Талмуд к Гиттин 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:

Если кто-то принес выигрыш и потерял его, если он нашел его немедленно, это действительно; если нет, то это недействительно. [Это только в том случае, если он потерял его в месте, часто посещаемом караванами, и в этом случае можно предположить, что он упал с одного из прохожих. Но если он был потерян в месте, не посещаемом караванами, даже после длительного промежутка времени, он действителен. И даже если он был потерян в месте, часто посещаемом караванами, если бы у свидетелей были четкие идентификационные данные, чтобы они могли сказать (например, :) «У этого письма была дыра» или: «Мы никогда не подписывали контракт с эти имена, за исключением этого, «это действительно, даже после долгого промежутка времени.] Если он обнаружил это в чафисе или д'ускеме, [пакетах документов, с опознавательными знаками], если он узнает это, это действительно». , [Это («если он признает это») является независимым утверждением, а именно: если он нашел это в чафисе или д'ускеме, даже если он не признает—или если он признает получение, где бы он ни находил, это действительно.] Он дает это (получение) ей, предполагая, что он (ее муж) жив. [И мы не понимаем, что он мог умереть и что его посольство аннулировано. Ибо мы предполагаем продолжение первоначального статуса. Но если нам стало известно, что он умер до того, как ее доберутся до нее, она станет недействительной; ибо нет смерти после смерти.] Если дочь израильтянина была замужем за кохейном, и он уехал за границу, она ест терумах при условии, что он жив. Если кто-то посылает свою жертву за грех из-за границы, мы приносим ее в жертву, предполагая, что он жив. [И мы не опасаемся, что его владелец умер, и в этом случае подношение «означает смерть» (а не жертву)].

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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