Wenn man sich von seiner Frau scheiden ließ, weil sie ein Eilonith war (unfähig, Kinder zu gebären) —R. Yehudah sagt: Er darf sie nicht zurücknehmen [damit sie nicht eine andere heiratet und Kinder hat, und er sagt: "Hätte ich das gewusst, selbst wenn sie mir hundert Manah gegeben hätten, hätte ich mich nicht von dir scheiden lassen." Weise sagen: Er kann sie zurücknehmen [denn wir fürchten nicht (das oben Gesagte) "untergraben". Die Gemara erklärt: Wer sind "die Weisen"? R. Meir, der der Ansicht ist, dass eine doppelte Bedingung (t'nai kaful) erforderlich ist; und unser Beispiel ist eines, in dem er die Bedingung nicht verdoppelt hat und ihr nicht gesagt hat: "Sei bestätigt, dass ich dich scheiden lasse, weil du ein Eilonith bist; und wenn du kein Eilonith bist, ist es kein Get, "In diesem Fall (ohne es so verdoppelt zu haben) ist es ein Gewinn, auch wenn sie keine Eilonith ist.] Wenn sie eine andere heiratete und Kinder von ihm hatte und sie ihre Kethuba beanspruchen wollte, [denn eine Eilonith hat keine Kethuba." ;; und jetzt, da festgestellt wurde, dass sie keine Eilonithin ist, möchte sie ihre Kethuba beanspruchen]—ihr wird gesagt: "Du solltest besser schweigen als sprechen." [Denn er konnte ihr sagen: "Hätte ich gewusst, dass ich am Ende deine Kethuba bezahlen müsste, hätte ich mich nicht von dir scheiden lassen", wodurch das Get ungültig wurde und ihre Kinder mamzerim wurden.]
Bartenura on Mishnah Gittin
רבי יהודה אומר לא יחזיר – Lest she marry [another man] and give birth [to a child] and he (i.e., the first husband] would say: had I known that this is the case, even if they would have given me one-hundred Maneh, I would not divorce you.
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English Explanation of Mishnah Gittin
Introduction
This mishnah discusses a husband who divorces his wife because she turns out to be an “aylonit.” An aylonit is a female who does not develop physical signs of sexual maturity, but is clearly a female. By definition, she cannot have children. If later on she has children then it turns out that she is not an aylonit.
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Bartenura on Mishnah Gittin
וחכמים אומרים: יחזיר – for they were not concerned for her degeneracy, and in the Gemara, it explains who the Sages are: Rabbi Meir – who stated that we require a double condition and this is what we are dealing with – that he did not make a double condition, for he [i.e., the husband] did not say to her: “You should know that since you are incapable of conception, I am releasing you [from being my wife], and if you are not incapable of conception, it is not a Jewish bill of divorce, and now it is a Jewish bill of divorce even if she is not incapable of conception.
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English Explanation of Mishnah Gittin
A man divorces his wife because she is an aylonit: Rabbi Judah says he may not remarry her, But the sages say that he may remarry her. The reason that Rabbi Judah says that he may not remarry a wife that he divorced because she was an “aylonit” is similar to the reasons we learned in yesterday’s mishnah why men who divorce for certain reasons may not remarry their wives. If he divorces her because she is an “aylonit” and then she remarries and has children from her next husband the first husband might say, “Had I known that she was not an aylonit, I would not have divorced her.” This statement would annul the divorce and her children would become mamzerim. To prevent this, Rabbi Judah rules that we tell him when he divorces her that he will never be able to remarry her, and in that way he will divorce her with complete conviction. However, in this case the Sages do not agree, for they are not concerned lest such a scenario arise. Perhaps they thought it unlikely for a woman who was assumed to be an aylonit to later have children.
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Bartenura on Mishnah Gittin
והיא תובעת כתובתה – a woman incapable of conception has no [rights regarding her] Ketubah/Jewish marriage contract , and now that she was found to not be incapable of conception, she is demanding [payment of] her Ketubah.
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English Explanation of Mishnah Gittin
She marries someone else and has children from him and then demands her ketubah settlement [from her first husband]: Rabbi Judah said, they say to her, “Your silence is better than your speaking.” When a woman is divorced because she is an aylonit, her husband does not have to pay her ketubah (see Ketuboth 11:6). When this woman who was divorced because she was thought to be an aylonit has children in her subsequent marriage, it turns out that she wasn’t really an aylonit. Hence she could make a valid claim that her first husband owes her a ketubah. However, Rabbi Judah says that she would do better not to make such a claim, for if she does her husband might attempt to annul the divorce and thereby make her children mamzerim and forbid her to her new husband because she is an adulteress (albeit an unintentional one.)
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Bartenura on Mishnah Gittin
שתיקותיך יפה ליך מדבוריך – that he would say: If I had known that in the end, I would have to give you your Ketubah [payment], I would not have divorced you, and it is found that the Jewish bill of divorce is voided and her children are illegitimate.
