Talmud sur Guittin 3:3

הַמֵּבִיא גֵט וְאָבַד הֵימֶנּוּ, מְצָאוֹ לְאַלְתַּר, כָּשֵׁר. וְאִם לָאו, פָּסוּל. מְצָאוֹ בַחֲפִיסָה אוֹ בִדְלֻסְקְמָא, אִם מַכִּירוֹ, כָּשֵׁר. הַמֵּבִיא גֵט וְהִנִּיחוֹ זָקֵן אוֹ חוֹלֶה, נוֹתְנוֹ לָהּ בְּחֶזְקַת שֶׁהוּא קַיָּם. בַּת יִשְׂרָאֵל הַנְּשׂוּאָה לְכֹהֵן וְהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, אוֹכֶלֶת בַּתְּרוּמָה בְחֶזְקַת שֶׁהוּא קַיָּם. הַשּׁוֹלֵחַ חַטָּאתוֹ מִמְּדִינַת הַיָּם, מַקְרִיבִין אוֹתָהּ בְּחֶזְקַת שֶׁהוּא קַיָּם:

Si quelqu'un a apporté un get et l'a perdu, s'il l'a trouvé immédiatement, il est valide; sinon, il est invalide. [Ceci, seulement s'il l'a perdu dans un endroit fréquenté par les caravanes, auquel cas il faut supposer qu'il est peut-être tombé de l'un des passants. Mais s'il a été perdu dans un endroit peu fréquenté par les caravanes, même après un long laps de temps, il est valable. Et même si elle était perdue dans un endroit fréquenté par les caravanes, si les témoins avaient une identification claire, afin qu'ils puissent dire (par exemple :) "Il y avait un trou près de cette lettre", ou: "Nous n'avons jamais signé sur un get avec ces noms sauf celui-ci, "il est valide, même après un long laps de temps.] S'il l'a trouvé dans une chafisah ou un d'luskema, [sacs de documents, avec signes d'identification], s'il le reconnaît, il est valide . [Ceci ("s'il le reconnaît") est une déclaration indépendante, c'est-à-dire: s'il l'a trouvé dans une chafisah ou un d'luskema, même s'il ne reconnaît pas le get—ou s'il reconnaît le get, partout où il l'a trouvé, il est valide.] Il le lui donne (le get) en supposant qu'il (son mari) est vivant. [Et nous ne craignons pas qu'il soit mort et que son ambassade soit annulée. Car nous postulons le maintien du statut d'origine. Mais si nous apprenons qu'il est mort avant que le get ne l'atteigne, le get est nul; car il n'y a pas de chance après la mort.] Si la fille d'un Israélite était mariée à un Cohein et qu'il allait à l'étranger, elle mange de la terumah en supposant qu'il est vivant. Si quelqu'un envoie son offrande pour le péché de l'étranger, nous le sacrifions en supposant qu'il est vivant. [Et nous ne craignons pas que son propriétaire soit mort, auquel cas l'offrande "représente la mort" (et non le sacrifice)].

Jerusalem Talmud Yoma

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said¹⁵⁰Lev.16:11., and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die¹⁵¹Sifra Aḥara Mot Pereq 8(6). He cannot marry her outright since a High Priest (and any priest aspiring to that position) is restricted to a single wife, as explained later in the paragraph..” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission¹⁵²Emission of semen, an example of impurity which even if removed immediately disables a person from performing sacral acts before the next sundown. would happen both to this Cohen and to the other Cohen. Emissions are frequent¹⁵⁴Mishnah Gittin 3:3 (Note 79). While the Mishnah is anonymous, the fact that R. Jehudah does not oppose the ruling indicates that he approves of it., death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated¹⁵⁴Mishnah Gittin 3:3 (Note 79). While the Mishnah is anonymous, the fact that R. Jehudah does not oppose the ruling indicates that he approves of it.: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated¹⁵⁵Babli 55a, Tosephta Šeqalim 3:3, Gittin 7:4 (Notes 195–107). The horns were openings of boxes where people could deposit money for specified sacrifices and assume that the boxes would be emptied every day and the necessary sacrifices offered. In particular a woman after childbirth who may not eat sancta unless she brought her purification sacrifice may deposit the money and eat sancta after sundown without inquiring whether the offering had actually been brought. A “nest” is a couple of pigeons or turtle-doves.: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them¹⁵⁶If a woman designates a couple of birds as her sacrifice, one of them is a purification sacrifice. If she dies between designation and offering, the purification sacrifice can neither be offered nor redeemed. Therefore the money which she deposited in the horn cannot be used, but it cannot be determined which coins are those coming from her. would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath¹⁵⁶If a woman designates a couple of birds as her sacrifice, one of them is a purification sacrifice. If she dies between designation and offering, the purification sacrifice can neither be offered nor redeemed. Therefore the money which she deposited in the horn cannot be used, but it cannot be determined which coins are those coming from her.? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath¹⁵⁷Since the Day of Atonement follows the Sabbath rules and the High Priest would have to get a new wife immediately if his wife die after nightfall of the day, should not his wife’s death disqualify him from the service since preliminary marriage is an act of acquisition forbidden on the Sabbath? (Since the High Priest is forbidden to defile himself for any corpse, in contrast to a common priest he is not disabled by the death of a close relative.).

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