Sie ist vielleicht nicht allein mit ihm [Sie ist vielleicht nicht allein mit demjenigen, der ihr eine Chance gegeben und zu ihr gesagt hat: "Ab heute, wenn ich sterbe", damit er nicht mit ihr zusammenlebt und sie eine zweite Chance braucht, denn wir vermuten das er könnte wegen der Verlobung mit ihr zusammengelebt haben.] (Sie ist vielleicht nicht allein mit ihm) außer mit Zeugen —sogar ein Bondman, sogar eine Bondfrau, außer ihrer eigenen Magd, denn ihre Anwesenheit ist ihr gleichgültig. Was ist sie in diesen Tagen? [Dies bezieht sich nicht auf den Anfang, nämlich: "von heute an, wenn ich sterbe", denn in diesem Fall ist es sicher, dass sie, wenn er stirbt, rückwirkend als geschieden von dem Zeitpunkt an angesehen wird, an dem das Get gegeben wurde, und als eine, die lebte mit ihr (vom Geben bis zu seinem Tod) ist nicht haftbar, aber (es bezieht sich auf) einen Fall, in dem er zu ihr sagt, wenn er ihr das Get gibt: "Dies ist dein Get, und lassen Sie sich von dem Zeitpunkt an von mir scheiden bin auf der Welt, wenn ich sterbe. "] R. Yehudah sagt: Sie ist in jeder Hinsicht wie eine verheiratete Frau, [R. Yehudah hält fest, dass das Get unmittelbar vor seinem Tod wirksam wird, bevor sie eine verheiratete Frau ist.] R. Yossi sagt: Sie ist geschieden und nicht geschieden, [R. Yossi meint, dass wir von dem Moment an, an dem er ihr das Get gibt, jeden Moment die Möglichkeit haben, dass es der Moment vor dem Tod sein könnte, so dass es "ein Get in Zweifel" ist. Und obwohl er länger lebt, gibt es keine rückwirkende Bestimmung (Breira). Daher ist ihr Status zweifelhaft, und einer, der bei ihr lebt (ab dem Zeitpunkt, an dem er ihr das Get gibt), erfordert ein suspendiertes Schuldopfer (asham talui).
Bartenura on Mishnah Gittin
לא תתיחד עמו – This one who gave [her] a Jewish bill of divorce and said to her, “from today if I die,” she should not be alone with him, lest that he should come up upon her and she would need a second Jewish bill of divorce, for we are concerned lest he engaged in a sexual act with her for the purposes of betrothal.
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English Explanation of Mishnah Gittin
Introduction
The previous mishnah discussed a person who conditioned his wife’s divorce upon his subsequently dying. For this to work, he must state that the divorce would retroactively be effective from the time he gave her the get. However, until he dies she is not divorced because the get is conditional upon his death. Our mishnah discusses her status between the time he gives her the get and the time that he dies, thereby finalizing her divorce.
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Bartenura on Mishnah Gittin
מה היא באותן הימים – This is not referring to the first part of the Mishnah, when he [i.e., the husband] says [to his wife] , “ [you will be divorced] from today if I die.” For this is surely the case that when he dies, the matter is revealed that it would be a Jewish bill of divorce from the time of the giving of [the Jewish bill of divorce] and he who comes upon her, is exempt. But when he says to her [at the time] when the Jewish bill of divorce is delivered, “this is your Jewish bill of divorce, and you will be divorced by it from the time that I am in the world, if I die,” Rabbi Yehuda thinks that this [this takes place] close to [his] death, that it is a [legitimate] bill of divorce, and before this, she is a married woman. But Rabbi Yosi holds that from when he gives her the Jewish bill of divorce, all that time, it is doubtful to us perhaps this is the time close to his death, and it is a questionable Jewish bill of divorce. And even though he lives more, there is no alternative. Therefore, it is doubtful and he who comes upon her {in a sexual act] is liable for special guilt-offering, made when in doubt as to the commission of a sinful act.
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English Explanation of Mishnah Gittin
She should not be alone with him except in the presence of witnesses, even a slave or a handmaid [any witness is sufficient] except for her own female slave, since she can take liberties in front of her own handmaid. Once the husband gives her the conditional get, she will retroactively be divorced from that moment onward. Therefore, he is not allowed to have sexual relations with her. Furthermore, as we shall learn in a later mishnah (8:4), sexual relations with her at this point, renders the get invalid. In order to avoid the possibility that they would engage in sexual relations, they are not even allowed to be secluded together. Seclusion is defined as being totally alone. The presence of anyone else in the room means that they are not secluded. The one exception is her handmaid. Since she would not be embarrassed at having sexual relations in front of her own handmaid, the handmaid’s presence is not sufficient to prevent seclusion.
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English Explanation of Mishnah Gittin
What is her status during those days? Rabbi Judah says that she is regarded as a married woman in every respect. Rabbi Yose says that she is both divorced and not divorced. The mishnah now asks what her status is in-between the time that the divorce was given and the husband dies. According to Rabbi Judah, she is fully married. Rabbi Judah seemingly disagrees with the previous clause and holds that when the husband dies the get is retroactively effective to a point a moment before he died. It is not retroactively effective to the time when he gave her the get. Therefore, she can continue to live with him as a married woman. Rabbi Yose disagrees and holds that the get is retroactively effective to the point at which he gave it to her. Therefore, she is both married and not married. This means that she could not have relations with him and not eat terumah if he was a priest. However, she could not marry anyone else and if she did have relations with someone else, it might have the status of adultery.
