(Si quelqu'un a dit à sa femme :) "Ceci est à vous si je meurs", "Ceci est à vous si je meurs de cette maladie", "Ceci est à vous après la mort", il n'a rien dit, [pour l'implication est: ("Ceci est à vous) après ma mort", et il n'y a pas de résultat après la mort.] (S'il a dit: "Ceci est à vous) à partir d'aujourd'hui si je meurs", "à partir de maintenant si je meurs", est un get. (S'il a dit :) "à partir d'aujourd'hui et après la mort", c'est un get et non un get. [Nous ne savons pas si c'était une condition, à savoir: «à partir d'aujourd'hui si je meurs», auquel cas, quand il meurt, la condition est remplie et le get prend effet à partir du moment où il a été donné— ou si c'était une rétractation, son "reprendre" "à partir d'aujourd'hui", et dire: "Après la mort, que ce soit un get", auquel cas ce n'est rien, en ce qu'il n'a pas dit: "à partir d'aujourd'hui si je meurs . "] S'il meurt, elle reçoit la chalitzah, [car ce n'est peut-être pas un get], et elle n'est pas prise en yibum, [car cela peut être un get, auquel cas elle est divorcée de son frère (le yavam), et Kareth-interdit à lui.] (S'il a dit :) "Ceci est votre obtention d'aujourd'hui si je meurs de cette maladie," et il se leva et marcha sur le marché, puis tomba malade et mourut —nous «l'évaluons». Si (nous le voyons) mort de la première maladie, c'est un get; sinon, ce n'est pas un get.
Bartenura on Mishnah Gittin
זה גטך אם מתי, לא אמר כלום – that implies, when I will die, but there is no Jewish bill of divorce after death.
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English Explanation of Mishnah Gittin
Introduction
On several occasions we have noted that husbands may have divorced their wives right before their death (the husband’s, that is) in order to prevent their wives from having to undergo levirate marriage or halitzah (release from levirate marriage). An obvious problem is that a person does not know when they will die. Our mishnah deals with a husband who tries to remedy this problem by making the divorce conditional upon his death.
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Bartenura on Mishnah Gittin
מחולי זה – implying – from this illness and onwards, for since he died in the midst of this illness, the Jewish bill of divorce would not take effect until after death.
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English Explanation of Mishnah Gittin
[If a husband says], “This is your get if I die”, [or] “This is your get if I die from this illness”, [or] “This is your get after my death”, he has not said anything. The stipulations that the husband makes in this section cause it to be impossible for the get to be valid, because by the time the get would become valid the husband is already dead. A dead husband cannot divorce, and therefore when this husband dies his wife’s legal status is that of a widow and not a divorcee.
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Bartenura on Mishnah Gittin
מהיום ולאחר מילה גט ואינו גט – we doubt if he had made a condition to her, “from today if I die,” for when he died, the condition was fulfilled, and it follows that it was a Jewish bill of Divorce from the time he gave it [to her]; and if he retracted, it is that retracted from what he said “from today,” for he said, “after death it will be a Jewish bill of divorce,” and that is meaningless, since he did not say, “from today if I die.”
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English Explanation of Mishnah Gittin
[If he says, “This is your get] from today if I die”, [or “This is your get] from now if I die”, the get is valid. In this case, the stipulation is effective. When the husband dies, the get will become retroactively effective to the day that he actually gave her the get. This language may have been effective for a husband going off to war, or a husband who has gotten sick and looks like he will die soon. If he returns from war or recovers from illness he can retract the get. However, it would be problematic for a husband who is home and healthy because the minute he says this, he is potentially ending his marriage. This problem shall be dealt with in tomorrow’s mishnah.
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Bartenura on Mishnah Gittin
חולצת – lest it is not a Jewish bill of divorce
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English Explanation of Mishnah Gittin
[If he says, “This is your get] from today and after [my] death”, it is both a get and not a get. If he dies [without offspring] she must perform halizah but she cannot marry the husband’s brother. In this case the husband used ambiguous language. We don’t know whether he intended the get to be valid after his death or beforehand. Therefore, the status of the get is doubtful and the halakhah must rule stringently. Should he die without children, she cannot remarry without halitzah, lest the get was not valid and she has a connection to the brother-in-law. However, she cannot have yibbum (levirate marriage) lest she is a divorcee, in which case yibbum is strictly forbidden.
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Bartenura on Mishnah Gittin
ולא מתיבמת – lest it was a Jewish divorce, and she would thereby the divorcee of his brother, we establish that she is subject to a prohibition which would involve extirpation [for it being violated].
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English Explanation of Mishnah Gittin
[If he said], “This is your get from today if I die from this illness”, and he then got up and went about and fell sick and died, we estimate [the probable cause of his death]; if he died from the first illness, the get is valid, but otherwise not. In this case, the husband made his divorce conditional upon his dying from his current illness. If he seems to recover and then gets sick and dies, doctors or other qualified people would need to estimate whether he died of the original illness or of another cause. If he died of the original illness she is divorced; if not, she is a widow. If it is doubtful then she is a doubtful widow/divorcee. Again, she would be required to do halitzah and forbidden from contracting yibbum, as we learned in the previous section.
