Gittin 175

Chapter 175

א הכא נמי כשיש ריוח מלמעלה
1 so here we suppose that there is a space at the top. But perhaps he changed his mind [before completing it] and then after all wrote [the rest subsequently]?<span class="x" onmousemove="('comment',' In which case it is as if he annulled the first part so rendering the Get invalid, v. supra, 32b. But v. Tosaf. s.v. [H]. ');"><sup>1</sup></span>
ב ודלמא אימלוכי אימליך וכתב
2 — We suppose that 'You are hereby' comes at the end of one sheet and 'permitted' at the top of the next. But perhaps he just happened [to change his mind at that point]? — Such a possibility<span class="x" onmousemove="('comment',' That he would break off in the middle of a sentence. ');"><sup>2</sup></span>
ג דכתב הרי את מלמטה ומותרת מלמעלה ודלמא איתרמי ליה כולי האי לא חיישינן
3 we do not apprehend. R. Ashi said: We assume that we can tell from the bottom of the roll.<span class="x" onmousemove="('comment',' That it has not been cut. ');"><sup>3</sup></span>
ד רב אשי אמר דידיעה ביה מתחתא דמגילתא:
4 IF THE WITNESSES HAVE SIGNED AT THE TOP OF THE SHEET etc. Is that so? Did not Rab sign at the side? — It is all right if the top of the signature is towards the text.<span class="x" onmousemove="('comment',' [Because then it cannot be the signature of another document at right angles to the first, whereas our Mishnah speaks of a case where the foot of the signature is towards the text which may indicate that it belongs to another document which has been removed.] ');"><sup>4</sup></span>
ה חתמו עדים בראש הדף [וכו']: איני והא רב חתים מן הצד התם בשגגו כלפי כתב
5 In that case why does it state IF THE TOP OF ONE IS FASTENED TO THE TOP OF THE OTHER AND THE SIGNATURES ARE BETWEEN, BOTH OF THEM ARE INVALID? Cannot we see which signature is turned towards the text,<span class="x" onmousemove="('comment',' Presuming that, the signatures are written parallel to the text. ');"><sup>5</sup></span>
ו אלא הא דקתני הקיף ראשו של זה בצד ראשו של זה והעדים באמצע שניהם פסולין וליחזי הי מינייהו כלפי כתב וליתכשר
6 and declare that Get valid? We suppose there that the signatures run from one to the other like a cross bar.<span class="x" onmousemove="('comment',' And therefore there is no sure clue to which they belong. ');"><sup>6</sup></span>
ז התם דרמי ליה כעיברא
7 Then what about the next clause: IF THE TOP OF ONE IS ATTACHED TO THE BOTTOM OF THE OTHER AND THE WITNESSES' SIGNATURES ARE IN THE MIDDLE, THE ONE IN WHICH THE SIGNATURES COME AT THE END IS VALID? If they run from one to the other like a bar, they are read neither with one nor with the other? — The fact is that Rab only signed thus on letters.<span class="x" onmousemove="('comment',' V. supra 66b. ');"><sup>7</sup></span>
ח אי הכי סיפא דקתני ראשו של זה בצד סופו של זה והעדים באמצע את שהעדים ניקרין בסופו כשר ואי דרמי כעיברא לאו בהדי האי מיקרי ולאו בהדי האי מיקרי
8 A GET OF WHICH THE TEXT IS IN HEBREW AND THE SIGNATURES IN GREEK&nbsp;… OR WHICH WAS WRITTEN BY A SCRIBE AND SIGNED BY ONE WITNESS IS VALID. R. Jeremiah said: What we have learnt [in explanation of this] is, if the scribe signed.<span class="x" onmousemove="('comment',' For notes v. supra 66b, 71b. ');"><sup>8</sup></span>
ט אלא רב בדיסקי הוה חתים:
9 R. Hisda said: Who is the authority for this ruling? R. Jose. A certain marriage <i>kethubah</i> was brought before R. Abbahu in which the handwriting of the text and the signature of one witness could be identified. He thought of declaring it valid, but R. Jeremiah said to him, What we have learnt is that the scribe signed.<span class="x" onmousemove="('comment',' With the witness. ');"><sup>9</sup></span>
י גט שכתבו עברית וכו' כתב סופר ועד כשר: א"ר ירמיה חתם סופר שנינו
10 IF HE WROTE HIS FAMILY NAME AND HER FAMILY NAME, IT IS VALID. Our Rabbis taught: The family name of ancestors allowed in bills of divorce is one which has been in use at any time in the past ten generations. R. Simeon b. Eleazar says: If it has been in use within three generations, it is valid, but if only beyond that, [the Get is] invalid. Whose authority is followed in the dictum of R. Hanina: 'An ancestral family name which has been in use within three generations may be inserted in bills of divorce'? — The authority of R. Simeon b. Eleazar. R. Huna said: Where do we find this in the Scripture? [In the verse], When thou shalt beget children and children's children, and ye shall have been long in the land.<span class="x" onmousemove="('comment',' Deut. IV, 25. As much as to say, beyond three generations it is reckoned as antiquated. ');"><sup>10</sup></span>
יא א"ר חסדא הא מני ר' יוסי היא
11 R. Joshua b. Levi said: The land of Israel was not laid waste until seven Courts of Justice had sanctioned idolatry, namely, [those of] Jeroboam son of Nebat, Baasha son of Ahiah, Ahab son of Omri,<span class="x" onmousemove="('comment',' Ahab is made responsible rather than Omri as being more prominent. ');"><sup>11</sup></span>
יב ההיא כתובת חתנים דאתיא לקמיה דר' אבהו דהוו ידעי ליה לטופסא ולחתימת ידא דחד סהדא סבר לאכשורה א"ל ר' ירמיה חתם סופר שנינו:
12 Jehu son of Nimshi, Pekah son of Remaliah,<span class="x" onmousemove="('comment',' Shallum, Zechariah and Zimri are not reckoned as they reigned less than a year. ');"><sup>12</sup></span>
יג כתב חניכתו וחניכתה כשר: ת"ר חניכת אבות בגיטין עד י' דורות רבי שמעון בן אלעזר אומר ג' דורות כשר מכאן ואילך פסול
13 Menahem son of Gadi, and Hoshea son of Elah, as it says, She that hath borne seven languisheth, she hath given up the ghost, her sun is gone down while it was yet day, she hath been ashamed and confounded.<span class="x" onmousemove="('comment',' Jer. XV, 9. ');"><sup>13</sup></span>
יד כמאן אזלא הא דא"ר חנינא כתב חניכת אבות בגיטין עד ג' דורות כמאן כר"ש ב"א
14 R. Ammi said: Where is this intimated in the Torah? — [In the verse], When thou shalt beget children and children's children.<span class="x" onmousemove="('comment',' ['When thou shalt beget' indicating one generation, and 'children', 'children's' and 'children' two each, (Tosaf.)]. ');"><sup>14</sup></span>
טו אמר רב הונא מאי קראה (דברים ד, כה) כי תוליד בנים ובני בנים ונושנתם
15 R. Kahana and R. Assi said to Rab: It is written of Hoshea son of Elah: And he did that which was evil in the sight of the Lord yet not as the kings of Israel,<span class="x" onmousemove="('comment',' II Kings XVII, 2. ');"><sup>15</sup></span>
טז א"ר יהושע בן לוי לא חרבה ארץ ישראל עד שעבדו בה ז' בתי דינים ע"ז ואלו הן ירבעם בן נבט ובעשא בן אחיה ואחאב בן עמרי ויהוא בן נמשי ופקח בן רמליהו ומנחם בן גדי והושע בן אלה שנאמר (ירמיהו טו, ט) אומללה יולדת השבעה נפחה נפשה באה שמשה בעוד יומם בושה וחפרה
16 and it is also written, Against him came up Shalmaneser king of Assyria<span class="x" onmousemove="('comment',' Ibid. 4. ');"><sup>16</sup></span>
יז אמר רב אמי מאי קראה כי תוליד בנים ובני בנים
17 etc.? — He replied to them: Jeroboam had stationed guards on the roads<span class="x" onmousemove="('comment',' V. B.B. 121b, Ta'an. 28a. ');"><sup>17</sup></span>
יח א"ל רב כהנא ורב אסי לרב כתיב ביה בהושע בן אלה (מלכים ב יז, ב) ויעש הרע בעיני ה' רק לא כמלכי ישראל וכתיב (מלכים ב יז, ג) עליו עלה שלמנאסר וגו'
18 to prevent the Israelites from going up [to Jerusalem] for the festivals, and Hoshea disbanded them, and for all that the Israelites did not go up to the festivals. Thereupon God decreed that for those years during which the Israelites had not gone up to the festival they should go a corresponding number into captivity.
יט אמר להו אותן פרדסיאות שהושיב ירבעם על הדרכים כדי שלא יעלו ישראל לרגל בא הושע וביטלן ואעפ"כ לא עלו ישראל לרגל אמר הקב"ה אותן שנים שלא עלו ישראל לרגל ילכו בשבי
19 R. Hisda said in the name of Mar 'Ukba, or, according to others, R. Hisda said in the name of R. Jeremiah: Meremar discoursed as follows. What is the point of the words, Therefore hath the Lord watched over the evil and brought it upon us: for the Lord our God is zaddick [righteous].<span class="x" onmousemove="('comment',' Dan. IX, 14. ');"><sup>18</sup></span>
כ אמר רב חסדא אמר מר עוקבא ואמרי לה אמר רב חסדא [אמר רבי ירמיה] דרש מרימר מאי דכתיב (דניאל ט, יד) וישקוד ה' על הרעה ויביאה עלינו כי צדיק ה' אלהינו משום דצדיק ה' אלהינו וישקוד ה' על הרעה ויביאה עלינו
20 Because the Lord is righteous, does He therefore watch over the evil and bring it upon us? The truth is that God did a kindness [<i>zedakah</i>] with Israel by driving forth the captivity of Zedekiah while the captivity of Jeconiah was still intact — For it is written of the captivity of Jeconiah, And the harash [craftsmen] and the masger [smiths] a thousand.<span class="x" onmousemove="('comment',' II Kings XXIV, 16. The Rabbis take this to refer to the men of learning. ');"><sup>19</sup></span>
כא אלא צדקה עשה הקדוש ברוך הוא עם ישראל שהגלה גלות צדקיהו ועדיין גלות יכניה קיימת דכתיב ביה בגלות יכניה (מלכים ב כד, טז) החרש והמסגר אלף
21 [They were called] harash [dumb] because when they opened their mouths all became as it were dumb, [and they were called] masger [closer] because if they once closed [a discussion], no-one would re-open it. How many were they? — A thousand. 'Ulla said: [The righteousness consisted] in anticipating by two years [the numerical value of] we-noshantem ['and ye grow old'].<span class="x" onmousemove="('comment',' In Deut. IV, 25. The numerical value of the letters of this word is 852. For the sake of these two years, the curse of 'Ye shall soon utterly perish' (Ibid. 26) was not fulfilled in them. ');"><sup>20</sup></span>
כב חרש שבשעה שפותחין נעשו הכל כחרשין מסגר כיון שסוגרין שוב אינן פותחין וכמה אלף
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כג עולא אמר שהקדים שתי שנים (דברים ד, כה) לונושנתם:
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