Gittin 90

מפני תיקון העולם:

TO PREVENT ABUSES.<span class="x" onmousemove="('comment',' Lit., 'for the good order of the world'. Viz., so that an excessive price should not be demanded. ');">¹</span>

<big><strong>גמ׳</strong></big> אמר ליה רב בודיא לרב אשי יתר על כדי דמיהן הוא דאין לוקחין הא בכדי דמיהן לוקחין שמע מינה ס"ת שנמצא ביד עובד כוכבים קורין בו דילמא לגנוז

&nbsp; <b><i>GEMARA</i></b>. R. Budia said to R. Ashi: [The Mishnah says that] they must not be bought at more than their value, but [presumably] they may be bought at their value. This would show that a scroll of the Law which is found in the possession of a heathen may be read?<span class="x" onmousemove="('comment',' A question on which a difference of opinion is expressed lower down. ');">²</span>

אמר רב נחמן נקטינן ספר תורה שכתבו מין ישרף כתבו עובד כוכבים יגנז נמצא ביד מין יגנז נמצא ביד עובד כוכבים אמרי לה יגנז ואמרי לה קורין בו

— Perhaps it can be bought to be stored away. R. Nahman said: We have it on tradition that <font>a scroll of the Law which has been written by a Min<span class="x" onmousemove="('comment',' Apparently this name is applied here to a heathen bigot or fanatic, v. Glos. ');">³</span></font>

ספר תורה שכתבו עובד כוכבים תני חדא ישרף ותניא אידך יגנז ותניא אידך קורין בו

should be burnt, and one written by a heathen should be stored away. One that is found in the possession of a Min should be stored away; one that is found in the possession of a heathen according to some should be stored away and according to others may be read. With regard to a scroll of the Law which has been written by a heathen, it has been taught by one authority that it should be burnt, and it has been taught by another authority that it should be stored away, and it has been taught by another authority that it may be read. There is, however, no contradiction. The view that it should be burnt follows R. Eliezer, who said that the intention of the heathen is normally idolatrous;<span class="x" onmousemove="('comment',' So that the scroll was written for an idolatrous purpose. ');">⁴</span>

לא קשיא הא דתניא ישרף ר"א היא דאמר סתם מחשבת עובד כוכבים לעבודת כוכבים

the view that it should be stored away follows the Tanna of the following passage: For R. Hamnuna the son of Raba of Pashrunia learnt that a scroll of the Law, phylacteries and mezuzoth written by a Min,<span class="x" onmousemove="('comment',' In some texts this word is omitted. ');">⁵</span>

והא דתניא יגנז האי תנא הוא דתני רב המנונא בריה דרבא מפשרוניא ס"ת תפלין ומזוזות שכתבן (מין) ומסור עובד כוכבים ועבד אשה וקטן וכותי וישראל מומר פסולין שנאמר (דברים יא, יח) וקשרתם וכתבתם כל שישנו בקשירה ישנו בכתיבה וכל שאינו בקשירה אינו בכתיבה

an informer, a heathen, a slave, a woman, a minor, a Cuthean<span class="x" onmousemove="('comment',' The Cutheans (Samaritans) kept certain of the commandments, but were not regarded as genuine proselytes. ');">⁶</span>

והא דתניא קורין בו האי תנא הוא דתניא לוקחין ספרים מן העובדי כוכבים בכל מקום ובלבד שיהיו כתובין כהלכתן ומעשה בעובד כוכבים אחד בצידן שהיה כותב ספרים והתיר רשב"ג ליקח ממנו

and an irreligious Jew<span class="x" onmousemove="('comment',' Heb. [H]. V. supra p. 190, n. 9. ');">⁷</span>

ורשב"ג עיבוד לשמן בעי כתיבה לשמן לא בעי

are disqualified, since it says. And thou shalt bid them&nbsp;… and thou shalt write them,<span class="x" onmousemove="('comment',' Deut. VI, 8, 9. ');">⁸</span>

דתניא ציפן זהב או שטלה עליהן עור בהמה טמאה פסולות עור בהמה טהורה כשרות ואע"פ שלא עיבדן לשמן רבי שמעון בן גמליאל אומר אפילו עור בהמה טהורה פסולות עד שיעבדן לשמן

which indicates that those who are subject to 'bind' may 'write', but those who do not 'bind' may not 'write'. The statement that such a scroll may be read follows the Tanna [of the following passage] where it has been taught: Scrolls of the Law may be bought from heathens in all places, provided only that they are written in the prescribed manner. A case arose of a heathen in Sidon who used to write scrolls of the Law, and Rabban Simeon b. Gamaliel permitted them to be bought from him.<span class="x" onmousemove="('comment',' Tosef. A.Z. III. ');">⁹</span>

אמר רבה בר שמואל בגר שחזר לסורו לסורו כ"ש דהוי ליה מין אמר רב אשי שחוזר לסורו משום יראה

Seeing that Rabban Simeon b. Gamaliel requires the tanning of the parchment to have been for the specific purpose,<span class="x" onmousemove="('comment',' Lit., 'for its own name,' which of course could not be done by a heathen. ');">¹⁰</span>

תנו רבנן מעלין בדמיהן עד כדי טרפעיק מאי טרפעיק אמר רב ששת איסתירא

will he not require the writing to have been for the specific purpose? For it has been taught: If a man overlays the phylacteries with gold or covers them with the skin of an unclean animal, they are disqualified; [if with] the skin of a clean animal, they are fit for use, even though he did not tan it for the specific purpose. Rabban Simeon b. Gamaliel says: Even if covered with the skin of a clean animal they are disqualified unless it has been tanned for the specific purpose!<span class="x" onmousemove="('comment',' V. Sanh. 48b. ');">¹¹</span>

ההיא טייעתא דאייתי חייתא דתפילי לקמיה דאביי אמר לה יהבת לי ריש ריש בתמרי אימליא זיהרא שקלא שדתינהו בנהרא אמר לא אבעי לי לזלזולינהו באפה כולי האי:

— Rabbah b. Samuel explained that [the heathen of Sidon was] a proselyte who had reverted to his previous errors.<span class="x" onmousemove="('comment',' He knew that they must be written for the specific purpose. ');">¹²</span>

<big><strong>מתני׳</strong></big> המוציא את אשתו משום שם רע לא יחזיר משום נדר לא יחזיר רבי יהודה אומר כל נדר שידעו בו רבים לא יחזיר ושלא ידעו בו רבים יחזיר

But that is worse, for he is a Min?<span class="x" onmousemove="('comment',' V. supra p. 199, n. 1. ');">¹³</span>

ר"מ אומר כל נדר שצריך חקירת חכם לא יחזיר ושאינו צריך חקירת חכם יחזיר א"ר אלעזר לא אסרו זה אלא מפני זה

R. Ashi said: It means one who reverted to his old religion out of fear.<span class="x" onmousemove="('comment',' Of the other heathens. ');">¹⁴</span>

אמר ר' יוסי בר' יהודה מעשה בצידן באחד שאמר לאשתו קונם אם איני מגרשיך וגרשה והתירו לו חכמים שיחזירנה מפני תיקון העולם:

Our Rabbis taught: 'The price offered may exceed their value to the extent of a tropaic.'<span class="x" onmousemove="('comment',' I.e., we are not particular to this amount. ');">¹⁵</span>

<big><strong>גמ׳</strong></big> א"ר יוסף בר מניומי אמר רב נחמן והוא שאמר לה משום שם רע אני מוציאך

How much is a tropaic? — R. Shesheth says: An aster.<span class="x" onmousemove="('comment',' Half a denar. ');">¹⁶</span> An Arab woman brought a bag of phylacteries to Abaye. Let me have them, he said, at a couple of dates for a pair. She became furious and took them and threw them into the river. Said Abaye: I should not have made them look so cheap to her as all that. <b><i>MISHNAH</i></b>. IF A MAN DIVORCES HIS WIFE BECAUSE OF ILL FAME, HE MUST NOT REMARRY HER.<span class="x" onmousemove="('comment',' Even if the scandal proves to be unfounded. The reasons for this and the following rules are discussed in the Gemara. ');">¹⁷</span> IF BECAUSE SHE MAKES A VOW,<span class="x" onmousemove="('comment',' A habit of which he may disapprove, even though the vow may be annulled. ');">¹⁸</span> HE MUST NOT REMARRY HER. R. JUDAH SAYS: [IF HE DIVORCES HER] FOR VOWS WHICH SHE MADE PUBLICLY, HE MAY NOT REMARRY HER, BUT IF FOR VOWS WHICH SHE DID NOT MAKE PUBLICLY, HE MAY REMARRY HER.<span class="x" onmousemove="('comment',' R. Judah was of opinion that vows made publicly could not be annulled. ');">¹⁹</span> R. MEIR SAYS, [IF HE DIVORCES HER] FOR A VOW WHICH REQUIRES THE INVESTIGATION OF A SAGE,<span class="x" onmousemove="('comment',' [I.e., one which can be remitted only by a Sage after due investigation by him of the circumstances in which the vow was made, (cf. supra 35b) and which the husband could not annul on his own account.] ');">²⁰</span> HE MAY NOT REMARRY HER, BUT IF FOR ONE WHICH DOES NOT REQUIRE THE INVESTIGATION OF A SAGE, HE MAY REMARRY HER.<span class="x" onmousemove="('comment',' [R. Eliezer differs from R. Meir, and holds that a man may not remarry his wife if he divorces her for a vow which does not require the investigation of a Sage, and since he is forbidden in this case, he is forbidden in the other also.] ');">²¹</span> R. ELIEZER SAYS THAT ONE WAS ONLY FORBIDDEN ON ACCOUNT OF THE OTHER. R. JOSE SON OF R. JUDAH SAID: A CASE HAPPENED IN SIDON OF A MAN WHO SAID TO HIS WIFE, KONAM,<span class="x" onmousemove="('comment',' A species of vow. V. infra. ');">²²</span> IF I DO NOT DIVORCE YOU, AND HE DID DIVORCE HER,<span class="x" onmousemove="('comment',' The bearing of this on the subject in hand is discussed in the Gemara. ');">²³</span> AND THE SAGES PERMITTED HIM TO REMARRY HER — ALL THIS TO PREVENT ABUSES.<span class="x" onmousemove="('comment',' Lit., 'for the good order of the world'. The Gemara discusses which part of the Mishnah these words refer to. ');">²⁴</span> <b><i>GEMARA</i></b>. R. Joseph b. Manyumi said in the name of R. Nahman: The rule [that he must not remarry her] applies only if he says to her, 'I am divorcing you on account of your evil name',