R. Yochanan b. Gudgeda testemunhou que um surdo-mudo cujo pai se casou com ela é divorciado. [Mesmo sendo uma mulher casada de boa-fé, seu pai aceitou seu noivado quando ela era menor de idade, ainda assim, ela recebe e recebe quando é surda-muda, mesmo que seu consentimento esteja ausente. . Pois uma mulher pode ser divorciada forçosamente, para que seu consentimento não seja necessário.]; e que a filha menor de um israelita [órfão, cujo casamento é rabinicamente (e não bíblico) sancionado] come terumah [terumah mandatado rabinicamente, isso não está sendo decretado por causa da (possibilidade de ela vir comer) terumah mandado pelas Escrituras ]; e que se ela morresse, seu marido a herdaria; e que, se alguém construiu uma viga que ele havia roubado em um edifício, o reembolso monetário é suficiente [para o bem do penitente; pois se ele fosse obrigado a demolir seu prédio e devolver a viga, ele seria impedido de se arrepender.]; e que uma oferta pelo pecado roubada, que não era conhecida por muitos [como roubada] expia [e outra não precisa ser trazida], para "o bem do altar", [para que os Cohanim não fiquem angustiados (o pensamento de ) tendo comido chullin (comida não consagrada) de (um animal) abatido na azarah (a quadra do templo) e o altar seja "deserto", os Cohanim se abstendo de realizar o serviço (sacrifício).]
Bartenura on Mishnah Gittin
על החרשת שהשיאה אביה – and even though she is a completely married woman, for her father had received her betrothal when she was a child/minor, even so she goes free with a Jewish bill of divorce and receives her Jewish bill of divorce while she is deaf-mute; and even though she lacks “knowledge,” since a woman is divorced against her will, therefore, we don’t require “knowledge.”
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English Explanation of Mishnah Gittin
Introduction
This same exact mishnah appears in Eduyoth 7:9. It is brought here because it contains two “takkanot” (in sections three and four).
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Bartenura on Mishnah Gittin
וכל קטנה בת ישראל שנשאת לכהן – and she is an orphan, and her marriage is not valid other than according to the Rabbis.
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English Explanation of Mishnah Gittin
Rabbi Nehunia ben Gudgada testified concerning a deaf-mute whose father had given her in marriage, that she could be sent away with a bill of divorcement; As we have learned in other places, the Rabbis considered a deaf-mute to lack intelligence, because in their time the deaf-mute had little way of communicating with the outside world. Usually a person who lacks intelligence, such a deaf-mute, minor or insane person, cannot enter into legally binding contracts, because they don’t understand their ramifications. However, as Rabbi Nehunia testifies, a deaf-mute can be divorced. (She was married off by her father). The reason is that divorce is not dependent upon the woman’s acquiescence; she can be divorced against her will. Since her will is irrelevant, even one who lacks awareness can be divorced. Although this might sound harsh, as if the Rabbis are going out of their way to allow a deaf-mute to be divorced, it may have also worked in her benefit. If men couldn’t divorce deaf-mutes, perhaps they might refrain from marrying them. By allowing a “way out” the Rabbis might actually be encouraging their marriage.
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Bartenura on Mishnah Gittin
שאוכלת בתרומה – according to the Rabbis, for we do not make the decree that [eating] Terumah/heave-offering according to the Rabbis is like [eating] Terumah of the Torah-law.
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English Explanation of Mishnah Gittin
And concerning a minor, daughter of an Israelite who married a priest, that she could eat terumah, and if she died her husband inherited from her; This section deals with an orphaned minor girl of a non-priestly, Israelite family, who marries a priest. Generally this type of marriage is considered to be valid only rabbinically (derabanan) and not valid through Torah law (deoraita). Deoraita a minor can only be married off by her father. Only when she reaches majority she can marry herself off without her father’s aid. Despite the fact that this is really only a “derabanan” marriage, Rabbi Nehunya testifies that it is sufficient for her to be allowed to eat terumah and for her husband to inherit her, should she die. Even though these are usually rights only given to a valid “deoraita” marriage, Rabbi Nehunya testifies that the husband does receive these rights.
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Bartenura on Mishnah Gittin
מריש – beam
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English Explanation of Mishnah Gittin
And concerning a stolen beam that had been built into a palace, that it might be restored by the payment of its value, because of the enactment to encourage repentance. Usually one who steals an item must return the actual stolen item, as long as the item still exists. If one stole a beam and then used it in the foundation of a castle, legally he is bound to take down the castle and return the beam. Obviously this will discourage people from admitting that they stole. This admission is an essential part of making atonement for their crime. To allow people to more easily make atonement, the robber is allowed to pay back the value of the beam.
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Bartenura on Mishnah Gittin
בירה – a large house
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English Explanation of Mishnah Gittin
And concerning a sin-offering that had been stolen, and this was not known to many, that it caused atonement because of the welfare of the altar. If it were forbidden to use animals that might have been stolen as sacrifices, the priests would never sacrifice an animal, lest it be stolen. Therefore, the mishnah rules that stolen animals can be used as sin-offerings, and that they do procure atonement for the one bringing them, as long as the theft is not publicly known. This mishnah is not permission to steal an animal and bring it as a sacrifice. Rather it is permission to use an animal without being concerned that it is stolen property. The mishnah teaches that if it was stolen property and the person who brought it did not know that it was stolen, that it is effective in bringing atonement.
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Bartenura on Mishnah Gittin
מפני תקנת השבים – for it you require him [i.e., the thief] to take down (literally, “exterminate”) his home (or an entire group of buildings) and return the [stolen] beam itself (see Talmud Gittin 47a), he would be prevented from repenting.
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Bartenura on Mishnah Gittin
שלא נודעה לרבים – that t was stolen
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Bartenura on Mishnah Gittin
שהיא מכפרת – and there is no need to bring another.
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Bartenura on Mishnah Gittin
מפני תקון מזבח – so that the Kohanim will not be sad that they unconsecrated meat that was slaughtered in the Temple courtyard, and it would lead to the altar being void, that they were prevented from performing the Temple ritual.
