Se alguém se divorciou de sua esposa por causa de um relato maligno [rumores de infidelidade], ele não pode levá-la de volta; por causa de um voto [que ela fez, e ele disse: "Eu não quero uma mulher jurando"], ele não pode aceitá-la de volta. [Mesmo se o relatório fosse falso ou ela fosse absolvida do voto por um sábio. (Ele pode não aceitá-la de volta) para que ela não se case com outra pessoa e o relato de infidelidade seja falso ou ela seja absolvida do voto por um sábio, para que ela não seja uma "vendedora arbitrária" e o marido diga: " Se eu soubesse disso, mesmo que eles tivessem me dado uma centena de manah, eu não a teria divorciado ", anulando assim o get e tornando seus filhos mamzerim. Portanto, ele é informado: "Esteja ciente de que, se alguém se divorciar de sua esposa por causa de um relato mal ou por causa de um voto, ele nunca pode aceitá-la de volta", ao ouvir o que, ele se divorcia categoricamente e não pode mais comprometer ela. ] R. Yehudah diz: Com todos os votos conhecidos por muitos, ele não pode aceitá-la de volta; não conhecido por muitos, ele pode levá-la de volta. [R. Yehudah sustenta que os rabinos disseram: "Se alguém se divorciou de sua esposa por causa de um relato mal ou por causa de um voto, ele não pode aceitá-la de volta", para que as filhas de Israel não sejam promíscuas com arayoth (conexões ilícitas) ou com votos , pelo qual ele diz que, com todos os votos conhecidos por muitos (dez ou mais israelitas), há promiscuidade relativamente maior e ela foi penalizada por não ser levada de volta. E com o que não se sabe a muitos, há relativamente menos promiscuidade e, portanto, ela não foi penalizada.] R. Meir diz: Com todo voto que exige a deliberação de um sábio, ele pode não aceitá-la de volta. (A cada voto) que não requer a sondagem de um sábio, ele pode levá-la de volta. [R. Meir sustenta a lógica (por proibi-lo de levá-la de volta) é a possibilidade de minar (o get). Portanto, com uma promessa que ele próprio não pode anular, mas que apenas um sábio pode absolvê-la, ele pode minar o resultado depois que ela se casar novamente, dizendo: "Se eu soubesse que um sábio poderia ter absolvido você, eu não teria se divorciou de você ". Mas, com um resultado que não requer a sondagem de um sábio, mas que pode ser anulado pelo próprio marido, os sábios não precisavam proibi-lo de levá-la de volta. Pois ele não pode comprometê-la dizendo: "Se eu soubesse, etc.", pois era um voto "aberto", que ele poderia ter anulado, e não o fez.] R. Eliezer disse: Eles proibiram aquele [ie, levá-la de volta no caso de um voto que exige a sondagem de um sábio] apenas por causa do outro [que não o exige. Pois, com alguém que exige isso, não precisamos temer prejudicar, pois ele não pode dizer: "Se eu soubesse que um sábio poderia tê-la absolvido, não o teria divorciado". Pois "somos testemunhas" de que, mesmo que ele soubesse disso, ele a teria divorciado, um homem que não quer que sua esposa seja humilhada antes de um sábio, que vá a sua esposa e indague seu juramento. . Mas é por causa de uma promessa que não exige um sábio, que o próprio marido poderia ter anulado, que eles proibiram (que ele a retirasse) em todos os casos, que ele não disse: "Se eu soubesse que poderia ter anulado eu não a teria divorciado. "] R. Yossi b. R. Yehudah disse; Aconteceu em Tziddon que alguém disse à esposa: "Juro me divorciar de você", e ele se divorciou dela, e os sábios lhe permitiram levá-la de volta, para "o bem geral". [A gemara explica que algo está faltando e que essa é a intenção: quando é que é assim (para que ele não a leve de volta)? Quando ela jurou. Mas se ele prometeu se divorciar dela, e ele se divorciou dela, ele pode levá-la de volta, e não temos medo de prejudicar. E R. Yossi b. R. Yehudah disse: Também aconteceu em Tziddon que alguém disse à esposa: "Konam, se eu não me divorciar de você". Ou seja: Que todas as frutas do mundo sejam proibidas para mim se eu não me divorciar de você. E ele se divorciou dela, e os sábios lhe permitiram levá-la de volta. ("para o bem geral"). Ou seja, os sábios disseram: "Aquele que se divorcia da esposa por causa de um voto não pode levá-la de volta" apenas para "o bem geral", na medida em que apreendemos a minação subsequente. Mas isso só é possível onde ela promete. Onde ele promete, no entanto, a consideração do "bem geral" não é obtida, e ele foi autorizado a levá-la de volta. A halachá está de acordo com R. Yossi.]
Bartenura on Mishnah Gittin
משום שם רע – talk casting aspersion against her [on account of] unchastity
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English Explanation of Mishnah Gittin
Introduction
This mishnah deals with a man who divorces his wife either because a rumor went out that she had committed adultery or because of a vow that she took.
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Bartenura on Mishnah Gittin
משום נדר – that she took an vow and he [i.e., her husband] said: It is impossible for me [to be married] to a woman who takes vows.
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English Explanation of Mishnah Gittin
If a man divorces his wife because of ill-repute, he cannot remarry her. If a man divorces his wife because he believes that she committed adultery he may not remarry her. The fear is that after he divorces her he may find out that the rumor was false. When he discovers that the rumor was false he may regret divorcing her and say, “Had I known that the rumor was false, I would never have divorced her.” Since the divorce was based on a false assumption, the get is invalidated and any children which she had from a subsequent marriage are considered mamzerim. To prevent this problematic situation (in other words for tikkun olam), when the husband divorces they say to him that he must know that his divorce is final and irrevocable, even if the rumor for which he divorces her proves to be false. In this way, he will in his mind divorce her completely and he cannot later claim that the divorce was mistaken.
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Bartenura on Mishnah Gittin
לא יחזיר – And even if it were found that the words [against her] were false, or that the vow was released by a Sage, lest she go and marry another and it is found that the words of aspersion against her [on account of] unchastity were found to be false, and that her vow would be released by a Sage, and she would not be considered unrestrained in taking vows, and he [i.e. the husband] would say: If I had known that this was the case, even if they gave me one-hundred Maneh, I would not divorce her, and the Jewish bill of divorce would be considered void and her children would be illegitimate. Therefore, we say to him: Note that one who dismisses his wife because of an evil name or because of a vow cannot remarry [her] ever. And because of these words, he completes her divorce’ and no one is able to further disgrace her through immorality.
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English Explanation of Mishnah Gittin
If because of a vow, he cannot remarry her. The same holds true for a husband who divorces his wife because she took a vow that disrupted their marriage in some way. In such a case he may later discover that he could have had the vow released and then regret divorcing her, thereby annulling the get. To prevent this he is told that if he divorces her because of a vow, he can never remarry her.
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Bartenura on Mishnah Gittin
רבי יהודה אומר: כל נדר שידעו בו רבים לא יחזיר – Rabbi Yehuda thinks that the reason that what the Rabbis said – that a person who dismisses {i.e, divorce) his wife because of a bad name or because of a vow, should not remarry her in order that Jewish women should not be loose in moral conduct or in vows (Gittin 46a), and because of this, it is stated that a vow that the public knew about – ten or more Israelites [involved], there is greater licentiousness, and they fine her and he cannot remarry her. But, if the public did not know about it, there is no licentiousness at all and they do not fine her.
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English Explanation of Mishnah Gittin
Rabbi Judah says: [if he divorces her] for vows which she made in front of many people, he may not remarry her, but if for vows which she did not make in front of many people, he may remarry her. The following sages argue over which types of vows the previous section was referring to. According to Rabbi Judah, if the vow was public he cannot remarry her, but if the vow was not public he may remarry her. The Talmud explains that Rabbi Judah believes that the rule husbands may not remarry their wives if they divorced them because of a rumor of adultery or because of a vow is a punishment for the wife. Therefore, if she vows privately such that others don’t know that she took a vow, then she is not punished and her husband may remarry her.
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Bartenura on Mishnah Gittin
לא יחזיר – since Rabbi Meir thinks that the reason is because of moral corruption. Therefore, a vow which cannot be annulled but that a Sage can release it, he [i.e., the husband] can corrupt the Jewish bill of divorce after she has married another [man] and say: If had known that a Sage can release it [the vow, I would not have divorced her.
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English Explanation of Mishnah Gittin
Rabbi Meir says: [if he divorces her] for a vow which requires the investigation of a sage, he may not remarry her, but if for one which does not require the investigation of a sage, he may remarry her. Rabbi Eliezer says: they only forbid that one because of that one . Rabbi Meir makes a different distinction. According to Rabbi Meir he cannot remarry her if the vow required the investigation of a sage in order to release the vow. If it did not require even the investigation of the sage for the vow to be released then it must have been a mistaken vow. Such a vow can obviously be released and everyone should know this. Therefore, he cannot later claim, “Had I known that the vow could be released I would not have divorced her.” Since he cannot make this claim, we do not need to prevent him from remarrying her. Rabbi Elazar reasons completely opposite. The reason that they made it forbidden for him to remarry her for a vow that does require the investigation of a sage is because he may regret divorcing her for making a vow that does not require the investigation of a sage.
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Bartenura on Mishnah Gittin
ושאינו צריך חקירת חכם – but rather he can annul it [the vow] and there would be no need for the Sages to prohibit him from remarrying her, because he is not able to damage her and say, “If I had known etc.,” for it is an open vow and he can either annul it or not annul it.
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English Explanation of Mishnah Gittin
Rabbi Yose son of Rabbi Judah said: a case happened in Sidon of a man who said to his wife, “Konam, if I do not divorce you”, and he did divorce her, and the Sages permitted him to remarry her because of tikkun olam. The final section deals with a case where a husband vowed to divorce his wife. In this case, we might have thought that in order to encourage men not to hastily vow to divorce their wives the law would have been that if he does so he cannot remarry her. However, the Sages ruled that he can nevertheless remarry her. The only reason that in other cases they prohibited him from remarrying her was lest he state “Had I known that the vow could be broken I would not have divorced her.” This prohibition was made because of tikkun olam protecting the wife from a husband who makes such a statement. However, if the husband vows there is no reason to prevent him from remarrying her.
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Bartenura on Mishnah Gittin
לא אסרו זה – that requires the study of a Sage [to find the means of absolving the vow to permit him] to remarry [her].
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Bartenura on Mishnah Gittin
אלא מפני זה – that it is not necessary, for had it been necessary, we would not have to worry about disgracing her by immorality, since he would not be able to say: Had I known that a Sage can release it [i.e., the vow] , I would not have divorced [her], for we testify that even though this is the case, he would divorce her, and a man does not want to have his wife despised/humbled in the Jewish court in front of a Sage where she would go to the court and make petition about her vow, but because a vow that does not require a Sage [to release her] and the husband can annul it, they forbade all of them so that he would not say: “If I had known that I could annul it, it would not have divorced her.”
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Bartenura on Mishnah Gittin
א"ר יוסי ברבי יהודה כו' In the Gemara it explains that the Mishnah is deficient (i.e., missing something) and it should be taught as follows: What are we speaking about: When she made the vow, but if he made the vow that he would divorce her and he divorced her, he may remarry her and we don’t worry about her degeneracy.
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Bartenura on Mishnah Gittin
ואמר ר' יוסי ברבי יהודה: מעשה נמי בצידן באחד שאמר לאשתו קונם אם איני מגרשך – that is to say, that all the fruit that is in the world will be forbidden to me if I do not divorce you, and he divorced her, but the Sages ruled leniently to him that he may remarry her.
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Bartenura on Mishnah Gittin
מפני תקון העולם – that is to say, that the Sages did not say that a man who divorces his wife because of a vow should not remarry her other than because of the sake of the social order for we fear for moral degeneracy, but that does not belong other than on account of a vow she took , but if he took a vow, and there is nothing here [concerning] the sake of the social order, they permitted him to remarry her. And the Halakha is according to Rabbi Yehuda.
