Если кто-то развелся со своей женой из-за злого сообщения [слухи о неверности], он не может забрать ее обратно; из-за клятвы [которую она дала, и он сказал: «Я не хочу обетовать женщину»], он не может забрать ее обратно. [Даже если сообщение было признано ложным или она была освобождена от клятвы мудрецом. (Он не может забрать ее обратно), чтобы она не вышла замуж и не вышла замуж за другого, и сообщение о неверности не было бы признано ложным, или если бы мудрец не освободил ее от клятвы, чтобы она не была «бессмысленной гласницей», а муж сказал: « Если бы я знал это, даже если бы они дали мне сто манах, я бы не развелся с ней », тем самым лишив детей возможности отдать ее мамзерим. Поэтому ему говорят: «Имейте в виду, что если кто-то разводится со своей женой из-за злого сообщения или из-за обета, он может никогда не забрать ее обратно», услышав это, он разводится с ней категорически, и он больше не может скомпрометировать ее. ] Р. Иегуда говорит: с каждым известным многим обетам он не может вернуть ее; многим не известно, он может забрать ее обратно. [Р. Иегуда считает, что раввины сказали: «Если кто-то развелся со своей женой из-за злого сообщения или из-за обета, он не может забрать ее обратно», чтобы дочери Израиля не были беспорядочными с арайотами (незаконными связями) или с обетами По этой причине он говорит, что с каждой клятвой, известной многим (десять или более израильтян), наблюдается относительно большая распущенность, и ее наказывают не возвращать. А с тем, что многим неизвестно, распущенность сравнительно меньше, и, соответственно, она не была оштрафована.] Р. Меир говорит: С каждым обетом, который требует обдумывания мудреца, он не может забрать ее обратно. (С каждой клятвой), которая не требует исследования мудреца, он может забрать ее обратно. [Р. Меир придерживается логического обоснования (для того, чтобы запретить ему забрать ее обратно) - возможность подорвать (получить). Поэтому с клятвой, которую он сам не может отменить, но которую может освободить только мудрец, он может подорвать ее после повторного вступления в брак, сказав: «Если бы я знал, что мудрец мог освободить вас от этого, я бы не стал развелся с тобой. Но с получением, которое не требует исследования мудреца, но которое может быть аннулировано самим мужем, мудрецам не нужно было запрещать ему забирать ее обратно. Ибо он не может скомпрометировать ее, сказав: «Если бы я знал и т. Д.», Поскольку это была «открытая» клятва, которую он мог бы аннулировать, но он этого не сделал. Р. Элиэзер сказал: они запретили одну [т.е. забрать ее обратно в случае клятвы, которая требует прощупывания мудреца] только из-за другой [которая не требует этого. Ибо с тем, кто этого требует, нам не нужно бояться подрыва, потому что он не может сказать: «Если бы я знал, что мудрец мог освободить ее от этого, я бы не развелся с ней». Ибо «мы - свидетели», которые, даже если бы он знал это, он бы развелся с ней, человеком, который не хотел, чтобы его жена была унижена в beth-din перед мудрецом, чтобы пойти в его beth-din и узнать ее клятву , Но из-за обета, который не требует мудреца, который сам муж мог бы аннулировать, он запретил (ему забрать ее) во всех случаях, что он не сказал: «Если бы я знал, что я мог бы аннулировать это, я бы не развелся с ней. "] Р. Йосси б. Р. Иегуда сказал; В Циддоне случилось так, что один из них сказал своей жене: «Я клянусь развестись с тобой», и он развелся с ней, и мудрецы позволили ему забрать ее обратно, для «всеобщего блага». [Гемара объясняет, что чего-то не хватает, и что это намерение: когда это так (чтобы он не мог забрать ее обратно)? Когда она поклялась. Но если он поклялся развестись с ней, и он развелся с ней, он может забрать ее обратно, и мы не боимся никакого подрыва. И Р. Йосси б. Р. Иегуда сказал: «В Циддоне также случилось, что один сказал своей жене:« Конам, если я не разведусь с тобой ». То есть: пусть все фрукты в мире будут запрещены для меня, если я не разведусь с вами. И он развелся с ней, и мудрецы позволили ему забрать ее обратно. («для общего блага» :) То есть мудрецы говорили: «Тот, кто разводится со своей женой из-за обета, не может забрать ее обратно» только ради «общего блага», в том смысле, что мы воспринимаем последующий подрыв. Но это возможно только там, где она клянется. Однако, где он клянется, рассмотрение «общего блага» не получается, и ему было разрешено забрать ее обратно. Галаха соответствует Р. Йосси.]
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.
