(Если он сказал :) «Это твое право, если я не приду с этого момента до тридцати дней», и он отправился из Иегуды в Галил —если он достиг Антипатра и вернулся, его состояние аннулируется. [Гемара объясняет эту Мишну как относящуюся к случаю, когда он ставит два условия: 1) Если я приеду в Галиль, это должно быть немедленно; 2) если я не приду в Галиль—если я не вернусь раньше, чем через тридцать дней, это будет получено; если нет, это не должно быть получить. Если он отправился и достиг Антипатры, края земли Иудейской, и вернулся в течение тридцати дней, то получение недействительно. Ибо он не достиг Галиля и не пробыл тридцать дней.] (Если бы он сказал: «Это твое дело, если я не приду с этого момента до тридцати дней», и он пошел из Галиля в Иегуду—если он достиг Кфар Отнай [который находится в конце границы Галиля], и он вернулся, его состояние аннулируется. (Если бы он сказал: «Это твое дело, если я не приеду до тридцати дней», и он уехал за границу— если он достиг Акко [который находится в конце границы Эрец Исраэль] и вернулся [в течение тридцати дней], его состояние аннулируется, [потому что он не уехал за границу и не пробыл тридцать дней.] (Если он сказал :) "Это твое дело, если я уйду тридцать дней, не видя твоего лица" — если он пошел и пришел, пошел и пришел [впоследствии —если прошло тридцать дней, когда он не увидел ее лица, это было бы хорошо. И мы не говорим, что, поскольку вначале он приходил и уходил, есть основания подозревать, что он мог осуществить примирение и лишить права на получение, поскольку] поскольку он не был вместе с ней [в то время, когда он приходил и уходил, мы не подозревайте, что он мог осуществить примирение, и когда условие выполнено, и он идет тридцать дней, не видя ее лица,] это - получение. [Гемара объясняет, что он говорит во время состояния: «Именно с этим пониманием я даю ей— чтобы она поверила мне как сотне свидетелей, если она скажет, что я не пришел и не остался вместе с ней и не произвел примирение ». И это галаха. Ибо если он не сказал этого во время условия, мы боюсь, что он может прийти и выразить протест и сказать, что он совершил примирение.]
Bartenura on Mishnah Gittin
הגיע לאנטיפטרס – The Gemara explains this Mishnah, such as two conditions were made: either I reach the Galilee, immediately it is a Jewish bill of divorce or if I do not reach the Galilee if we delay for thirty days and I do not come, it is a Jewish bill of divorce (i.e., it takes effect), and if not, it is not a Jewish bill of divorce (i.e., it does not take effect). If he went and arrived at Antipras which is at the end of the land of Judea and returned prior to thirty days, the Jewish bill of divorce is nullified, for he did not arrive in the Galilee and did not stay there for thirty days. And similarly if…
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English Explanation of Mishnah Gittin
IntroductionIn this mishnah a man conditions the validity of his get upon his arrival at a certain place or lack of return within thirty days. The idea would be that if he arrived at his destination and did not return, he either was never intending on returning or something else had occurred to him, preventing his return and thereby validating the get.
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Bartenura on Mishnah Gittin
היה הולך מגליל ליהודה והגיע לכפר עותנאי – which is at the edge of the border of the Galilee, for he did not go abroad nor did he stay there for thirty days.
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English Explanation of Mishnah Gittin
[If a husband says,] "This is your get if I do not return within thirty days", and he was going from Judea to Galilee, if he got as far as Antipatras and then returned, his condition is broken. [If he says,] "This is your get if I do not return within thirty days", and he was going from Galilee to Judea, if he got as far as Kefar Otnai and then returned, the condition is broken. [If he said,] "This is your get if I do not return within thirty days", and he was going into foreign parts, if he got as far as Acco and then returned his condition is broken. All three of these sections have identical structures, so we will explain them together. According to the Talmud explains that in each case the husband made two conditions: 1) if he were to arrive at his destination the get would become effective immediately; 2) if he did not return within thirty days the get would come into effect. [I should note that there are other explanations of this mishnah, and its language is actually quite difficult and open to various interpretations.] In all three scenarios, he does not arrive at his destination and he returns within thirty days. Antipatras is on the border between Judea and the Galilee, but it is still in Judea. Kefar Otnai is still in the Galilee. Acco, while almost being considered outside the land of Israel (however, compare Gittin 1:2).
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English Explanation of Mishnah Gittin
[If he said,] "This is your get as long as I shall keep away from you for thirty days", even though he came and went and came and went, since he was not secluded with her, the get is valid. In this case, the husband conditions the validity of the get upon his staying away from his wifes presence for thirty days. The mishnah teaches that his intention was that he should not be secluded with his wife for thirty days. Therefore, even if he comes and goes but they are not secluded together, she is divorced.
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Bartenura on Mishnah Gittin
כל זמן שאעבור מנגד פניך ל' יום – By my staying there thirty days, I have been out of your sight, then it will be a Jewish bill of divorce.
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Bartenura on Mishnah Gittin
והיה הולך ובא וכו' – And afterwards, when he will tarry there for thirty days, he will be out of her sight, and it will be a Jewish bill of divorce. But we do not say that since, from the beginning, he was coming and going, for we suspect lest he appeased a quarrel between them, and the Jewish bill of divorce was nullified, that in the aftermath, he did not cohabit with her at the time when he was coming and going , we do not suspect that perhaps he appeased [her], but when he fulfills his conditions and tarries for thirty days with him being out of her sight, it is a Jewish bill of divorce. And in the Gemara, it is maintained [that this refers to] when he says at the time of [making] the condition, “on the condition of this, I deliver the Jewish bill of divorce” – that she will be trustworthy to me like one-hundred witnesses as song as she says that I did not come and cohabit [with her] and that I appeased [her]. And such is the Halakha, for if he did not say this at the time of the condition, we suspect lest the husband will comeand raise a complaint and say that I appeased [her].
