Gittin 161

זכות הראויה לשני:

It means, the prospective right of the second.

<big><strong>מתני׳</strong></big> כתב לגרש את אשתו ונמלך ב"ש אומרים פסלה מן הכהונה וב"ה אומרים אע"פ שנתנו לה על תנאי ולא נעשה התנאי לא פסלה מן הכהונה:

<b><i>MISHNAH</i></b>. IF A MAN WROTE A GET WITH WHICH TO DIVORCE HIS WIFE AND THEN CHANGED HIS MIND, BETH SHAMMAI SAY THAT HE HAS THEREBY DISQUALIFIED HER FOR MARRYING A PRIEST.<span class="x" onmousemove="('comment',' A priest being forbidden to marry a divorced woman. ');">¹</span>

<big><strong>גמ׳</strong></big> שלח ליה רב יוסף בריה דרב מנשה מדויל לשמואל ילמדנו רבינו יצא עליו קול איש פלוני כהן כתב גט לאשתו ויושבת תחתיו ומשמשתו מהו

BETH HILLEL, HOWEVER, SAY THAT EVEN THOUGH HE GAVE IT TO HER ON A CERTAIN CONDITION, IF THE CONDITION WAS NOT FULFILLED, HE HAS NOT DISQUALIFIED HER FOR MARRYING A PRIEST.

שלח ליה תצא והדבר צריך בדיקה מאי היא אילימא דאי מבטלינן קלא או לא מבטלינן והא נהרדעא אתריה דשמואל היא ובנהרדעא לא מבטלי קלא אלא דאי קרו לנתינה כתיבה

<b><i>GEMARA</i></b>. R. Joseph the son of R. Manasseh of Dewil sent an inquiry to Samuel saying: Would our Master instruct us with regard to the following problem. If a rumour spread that So-and-so, a priest, has written a Get for his wife, but she still lives with him and looks after him, what are we to do?<span class="x" onmousemove="('comment',' Shall we make her leave him so that people should not say that a priest has been allowed to divorce his wife and take her back? ');">²</span>

וכי קרו לנתינה כתיבה לכתיבה גופה מי לא קרו לה כתיבה

— He sent back a reply: She must leave him, but [first] the case must be examined. What are we to understand by this? Shall we say that we examine whether we can put a stop to the rumour or not? [This cannot be] because Samuel lived in Nehardea, and in Nehardea it was not the rule [of the <i>Beth din</i>] to put a stop to rumours.<span class="x" onmousemove="('comment',' V. infra 89. ');">³</span>

אין דאי מיגליא מילתא דקרו לנתינה כתיבה דלמא נתן קאמרי

But we do examine whether people speak of 'giving' also as 'writing'.<span class="x" onmousemove="('comment',' In which case the rumour is a serious one. ');">⁴</span>

תצא והא"ר אשי כל קלא דבתר נישואין לא חיישינן ליה

But granted that they call 'giving' 'writing', do they not also call 'writing' itself 'writing'? — That is so; and [the reason why she has to leave him is] because if it is found that 'giving' is called 'writing', perhaps the people [when they say he has 'written'] mean that he has 'given' [her the Get].<span class="x" onmousemove="('comment',' And we adopt the more rigorous construction. ');">⁵</span>

מאי תצא נמי תצא משני

And still must she leave him? Has not R. Ashi said: We pay no regard to any rumour [that is spread] after the marriage? — When it says 'she must leave', it means 'she must leave the second husband'.<span class="x" onmousemove="('comment',' Supposing the first husband died and she afterwards married a priest, which, if she was really divorced, she may not do. ');">⁶</span>

א"כ אתה מוציא לעז על בניו של ראשון כיון דמשני הוא דמפקינן לה ומראשון לא מפקינן לה אתי למימר סמוך למיתה גרשה

If that is so, you cast a slur on the children of the first?<span class="x" onmousemove="('comment',' If they were born after the alleged divorce. ');">⁷</span>

אמר רבב"ח א"ר יוחנן משום רבי יהודה בר אילעי בא וראה שלא כדורות הראשונים דורות האחרונים

— Since it is from the second that we separate her and we do not separate her from the first, people will say that he divorced her just before his death.<span class="x" onmousemove="('comment',' And there can be no question about the qualifications of his children. ');">⁸</span>

דורות הראשונים ב"ש דורות האחרונים רבי דוסא דתניא שבוייה אוכלת בתרומה דברי ר' דוסא

Rabbah b. Bar Hanah reported R. Johanan as saying in the name of Rabbi Judah b. Ila'i: What a difference we can observe between the earlier generations and the later! (By the earlier generations he means Beth Shammai, and by the later R. Dosa). For it has been taught: 'A woman who has been carried away captive may still eat <i>terumah</i>,<span class="x" onmousemove="('comment',' V. Glos. ');">⁹</span>

א"ר דוסא וכי מה עשה לה ערבי זה מפני שמיעך לה בין דדיה פסלה מן הכהונה

according to the ruling of R. Dosa. Said R. Dosa: What after all has this Arab done to her? Because he squeezed her breasts, has he disqualified her for marrying a priest?'<span class="x" onmousemove="('comment',' Whereas Beth Shammai disqualified her merely because her husband had written a Get, even if he did not give it. ');">¹⁰</span>

ואמר רבב"ח א"ר יוחנן משום ר' יהודה בר אילעי בא וראה שלא כדורות הראשונים דורות האחרונים דורות הראשונים מכניסין פירותיהן דרך טרקסמון כדי לחייבן במעשר דורות האחרונים מכניסין פירותיהן דרך גגות ודרך קרפיפות כדי לפוטרן מן המעשר

Rabbah b. Bar Hanah further quoted R. Johanan as saying in the name of Rabbi Judah b. Ila'i: What a difference we can observe between the earlier generations and the later! The earlier generations used to bring in their produce by way of the kitchen garden<span class="x" onmousemove="('comment',' Where it would come in sight of the house. ');">¹¹</span>

דאמר רבי ינאי אין הטבל מתחייב במעשר עד שיראה פני הבית שנאמר (דברים כו, יג) בערתי הקדש מן הבית

so as to make it liable to tithe, whereas the later generations bring in their produce over roofs and through enclosures so as not to make it liable for tithe, R. Jannai laid down that <i>tebel</i><span class="x" onmousemove="('comment',' Produce from which the sacred dues have not yet been separated. V. Glos. ');">¹²</span>

ורבי יוחנן אמר אפילו חצר קובעת שנאמר (דברים כו, יב) ואכלו בשעריך ושבעו:

is not liable for tithe<span class="x" onmousemove="('comment',' I.e., it may be consumed casually, but not for a fixed meal. V. Tosaf. s.v. [H]. ');">¹³</span>

<big><strong>מתני׳</strong></big> המגרש את אשתו ולנה עמו בפונדקי ב"ש אומרים אינה צריכה הימנו גט שני ובה"א צריכה הימנו גט שני

until it has come in front of the house, since it says, I have put away the hallowed things out of mine house.<span class="x" onmousemove="('comment',' Deut. XXVI, 12. ');">¹⁴</span>

אימתי בזמן שנתגרשה מן הנשואין ומודים בנתגרשה מן האירוסין שאינה צריכה הימנו גט שני מפני שאין לבו גס בה:

R. Johanan, however, says that even a courtyard<span class="x" onmousemove="('comment',' As soon as it comes in the courtyard. ');">¹⁵</span>

<big><strong>גמ׳</strong></big> אמר רבה בר בר חנה א"ר יוחנן מחלוקת בשראוה שנבעלה

imposes the liability, as it says, That they may eat within thy gates and be filled.<span class="x" onmousemove="('comment',' Ibid. 12. ');">¹⁶</span> <b><i>MISHNAH</i></b>. IF A MAN HAS DIVORCED HIS WIFE AND THEN STAYS WITH HER OVER NIGHT IN AN INN, BETH SHAMMAI SAY THAT SHE DOES NOT REQUIRE FROM HIM A SECOND GET, BUT BETH HILLEL SAY THAT SHE DOES REQUIRE A SECOND GET FROM HIM. THIS, HOWEVER, IS ONLY WHEN THE DIVORCE IS ONE AFTER MARRIAGE; [FOR BETH HILLEL] AGREE THAT IF THE DIVORCE IS ONE AFTER BETROTHAL,<span class="x" onmousemove="('comment',' V. Glos. s.v. Erusin. ');">¹⁷</span> SHE DOES NOT REQUIRE A SECOND GET FROM HIM, BECAUSE HE WOULD NOT [YET] TAKE LIBERTIES WITH HER. <b><i>GEMARA</i></b>. Rabbah b. Bar Hanah said in the name of R. Johanan: The difference of opinion [recorded here] relates only to the case where she was seen to have intercourse,