Talmud sobre 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:

Se alguém trouxe um get e o perdeu, se o encontrou imediatamente, é válido; caso contrário, é inválido. [Isso, somente se ele o perdesse em um local frequentado por caravanas, caso em que se deve postular que pode ter caído de um dos transeuntes. Mas se fosse perdido em um local não freqüentado por caravanas, mesmo depois de um longo lapso de tempo, é válido. E mesmo que fosse perdido em um local frequentado por caravanas, se as testemunhas tivessem uma identificação clara, para que pudessem dizer (por exemplo: :) "Havia um buraco perto desta carta" ou: "Nunca assinamos um contrato com a esses nomes, exceto este, "é válido, mesmo após um longo lapso de tempo.] Se ele o encontrou em um chafisah ou em um d'luskema, [sacos de documentos, com sinais de identificação], se ele o reconhece, é válido . [Isso ("se ele o reconhecer") é uma afirmação independente, ou seja: se ele o encontrou em um chafisah ou em um d'luskema, mesmo que ele não reconheça o get—ou se ele reconhece o get, onde quer que o tenha encontrado, é válido.] Ele dá (o get) a ela na suposição de que ele (seu marido) está vivo. [E não apreendemos que ele possa ter morrido e que sua embaixada foi anulada. Pois pressupomos a continuidade do status original. Mas se soubéssemos que ele morreu antes de a alcançar, o resultado é nulo; porque não há como obter a morte.] Se a filha de um israelita era casada com um Cohein e ele foi para o exterior, ela come terumah assumindo que ele está vivo. Se alguém envia sua oferta pelo pecado do exterior, nós a sacrificamos assumindo que ele está vivo. [E não apreendemos que seu dono tenha morrido; nesse caso, a oferta "representa a morte" (e não o sacrifício)].

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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