Gittin 35

ואותביה בכיסתיה דאי מפייסה תיפייס מאי

and puts it in his pocket, thinking that he may yet make friends with his wife<span class="x" onmousemove="('comment',' Lit., 'if he should pacify her, she would be appeased.' ');">¹</span>

אמר ליה לא מקדים אינש פורענותא לנפשיה

[and eventually gives it to her], what is the ruling? — He replied: A man does not meet trouble half way.<span class="x" onmousemove="('comment',' I.e., such a case is hardly likely to occur. Unless a man is intent on divorcing his wife he does not as a rule write a writ of divorce. ');">²</span>

אמר ליה רבינא לרב אשי גיטין הבאים ממדינת הים דמיכתבי בניסן ולא מטו עד תשרי מה הועילו חכמים בתקנתם אמר ליה הנהו קלא אית להו

Said Rabina to R. Ashi: In the case of writs of divorce from 'foreign parts' which are written in Nisan and do not reach their destination till Tishri, what good have the Rabbis done with their regulation?<span class="x" onmousemove="('comment',' Because even with the date the husband will now find it easy to shelter the wife in case of misconduct, and, further, the date places at a disadvantage persons who in the interval between the writing and the giving of the Get have inadvertently bought the increment of the wife's property from the husband, as she can now recover this from them. V. Tosaf. s.v. ');">³</span>

איתמר מאימתי מונין לגט רב אמר משעת נתינה ושמואל אמר משעת כתיבה

— He replied: People hear of such documents.<span class="x" onmousemove="('comment',' And know that the Get was given long after it was written, and in those cases, evidence as to the date of delivery is decisive. ');">⁴</span>

מתקיף לה רב נתן בר הושעיא לשמואל יאמרו שתי נשים בחצר אחת זו אסורה וזו מותרת אמר ליה אביי זו זמן גיטה מוכיח עליה וזו זמן גיטה מוכיח עליה

It has been stated: From what point do we commence to count [the three months] from a divorce?<span class="x" onmousemove="('comment',' A divorced woman was required to wait three months before remarrying to make sure she was not with child. V. Yeb. 42a. ');">⁵</span>

תניא כוותיה דרב תניא כוותיה דשמואל תניא כוותיה דרב השולח גט לאשתו ונשתהה שליח בדרך ג' חדשים כשהגיע גט לידה צריכה להמתין ג' חדשים ולגט ישן אין חוששין שהרי לא נתייחד עמה

Rab says: From the time [the Get] is delivered; Samuel says: From the time it is written. R. Nathan b. Hoshia strongly demurred to this opinion. According to Samuel, are people to say, [he asked,] here are two women in the same house,<span class="x" onmousemove="('comment',' Two wives of one man who gave them both writs of divorce on the same day before going abroad, but one Get bore an earlier date than the other. ');">⁶</span>

תניא כוותיה דשמואל המשליש גט לאשתו ואמר לו אל תתנהו לה אלא לאחר ג' חדשים משנתנו לה מותרת לינשא מיד ולגט ישן אין חוששין שהרי לא נתייחד עמה

one of whom may marry and the other may not? — Said Abaye to him: [That is so]: the one like the other must go by the date of her Get.<span class="x" onmousemove="('comment',' Lit., 'For this one, her Get affords proofs, and for this one her Get etc.' ');">⁷</span>

רב כהנא ורב פפי ורב אשי עבדי משעת כתיבה רב פפא ורב הונא בריה דרב יהושע עבדי משעת נתינה והלכתא משעת כתיבה

It has been taught in accordance with Rab and it has been taught in accordance with Samuel. It has been taught in accordance with Rab: If a man sends a Get to his wife and the bearer lingers on the road three months, she has to wait three months from the time the Get is delivered to her, nor do we concern ourselves lest it should have become an 'old Get',<span class="x" onmousemove="('comment',' If after writing a Get and before delivering it the husband has intercourse with his wife, such a Get is called an 'old Get' and is not valid; v. infra 76b. ');">⁸</span>

איתמר מאימתי כתובה משמטת

because the husband has not been alone with her in the interval. It has been taught in accordance with Samuel: If a man entrusts to a third party a Get for his wife, and says to him, 'Do not give it to her till three months have passed', she is at liberty to marry from the moment he has given it to her, nor do we concern ourselves lest it should have become an 'old Get', since he has not been alone with her in the interval.

רב אמר משתפגום ותזקוף ושמואל אמר פגמה אע"פ שלא זקפה זקפה אע"פ שלא פגמה

R. Kahana, R. Papi and R. Ashi acted on the principle that the Get is valid from the time of writing; R. Papi and R. Huna the son of R. Joshua that it is valid from the time of delivery. The law is that it is valid from the time of writing.

תניא כוותיה דרב תניא כוותיה דשמואל תניא כוותיה דרב מאימתי כתובה משמטת משתפגום ותזקוף פגמה ולא זקפה זקפה ולא פגמה אינה משמטת עד שתפגום ותזקוף

It has been stated: From what point does a <i>Kethubah</i> [marriage settlement]<span class="x" onmousemove="('comment',' V. Glos. ');">⁹</span>

תניא כוותיה דשמואל אונס וקנס ופיתוי וכתובת אשה שזקפן במלוה משמטין ואם לאו אין משמטין מאימתי נזקפים במלוה משעת העמדה בדין

fall under the law of the Sabbatical year?<span class="x" onmousemove="('comment',' V. Deut. XV. The Sabbatical year brought release from the obligation to repay loans, but not the kethubah. ');">¹⁰</span>

אמר שמואל כתובה כמעשה ב"ד דמיא מה מעשה ב"ד נכתבין ביום ונחתמין בלילה אף כתובה נכתבת ביום ונחתמת בלילה כתובתיה דרבי חייא בר רב איכתוב ביום ואיחתום בלילה הוה רב התם ולא אמר להו ולא מידי

Rab says: From the moment when the woman takes part payment and converts [the rest into a loan];<span class="x" onmousemove="('comment',' By drawing up a bond in which the balance is recorded as a loan. ');">¹¹</span>

לימא כשמואל סבירא ליה עסוקין באותו ענין הוו דתניא אמר רבי אלעזר בר רבי צדוק לא שנו אלא כשאין עסוקין באותו ענין אבל עסוקין באותו ענין כשר:

Samuel says: [From the moment when] she takes part payment even though she does not convert [the rest into a loan], or converts [the whole into a loan] without taking part payment. It has been taught in accordance with Rab and it has been taught in accordance with Samuel. It has been taught in accordance with Rab: From what point does a <i>Kethubah</i> fall under the law of the Sabbatical year? From the moment when the woman takes part payment and converts [the rest into a loan]; if she takes part payment and does not convert [the rest into a loan], or converts [it all into a loan] and does not take part payment, it does not fall under the law of the Sabbatical year; she must both take part payment and convert the rest into a loan. It has been taught in accordance with Samuel: ['The fines] for violation,<span class="x" onmousemove="('comment',' V. Deut. XXIII, 28, 29. ');">¹²</span>

ר"ש מכשיר: אמר רבא מאי טעמא דר"ש קסבר כיון שנתן עיניו לגרשה שוב אין לו פירות

for wife-slander,<span class="x" onmousemove="('comment',' Lit., 'fine'. V. Deut. XXIII, 13-19. ');">¹³</span>

אמר ריש לקיש לא הכשיר ר"ש אלא לאלתר אבל מכאן ועד עשרה ימים לא

and for seduction,<span class="x" onmousemove="('comment',' V. Ex. XXII, 15, 16. ');">¹⁴</span> and a wife's <i>Kethubah</i>, if converted into loans, are subject to the law of the Sabbatical year, but otherwise are not subject. From what point are they regarded as converted into loans? From the time [the case is] brought into court.' Samuel said: A <i>Kethubah</i> is on a par with a deed drawn up by the <i>Beth din</i>. Just as a deed drawn up by a <i>Beth din</i> may be written by day and signed on the following night,<span class="x" onmousemove="('comment',' As it is only a record of a decision arrived at by the court. ');">¹⁵</span> so a <i>Kethubah</i> may be written by day and signed on the following night. The <i>Kethubah</i><span class="x" onmousemove="('comment',' V. Glos. s.v. (b). ');">¹⁶</span> of R. Hiyya b. Rab was written by day and signed the following night. Rab himself was present and made no objection. Are we to infer from this that he is of the same opinion as Samuel? — They were engaged on that matter during the whole of the interval; [and in such a case it is permissible], as it has been taught: R. Eleazar son of R. Zadok said: This rule [not to sign documents on the following night] applies only where [the parties concerned] were not engaged on that matter during the whole of the interval; but if they were so engaged, the document so signed is valid. R. SIMEON DECLARES IT VALID. Raba said: What is R. Simeon's reason? — He was of opinion that so soon as the husband makes up his mind to divorce the wife, he is not entitled any more to the increment from her property. Resh Lakish said: R. Simeon declared [the Get] valid only if it was signed on [the night] immediately [following], but if it was not signed till ten days afterwards it is not valid.