֹקֶת – כְּשֶׁרָאוּהָ שֶׁנִּבְעֲלָה, אֲבָל לֹא רָאוּהָ שֶׁנִּבְעֲלָה – דִּבְרֵי הַכֹּל אֵין צְרִיכָה הֵימֶנּוּ גֵּט שֵׁנִי? כְּמַאן –
Based on this explanation of the baraita, in accordance with whose opinion is that which Rabba bar bar Ḥana says that Rabbi Yoḥanan says, that the dispute between Beit Shammai and Beit Hillel (81a) is relevant only when they saw that she engaged in sexual intercourse with her husband, but if they did not see that she engaged in sexual intercourse with him, everyone agrees that she does not require a second bill of divorce from him? In the case of a divorced woman who was secluded with her husband after the divorce, Beit Shammai are of the opinion that she does not require a second bill of divorce, while Beit Hillel are of the opinion that she does. In accordance with whose opinion mentioned in the baraita is this?
כְּדִבְרֵי הַכֹּל.
The Gemara explains: It is in accordance with everyone. It is in accordance with the opinion of both the first tanna and Rabbi Yosei, son of Rabbi Yehuda, who hold that when they did not see that she engaged in sexual intercourse one is not concerned that they are betrothed, and she does not need a second bill of divorce.
מַתְקֵיף לַהּ אַבָּיֵי: מִידֵּי כְּסָפִים קָתָנֵי?!
Abaye objects to this understanding of the baraita, according to which the first tanna and Rabbi Yosei, son of Rabbi Yehuda, disagree about a case where he gave her money after they engaged in sexual intercourse: Is anything with regard to money taught in the baraita?
אֶלָּא אָמַר אַבָּיֵי, הָכִי קָאָמַר: רָאוּהָ שֶׁנִּבְעֲלָה – חוֹשְׁשִׁין מִשּׁוּם זְנוּת, וְאֵין חוֹשְׁשִׁין מִשּׁוּם קִידּוּשִׁין. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: אַף חוֹשְׁשִׁין מִשּׁוּם קִידּוּשִׁין.
Rather, Abaye said: This is what the baraita is saying: If they saw that she engaged in sexual intercourse one is concerned due to licentiousness, but one is not concerned that due to their actions there was a betrothal. Rabbi Yosei, son of Rabbi Yehuda, says: One is also concerned that due to their actions there was a betrothal.
כְּמַאן אָזְלָא הָא דְּאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מַחֲלוֹקֶת – כְּשֶׁרָאוּהָ שֶׁנִּבְעֲלָה, אֲבָל לֹא רָאוּהָ שֶׁנִּבְעֲלָה – דִּבְרֵי הַכֹּל אֵין צְרִיכָה הֵימֶנּוּ גֵּט שֵׁנִי? כְּמַאן –
If so, in accordance with whose opinion is that which Rabba bar bar Ḥana says that Rabbi Yoḥanan says: The dispute between Beit Shammai and Beit Hillel applies only when they saw that she engaged in sexual intercourse with him. But if they did not see that she engaged in sexual intercourse with him then everyone agrees that she does not require a second bill of divorce from him. In accordance with whose opinion is this statement?
כְּרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה.
It is in accordance with the opinion of Rabbi Yosei, son of Rabbi Yehuda, as he holds in accordance with Beit Hillel, that if they saw that she engaged in sexual intercourse one is concerned that she may be betrothed to him and she requires a second bill of divorce. By contrast, according to the first tanna, even when they saw that she engaged in sexual intercourse one is not concerned that she may be betrothed.
מַתְקֵיף לַהּ רָבָא: אִם כֵּן, מַאי ״אַף״?
Rava objects to this: If so, what is the meaning of the expression used by Rabbi Yosei, son of Rabbi Yehuda: There is also concern that due to their actions they performed a betrothal? If there is concern about betrothal there should be no concern with regard to licentiousness.
אֶלָּא אָמַר רָבָא: הָכִי קָאָמַר, רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה אוֹמֵר: אַף לֹא רָאוּהָ שֶׁנִּבְעֲלָה – חוֹשְׁשִׁין מִשּׁוּם קִידּוּשִׁין.
Rather, Rava said that this is what the baraita is saying: Rabbi Yosei, son of Rabbi Yehuda, says: Even if they did not see that she engaged in sexual intercourse, one is concerned that due to their actions they performed a betrothal.
כְּמַאן אָזְלָא הָא דְּאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מַחֲלוֹקֶת – כְּשֶׁרָאוּהָ שֶׁנִּבְעֲלָה, אֲבָל לֹא רָאוּהָ שֶׁנִּבְעֲלָה – דִּבְרֵי הַכֹּל אֵינָהּ צְרִיכָה הֵימֶנּוּ גֵּט? כְּמַאן –
And if so, in accordance with whose opinion is that which Rabba bar bar Ḥana says that Rabbi Yoḥanan says: The dispute between Beit Shammai and Beit Hillel applies only where they saw that she engaged in sexual intercourse with him. But if they did not see that she engaged in intercourse with him, then everyone agrees that she does not require a second bill of divorce from him. In accordance with whose opinion is this statement?
דְּלָא כְּחַד.
This is not in accordance with any one of the tanna’im, for according to Rava the first tanna is not concerned about betrothal even when they saw that she engaged in sexual intercourse, and Rabbi Yosei, son of Rabbi Yehuda, is concerned even when they did not witness that she engaged in sexual intercourse.
מָה הִיא בְּאוֹתָן הַיָּמִים? רַבִּי יְהוּדָה אוֹמֵר: כְּאֵשֶׁת אִישׁ לְכׇל דְּבָרֶיהָ, רַבִּי יוֹסֵי אוֹמֵר: מְגוֹרֶשֶׁת וְאֵינָהּ מְגוֹרֶשֶׁת:
§ The mishna teaches: What is her status during these days? Rabbi Yehuda says: She is like a married woman with regard to all of her matters. Rabbi Yosei says: It is uncertain whether she is divorced or whether she is not divorced.
תָּנָא: וּבִלְבַד שֶׁיָּמוּת. וּלְכִי מָיֵית הָוֵי גִּיטָּא?! וְהָא קַיְימָא לַן דְּאֵין גֵּט לְאַחַר מִיתָה! אָמַר רַבָּה: בְּאוֹמֵר ״מֵעֵת שֶׁאֲנִי בָּעוֹלָם״.
The Sages taught in reference to the opinions of Rabbi Yehuda and Rabbi Yosei stated in the baraita: Their dispute with regard to her status in the interim is stated provided that he dies. The Gemara clarifies: And when he dies, is this a valid bill of divorce? Do they hold that the bill of divorce takes effect after the husband’s death? But don’t we maintain that there is no bill of divorce after death? Rabba says that this is referring to a case where the husband says: This should be a valid bill of divorce from the last moment that I am in the world, meaning that it should take effect a moment before he dies.
תָּנוּ רַבָּנַן: יָמִים שֶׁבֵּינָתַיִם – בַּעְלָהּ זַכַּאי בִּמְצִיאָתָהּ, וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ; וְיוֹרְשָׁהּ,
The Sages taught (Tosefta 7:4): In a case where the husband said: This is your bill of divorce from now if I die from this illness, during the days between, before he dies, her husband is entitled to anything that she finds, i.e., any lost item that cannot be returned to its owner, in accordance with the rabbinic principle that any lost item found by a wife belongs to her husband. And he is entitled to the profits from her earnings, and he is entitled to annul her vows (see Numbers 30:7–9), and he inherits from her if she predeceases him,
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תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Worcester, United States
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Raanana, Israel
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
In January 2020 on a Shabbaton to Baltimore I heard about the new cycle of Daf Yomi after the siyum celebration in NYC stadium. I started to read “ a daily dose of Talmud “ and really enjoyed it . It led me to google “ do Orthodox women study Talmud? “ and found HADRAN! Since then I listen to the podcast every morning, participate in classes and siyum. I love to learn, this is amazing! Thank you
Atlanta, United States
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Silver Spring, Maryland, United States
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Karmiel, Israel
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Bet Shemesh, Israel
Minneapolis, MN, United States
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Minnesota, United States
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Jerusalem, Israel
I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
It was fun but after 2-3 months people began to leave. I have continued. Since the cycle began Again I have joined the Teaneck women.. I find it most rewarding in so many ways. Thank you
New Jersey, United States
I started learning Gemara at the Yeshivah of Flatbush. And I resumed ‘ברוך ה decades later with Rabbanit Michele at Hadran. I started from Brachot and have had an exciting, rewarding experience throughout seder Moed!
Maale Adumim, Israel
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Bakersfield, United States
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Mitspe, Israel
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
California, United States
Gittin 73
ΧΦ°ΧΦΈΧ Χ§ΦΈΧ ΧΦ·Χ©ΧΦ°ΧΦ·Χ’ ΧΦ·Χ, ΧΦΌΦ°ΧΦΈΧΦ·ΧΦ° Χ’Φ·Χ ΧΦ΄Χ©ΧΦ°Χ’Φ·Χ Φ°ΧͺΦΌΧΦΉ β ΧΧΦΌΧ ΧΦΌΦ°ΧΦΈΧ’Φ΅ΧΧ Φ·Χ ΧΧΦΌΧΦ°ΧΦΌΦΈΧ ΦΈΧ, ΧΦ΄ΧΧΦΌΦ·ΧΦ° β ΧΧΦΌΧΦ°ΧΦΌΦΈΧ ΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧ ΧΦΌΦΈΧ’Φ΅ΧΧ Φ·Χ.
And this teaches us that we require assessment only in a case where he walked with his staff. But in another case, where he did not arise from his illness and walk but immediately became ill again, we do not even require assessment, as it is clear that his death from the second illness was a result of the first illness.
Χ©ΧΦΈΧΦ°Χ’Φ·ΧͺΦΌΦ° ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ, Χ©ΧΦ°ΧΦ΄ΧΧ ΧΦ°Χ¨Φ·Χ’ Χ©ΧΦΆΧ ΦΌΦ΄ΧΧͺΦΌΦ·Χ§ ΧΦ΅ΧΧΦΉΧΦ΄Χ ΧΦ°ΧΧΦΉΧΦ΄Χ β ΧΦ·ΧͺΦΌΦ°Χ ΦΈΧͺΧΦΉ ΧΦ·ΧͺΦΌΦΈΧ ΦΈΧ? ΧΦ΄ΧΧ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦ΄Χ©ΦΌΧΦ°ΧΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ: Χ©ΧΦ°ΧΦ΄ΧΧ ΧΦ°Χ¨Φ·Χ’ Χ©ΧΦΆΧ ΦΌΦ΄ΧΧͺΦΌΦ·Χ§ ΧΦ΅ΧΧΦΉΧΦ΄Χ ΧΦ°ΧΧΦΉΧΦ΄Χ β ΧΦ·ΧͺΦΌΦ°Χ ΦΈΧͺΧΦΉ ΧΦ·ΧͺΦΌΦΈΧ ΦΈΧ.
The Gemara asks: Can you conclude from it that in the case of a person on his deathbed who proceeded from one illness immediately to another illness, his gift is a valid gift, as he ultimately died as a result of the first illness? The Gemara answers: Yes, as Rabbi Elazar says in the name of Rav: In the case of a person on his deathbed who proceeded from one illness immediately to another illness, his gift is a valid gift.
Χ¨Φ·ΧΦΌΦΈΧ ΧΦ°Χ¨ΦΈΧΦΈΧ ΧΦΈΧ Χ‘Φ°ΧΦ΄ΧΧ¨ΦΈΧ ΧΦ°ΧΧΦΌ ΧΦΈΧ ΧΦΌΦ°Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ, ΧΦΌΦ°ΧΦ΅ΧΧ¨ΦΈΧ Χ©ΧΦΆΧΦΌΦΈΧ ΧΦΉΧΧΦ°Χ¨ΧΦΌ ΧΦ΅Χ©Χ ΧΦΌΦ΅Χ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦ΄ΧΧͺΦΈΧ.
The Gemara notes: Rabba and Rava do not hold in accordance with this halakha stated by Rav Huna, that if the husband was healed of his illness then the bill of divorce is nullified even if he did not specify such a condition. They hold that there is a rabbinic decree in place lest people say that there can be a valid bill of divorce given after death. Since people will see that in this case the bill of divorce took effect only once the husband died, in the future they may mistakenly consider a bill of divorce to be valid even though the husband explicitly made a condition that it would take effect only after his death.
ΧΦΌΧΦ΄Χ ΧΦ΄ΧΧΦΌΦΈΧ ΧΦ΄ΧΧΦΌΦ΅Χ, ΧΦΌΦ°ΧΦ΄ΧΦΌΦ°ΧΧΦΉΧ¨ΦΈΧΦ°ΧΧͺΦΈΧ ΧΦΈΧ ΧΦΈΧΦ΅Χ ΧΦΌΦ΄ΧΧΦΌΦΈΧ, ΧΦΌΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΦ΅ΧΧ¨ΦΈΧ Χ©ΧΦΈΧ¨Φ΅ΧΧ Φ·Χ ΧΦ΅Χ©ΧΦΆΧͺ ΧΦ΄ΧΧ©Χ ΧΦ°Χ’ΦΈΧΦ°ΧΦΈΧ?!
The Gemara asks: And is there anything that by Torah law is not a valid bill of divorce, but due to a rabbinic decree we permit a married woman to marry anyone, even though by Torah law she remains married to her husband? Both Rabba and Rava agree that by Torah law the bill of divorce is nullified once the husband is healed from his illness, yet they treat the bill of divorce as valid. How can this be?
ΧΦ΄ΧΧ, ΧΦΌΦΉΧ ΧΦΌΦ΄ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ©Χ ΧΦ·ΧΦΌΦ·Χ’Φ°ΧͺΦΌΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ©Χ, ΧΦ°ΧΦ·Χ€Φ°Χ§Φ°Χ’Φ΄ΧΧ Φ°ΧΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦ°Χ§Φ΄ΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ ΧΦ΄ΧΧ ΦΌΦ΅ΧΧΦΌ.
The Gemara answers: Yes, the Sages have the ability to nullify even a marriage that took effect by Torah law, because anyone who betroths a woman betroths her contingent upon the will of the Sages, and when one fails to conform to their will in matters of marriage and divorce the Sages expropriated his betrothal from him retroactively. Consequently, it is permitted for the woman to remarry.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ ΧΦ°Χ¨Φ·Χ ΧΦΈΧ©ΧΦ΅Χ: ΧͺΦΌΦ΄ΧΧ Φ·Χ ΧΦΌΦ°Χ§Φ·ΧΦΌΦ΅ΧΧ©Χ ΧΦΌΦ°ΧΦ·Χ‘Φ°Χ€ΦΌΦΈΧ, Χ§Φ·ΧΦΌΦ΅ΧΧ©Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΈΧ ΧΦ·ΧΧ ΧΦ΄ΧΧΦΌΦΈΧ ΧΦ°ΧΦ΅ΧΧΦ·Χ¨? ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: Χ©ΧΦ·ΧΦΌΦ°ΧΧΦΌΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦ΄ΧΦ°Χ’Φ΄ΧΧΦΈΧͺΧΦΉ ΧΦΌΦ°Χ’Φ΄ΧΧΦ·Χͺ ΧΦ°Χ ΧΦΌΧͺ.
Ravina said to Rav Ashi: This works out well in a case where he betrothed his wife with money, as it is possible to say that the Sages expropriated the money used for the betrothal from the possession of its owner, resulting in a retroactive cancellation of the betrothal. But if he betrothed her by means of sexual intercourse then what is there to say? Rav Ashi said to him: The Sages declared his sexual intercourse to be licentious sexual intercourse, which does not create a bond of betrothal.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ΄ΧΦΆΧ ΧΦΌΦ΄ΧΧΦΌΦ΄ΧΧΦ° ΧΦ΅ΧΦ·ΧΦΌΧΦΉΧ, ΧΦ΄Χ ΧΦ·ΧͺΦΌΦ΄Χ ΧΦ΅ΧΧΦΉΧΦ΄Χ ΧΦΆΧΧ΄, ΧΦ°Χ ΦΈΧ€Φ·Χ ΧΦ·ΧΦΌΦ·ΧΦ΄Χͺ Χ’ΦΈΧΦΈΧΧ ΧΧΦΉ ΧΦ΄ΧΦΌΦ΄ΧΧ©ΧΧΦΉ Χ ΦΈΧΦΈΧ©Χ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΌΦ΅Χ. Χ΄ΧΦ΄Χ ΧΦΉΧ ΧΦΆΧ’Φ±ΧΧΦΉΧ ΧΦ΅ΧΧΦΉΧΦ΄Χ ΧΦΆΧΧ΄, ΧΦ°Χ ΦΈΧ€Φ·Χ Χ’ΦΈΧΦΈΧΧ ΧΦΌΦ·ΧΦ΄Χͺ ΧΧΦΉ ΧΦ΄ΧΦΌΦ΄ΧΧ©ΧΧΦΉ Χ ΦΈΧΦΈΧ©Χ β ΧΦ²Χ¨Φ΅Χ ΧΦΆΧ ΧΦΌΦ΅Χ.
Β§ The Sages taught (Tosefta 7:2): If a husband says to his wife: This is your bill of divorce from today if I die from this illness, and the house collapsed on him or a snake bit him, then it is not a valid bill of divorce. But if he said: This is your bill of divorce if I will not arise healthy from this illness, and the house collapsed on him or a snake bit him, then this is a valid bill of divorce.
ΧΦ·ΧΧ Χ©ΧΦ°Χ ΦΈΧ Χ¨Φ΅ΧΧ©ΧΦΈΧ ΧΦΌΧΦ·ΧΧ Χ©ΧΦ°Χ ΦΈΧ Χ‘Φ΅ΧΧ€ΦΈΧ?
The Gemara asks: What is different in the first clause such that the bill of divorce is not valid and what is different in the latter clause that the bill of divorce is valid? In neither case did he die from the illness. The Gemara gives no answer to this question.
Χ©ΧΦ°ΧΦ·ΧΧΦΌ ΧΦ΄ΧͺΦΌΦΈΧ: ΧΦ²ΧΦΈΧΧΦΉ ΧΦ²Χ¨Φ΄Χ β ΧΦ΅ΧΧ ΧΦΈΧ ΧΦΌ.
They sent a ruling to Babylonia from there, from Eretz Yisrael: If the husband said: This is your bill of divorce if I am not healed from this illness, and a lion ate him, then we do not need to be concerned about this bill of divorce, for it is certainly not valid.
ΧΦΈΧΧΦΌΧ ΧΦΌΦ·ΧΦ°Χ¨ΦΈΧ ΧΦΌΦ°ΧΦ·ΧΦΌΦ΅ΧΧ ΧΦ·Χ¨Φ°Χ’ΦΈΧ ΧΦ°ΧΦ·ΧΦ°Χ¨Φ΅ΧΧΦΌ, Χ§Φ·ΧΦΌΦ΅ΧΧ Χ’Φ²ΧΦ΅ΧΧΦΌ ΧΦΌΦΉΧ ΧΧΦΌΧ Φ°Χ‘ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧͺΦ°ΧΦ°ΧΦ΄ΧΧ. ΧΦ°Χ‘ΧΦΉΧ£ ΧΦ·Χ€ΦΌΦ΄ΧΧ§ΧΦΌ ΧΦΌΦ·ΧΦΌ Χ Φ·ΧΦ²Χ¨ΦΈΧ.
It is related: There was a certain man who sold land to another, and he accepted upon himself the responsibility for any unavoidable accident that may happen to the land. In such a case he would reimburse the buyer for the damage. In the end they diverted a river into it, meaning the government decided to make a new canal through the land that he sold.
ΧΦ²ΧͺΦΈΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ, ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ΄ΧΧ Χ©ΧΦ°Χ€Φ΄Χ ΧΦ΅ΧΧΦΌ, ΧΦΌΦ°ΧΦΈΧ Χ§Φ·ΧΦΌΦ΅ΧΧΦ°ΧͺΦΌΦ° Χ’Φ²ΧΦΈΧΦ° ΧΦΌΧΧ ΧΧΦΌΧ Φ°Χ‘ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧͺΦ°ΧΦ°ΧΦ΄ΧΧ. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·Χ ΧΦ·ΧΦΈΧ ΧΦΌΦ·Χ¨ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧ€ΦΈΧ ΧΦ°Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ: ΧΧΦΌΧ Φ°Χ‘ΦΈΧ ΧΦΌΦ°ΧΦΈΧ Χ©ΧΦ°ΧΦ΄ΧΧΦ· ΧΧΦΌΧ!
The buyer came before Ravina to lodge a claim. Ravina said to the seller: Go pacify him, i.e., reimburse him, as you accepted upon yourself responsibility for any unavoidable accident that might happen. Rav AαΈ₯a bar TaαΈ₯alifa disagreed and said to Ravina: It is an uncommon, unavoidable accident, and the condition of the sale should not apply in such a case.
ΧΦ΄ΧΧΦΌΦ·ΧΦ°ΧΦΌΦ·Χ ΧΦ΄ΧΧΦΌΦ°ΧͺΦΈΧ, ΧΦΌΧΦ°ΧΦΈΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ. ΧΦ²ΧΦ·Χ¨ ΧΦ°ΧΧΦΌ: ΧΧΦΌΧ Φ°Χ‘ΦΈΧ ΧΦΌΦ°ΧΦΈΧ Χ©ΧΦ°ΧΦ΄ΧΧΦ· ΧΧΦΌΧ. ΧΦ΅ΧΧͺΦ΄ΧΧΦ΅ΧΧΦΌ Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ ΧΦ°Χ¨ΦΈΧΦΈΧ: Χ΄ΧΦ΄Χ ΧΦΉΧ ΧΦΆΧ’Φ±ΧΧΦΉΧ ΧΦ΅ΧΧΦΉΧΦ΄Χ ΧΦΆΧΧ΄, ΧΦ°Χ ΦΈΧ€Φ·Χ Χ’ΦΈΧΦΈΧΧ ΧΦΌΦ·ΧΦ΄Χͺ ΧΧΦΉ ΧΦ΄ΧΦΌΦ΄ΧΧ©ΧΧΦΉ Χ ΦΈΧΦΈΧ©Χ β ΧΦ²Χ¨Φ΅Χ ΧΦΆΧ ΧΦΌΦ΅Χ!
The matter was circulated, as this ruling was never finalized, and it came before Rava. He said to them: It is an uncommon, unavoidable accident, and the seller should not have to pay. Ravina raised an objection to Rava: Isnβt it taught that if the husband said: This is your bill of divorce if I am not healed from this illness, and the house collapsed on him or a snake bit him then it is a valid bill of divorce? These cases are both uncommon, unavoidable accidents, yet the bill of divorce is valid.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨ΦΈΧΦΈΧ: ΧΦ°ΧΦ΅ΧΧΦΈΧ ΧΦ΅Χ¨Φ΅ΧΧ©ΧΦΈΧ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΌΦ΅Χ!
Rava said to him: But you can say an opposite inference from the first clause: If a husband says: This is your bill of divorce from today if I die from this illness, and the house collapsed on him or a snake bit him, then it is not a valid bill of divorce. Apparently, an uncommon, unavoidable accident is not included within his condition. If so, the inference from first clause of the baraita contradicts the inference from latter clause and it cannot be used to prove either opinion.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·Χ ΧΦ·ΧΦΈΧ ΧΦ΄ΧΦΌΦ΄Χ€Φ°ΧͺΦΌΦ΄Χ ΧΦ°Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ: ΧΦΌΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°Χ§Φ·Χ©ΧΦ°ΧΦΈΧ Χ¨Φ΅ΧΧ©ΧΦΈΧ ΧΦ·Χ‘ΦΌΦ΅ΧΧ€ΦΈΧ β ΧΦΈΧ ΧΧΦΉΧͺΦ°ΧΦ΄ΧΧ Φ·Χ ΧͺΦΌΦ°ΧΧΦΌΧΦ°ΧͺΦΌΦΈΧ ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ?
Rav AαΈ₯a of Difti said to Ravina: And because there is a difficulty presented by the contradiction between the first clause of the baraita and the latter clause, can we no longer raise an objection from it? Seemingly, the challenge raised by Ravina from the latter clause of the baraita is still valid.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ΄ΧΧ, ΧΦΌΦ΅ΧΧΦΈΧ ΧΦΌΦ°Χ§Φ·Χ©ΧΦ°ΧΦΈΧ Χ¨Φ΅ΧΧ©ΧΦΈΧ ΧΦ·Χ‘ΦΌΦ΅ΧΧ€ΦΈΧ β ΧΦΈΧ ΧΦ΄ΧΧͺΦΌΦ°ΧΦ·Χ¨ ΧΦΌΦ΅Χ ΧΦ΄ΧΦ°Χ¨Φ°Χ©ΧΦΈΧ, ΧΦΌΧΦ°Χ©ΧΦ·ΧΦΌΦ·Χ©ΧΦ°ΧͺΦΌΦΈΧ ΧΦ΄ΧΧ; ΧΦ΄ΧΧ ΧΦΌΦΈΧͺΦ·Χ¨ Χ‘Φ°ΧΦΈΧ¨ΦΈΧ.
Ravina said to him: Yes, Rava was correct. Since there is a difficulty presented by the contradiction between the first clause of the baraita and the latter clause, this baraita was never stated in the study hall and it is corrupted. As it is not possible to rely on this baraita one must follow reason, and the most reasonable interpretation is that his condition would not include an uncommon and unavoidable accident.
Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ ΧΦ°Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ ΧΦΌΦ°Χ¨Φ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦ°ΧΦ»Χ Χ©ΧΧΦΌΧΦ°Χ©ΧΦ°ΧΦ΅Χ ΧΦ·ΧΦΌΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ΄Χ Φ°ΧΦ·Χ¨ ΧΦ·ΧΦ°ΧΦΌΦΈΧ. ΧΦ²ΧΧΦΌΧ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ ΧΦ°Χ’Φ·ΧΦΌΧΦΉΧ¨Φ΄ΧΧ Φ°ΧΧΦΌ, Χ§Φ·ΧΦΌΦ΄ΧΧΧΦΌ Χ’Φ²ΧΦ·ΧΦ°ΧΧΧΦΌ ΧΦΌΦΉΧ ΧΧΦΌΧ Φ°Χ‘ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧͺΦ°ΧΦ°ΧΦ΄ΧΧ. ΧΦ°Χ‘ΧΦΉΧ£ ΧΦ΄ΧΧ‘Φ°ΧͺΦΌΦ°ΧΦ·Χ¨ Χ Φ°ΧΦ·Χ¨ ΧΦ·ΧΦ°ΧΦΌΦΈΧ,
It is related that Rav Pappa and Rav Huna, son of Rav Yehoshua, purchased sesame on the bank of the Malka River. They hired sailors to cross them to the other side of the river, and the sailors accepted upon themselves responsibility for any unavoidable accident that might occur. In the end the Malka River was dammed so that the merchandise could not be transported by river.
ΧΦ²ΧΦ·Χ¨ΧΦΌ ΧΦ°ΧΧΦΌ: ΧΦ±ΧΧΦΌΧ¨ΧΦΌ ΧΦ·ΧΦΌΦΈΧ¨Φ΅Χ ΧΦ·Χ€Φ°Χ§Φ°Χ’Φ΄ΧΧ Φ°ΧΧΦΌ Χ Φ΄ΧΧΦ²ΧΦ·Χ, ΧΦΌΦ°ΧΦΈΧ Χ§Φ·ΧΦΌΦ΅ΧΧΦ°ΧͺΦΌΧΦΌ Χ’Φ²ΧΦ·ΧΦ°ΧΧΧΦΌ ΧΦΌΦΉΧ ΧΧΦΌΧ Φ°Χ‘ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧͺΦ°ΧΦ°ΧΦ΄ΧΧ!
The two Sages said to them: Hire donkeys and release them to us in order to transport the sesame, as you accepted upon yourself responsibility for any unavoidable accident that might arise.
ΧΦ²ΧͺΧΦΉ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ, ΧΦ²ΧΦ·Χ¨ ΧΦ°ΧΧΦΌ: Χ§ΦΈΧΧ§Φ΅Χ ΧΦ΄ΧΧΦΌΦΈΧ¨Φ΅Χ ΧΦ°Χ©ΧΦ·ΧΦΌΦ°ΧΦ΄Χ ΧΦΌΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦ°ΧΦ΄ΧΧ ΦΈΧ©ΧΦ΅Χ, ΧΧΦΌΧ Φ°Χ‘ΦΈΧ ΧΦΌΦ°ΧΦΈΧ Χ©ΧΦ°ΧΦ΄ΧΧΦ· ΧΧΦΌΧ.
The two Sages came to court before Rava and he said to them: You white geese [kakei αΈ₯ivarei], referring to their long, white beards, who strip men of their cloaks. You are acting unfairly with the sailors. It is an uncommon, unavoidable accident for the Malka River to be dammed, and the sailors did not accept responsibility for this case.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦΉΧ ΧͺΦΌΦ΄ΧͺΦ°ΧΦ·ΧΧΦ΅Χ Χ’Φ΄ΧΦΌΧΦΉ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ΄Χ€Φ°Χ Φ΅Χ Χ’Φ΅ΧΦ΄ΧΧ,
MISHNA: If a womanβs ill husband gave her a bill of divorce, and made a condition that it should take effect from today if he dies from his illness, then she may be secluded with him only in the presence of two witnesses, lest they end up engaging in sexual intercourse.
ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ’ΦΆΧΦΆΧ ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦ΄Χ€Φ°ΧΦΈΧ; ΧΧΦΌΧ₯ ΧΦ΄Χ©ΦΌΧΦ΄Χ€Φ°ΧΦΈΧͺΦΈΧΦΌ, ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ Χ©ΧΦΆΧΦΌΦ΄ΧΦΌΦΈΧΦΌ ΧΦΌΦ·Χ‘ ΧΦΌΦΈΧΦΌ ΧΦΌΦ°Χ©ΧΦ΄Χ€Φ°ΧΦΈΧͺΦΈΧΦΌ.
This applies to being secluded in the presence of not only valid witnesses; it is permitted for her to be secluded with him even in the presence of a slave or even in the presence of a maidservant, except for the wifeβs personal maidservant. And it is prohibited for the wife to be secluded in the presence of the latter because she is accustomed to her maidservant, and there is concern that she will engage in sexual intercourse with her husband even though the maidservant is present.
ΧΦΈΧ ΧΦ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧͺΦΈΧ ΧΦ·ΧΦΌΦΈΧΦ΄ΧΧ? Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨:
What is the halakhic status of the wife during these days between when the bill of divorce was given but before the condition has been fulfilled with the death of the husband? Rabbi Yehuda says: She is
ΧΦΌΦ°ΧΦ΅Χ©ΧΦΆΧͺ ΧΦ΄ΧΧ©Χ ΧΦ°ΧΧΧ ΧΦΌΦ°ΧΦΈΧ¨ΦΆΧΧΦΈ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΧΦΉΧΦ΅Χ¨: ΧΦ°ΧΧΦΉΧ¨ΦΆΧ©ΧΦΆΧͺ ΧΦ°ΧΦ΅ΧΧ ΦΈΧΦΌ ΧΦ°ΧΧΦΉΧ¨ΦΆΧ©ΧΦΆΧͺ.
like a married woman with regard to all of her matters, and she remains forbidden to other men. Rabbi Yosei says: It is uncertain whether she is divorced or whether she is not divorced.
ΧΦΌΦ°ΧΦΈΧ³ ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦΆΧ ΦΌΦ΄ΧͺΦ°ΧΦ·ΧΧΦ²ΧΦΈΧ Χ’Φ΄ΧΦΌΧΦΉ ΧΦΌΦ·ΧΦ²Χ€Φ΅ΧΧΦΈΧ, ΧΧΦΉ Χ©ΧΦΆΧΦΌΦΈΧ©ΧΦ°Χ ΦΈΧ Χ’Φ΄ΧΦΌΧΦΉ ΧͺΦΌΦ·ΧΦ·Χͺ ΧΦ·Χ¨Φ°ΧΦΌΦ°ΧΧΦΉΧͺ ΧΦ·ΧΦΌΦ΄ΧΦΌΦΈΧ β ΧΦ΅ΧΧ ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦΈΧ Χ Φ΄ΧͺΦ°Χ’Φ·Χ‘ΦΌΦ°Χ§ΧΦΌ ΧΦΌΦ°ΧΦΈΧΦΈΧ¨ ΧΦ·ΧΦ΅Χ¨; ΧΦ°ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ°Χ ΧΦΌΧͺ ΧΦ°ΧΦ΅ΧΧ ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ§Φ΄ΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ£ ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ§Φ΄ΧΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ.
GEMARA: The Sages taught in a baraita (Tosefta 7:4): If, after the giving of this bill of divorce witnesses saw that she secluded herself with her husband in the dark, or that she slept with him under the foot of the bed, one is not concerned that perhaps they were engaged in another matter, i.e., sexual intercourse. And one is concerned due to their action of licentiousness but one is not concerned that due to their actions they performed a betrothal. Rabbi Yosei, son of Rabbi Yehuda, says: One is also concerned that due to their actions they performed a betrothal.
ΧΦ·ΧΧ Χ§ΦΈΧΦΈΧΦ·Χ¨? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ²ΧΧΦΌΧΦΌ, ΧΦΈΧΦ΄Χ Χ§ΦΈΧΦΈΧΦ·Χ¨: Χ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ’Φ²ΧΦΈΧ β ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ§Φ΄ΧΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ. Χ ΦΈΧͺΦ·Χ ΧΦΈΧΦΌ ΧΦΌΦ°Χ‘ΦΈΧ€Φ΄ΧΧ β ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ°Χ ΧΦΌΧͺ, ΧΦΌΦ°ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ: ΧΦΌΦ°ΧΦΆΧͺΦ°Χ Φ·Χ ΦΌΦΈΧΦΌ Χ ΦΈΧͺΦ·Χ ΧΦΈΧΦΌ; ΧΦ°ΧΦ΅ΧΧ ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ§Φ΄ΧΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ£ ΧΦΌΦ°ΧΧΦΉ ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ§Φ΄ΧΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ.
The Gemara asks: What is the baraita saying? Rav NaαΈ₯man said that Rabba bar Avuh said: This is what the baraita is saying: If they saw that she engaged in sexual intercourse with her husband, then there one is concerned that due to their actions there was a betrothal and perhaps through this act he intended to remarry her. If he gave her money immediately following the sexual intercourse one is concerned due to licentiousness, wherein we say: He gave this money as hire for a prostitute, but one is not concerned that due to their actions they performed a betrothal. Rabbi Yosei, son of Rabbi Yehuda, says: Even in this case one is concerned that due to their actions they performed a betrothal, i.e., one is concerned that he gave her the money as betrothal.
ΧΦΌΦ°ΧΦ·ΧΧ ΧΦΈΧΦ°ΧΦΈΧ ΧΦΈΧ ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ ΧΦΌΦ·Χ¨ ΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ·ΧΦ²ΧΧΦΉΧ§ΦΆΧͺ β ΧΦΌΦ°Χ©ΧΦΆΧ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ’Φ²ΧΦΈΧ, ΧΦ²ΧΦΈΧ ΧΦΉΧ Χ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ’Φ²ΧΦΈΧ β ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦ·ΧΦΌΦΉΧ ΧΦ΅ΧΧ Χ¦Φ°Χ¨Φ΄ΧΧΦΈΧ ΧΦ΅ΧΧΦΆΧ ΦΌΧΦΌ ΧΦΌΦ΅Χ Χ©ΧΦ΅Χ Φ΄Χ? ΧΦΌΦ°ΧΦ·ΧΧ β
Based on this explanation of the baraita, in accordance with whose opinion is that which Rabba bar bar αΈ€ana says that Rabbi YoαΈ₯anan says, that the dispute between Beit Shammai and Beit Hillel (81a) is relevant only when they saw that she engaged in sexual intercourse with her husband, but if they did not see that she engaged in sexual intercourse with him, everyone agrees that she does not require a second bill of divorce from him? In the case of a divorced woman who was secluded with her husband after the divorce, Beit Shammai are of the opinion that she does not require a second bill of divorce, while Beit Hillel are of the opinion that she does. In accordance with whose opinion mentioned in the baraita is this?
ΧΦΌΦ°ΧΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦ·ΧΦΌΦΉΧ.
The Gemara explains: It is in accordance with everyone. It is in accordance with the opinion of both the first tanna and Rabbi Yosei, son of Rabbi Yehuda, who hold that when they did not see that she engaged in sexual intercourse one is not concerned that they are betrothed, and she does not need a second bill of divorce.
ΧΦ·ΧͺΦ°Χ§Φ΅ΧΧ£ ΧΦ·ΧΦΌ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧΦ΄ΧΧΦΌΦ΅Χ ΧΦΌΦ°Χ‘ΦΈΧ€Φ΄ΧΧ Χ§ΦΈΧͺΦΈΧ Φ΅Χ?!
Abaye objects to this understanding of the baraita, according to which the first tanna and Rabbi Yosei, son of Rabbi Yehuda, disagree about a case where he gave her money after they engaged in sexual intercourse: Is anything with regard to money taught in the baraita?
ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦΈΧΦ΄Χ Χ§ΦΈΧΦΈΧΦ·Χ¨: Χ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ’Φ²ΧΦΈΧ β ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ°Χ ΧΦΌΧͺ, ΧΦ°ΧΦ΅ΧΧ ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ§Φ΄ΧΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ£ ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ§Φ΄ΧΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ.
Rather, Abaye said: This is what the baraita is saying: If they saw that she engaged in sexual intercourse one is concerned due to licentiousness, but one is not concerned that due to their actions there was a betrothal. Rabbi Yosei, son of Rabbi Yehuda, says: One is also concerned that due to their actions there was a betrothal.
ΧΦΌΦ°ΧΦ·ΧΧ ΧΦΈΧΦ°ΧΦΈΧ ΧΦΈΧ ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ ΧΦΌΦ·Χ¨ ΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ·ΧΦ²ΧΧΦΉΧ§ΦΆΧͺ β ΧΦΌΦ°Χ©ΧΦΆΧ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ’Φ²ΧΦΈΧ, ΧΦ²ΧΦΈΧ ΧΦΉΧ Χ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ’Φ²ΧΦΈΧ β ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦ·ΧΦΌΦΉΧ ΧΦ΅ΧΧ Χ¦Φ°Χ¨Φ΄ΧΧΦΈΧ ΧΦ΅ΧΧΦΆΧ ΦΌΧΦΌ ΧΦΌΦ΅Χ Χ©ΧΦ΅Χ Φ΄Χ? ΧΦΌΦ°ΧΦ·ΧΧ β
If so, in accordance with whose opinion is that which Rabba bar bar αΈ€ana says that Rabbi YoαΈ₯anan says: The dispute between Beit Shammai and Beit Hillel applies only when they saw that she engaged in sexual intercourse with him. But if they did not see that she engaged in sexual intercourse with him then everyone agrees that she does not require a second bill of divorce from him. In accordance with whose opinion is this statement?
ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ.
It is in accordance with the opinion of Rabbi Yosei, son of Rabbi Yehuda, as he holds in accordance with Beit Hillel, that if they saw that she engaged in sexual intercourse one is concerned that she may be betrothed to him and she requires a second bill of divorce. By contrast, according to the first tanna, even when they saw that she engaged in sexual intercourse one is not concerned that she may be betrothed.
ΧΦ·ΧͺΦ°Χ§Φ΅ΧΧ£ ΧΦ·ΧΦΌ Χ¨ΦΈΧΦΈΧ: ΧΦ΄Χ ΧΦΌΦ΅Χ, ΧΦ·ΧΧ Χ΄ΧΦ·Χ£Χ΄?
Rava objects to this: If so, what is the meaning of the expression used by Rabbi Yosei, son of Rabbi Yehuda: There is also concern that due to their actions they performed a betrothal? If there is concern about betrothal there should be no concern with regard to licentiousness.
ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ: ΧΦΈΧΦ΄Χ Χ§ΦΈΧΦΈΧΦ·Χ¨, Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΦΌΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ£ ΧΦΉΧ Χ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ’Φ²ΧΦΈΧ β ΧΧΦΉΧ©ΧΦ°Χ©ΧΦ΄ΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ§Φ΄ΧΧΦΌΧΦΌΧ©ΧΦ΄ΧΧ.
Rather, Rava said that this is what the baraita is saying: Rabbi Yosei, son of Rabbi Yehuda, says: Even if they did not see that she engaged in sexual intercourse, one is concerned that due to their actions they performed a betrothal.
ΧΦΌΦ°ΧΦ·ΧΧ ΧΦΈΧΦ°ΧΦΈΧ ΧΦΈΧ ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ ΧΦΌΦ·Χ¨ ΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ·ΧΦ²ΧΧΦΉΧ§ΦΆΧͺ β ΧΦΌΦ°Χ©ΧΦΆΧ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ’Φ²ΧΦΈΧ, ΧΦ²ΧΦΈΧ ΧΦΉΧ Χ¨ΦΈΧΧΦΌΧΦΈ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ’Φ²ΧΦΈΧ β ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦ·ΧΦΌΦΉΧ ΧΦ΅ΧΧ ΦΈΧΦΌ Χ¦Φ°Χ¨Φ΄ΧΧΦΈΧ ΧΦ΅ΧΧΦΆΧ ΦΌΧΦΌ ΧΦΌΦ΅Χ? ΧΦΌΦ°ΧΦ·ΧΧ β
And if so, in accordance with whose opinion is that which Rabba bar bar αΈ€ana says that Rabbi YoαΈ₯anan says: The dispute between Beit Shammai and Beit Hillel applies only where they saw that she engaged in sexual intercourse with him. But if they did not see that she engaged in intercourse with him, then everyone agrees that she does not require a second bill of divorce from him. In accordance with whose opinion is this statement?
ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦ°ΧΦ·Χ.
This is not in accordance with any one of the tannaβim, for according to Rava the first tanna is not concerned about betrothal even when they saw that she engaged in sexual intercourse, and Rabbi Yosei, son of Rabbi Yehuda, is concerned even when they did not witness that she engaged in sexual intercourse.
ΧΦΈΧ ΧΦ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧͺΦΈΧ ΧΦ·ΧΦΌΦΈΧΦ΄ΧΧ? Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΌΦ°ΧΦ΅Χ©ΧΦΆΧͺ ΧΦ΄ΧΧ©Χ ΧΦ°ΧΧΧ ΧΦΌΦ°ΧΦΈΧ¨ΦΆΧΧΦΈ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΧΦΉΧΦ΅Χ¨: ΧΦ°ΧΧΦΉΧ¨ΦΆΧ©ΧΦΆΧͺ ΧΦ°ΧΦ΅ΧΧ ΦΈΧΦΌ ΧΦ°ΧΧΦΉΧ¨ΦΆΧ©ΧΦΆΧͺ:
Β§ The mishna teaches: What is her status during these days? Rabbi Yehuda says: She is like a married woman with regard to all of her matters. Rabbi Yosei says: It is uncertain whether she is divorced or whether she is not divorced.
ΧͺΦΌΦΈΧ ΦΈΧ: ΧΦΌΧΦ΄ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧΦΌΦΈΧΧΦΌΧͺ. ΧΦΌΧΦ°ΧΦ΄Χ ΧΦΈΧΦ΅ΧΧͺ ΧΦΈΧΦ΅Χ ΧΦΌΦ΄ΧΧΦΌΦΈΧ?! ΧΦ°ΧΦΈΧ Χ§Φ·ΧΦ°ΧΧΦΈΧ ΧΦ·Χ ΧΦΌΦ°ΧΦ΅ΧΧ ΧΦΌΦ΅Χ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦ΄ΧΧͺΦΈΧ! ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ: ΧΦΌΦ°ΧΧΦΉΧΦ΅Χ¨ Χ΄ΧΦ΅Χ’Φ΅Χͺ Χ©ΧΦΆΧΦ²Χ Φ΄Χ ΧΦΌΦΈΧ’ΧΦΉΧΦΈΧΧ΄.
The Sages taught in reference to the opinions of Rabbi Yehuda and Rabbi Yosei stated in the baraita: Their dispute with regard to her status in the interim is stated provided that he dies. The Gemara clarifies: And when he dies, is this a valid bill of divorce? Do they hold that the bill of divorce takes effect after the husbandβs death? But donβt we maintain that there is no bill of divorce after death? Rabba says that this is referring to a case where the husband says: This should be a valid bill of divorce from the last moment that I am in the world, meaning that it should take effect a moment before he dies.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦΈΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ΅ΧΧ ΦΈΧͺΦ·ΧΦ΄Χ β ΧΦΌΦ·Χ’Φ°ΧΦΈΧΦΌ ΧΦ·ΧΦΌΦ·ΧΧ ΧΦΌΦ΄ΧΦ°Χ¦Φ΄ΧΧΦΈΧͺΦΈΧΦΌ, ΧΦΌΧΦ°ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ ΧΦΈΧΦΆΧΧΦΈ, ΧΦΌΧΦ·ΧΦ²Χ€ΦΈΧ¨Φ·Χͺ Χ Φ°ΧΦΈΧ¨ΦΆΧΧΦΈ; ΧΦ°ΧΧΦΉΧ¨Φ°Χ©ΧΦΈΧΦΌ,
The Sages taught (Tosefta 7:4): In a case where the husband said: This is your bill of divorce from now if I die from this illness, during the days between, before he dies, her husband is entitled to anything that she finds, i.e., any lost item that cannot be returned to its owner, in accordance with the rabbinic principle that any lost item found by a wife belongs to her husband. And he is entitled to the profits from her earnings, and he is entitled to annul her vows (see Numbers 30:7β9), and he inherits from her if she predeceases him,
