Gittin 159

בת לוי מן המעשר בת כהן מן התרומה

IF SHE IS THE DAUGHTER OF A LEVITE, SHE BECOMES DISQUALIFIED FOR EATING TITHE,<span class="x" onmousemove="('comment',' V. Yeb. 912. ');">¹</span>

ואין יורשין של זה ויורשין של זה יורשים כתובתה ואם מתו אחיו של זה ואחיו של זה חולצין ולא מייבמין

AND IF THE DAUGHTER OF A PRIEST FOR EATING <i>TERUMAH</i>.<span class="x" onmousemove="('comment',' v. Sot. 28A. ');">²</span>

שינה שמו ושמה שם עירו ושם עירה תצא מזה ומזה וכל הדרכים האלו בה

THE HEIRS NEITHER OF THE ONE HUSBAND NOR THE OTHER INHERIT HER <i>KETHUBAH</i>,<span class="x" onmousemove="('comment',' The kethubah referred to here is a stipulation made by her with her husband that, should she die in his lifetime, her sons should inherit her property over and above their share in their father's inheritance, v. Yeb. 91A. ');">³</span>

כל עריות שאמרו צרותיהן מותרות

AND IF THEY DIE BROTHERS OF BOTH ONE AND THE OTHER OF THEM [IF NECESSARY] TAKE <i>HALIZAH</i> BUT NEITHER CAN MARRY HER. IF HIS NAME OR HER NAME OR THE NAME OF HIS TOWN OR THE NAME OF HER TOWN WAS WRONGLY GIVEN, SHE MUST LEAVE BOTH HUSBANDS AND ALL THE ABOVE PENALTIES APPLY TO HER.

הלכו הצרות האלו ונישאו ונמצאו אלו איילונית תצא מזה ומזה וכל הדרכים האלו בה

IF ANY OF THE NEAR RELATIVES CONCERNING WHOM IT IS LAID DOWN THAT THEIR RIVALS<span class="x" onmousemove="('comment',' I.e., (potential) co-wives. Cf. 1. Sam. I, 6. The reference is to two women within the forbidden degrees of consanguinity who married two brothers, v. Yeb. 22. ');">⁴</span>

הכונס את יבמתו והלכה צרתה ונישאת לאחר ונמצאת זו שהיתה איילונית תצא מזה ומזה וכל הדרכים האלו בה

ARE PERMITTED TO MARRY [WITHOUT GIVING <i>HALIZAH</i>] WENT AND MARRIED AND IT WAS THEN FOUND THAT THIS ONE<span class="x" onmousemove="('comment',' The wife of the brother still living. ');">⁵</span>

כתב סופר גט לאיש ושובר לאשה וטעה ונתן גט לאשה ושובר לאיש ונתנו זה לזה

WAS INCAPABLE OF BEARING,<span class="x" onmousemove="('comment',' Her marriage consequently was void, and hence the sister-in-law could have married the deceased husband's brother and had no right to contract another marriage without giving halizah. ');">⁶</span>

ולאחר זמן הרי הגט יוצא מיד האיש ושובר מיד האשה תצא מזה ומזה וכל הדרכים האלו בה

THE ONE WHO MARRIED MUST LEAVE BOTH HUSBANDS<span class="x" onmousemove="('comment',' I.e., she must leave her husband and cannot marry the brother-in-law. ');">⁷</span>

רבי אלעזר אומר אם לאלתר יצא אין זה גט אם לאחר זמן יצא הרי זה גט לא כל הימנו מן הראשון לאבד זכותו של שני:

AND ALL THESE PENALTIES APPLY TO HER. IF A MAN MARRIES HIS SISTER-IN-LAW AND HER RIVAL<span class="x" onmousemove="('comment',' I.e., another wife of the dead brother. Where there are two wives, only one may contract the levirate marriage. ');">⁸</span>

<big><strong>גמ׳</strong></big> מאי מלכות שאינה הוגנת מלכות הרומיים ואמאי קרי לה מלכות שאינה הוגנת משום דאין להם לא כתב ולא לשון

THEN WENT AND MARRIED ANOTHER MAN AND IT WAS FOUND THAT THE FIRST ONE WAS INCAPABLE OF BEARING, THE OTHER MUST LEAVE BOTH HUSBANDS AND ALL THESE PENALTIES APPLY TO HER.<span class="x" onmousemove="('comment',' V. Yeb. 94b. ');">⁹</span>

אמר עולא מפני מה תקינו מלכות בגיטין משום שלום מלכות

IF A SCRIBE WROTE A GET FOR THE HUSBAND AND A RECEIPT FOR THE WIFE<span class="x" onmousemove="('comment',' To hand over to the husband on payment of her kethubah. ');">¹⁰</span>

ומשום שלום מלכות תצא והולד ממזר

AND BY MISTAKE GAVE THE GET TO THE WIFE AND THE RECEIPT TO THE HUSBAND AND THE TWO EXCHANGED THEM AND AFTER A TIME THE GET WAS PRODUCED BY THE MAN AND THE RECEIPT BY THE WOMAN, SHE MUST LEAVE BOTH HUSBANDS AND ALL THESE PENALTIES APPLY TO HER. R. ELEAZAR<span class="x" onmousemove="('comment',' [Var. lec. 'R. Eliezer'.] ');">¹¹</span>

אין ר"מ לטעמיה דא"ר המנונא משמיה דעולא אומר היה ר"מ כל המשנה ממטבע שטבעו חכמים בגיטין הולד ממזר:

SAID: IF [IT IS PRODUCED] AT ONCE,<span class="x" onmousemove="('comment',' Explained in the Gemara. ');">¹²</span>

לשום מלכות יון: וצריכא דאי אשמועינן מלכות שאינה הוגנת משום דמליכא אבל מלכות מדי ומלכות יון מאי דהוה הוה

IT IS NO GET, BUT IF [IT IS PRODUCED] AFTER A TIME, IT IS A GET; IT IS NOT IN THE POWER OF THE FIRST TO RENDER VOID THE RIGHT OF THE SECOND.<span class="x" onmousemove="('comment',' Because we suspect collusion between the wife and the first husband. ');">¹³</span>

ואי אשמעינן מלכות מדי ומלכות יון משום דמלכותא הוו אבל בנין הבית מאי דהוה הוה

<b><i>GEMARA</i></b>. What is meant by A REIGN WHICH OUGHT NOT TO COUNT? — The empire of the Romans.<span class="x" onmousemove="('comment',' [The reference is to the Eastern Roman Empire; v. next note]. ');">¹⁴</span>

ואי אשמעינן בנין הבית דאמרי קמדכרי שבחייהו אבל חורבן הבית דצערא הוא אימא לא צריכא:

Why is it called A REIGN WHICH OUGHT NOT TO COUNT? — Because it has neither a script nor a language [of its own].<span class="x" onmousemove="('comment',' V. A.Z. (Sonc. ed.) p. 50, n. 2. ');">¹⁵</span>

היה במזרח וכתב במערב: מאן אילימא בעל היינו שינה שמו ושמה שם עירו ושם עירה

'Ulla said: Why was it laid down that [the year of] the reign should be stated in a Get? For the sake of keeping on good terms with the Government. And for the sake of keeping on good terms with the Government is the woman to leave her husband and the child to be a mamzer.? — Yes. R. Meir in this is quite consistent, since R. Hamnuna said in the name of 'Ulla: R. Meir used to say, If any alteration is made in the form which the Sages fixed for bills of divorce, the child is a mamzer.<span class="x" onmousemove="('comment',' Cf. supra, 5b. ');">¹⁶</span>

אלא לאו סופר כדאמר להו רב לספריה וכן אמר להו רב הונא לספריה כי יתביתו בשילי כתובו בשילי ואע"ג דמימסרן לכו מילי בהיני וכי יתביתו בהיני כתובו בהיני ואע"ג דמימסרן לכו מילי בשילי

BY THE EMPIRE OF GREECE. All [these eras] had to be mentioned.<span class="x" onmousemove="('comment',' To make it clear that the Get should be dated according to the era of the State where it is made out. ');">¹⁷</span>

אמר רב יהודה אמר שמואל

For if I had been told only the REIGN WHICH OUGHT NOT TO COUNT, I might have thought that the objection to it is that it bears sway now, but in regard to the Empire of Media and Greece I might think that what is past is past.<span class="x" onmousemove="('comment',' And therefore dating by it would cause no jealousy on the part of the Government. ');">¹⁸</span> And if I had been told the empires of Media and Greece, I might have thought that the objection is that they were once empires, but as regards the building of the Temple, what is past is past. And if I had been told the building of the Temple, I might have thought that the objection is because they might say that the Jews are recalling their former glory, but this does not apply to the mention of the destruction of the Temple, which recalls their sorrow.<span class="x" onmousemove="('comment',' On the eras mentioned in this passage v. A.Z. (Sonc. ed.) p. 42, n. 7, and p. 47, n. 2. ');">¹⁹</span> Hence all were necessary. IF BEING IN THE EAST THE WRITER DATED IT FROM THE WEST. Who is referred to? Is it the husband? Then this is the same as IF HIS NAME OR HER NAME OR THE NAME OF HIS TOWN OR OF HER TOWN WAS WRONGLY GIVEN! It must be then the scribe; and so Rab said to his scribe, and R. Huna also said to his scribe, When you are in Shili,<span class="x" onmousemove="('comment',' Shili and Hini were two places within walking distance of each other. V. B.B. (Sonc. ed.) p. 753, n. 6. ');">²⁰</span> write 'at Shili', even though you were commissioned in Hini, and when you are in Hini, write 'at Hini', even though you were commissioned in Shili.<span class="x" onmousemove="('comment',' The local of the deed is the place where the deed is written and this must be entered in the deed, not the place where the transaction recorded took place. ');">²¹</span> Rab Judah said in the name of Samuel: