Jerusalem Talmud Yevamot Chapter 16

הָאִשָּׁה שֶׁהָלַך בַּעֲלָהּ וְצָרָתָהּ לִמְדִינַת הַיָּם וּבָאוּ וְאָמְרוּ לָהּ מֵת בַּעֲלֵיךְ לֹא תִינָּשֵׂא וְלֹא תִתְיַיבֵּם עַד שֶׁתֵּדַע שֶׁמָּא מְעוּבֶּרֶת הִיא צָרָתָהּ. הָיְתָה לָהּ חָמוֹת אֵינָהּ חוֹשֶׁשֶׁת. יָצָאת מְלֵיאָה חוֹשֶׁשֶׁת. רִבִּי יְהוֹשֻׁעַ אוֹמֵר אֵינָהּ חוֹשֶׁשֶׁת. הָאִשָּׁה שֶׁהָלַך בַּעֲלָהּ וְצָרָתָהּ לִמְדִינַת הַיָּם.רַב שְׁאִיל לְרִבִּ[י] חִיָיה רוֹבָה. וְתַמְתִּין שְׁלֹשָׁה וְתַחֲלוֹץ מִיָּד. מַה נַפְשֵׁךְ. אִם בֶּן קַיָימָה הוּא לֹא נָגְעָה בָהּ חֲלִיצָה. אִם אֵינוֹ בֶן קַיָימָה הֲרֵי חֲלִיצָתָהּ בְּיָדָהּ. אָמַר לֵיהּ לֹא שָׁנוּ שְׁלֹשָׁה חֳדָשִׁים אֶלָּא אֶצְלָהּ. הָא אֵצֶל צָרָתָהּ כַּמָּהּ תַּמְתִּין. תִּשְׁעָה חֳדָשִׁים. וְתַחֲלוֹץ מִיָּד. מַה נַפְשֵׁךְ. אִם בֶּן קַיָימָא הוּא הָא לֹא נָגְעָ בָהּ חֲלִיצָה. אִם אֵין בֶּן קַיָימָא הוּא הֲרֵי חֲלִיצָה בְיָדָהּ. אָתָא רִבִּי יְהוּדָה בְשֵׁם רִבִּי אֶלְעָזָר בְּשֵׁם רִבִּי חִיָיא רוֹבָא. שֶׁלֹּא תְהֵא צְרִיכָה כְרוּז לִכְהוּנָּה. חֲבֵרַיָּא בְשֵׁם רִבִּי יוֹחָנָן. טַעֲמוֹן דְּרַבָּנִן. כִּי יֵשְׁבוּ. בְּוַדַּאי וְלֹא בְסָפֵק. יָצָאת מְלֵיאָה חוֹשֶׁשֶׁת. שֶׁהוּא סָפֵק אֶחָד. סָפֵק זָכָר סָפֵק נְקֵיבָה. סָפֵק מִדְּבַר תּוֹרָה לְהַחֲמִיר. רִבִּי יְהוֹשֻׁעַ אוֹמֵר אֵינָהּ חוֹשֶׁשֶׁת. שֶׁהֵן שְׁנֵי סְפֵיקוֹת. סָפֵק זָכָר סָפֵק נְקֵיבָה. סָפֵק בֶן קַיָימָא סָפֵק אֵינוֹ בֶן קַיָימָא. שְׁתֵּי סְפֵיקוֹת מִדִּבְרֵי תוֹרָה לְהָקֵל.

MISHNAH: If a woman’s husband and her co-wife went overseas and people came and told her “your husband died”, she cannot remarry or perform ḥalîṣah until she has ascertained whether this co-wife was pregnant. If she had a mother-in-law, she does not have to suspect. If the latter left pregnant, she has to suspect; Rebbi Joshua says, she does not have to suspect. HALAKHAH: “If a woman’s husband and her co-wife went overseas”. Rav asked the elder Rebbi Ḥiyya: Why can she not wait three months and then immediately perform ḥalîṣah ? As the case may be, if there was a live birth, ḥalîṣah did not affect her. If there was no live birth, she has ḥalîṣah in her hand! would solve every problem as explained by Rav. He said to him: They taught “three months” only for herself. If so, how long does she have to wait for her co-wife? 9 months. while her co-wife is pregnant would be invalid; cf. the parallel discussion in Halakhah 4:1, Note 4 . After that, could she not immediately perform ḥalîṣah ? As the case may be, if there was a live birth, ḥalîṣah did not touch her. If there was no live birth, she has ḥalîṣah in her hand? There came Rebbi Jehudah in the name of Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: That she would not need a proclamation with regard to priesthood ceremony and the marriage to a Cohen but were not informed about the proclamation that the ḥalîṣah was void. These persons would then think that the rabbis do no longer equate a woman after ḥalîṣah with a divorcee. The Babli does not permit the woman to waive her right to marry a Cohen. The position of the Yerushalmi in that last case is not known. Cf. also Chapter 4, Note 5 . . The colleagues in the name of Rebbi Joḥanan : The reason of the rabbis: “When [brothers] dwell,” certainly, not in a case of doubt. “If the latter left pregnant, she has to suspect,” since there is one doubt, whether it was a male or a female. A doubt in biblical matters has to be resolved in a restrictive way 3b . . “Rebbi Joshua says, she does not have to suspect,” since there is a double doubt. There are doubts whether it was a male or a female, and whether it was a live or a still birth 75a , it disagrees in this particular case since the probability of a still birth is rather small. It is argued that if the Yerushalmi reason were true, it could be applied to the case of the co-wife and then the woman left at home would be free to remarry. The Babli explains the position of R. Joshua that the woman was known to be free from levirate when her husband left. Since the probability that the mother-in-law gave birth to a live son is less than 50%, the known prior state remains in force because the probability that it remained in force (that either the mother-in-law had a baby girl who cannot be a levir, or there was a still birth, or a termination of pregnancy) is greater than 50%. .

שְׁתֵּי יְבָמוֹת זוֹ אוֹמֶרֶת מֵת בַּעֲלִי וְזוֹ אוֹמֶרֶת מֵת בַּעֲלִי זוֹ אֲסוּרָה מִפְּנֵי בַּעֲלָהּ שֶּׁל זוֹ וְזוֹ אֲסוּרָה מִפְּנֵי בַּעֲלָהּ שֶׁל זוֹ. לָזוֹ עֵדִים וְלָזוֹ אֵין עֵדִים אֶת שֶׁיֵּשׁ לָהּ עֵדִים אֲסוּרָה וְאֶת שֶׁאֵין לָהּ עֵדִים מוּתֶּרֶת. לָזוֹ בָנִים וְלָזוֹ אֵין בָּנִים אֶת שֶׁיֵּשׁ לָהּ בָּנִים מוּתֶּרֶת וְאֶת שֶׁאֵין לָהּ בָּנִים אֲסוּרָה. נִתְיַיבְּמוּ וּמֵתוּ יְבָמִין אֲסוּרוֹת לְהִינָּשֵׂא. רִבִּי לָעְזָר אוֹמֵר הוֹאִיל וְהוּתְּרוּ לַיְּבָמִין הוּתְּרוּ לְכָל אָדָם. שְׁתֵּי יְבָמוֹת. לָזוֹ בָנִים [עֵדִים] וְלָזוֹ אֵין כְּלוּם. זוֹ נִיתֶּרֶת בְּבָנִים וְזוֹ נִיתֶּרֶת בְּעֵדֶיהָ. מַה טַעְמָא דְרִבִּי לָעְזָר. מִשּׁוּם שֶׁאֵינָהּ חֲשׁוּדָה לְקַלְקֵל [עַצְמָהּ וּלְקַלְקֵל צָרָתָהּ לְאַחַר זְמָן אוֹ מִשּׁוּם שֶׁאֶינָהּ חֲשׁוּדָה לְקַלְקֵל] צָרָתָהּ כָּל עִיקָּר. נִישְׁמְעִינָהּ מִן הָדָא. הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעֲלָהּ לִמְדִינַת הַיָּם. וּבָאתָה וְאָמְרָה. מֵת בַּעֲלִי. תִּינָּשֵׂא וְתִטּוֹל כְּתוּבָּה וְצָרָתָהּ אֲסוּרָה. וְסָבְרִין מֵימָר. חֲשׁוּדָה הִיא לְקַלְקֵל אֶת עַצְמָהּ כְּדֵי שֶּׁתְּקַלְקֵל צָרָתָהּ. וְלֵית רִבִּי לָעְזָר פַּלִּיג. הֲוֵי לֵית טַעֲמָא וְלֹא מִשּׁוּם שֶׁאֵינָהּ חֲשׁוּדָה לְקַלְקֵל צָרָתָהּ כָּל עִיקָּר. וְחָשׁ לוֹמַר שֶׁמָּא שִׁילַּח לָהּ גִּיטָּא מִמְּדִינַת הַיָּם. הַגַּע עַצְמָךְ שֶׁהָיָה כֹהֵן. אָמַר רִבִּי אַבָּא בֵּרִבִּי זְימִנָא. חֲשׁוּדָה הִיא לַעֲשׂוֹת כַמָּה חֲלָלִים כְּדֵי לַעֲשׂוֹת בְּנֵי צָרָתָהּ מַמְזֵרִין.

MISHNAH: If each one of two sisters-in-law says “my husband died”, each one is forbidden because of the other’s husband. If one has witnesses but the other has no witnesses, the one who has witnesses is forbidden but the one who has no witnesses is permitted. If one has children but the other has no children, the one who has children is permitted but the one who has no children is forbidden. If they married in levirate but the levirs died, they are forbidden to remarry. Rebbi Eleazar said, since they were permitted to the levirs, they became permitted to any man. HALAKHAH: Two sisters-in-law, of whom one has children and witnesses but the other has neither. The first one is permitted by children, the other one by her witnesses. What is the reason of Rebbi Eleazar? Is it because she is not suspected to cause trouble [to herself in order later to cause trouble to her co-wife or because she is not suspected to cause any trouble] to her co-wife? Let us hear from the following: “If a woman went overseas with her husband and returns and says ‘my husband died’, she can remarry and collect her ketubah , but her co-wife remains forbidden.” We explain it, saying that she is suspected to cause trouble to herself in order to cause trouble to her co-wife, and Rebbi Eleazar does not disagree. It is impossible that the reason be that she is not suspected to cause any trouble to her co-wife. We could suspect that perhaps her husband sent her a bill of divorce from overseas. Think of it, what if her [next] husband was a Cohen? Rebbi Abba bar Rebbi Zemina said, she is suspected to produce several desecrated children in order to make bastards of her co-wife’s children.

אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחוֹטֶם אַף עַל פִּי שֶׁיֵּשׁ סִימָנִין בְּגוּפוֹ וּבְכֵלָיו. אֵין מְעִידִין אֶלָּא עַד שְׁלֹשָׁה יָמִים. וַאֲפִילוּ רָאוּהוּ מְגוּיָיד וְצָלוּב עַל הַצְּלִיב וְהַחַיָּה אוֹכֶלֶת בּוֹ אֵין מְעִידִין אֶלָּא עַד שֶׁתֵּצֵא נַפְשׁוֹ. רִבִּי יוּדָה בֶן בָּבָא אוֹמֵר. לֹא כָל הָאָדָם וְלֹא כָל הַמְּקוֹמוֹת וְלֹא כָל הַשָּׁעוֹת שָׁווֹת. אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים וכו׳. רַב יְהוּדָה אָמַר. הַחוֹטֶם עִם הַלְּסָתוֹת. וְאַתְיָא דָמַר רִבִּי יִרְמְיָה בְשֵׁם רַב. הַכָּרַת פְּנֵיהֶם עָנְתָה בָם. זֶה הַחוֹטֶם. אָמַר רִבִּי חִיָיא בַּר בָּא. מָאן דְבָעֵי דְלָא מִתְחַכְּמָא יְהִיב אִיסְפְּלָנִי עַל נְחִירֵיהּ וְלָא מִתְחַכֵּם. כְּהָדָה. בְּיוֹמֵי דְאֻרְסִקִּינָס מַלְכָּא הַוְיָין צִיפּוֹרָאֵי מִתְבָּעִין וַהֲווֹן יְהָבִין אִיסְפְּלָנִי עַל נְחִירֵיהוֹן וְאִינּוּן לָא מִתְחַכְּמִין. וּבְסֵיפָא אִיתְמָר עֲלֵיהוֹן לִישָׁן בִּישּׁ וְאִיתְצַיְּדוֹן כּוּלְּהוֹן מִן בִּידוֹ. כְּתִיב. וַיַכּוּ בָהֶם אֲבִיָּה וְעַמּוֹ מַכָּה גְדוֹלָה מְאֹד. אָמַר רִבִּי אַבָּא בַּר כַּהֲנָא. שֶּׁהֶעֱבִיר הַכָּרַת פְּנֵיהֶם שֶׁל יִשְׂרָאֵל. הָדָא הִיא דִכְתִיב הַכָּרַת פְּנֵיהֶם עָנְתָה בָם וגו׳. זֶה הַחוֹטֶם. רִבִּי אִמִּי אָמַר. שֶׁהוֹשִׁיב עֲלֵיהֶם מִשְׁמָרוֹת שְׁלֹשָׁה יָמִים עַד שֶׁנִּתְקַלְקֵל צוּרָתָן. הָדָא הִיא דִכְתִיב עָצְמוּ לִי אַלְמְנוֹתָיִךְ מֵחוֹל יַמִּים. וְתַנֵּי כֵן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחוֹטֶם. כְּתִיב וְלֹא עָצַר כֹּחַ יָרָבְעַם עוֹד בִּימֵי אֲבִיָּה [וַיִגְּפֵהוּ] יי וַיָּמוֹת. אָמַר רִבִּי שְׁמוּאֵל. אַתְ סָבוּר שֶׁהוּא יָרָבְעַם. אֵינָהּ אֶלָּא אֲבִיָּה. וְלָמָּה נִיגַּף. רִבִּי יוֹחָנָן אָמַר. עַל שֶׁחִישֵּׂד אֶת יָרָבְעַם בְּרַבִּים. הָדָא הִיא דִכְתִיב וְאַתֶּם הֲמוֹן רָב וְעִמָּכֶם עֶגְלֵי הַזָּהָב אֲשֶּׁר עָשָׂה לָכֶם יָרָבְעַם לֵאלֹהִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עַל שֶׁבִּיזֶּה אֶת אֲחִיָּה הַשִּׁילוֹנִי רַבֵּיהּ. וְדָה הִיא דִכְתִיב וַיִּקָּבְצוּ אֵלָיו אֲנָשִׁים בְּנֵי בְלִיַּעַל עַל דְּצַוָוח לַאֲחִיָּה הַשִּׁילוֹנִי [בְּלִיַּעַל]. וְרַבָּנִין אָמְרִין. עַל יְדֵי שֶׁבָּאת עֲבוֹדָה זָרָה לְיָדוֹ וְלֹא בִיעֲרָהּ. הָדָא הִיא דִכְתִיב וַיִּרְדּוֹף אֲבִיָּה אֲחַרֵי יָרָבְעַם וַיִּלְכֹּד מִמֶּנּוּ עָרִים אֶת בֵּיתְאֵל וְאֶת בְּנוֹתֶיהָ. וּכְתִיב וַיָּשֶׂם אֶת הָאֶחָד בְבֵיתאֵל וְאֶת הָאֶחָד נָתַן בְּדָן. אַף עַל פִּי שֶׁיֵּשׁ בְּגוּפוֹ וּבְכֵלָיו. וְלֹא כֵן תַּנֵּי. מְנַיִן לְאָחִיךָ שֶׁטָּעָה אַתָּה מַחֲזִירוֹ בֵּין בְּגוּפוֹ בֵּין בְּכֵילָיו. שַׁנְיָיא הִיא שֶׁהַסִּימָנִין דַּרְכָּן לְהִשְׁתַּנּוֹת. כֵּינִי מַתְנִיתָא. אֵין מְעִידִין אֶלָּא עַד לְאַחַר שְׁלֹשָׁה יָמִים. רִבִּי בָּא בְשֵׁם רַב פַּפַּי רִבִּי יְהוֹשֻּׁעַ דְּסוּכְנִין בְּשֵׁם רִבִּי לֵוִי. כָּל תְּלָתָא יוֹמִין נַפְשָׁא טַיְיסָא עַל גּוּפָהּ. סָבְרָא דְהִיא חָזְרָה לְגַוָוהּ. כֵּיוָן דְּהִיא חָמִית לֵיהּ דְּאִישְׁתַּנֵּי זִיוְוהוֹן דְּאַפּוֹי הִיא שָׁבְקָא לֵיהּ וְאָזְלָה. וּמִן תְּלָתָא יוֹמִין וּלְהַלָּן הַכֶּרֶס נִבְקָעַת עַל פָּנָיו וְאוֹמֶרֶת לוֹ. הֵילָךְ מַה שֶׁגָּזַלְתָּ וְחָמַסְתָּ. רִבִּי חַגַּי בְשֵׁם רִבִּי יֹאשִׁיָּה מַיְיתֵי לָהּ מֵהָדָא קְרָא וְזֵירֵתִי פֶרֶשׁ עַל פְּנֵיכֶם וַאֲפִילוּ פֶּרֶשׁ חַגֵּיכֶם. בְּאוֹתָהּ שָׁעָה אַךְ בְּשָׂרוֹ עָלָיו יִכְאָב וְנַפְשׁוֹ עָלָיו תֶּאֱבָל. מתניתין. אֲפִילוּ רָאוּהוּ מְגוּיָיד. אֲנִי אוֹמֵר. בְּחֶרֶב מְלוּבֶּנֶת נִכְוָוה וְחָיָה. וְצָלוּב עַל הַצְּלִיבָה. אוֹמֵר אֲנִי. מַטְרוֹנָא עָבְרָה עָלָיו וּפְדָאָתוֹ. וְהַחַיָּה אוֹכֶלֶת בּוֹ. אֲנִי אוֹמֵר. נִתְרָחֲמוּ עָלָיו מִן הַשָּׁמַיִם. נָפַל לְבוֹר אֲרָיוֹת אֵין מֵעִידִין עָלָיו. אוֹמֵר אֲנִי. נַעֲשֶׂה לוֹ נִיסִּים כְּדָנִיֵּאל. נָפַל לְכִבְשָׁן הָאֵשׁ אֵין מֵעִידִין עָלָיו. אוֹמֵר אֲנִי. נַעֲשֶׂה לוֹ נִיסִּין כַּחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. נָפַל לְבוֹר מָלֵא נְחָשִׁים וְעַקְרַבִּים אֵין מֵעִידִין עָלָיו. רִבִּי יְהוּדָה בֶּן בָּבָא אוֹמֵר. אוֹמֵר אֲנִי. חַבָּר הָיָה. נָפַל לְיוֹרֶה בֵּין שֶׁל מַיִם וּבֵין שֶׁל שֶׁמֶן אֵין מֵעִידִין עָלָיו. רִבִּי אַבָּא אָמַר. שֶׁל שֶׁמֶן מֵעִידִין עָלָיו. שֶׁל מַיִם אֵין מֵעִידִין עָלָיו. רִבִּי יוּדָה בֶן בָּבָא. רִבִּי זְעִירָא רִבִּי חֲנַנְאֵל בְשֵּׁם רַב. הֲלָכָה כְרִבִּי יְהוּדָה בֶן בָּבָא. מִילֵּיהוֹן דְּרַבָּנִין פְלִיגִין. דָּמַר רִבִּי יִרְמְיָה. מַעֲשֶׂה בְאֶחָד שֶׁנָּפַל לְיַרְדֵּן וְעָלָה לְאַחַר שִׁבְעָה עָשָׂר יוֹם. וְהִכִּירוּ שֶׁצְּפָרְתוֹ הַצִּינָּה וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ.

MISHNAH: One testifies only on the appearance of the face. with the nose, even though there may be marks on his body and his clothing based on the misidentification of a corpse as that of the absent husband; cf. Note 154 . . One testifies only up to three days. Even if one saw him cut up or crucified on the cross, or an animal eating of him, one testifies only after he has stopped breathing. Rebbi Judah ben Baba says, not all people nor all places nor all times are the same. HALAKHAH: “One testifies only on the appearance of the face,” etc. Rav Jehudah said, the nose with the mandibles: רב. . This follows what Rebbi Jeremiah said in the name of Rav: “The recognition of their faces testified about them 3:9 . ,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch cf. ‘Orlah 3:1, Note 20 . on his nostrils, then he will not be recognized. As in the following 9:3 . : In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all caught because of lies. It is written: “Abijah and his people inflicted a very great slaughter on them 13:13 . The biblical text reads: וַיַכּוּ בָהֶם אֲבִיָּה וְעַמּוֹ מַכָּה רַבָּה. .” Rebbi Abba bar Cahana said, he destroyed the face recognition of the men of Israel. That is what is written, “the recognition of their faces testified about them,” etc. That refers to the nose. Rebbi Immi said, he put up guards for three days until appearance was disfigured. That is what is written: “Your widows are more for me than the sand of the oceans.” It was stated in this respect: One testifies only on the appearance of the face with the nose. It is written: “Jeroboam was powerless for the rest of Aijah’s days; the Eternal smote him and he died. 13:20 . ” Rebbi Samuel 65:16 , 73:4 , R. Samuel bar Naḥman. He and the authors quoted earlier attribute Abijah’s early death to his mutilation of the bodies of the slain. said, you think that this refers to Jeroboam, but it is Abijah 15:25 ). . Why was he smitten? Rebbi Joḥanan said, because he insulted Jeroboam in public 101b , R. Joḥanan is reported to have said that Jeroboam was punished for insulting Solomon in public. . That is what is written: “You are a great multitude and with you are the golden calves that Jeroboam made for you as gods.” Rebbi Simeon ben Laqish said, because he denigrated his teacher Aḥijah from Shiloh. That is what is written: “And men, rascals, joined him, 13:7 . The text there reads וַיִּקָֽבְצוּ עָלָיו אֲנָשִׁים רֵקִים בְּנֵי בְלִיַּעַל “and loiterers, rascals, joined him.” ” that he called Aḥijah from Shiloh a rascal. But the rabbis say, because an idol fell into his hand and he did not destroy it, that is what is written: “Abijah pursued Jeroboam and took from him cities, Beth El and its dependencies … 13:19 . ” and it is written: “He set up one in Beth El and one he dedicated in Dan. 12:20 . ” “Even though there are [marks] on his body and his clothing.” Did one not state: From where that if your fellow man is lost, you return him both body and property. 22:2 where the obligation to return a find is extended to include helping a person who is lost, since the end of the verse may be read “return him to himself.” The essence of the verse is interpreted to mean that the obligation to return property exists only after the person who claims to be the owner was examined as to the validity of this claim ( Sifry Deut. 223; Mishnah Baba Meṣi‘a 2:7 ); in Midrash Tannaïm ( Midrash Haggadol Deut , ed. S. Fisch, p. 486) the implication is that one is required the look after the medical needs of indigents and travelers.. These sources imply that examination of marks on bodies and property is accepted in biblical law. Then the question is how the Mishnah here can declare this kind of investigation as invalid. The answer given here (and in the Babli, 120b and Baba Meṣi‘a 27b ) is that after death, bodily marks will rapidly change. The Babli in Baba Meṣi‘a adds that clothing or documents found on a corpse are no proofs of identity since they may belong to someone else. ? There is a difference, because marks are apt to change. So is the Mishnah: “One testifies only up to after three days.” Rebbi Abba in the name of Rav Pappai, Rebbi Joshua from Suknin in the name of Rebbi Levi: During the first three days, the soul hovers over the body because she thinks that she will return to it 152b , the verse from Job quoted at the end of this sermon is taken as proof that the soul remembers this world until all flesh is decomposed. . Once she sees that the splendor of his face changes after three days, she abandons him and goes away. After three days, the belly breaks open in his face and says to him, there is what you have robbed and extorted. Rebbi Ḥaggai in the name of Rebbi Joshia brings it from that verse. 2:3. : “I shall scatter your stomachs’ contents in your faces,” even “your holidays’ stomach contents.” At that moment, 14:22 . “but his flesh will hurt him, his soul will mourn for him.” “Even if one saw him cut up,” I say he was burned by a red hot lance and survived. “Or crucified on the cross,” I say a noble lady passed by and redeemed him. “Or an animal was eating of him,” I say that in Heaven they had mercy on him. 13:28. . If he fell into a lion’s den one does not testify about him, I say that miracles happened for him as they did for Daniel. If he fell into a fiery oven one does not testify about him, I say that miracles happened for him as they did for Ḥanaiah, Mishael and Azariah. If he fell into a cistern full of snakes and scorpions one does not testify about him; Rebbi Jehudah ben Baba said, I say he was a snake charmer. If he fell into a boiling vat of water or oil, one does not testify about him. Rebbi Abba said, of oil one testifies, of water one does not testify.) the discussion is about vats of oil and wine, where R. Aḥa holds that the overflow of wine caused by the human’s drop into the vat might extinguish the flames. The majority disagrees since the alcohol in the wine acts as fuel. The Babli might agree with the Yerushalmi in the case of a vat of water. . “Rebbi Judah ben Baba.” Rebbi Ze‘ira, Rebbi Ḥananel in the name of Rav: Practice follows Rebbi Judah ben Baba. The words of the rabbis disagree, since Rebbi Jeremiah said that it happened that someone fell into the Jordan and surfaced after seventeen days when he was recognized because the cold had shrunk him (on Maimonides, Gerušin 13:22) reads צרפתו “refined him”. so that they permitted his wife to remarry.

נָפַל בַּמַּיִם בֵּין שֶׁיֵּשׁ לָהֶן סוֹף בֵּין שֶׁאֵין לָהֶן סוֹף אִשְׁתּוֹ אֲסוּרָה. אָמַר רִבִּי מֵאִיר מַעֲשֶׂה בְאֶחָד שֶׁנָּפַל לְבוֹר הַגָּדוֹל וְעָלָה אַחַר שְׁלֹשָׁה יָמִים. אָמַר רִבִּי יוֹסֵי מַעֲשֶׂה בְסוּמֶא שֶׁיָּרַד לִטְבּוֹל בִּמְעָרָה וְיָרַד מוֹשְׁכוֹ אַחֲרָיו וְשָׁהוּ כְדֵי שֶׁתֵּצֵא נַפְשָׁם וְהִשִּׂיאוּ אֶת נְשׁוֹתֵיהֶן. וְשׁוּב מַעֲשֶׂה בְעַסְיָא בְּאֶחָד שֶׁשִּׁילְשְׁלוּהוּ לַיָּם וְלֹא עָלָה בְיָדָם אֶלָּא רַגְלוֹ אָמְרוּ חֲכָמִים מִן הָאַרְכּוּבָּה וּלְמָעֲלָה תִּינָּשֵׂא מִן הָאַרְכּוּבָּה וּלְמַטָּה לֹא תִינָּשֶׂא. נָפַל לַמַּיִם בֵּין שֶׁיֵּשׁ לָהֶן סוֹף בֵּין שֶׁאֵין לָהֶן סוֹף אִשְׁתּוֹ אֲסוּרָה. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. מַיִם שֶׁאִין לָהֶם סוֹף אִשְׁתּוֹ אֲסוּרָה. שֶׁיֵּשׁ לָהֶם סוֹף אִשְׁתּוֹ מוּתֶּרֶת. אָמַר רִבִּי מֵאִיר. מַעֲשֶׂה שֶׁנָּפַל לְבוֹר הַגָּדוֹל וְעָלָה אַחַר שְׁלֹשָׁה יָמִים. אָמְרוּ לוֹ. אֵין מַזְכִּירִין מַעֲשֵׂה נִיסִּים. אָמַר רִבִּי. מַעֲשֶׂה בִשְׁנַיִם שֶׁיָּרְדוּ לִכְמוֹר מִכְמָרוֹת לַיַּרְדֵן. לְעִיתוֹתֵי עֶרֶב. רָאָה אֶחָד מְחִילָה שֶׁל דָּגִים וְנִכְנַס לְתוֹכָהּ. וּבִקֵּשׁ לָצֵאת לא הָיָה מוֹצֵא פִיתְחָהּ שֶׁל מְעָרָה. וּבָא חֲבֵירוֹ וְעָמַד עַל פִּתְחָהּ שֶׁל מְעָרָה וְשָׁהָא כְדֵי שֶׁתֵּצֵא נַפְשׁוֹ וּבָא וְהִגִּיד בְּתוֹךְ בֵּיתוֹ. וּבְשַׁחֲרִית זָרְחָה הַחַמָּה וְהִכִּיר פִּתְחָהּ שֶׁל מְעָרָה וְיָצָא וּבָא וּמָצָא הֶסְפֵּד קָשׁוּר בְּתוֹךְ בֵּיתוֹ. אָמַר רִבִּי עֲקִיבָא. מַעֲשֶׂה שֶׁעָשִׂיתִי מְפָרֵשׂ בְּיָם הַגָּדוֹל וְרָאִיתִי סְפִינָה אַחַת שֶׁשָּׁקְעָה בַיָּם וְהָיִיתִי מִצְטָעֵר עַל תַּלְמִיד חָכָם אֶחָד שֶׁהָיָה בְתוֹכָהּ. וּכְשֶׁבָּאתִי לְמַגִּיזָה שֶּׁל קַפּוֹדְקִיָּא וְהִתְחִיל מְקַדְּמֵינִי וְשׁוֹאֵל לִי שְׁאֵלוֹת נוֹמְתִי לוֹ. בְּנִי. הֵיאַךְ פְּלַטָּתָהּ. נוֹמֶה לִי. רִבִּי. טְרָפַנִי גַּל לַחֲבִירוֹ וַחֲבֵירוֹ לַחֲבֵירוֹ עַד שֶׁהֵקִיאָנִי לַיַּבָּשָׁה. בְּאוֹתָהּ שָׁעָה אָמַרְתִּי. גְּדוֹלִים דִּבְרֵי חֲכָמִים שֶׁאָמְרוֹ. מַיִם שֶׁאֵין לָהֶם סוֹף אִשְׁתּוֹ אֲסוּרָה. מַיִם שֶׁיֵּשׁ לָהֶם סוֹף אִשְׁתּוֹ מוּתֶּרֶת. אָמַר רִבִּי אַבָּהוּ. אִם הַיָּם גַּלֵינִי וְהִבִּיט לְאַרְבַּע רוּחוֹתָיו וְרָאָה שֶׁאֵין שָׁם בִּרְיָיה. מִשִּׂיאִין אֶת אִשְׁתּוֹ. וְשׁוּב מַעֲשֶׂה בְעַסְיָא בְּאֶחָד שֶׁשִּׁילְשְׁלוּהוּ הַיָּם וְלֹא עָלָה בְיָדָם אֶלָּא רַגְלוֹ. תַּנֵּי. רָצוּ לַחֲתוֹךְ סְפּוֹגִים וּבָאוּ וּמָצְאוּ אוֹתוֹ שׁוּלְחָנִי בְעַכּוֹ. רִבִּי חַגַּי בָּעֵי קוֹמֵי רִבִּי יוֹסֵי. לֹא מִסְתַּבְּרָא נוֹתְנִין לוֹ שָָׁהוּת כְּדֵי טְרֵיפָה. אָמַר לֵיהּ. אַף אֲנָא סָבוּר כֵּן.

MISHNAH: If he fell into water, both enclosed and open, his wife is forbidden. Rebbi Meїr said, if happened that someone fell into a large cistern and came up after three days. Rebbi Yose said, it happened with a blind man who went to immerse himself in a cave, and his guide went after him, they stayed there the time to die [from drowning] and they permitted their wives to remarry. It also happened in Assos 9, Note 128 . that one lowered a person into the sea and only his leg was recovered. The Sages said, if from the knee and higher, she can remarry, unfit for human consumtion since it is as good as dead. The Mishnah extends the principle to humans that any wound or deficiency which makes an animal unfit for human consumption, if found in a human proves that that human must die unless immediate medical attention can be given. , from lower than the knee she cannot remarry. HALAKHAH: “If he fell into water, both enclosed and open, his wife is forbidden, the words of Rebbi Meĩr. But the Sages say, in open waters his wife is forbidden, in enclosed waters, his wife is permitted.” Rebbi Meїr said, it happened that someone fell into a large cistern and came up after three days. They said to him, one does not mention wonders. Rebbi said, it happened that two went to put fish nets into the Jordan in the evening. One of them saw a fish cave and entered it. When he wanted to leave, he was unable to find the cave’s entrance. His colleague waited at the entrance of the cave so long that he would be dead; he returned and reported to his house. Next morning when the sun shone, the man recognized the entrance of the cave, left, and found his house in mourning. Rebbi Aqiba said, It happened that I was traveling on the ocean that I saw a ship sinking. I was sorry for a student Sage who was on that ship. When I came to Kappadocian Mazaga he greated me and asked me questions. I said to him, my son, how did you escape? He told me, Rabbi, one wave tore me to another, and another to another, until it vomited me 2:11 . onto dry land. Then I said, how great are the words of the Sages who said, in open waters his wife is forbidden, in enclosed waters, his wife is permitted. Rebbi Abbahu said, if the ocean was quiet, he looked around in all directions and saw that no creature was there, one lets his wife remarry. “It also happened in Assos that one lowered a person into the sea and only his leg was recovered.” It was stated: They wanted to cut sponges and found that banker in Acco. Rebbi Ḥaggai asked before Rebbi Yose: Is it not reasonable that one allows time for him as for a torn animal 13:13) but in his Code ( Even Ha‘ezer 17:32) he follows Don Vidal. ? He answered him, that is my opinion also.

אֲפִילוּ שָׁמַע מִן הַנָּשִׁים אוֹמְרוֹת מֵת אִישׁ פְּלוֹנִי דַּיּוֹ. רִבִּי יוּדָה אוֹמֵר אֲפִילוּ שָׁמַע מִן הַתִּינוֹקוֹת אוֹמְרִים הֲרֵי אָנוּ הוֹלְכִין לִסְפּוֹד וְלִקְבּוֹר אֶת אִישׁ פְּלוֹנִי בֵּין מִתְכַּוֵּן וּבֵין שֶׁאֵינוֹ מִתְכַּוֵּין. רִבִּי יוּדָה בֶֶּן בָּבָא אוֹמֵר בְּיִשְׂרָאֵל עַד שֶׁיְּהֵא מִתְכַּוֵּן וּבַגּוֹי אִם הָיָה מִתְכַּוֵּן אֵין עֵדוּתוֹ עֵדוּת. אֲפִילוּ שָׁמַע מִן הַנָּשִׁים. שָׁמַע קוֹל הַמְּקוֹנֶנֶת מְיַבְּבָתוֹ בֵין הַמֵּתִים אֵין עֵדוּת גָּדוֹל מִזּוֹ. מִקֹּמֶנְטָרִיסֵי הַמֶּלֶךְ. מֵת פְּלוֹנִי נֶהֱרַג פְּלוֹנִי. אֵין מַשִּׂיאִין אֶת אִשְׁתּוֹ. מִבֵּית דִּין שֶׁל יִשְׂרָאֵל. מֵת פְּלוֹנִי נֶהֱרַג פְּלוֹנִי. מַשִּׂיאִין אֶת אִשְׁתּוֹ. אָבַד פְּלוֹנִי נַתְרֵי פְּלוֹנִי אֵינוֹ בָעוֹלָם. אָבַד פְּלוֹנִי. אֲינָה אֲמַר. רְבַךְ מִן עָלְמָא. נַתְרֵי פְלוֹנִי. אֲנָא אֲמַר. אַתְרִין פְּלוֹנִי מַאֲכָל. פְּלוֹנִי אֵינוֹ בָעוֹלָם. טִיפַּח רוּחֵיהּ עֲלֵיהּ. שָׁקְעָה סְפִינָתוֹ בַיָּם. אַתְיָה כְּהָדָא [דָמַר] רַבָּא בַּר זַבִדָּא בְשֵׁם רַב. מַעֲשֶׂה בְּאַבָּא סִימַי שֶׁשָּׁקְעָה סְפִינָתוֹ בַיָּם וְהוּא לֹא הָיָה בְתוֹכָהּ וְהָכָא כֵן. אֵיזוֹ הִיא מִתְכַּוֵּין. רִבִּי יוֹחָנָן אוֹמֵר. כָּל שֶׁמַּזְכִּירִין לוֹ אִשָּׁה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כָּל שֶׁשּׁוֹאֲלִין אוֹתוֹ וְהוּא מֵשִׁיב. אָמַר רִבִּי חַגַּי לְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. זָכוֹר רִבִּי בִּשְׁלֹשִׁין וְכַמָּה זְקֵינִים שֶׁהָיוּ מַתְרִיסִין כְּנֶגֶד רִבִּי הוֹשַׁעְיָה בְּיַד לְמֶעֱבַד כְּהָדָה דְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוּא לֹא מְקַבֵּל עָלָיו. רַב יְהוּדָה בְשֵׁם רַב. אֵין הֲלָכָה כְּרִבִּי יְהוּדָה בֶּן בָּבָא בְּיִשְׂרָאֵל. וּמִילֵהוֹן דְּרַבָּנִין אָמְרָן כֵן. דָּמַר רִבִּי שְׁמוּאֵל רִבִּי אַבָּהוּ רִבִּי עֲקִיבָה בַּר אָחָא בְשֵׁם רִבִּי יָסָא. אֵין בּוֹדְקִין עֵידֵי מִיתָה בִדְרִישָׁה וַחֲקִירָה. מַעֲשֶׂה בְאֶחָד שֶׁבָּא לְהָעִיד לִפְנֵי רִבִּי טַרְפוֹן עַל הָאִשָּׁה שֶׁנִּשֵּׂאת. אָמַר לוֹ. בְּנִי. הֵיאַךְ אַתָה מֵעִיד עַל הָאִשָּׁה שֶׁתִּנָּשֵׂא. אָמַר לוֹ. רִבִּי. עִמָּנוּ הָיָה בִשְׁיָירָה וְיָרַד הַגַּיִיס עָלֵינוֹ. וְנִתְלֶה בְיִחוּר שֶׁל זַיִת וּפְשָׁחוֹ וְרָדַף הַגַּיִיס וְחָזַר. נוֹמְתִי לוֹ. בְּנִי. מְשַׁבְּחָךְ אֲנִי בַּאֲרִי. נוֹמֶה לוֹ. יָפֶה כִיוַונְתָּ לִשְׁמִי. אֲנִי נִקְרָא בְעִירִי יוֹחָנָן בֶּן יוֹנָתָן אַרְיֶה מִכְּפַר שִׁיחְלָה. אָמַרְתִּי לוֹ. בְּנִי. יָפֶה אָמַרְתָּ יוֹחָנָן בֶּן יוֹנָתָן אַרְיֶה מִכְּפַר שִׁיחְלָה. אָמַר לִי. לֹא כָךְ אָמַרְתִּי. אֶלָּא יוֹחָנָן בֶּן יוֹנָתָן אַרְיֶה מִכְּפַר שִׁיחְלָה. אָמַרְתִּי לוֹ. וַהֲלֹא כָךְ אָמַרְתָּ. יוֹנָתָן בֶּן יוֹחָנָן אֲרִי מִכְּפַר שִׁיחְלָה. אָמַר לִי. לֹא כָךְ אָמַרְתִּי. אֶלָּא יוֹחָנָן בֶּן יוֹנָתָן אֲרִי מִכְּפַר שִׁיחְלָה. לְאַחַר הַיָּמִים חָלָה וָמֵת. וּבָדַק רִבִּי טַרְפוֹן אֶת עֵדוּתוֹ וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ. אוֹ נֵימַר. מִשּׁוּם מַה בְכָךְ. אַשְׁכָּח תַּנֵּי. אֵין בּוֹדְקִין עֵידֵי מִיתָה בִדְרִישָׁה וַחֲקִירָה. וּדְלָא כְרִבִּי טַרְפוֹן. דְּרִבִּי טַרְפוֹן אוֹמֵר. בּוֹדְקִין עֵידֵי מִיתָה בִדְרִישָׁה וַחֲקִירָה.

MISHNAH: It is sufficient even if somebody heard women say, the man X died. Rebbi Jehudah said, even if he heard children say, we go to lament and bury X, whether intentional or unintentional. Rebbi Jehudah ben Baba said, if he is a Jew, only if he intends [to testify]; but if a Gentile intends to testify, it is no testimony. 144:8 , 11 . . HALAKHAH: “Even if somebody heard women.” If one heard lamenting women eulogizing him among the dead, there is no better testinony than that. From the king’s commentariensis “ one who makes out a list of prisoners” ( Cod . Just . 9,4,4). His certification that a certain person convicted of a capital crime appears on his list is insufficient since this might only indicate the civil death of the person, viz ., that from the emperor’s prison the man was sold into slavery. , “X died, X was killed”, one does not let his wife remarry. From a Jewish court 28b . The reading was conjectured by the earlier commentators on basis of the Babli. (One ms. of Giṭṭin reads: “If one heard from a Jewish judge,” cf. M. S. Feldblum, Tractate Giṭṭin , New York 1966). Both Babli readings make sense only if one assumes that the baraita dates at the latest to the first Century C. E. as detailed in the last Mishnah, before hearsay evidence became acceptable. But then the part dealing with the king’s secretary of prisons also would not represent current practice. The difficulty the Babli has with explaining the rejection of indications from a government secretary and the text of the Yerushalmi here make it clear that both Talmudim accept the baraita as reflecting practice. Therefore, the reading “third party court”, while rejected by all commentators and questioned by the Academy of the Hebrew Language, seems to be the preferable one, appearing as, but not being, lectio difficilior . If we accept the reading, the evidence presented is still hearsay evidence. , “X died, X was killed”, one lets his wife remarry. X was lost, X was shaken off, X is not in the world. “X was lost,” I say he was embarrassed. “X was shaken off,” I say that X vomited his food. “X is not in the world,” he is lost in tought. “His ship sank in the sea;” that parallels what Rebbi Abba bar Zavida said in the name of Rav: It happened that Abba Simai’s ship sank in the sea but he was not on it; here it is the same. What means “intentional”? Rebbi Joḥanan said, anytime one mentions a woman. Rebbi Simeon ben Laqish said, anybody one asks and he responds. Rebbi Ḥaggai said to Rebbi Joshua ben Levi, does the Rabbi remember that thirty and some Elders were up in arms against Rebbi Hoshaiah to follow the rule of Rebbi Simeon ben Laqish but he did not accept it Rav Jehudah in the name of Rav: Practice does not follow Rebbi Jehudah ben Baba in the case of an Israel. The words of the Rabbis say the same since Rebbi Samuel, Rebbi Abbahu, Rebbi (Aqiba) [Jacob] bar Aḥa said in the name of Rebbi Yasa, one does not subject witnesses to a death to cross-examination. 13:15 ). חקירות are obligatory questions to determine time and place of the crime without which no prosecution can be successful. דרישות are questions which depend on the circumstances of the case. . It happened that somebody came before Rebbi Tarphon about a woman who wanted to remarry. He said to him, my son, how can you testify for the woman that she can remarry? He said to him, Rabbi, he was with us in a caravan when we were attacked by an armed gang. He hung himself at a branch of an olive tree, tore it off, ran after the armed gang and returned. I said to him, my son, I am praising you as a lion. He said to me, you got my name well; in my city I am called Joḥanan ben Jonathan the lion from Kefar Shiḥla. I said to him, my son, you said very well Joḥanan ben Jonathan the lion from Kefar Shiḥla. He said to me, no, what I said was Joḥanan ben Jonathan the lion from Kefar Shiḥla. I said to him, did you not say Jonathan ben Joḥanan the lion from Kefar Shiḥla? He said to me, no, what I said was Joḥanan ben Jonathan the lion from Kefar Shiḥla. After some time he became sick and died; Rebbi Tarphon checked out his testimony and let his widow remarry. It was found stated: “One does not subject witnesses to a death to cross-examination, against Rebbi Tarphon, since Rebbi Tarphon said, one subjects witnesses to a death to cross-examination.

מְעִידִין לְאוֹר הַנֵּר וּלְאוֹר הַלְּבָנָה וּמַשִּׂיאִין עַל פִּי בַת קוֹל. מַעֲשֶׂה בְאֶחָד שֶׁעָמַד עַל רֹאשׁ הָהָר וְאָמַר אִישׁ פְּלוֹנִי מִמָּקוֹם פְּלוֹנִי מֵת הָלְכוּ וְלֹא מָצְאוּ שָׁם אָדָם וְהִשִּׁיאוּ אֶת אִשְׁתּוֹ. וְשׁוּב מַעֲשֶׂה בְצַלְמוֹן בְּאֶחָד שֶׁאָמַר אֲנִי אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי נְשָׁכַנִי נָחָשׁ וַהֲרֵי אֲנִי מֵת וְהָלְכוּ וְלֹא הִכִּירוּהוּ וְהִשִּׁיאוּ אֶת אִשְׁתּוֹ. מְעִידִין לְאוֹר הַנֵּר. אָמַר רִבִּי חֲנִינָא. לִימְּדַנִי רִבִּי יוֹנָתָן. וְהֵן שֶׁרָאוּ בּוּבְיָה שֶׁל אָדָם. רִבִּי אָחָא בְשֵׁם רִבִּי חֲנִנָא. תַּמָּן תַּנִינָן. מִי שֶׁהָיָה מוּשְׁלָךְ בַבּוֹר וְאָמַר כָּל הַשּׁוֹמֵעַ אֶת קוֹלִי יִכְתּוֹב גֵּט לְאִשְׁתּוֹ. הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתְּנוּ. וָמַר רִבִּי יוֹנָתָן. וְהֵן שֶׁרָאוּ בּוּבְיָה שֶׁל אָדָם. רִבִּי אָחָא בַּר חֲנִינָה חִנְנָא בְשֵׁם רִבִּי חֲנִינָא. הָדָה דְתֵימַר בַּשָּׂדֶה. אֲבָל בָּעִיר אֲפִילוּ לֹא רָאוּ בּוּבְיָה שֶּׁל אָדָם. וְהֵן תַּנִּינָן. מִי שֶׁהָיָה מוּשְׁלָךְ בַבּוֹר וְאָמַר כָּל מִי שֶׁשּׁוֹמֵעַ אֶת קוֹלִי יִכְתּוֹב גֵּט לְאִשְׁתּוֹ. הֲרֵי זֶה יִכְתְּבוּ וְיִתְּנוּ. וְאָמַר רִבִּי יוֹנָתָן. וְהוּא שֶׁרָאוּ בּוּבְיָה שֶׁל אָדָם. אָמַר רִבִּי אָבוּן. הַמַּזִּיקִין מְצוּיִין בַּבּוֹרוֹת כְּדֶרֶךְ שֶׁהֵן מְצוּיִין בַּשָּׂדוֹת. תַּמָּן תַּנִּינָן. הַמֵּסִית זֶה הַהֶדְיוֹט וְהַנִּיסֵּית זֶה הֶדְיוֹט. הָא חָכָם לֹא. מִכֵּיוָן שֶׁהוּא נִיסֵּית אֶין זֶה חָכָם. מִכֵּיוָן שֶׁהוּא מֵסִית אֶין זֶה חָכָם. מִכֵּיוָן שֶׁהוּא נִיסֵּית אֶין זֶה חָכָם. כֵּיצַד עוֹשִׂין לוֹ לְהַעֲרִים עָלָיו. מַכְמִינִים עָלָיו שְׁנֵי עֵדִים בְנֵי אָדָם בַּבַיִת הַפְּנִימִית וּמוֹשִׁיבִין אֹתוֹ בַּבַּיִת הַחִיצוֹן וּמַדְלִיקִין נֵר עַל גַּבָיו כְּדֵי שֶׁיְּהוּ רוֹאִין אוֹתוֹ וְשׁוֹמְעִין אֶת קוֹלוֹ. שֶׁכֵּן עָשׂוּ לְבֶן סַטְרָא בְּלוֹד שֶׁהִכְמִינוּ לוֹ שְׁנֵי תַלְמִידֵי חֲכָמִים וְהֶבִיאוּהוּ לְבֵית דִּין וּסְקָלוּהוּ. וְכֹה תֹמַר אָכֵן. שַׁנְיָיה הִיא דָמַר אֲנִי. אַף הָכָא אֲנִי. שֶׁלֹּא יִבְרַח וְיֵלֵךְ לוֹ וְיֵלֵךְ וְיַסִּית אֶת אֲחֵרִים עִמּוֹ. תַּמָּן תַּנִּינָן. הַמֵּבִיא גֵט וְאָבַד מִמֶּנּוּ. אִם מְצָאוֹ עַל אָתָר כָּשֵׁר. וְאִם לָאו פָּסוּל. אֵיזֶהוּ עַל אָתָר. רִבִּי יוֹחָנָן אָמַר. כָּל שֶׁלֹּא עָבְרוּ שָׁם שְׁלֹשָׁה בְנֵי אָדָם. עָבַר גּוֹי מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. אַבָא בַר בַּר חָנָה אַייתֵי גִיטָא וָבַד מִינֵּיהּ. אַשְׁכְּחֵיהּ חַד סִרְקִיי. אָתָא עוֹבְדָא קוֹמֵי רַבָּנִן וְאַכְשְׁרוּן. הָדָא אָמְרָה עָבַר גּוֹי כָּשֵׁר. נֹאמַר. סֵימָן הָיָה לוֹ בָהּ. לֹא כֵן תַּנֵּי. אֵין סֵימָנִין בְּגִיטִּין. בְּהַהוּא דְאָמַר. תַּרְתֵּי תְּלַת שׁוּרִין. בְּרַם הָכָא הֵ״י שֶׁבּוֹ הָיָה נָקוּד. רִבִּי עֶזְרָא בָּעֵי קוֹמֵי רִבִּי מָנָא. הָכָא לָמָּה הוּא פָסוּל. אֲנִי אוֹמֵר. אַחֵר הָיָה שָׁם וְהָיָה שְׁמוֹ כִשְׁמוֹ. הַגַּע עַצְמָךְ שֶׁבָּדְקוּ אוֹתוֹ מָקוֹם וְלֹא מָצְאוּ שָׁם אַחֵר שֶׁשְּׁמוֹ כִשְׁמוֹ. אֶלָּא מִשּׁוּם חוֹמֶר הוּא בָּעֲרָיוֹת. וְהָא תַנִּינָן. הָלְכוּ וְלֹא מָצְאוּ שָׁם אָדָם וְהִשִּׁיאוּ אֶת אִשְׁתּוֹ. הָלְכוּ וְלֹא הִכִּירוּהוּ וְהִשִּׁיאוּ אֶת אִשְׁתּוֹ. אָמַר לֵיהּ רִבִּי מָנַא. כֵּן אָמַר רִבִּי שַׁמַּי רִבִּי אָחָא בְשֵׁם רִבִּי בּוּן בַּר חִיָיה. הָאִישׁ הַזֶּה שְׁנֵי גִיטִּין הָיוּ בְיָדוֹ. אֶחָד כָּשֵׁר וְאֶחָד פָּסוּל. אִיבֵּד אֶת הַכָּשֵׁר וְהִשְׁלִיךְ אֶת הַפָּסוּל. בְשָׁעָה שֶׁמָּצָא אֲנִי אוֹמֵר הַפָּסוּל מָצָא.

MISHNAH: One testifies by the light of a candle or by the light of the moon and one permits to remarry on the basis of a disembodied voice. It happened that one stood on a hilltop and called out that the man X from place Y died. They went and found nobody but let his wife remarry. It also happened at Ṣalmon that somebody said, I am X, son of Y; a snake bit me and I am dying. They went there, did not recognize him, and let his wife remarry. HALAKHAH: “One testifies by the light of a candle.” 6:6. Rebbi Ḥanina said, Rebbi Jonathan taught me, only if they saw a man’s shadow. Rebbi Aḥa in the name of Rebbi Ḥanina: There 6:6 . , we have stated: “If somebody had been thrown into a cistern and said, anybody who hears my voice should write a bill of divorce to my wife, they should write and deliver,” and Rebbi Jonathan said, only if the saw a man’s shadow. Rebbi Aḥa bar Ḥanina, in the name of Rebbi Ḥanina: That means, in the fields, but in town even without a man’s shadow. But did we not state: “If somebody had been thrown into a cistern and said, anybody who hears my voice should write a bill of divorce to my wife, they should write and deliver,” and Rebbi Jonathan said, only if they saw a man’s shadow? Rebbi Abun said, damaging spirits 66a , they can take on human shapes and even have a shadow. But since that shadow is the work of the spirit and not of physics, they have no half shadows (meaning that the shadows of spirits follow the rules of geometric, not of wave, optics.) are as frequent in cisterns as they are frequent on the fields. 7:16 . The Mishnah states that there are two kinds of missionaries for idolatry, the seducer ( Deut . 13:7–12 ) and the expeller ( Deut . 13:13–19 ). The seducer is the one who tries to bring individuals to idolatry whereas the expeller adresses himself to the public. They go under different rules and one cannot try a seducer as an expeller and vice-versa. The first part of the paragraph has no relevance for the topics of this Halakhah, only the second part does. The expression תמן תנינן introduces a Mishnah. Here, it introduces a paraphrase of the Mishnah. There, we have stated: “The seducer is a common person, the seduced is a common person.” Therefore, not a Sage? (Since he is seduced, he is not a Sage.). Since he seduces, he is not a Sage. Since he is seduced, he is not a Sage. What does one do to be sly about him? One hides two witnesses, people. , in an inner room and puts him into the outer room, lights a candle near him so they can see him and hear his voice. That is what they did to Ben Satra: Ben Sôtĕdā, in the Babli, Sanhedrin 67a , and Tosephta Sanhedrin 10:11 : Ben Sātĕdā, explained there as “son of the adultress” (known as Miriam the women’s hairdresser). in Lod, where they hid two Sages, brought him to court, and stoned him. And here, you say so? It is different because he said, “I am”. Here also, “I am”? That he should not flee, go away, and continue to seduce others with him. 3:3 (fol. 44d). There, we have stated: “If somebody was bringing a bill of divorce and lost it, if he found it again immediately, it is valid; otherwise it is invalid.” What is immediately? Rebbi Joḥanan said,: R. Joḥanan said, as long as nobody passed by. R. Jacob bar Idi, R. Simeon bar Abba in the name of R. Joshua ben Levi: as long as three people did not pass by. In the Babli, Giṭṭin 27b/28a , the first opinion is quoted in the names of the Tanna R. Simeon ben Eleazar and the Amora R. Abba bar bar Ḥana. The most lenient opinion in the Babli allows for a caravan to come there and encamp. as long as less than three people passed by. If a Gentile passed by, what is the rule? Let us hear from the following: Abba bar bar Ḥana was bringing a bill of divorce when he lost it. A Saracen found it. The case came before the rabbis and they declared [the bill] valid. That means, if a Gentile passed by, it is valid. May we say that he had an identifying mark on [the bill]? But was it not stated that there are no identifying marks on bills of divorce? That means, two or three lines. But here it had a heh which was pointed. Rebbi Ezra asked before Rebbi Mana, why should it be invalid in that case? I would say, it was another bill executed for a person with the same name. 24:1 ) the switch invalidates both bills. . Think of it, if they investigated and did not find there another person with the same name! It must be that one is very strict in matters of possible incest. But did we not state: “They went and found nobody but let his wife remarry; they went there, did not recognize him, and let his wife remarry?” Rebbi Mana said to him: So says Rebbi Shammai, Rebbi Aḥa in the name of Rebbi Abun bar Ḥiyya: This man, the Mishnah in Giṭṭin is explained away by being reduced to a very special case unlikely to be realized. had two bills of divorce in his hand, one valid and one invalid. He lost the valid one after he had thrown away the invalid one. When he found it, I am saying that he found the invalid one.

אָמַר רִבִּי עֲקִיבָה כְּשֶׁיָרַדְתִּי לִנְהַרְדֵּעָא לְעִיבּוּר הַשָּׁנָה מְצָאַנִי נְחֶמְיָה אִישׁ בָּדָלָא אָמַר לִי שָׁמַעְתִי שֶׁאֵין מַשִּׂיאִין הָאִשָּׁה בְּאֶרֶץ יִשְׂרָאֵל עַל פִּי עֵד אֶחָד אֶלָּא יְהוּדָה בֶּן בָּבָא נוּמֵיתִי לוֹ וְכֵן הַדְּבָרִים אָמַר לִי אֱמוֹר לָהֶם מִשְּׁמִי אַתֶּם יוֹדְעִים שֶׁהַמְּדִינָה הַזֹּאת מְשׁוּבֶּשֶׁת בִּגְיָיסוֹת מְקוּבָּל אֲנִי מֵרַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי הַדְּבָרִים לִפְנֵי רַבָּן גַּמְלִיאֵל שָׂמַח לִדְבָרַי וְאָמַר מָצָאנוּ חָבֵר לִיהוּדָה בֶּן בָּבָא. מִתּוֹךְ דְּבָרִים נִזְכַּר רַבָּן גַּמְלִיאֵל שֶׁנֶהֶרְגּוּ הֲרוּגִים בְּתֶל אַרְזָה וְהִשִּׂיא רַבָּן גַּמְלִיאֵל אֶת נְשׁוֹתֵיהֶן עַל פִּי עֵד אֶחָד. וְהוּחְזְקוּ לִהְיוֹת מַשִּׂיאִין עֵד מִפִּי עֵד וּמִפִּי אִשָּׁה וּמִפִּי שִׁפְחָה. אָמַר רִבִּי עֲקִיבָה כְּשֶׁיָרַדְתִּי לִנְהַרְדֵּעָא לְעַבֵּר אֶת הַשָּׁנָה מְצָאַנִי נְחֶמְיָה אִישׁ בָּדָלָא כול׳. מָצְאוּ כָתוּב בִּשְׁטָר. מֵת פְּלוֹנִי נֶהֱרַג פְּלוֹנִי. רִבִּי יִרְמְיָה אָמַר. מַשִּׂיאִין אֶת אִשְׁתּוֹ. רִבִּי בּוּן בַּר כַּהֲנָא אָמַר. אֵין מַשִּׂיאִין אֶת אִשְׁתּוֹ. מַתְנִיתָא מְסַיְיעָא לְדֵין וּמַתְנִיתָא מְסַיְיעָא לְדֵין. מַתְנִיתָא מְסַיְיעָא לְרִבִּי יִרְמְיָה. עַל פִּי עֵדִים. לֹא עַל פִּי כְתָבָן וְלֹא עַל פִּי מְתוּרְגְּמָן וְלֹא עֵד מִפִּי עֵד. וְעַכְשָׁיו אֵין מַשִּׂיאִין עֵד מִפִּי עֵד. וְדִכְוָותָהּ עַל פִּי כְתָבָן וְעַל פִּי מְתוּרְגְּמָן מַסִּיאִין. וּמַתְנִיתָא מְסַיְיעָא לְרִבִּי בּוּן בַּר כַּהֲנָא. יָפֶה כֹחַ הָעֵדִים מִכֹּחַ הַשְּׁטָר וכֹחַ הַשְּׁטָר מִכֹּחַ הָעֵדִים. שֶׁהָעֵדִים שֶׁאָמְרוּ. מֵת פְּלוֹנִי נֶהֱרַג פְּלוֹנִי. מַשִּׂיאִין אֶת אִשְׁתּוֹ. מָצְאוּ כָתוּב בִּשְׁטָר. מֵת פְּלוֹנִי נֶהֱרַג פְּלוֹנִי. אֵין מַשִּׂיאִין אֶת אִשְׁתּוֹ. יָפֶה כֹחַ הַשְּׁטָר מִכֹּחַ הָעֵדִים. שֶׁהַמַּלוֶה אֶת חֲבֵירוֹ בְעֵדִים גּוֹבֶה מִנְּכָסִין בְּנֵי חוֹרִין. בִּשְׁטָר גּוֹבֶה מִנְּכָסִין מְשׁוּעֲבָדִין.

MISHNAH: Rebbi Aqiba said, when I left the country for Nahardea for the intercalation of the year, Nehemiah from Badala found me and said to me, I heard that in the Land of Israel one does not let a woman remarry on the testimony of one witness, except Jehudah ben Baba. I told him, that is so. He said to me: Tell them in my name, you know that this country is in bad shape because of armed bands; I learned from Rabban Gamliel the Elder that one lets a woman remarry on the testimony of one witness. When I came and lectured about this before Rabban Gamliel, he was happy about my words and said, we found a colleague for Jehudah ben Baba. During the discussion, Rabban Gamliel remembered that people had been killed at Tel Arza and Rabban Gamliel let their widows remarry on the testimony of a single witness. It was firmly established that one permits to remarry on the words of a witness reporting from another witness, and on the words of a woman or a slave girl. HALAKHAH: “Rebbi Aqiba said, when I left the country for Nahardea for the intercalation of the year, Nehemiah from Badala found me,” etc. If it was found in a document: “X died, X was killed”; Rebbi Jeremiah said, one lets his wife remarry; Rebbi Abun bar Cahana said, one does not let his wife remarry. A baraita supports the one, a baraita supports the other. A baraita supports Rebbi Jeremiah: “By the mouth of witnesses,” not on basis of their writings, not on the word of a translator, not on the testimony of a single witness is found only here. In Sifry Deut. 188, on Deut. 19:15 , “by the mouth of two witnesses or three witnesses the matter shall be determined”, written testimony and translated testimony are excluded (the court which hears a criminal matter must be composed of judges able to hear the witnesses in their own languages). In that context, the lone witness does not have to be mentioned since he is excluded by the verse itself. In the Babli, Yebamot 31b , Giṭṭin 71a , only written testimony is excluded. .” Today, does one not let remarry on the testimony of a single witness? Therefore also one lets remarry on basis of their writings and on the word of a translator. A baraita supports Rebbi Abun bar Cahana: The power of witnesses is greater than the power of a document and the power of a document is greater than the power of witnesses. Since if witnesses say, “X died, X was killed”, one lets his wife remarry but if it was found in a document: “X died, X was killed”, one does not let his wife remarry follows or precedes the reform of Rabban Gamliel. . The power of a document is greater than the power of witnesses, since if somebody gives a loan before witnesses, he can foreclose only from unincumbered property; by a document, he can foreclose from mortgaged property 10:16 . .

רִבִּי לִעֶזֶר וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר אֵין מַשִּׂיאִין אֵֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. רִבִּי עֲקִיבָה אוֹמֵר לֹא עַל פִּי אִשָּׁה וְלֹא עַל פִּי קְרוֹבִים. רִבִּי אֱלִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ אוֹמְרִים. אֵין מַשִּׂיאִין אֶת הָאִשָּׁה כול׳. תַּנִינָן הוּחְזְקוּ לִהְיוֹת מַשִּׂיאִין עֵד מִפִּי עֵד מִפִּי אִשָּׁה וְאִשָּׁה מִפִּי אִשָּׁה וּמִפִּי עֶבֶד וּמִפִּי שִׁפְחָה וּמִפִּי קְרוֹבִים. וְאַתְּ אֲמַר הָכֵין. מִתְנִיתִין בַּמִּשְׁנָה הָרִאשׁוֹנָה.

MISHNAH: Rebbi Eliezer and Rebbi Joshua say, one does not let a woman remarry on the testimony of a single witness. Rebbi Aqiba says, not on the testimony of a woman nor on that of relatives. HALAKHAH: “Rebbi Eliezer and Rebbi Joshua say, one does not let a woman remarry,” etc. We have stated: “It was firmly established that one permits to remarry on the words of a witness reporting from another witness, and on the words of a woman, and a woman on the words of another woman, and from a slave or a slave girl.” And you say so? Our Mishnah is of the prior Mishnah.

אָמְרוּ לוֹ מַעֲשֶׂה בִּבְנֵי לֵוִי שֶׁהָלְכוּ לְצוֹעַר עִיר הַתְּמָרִים וְחָלָה אֶחָד מֵהֶם בַּדֶּרֶךְ וְהִנִּיחוּהוּ בַפּוּנְדָּק וּבַחֲזָרָתָם אָמְרוּ לַפּוּנדָקִית אַיּוֹ חֲבֵירֵינוּ נוֹמַת לָהֶם מֵת וּקְבַרְתִּיו וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ. אָמְרוּ לוֹ וְלֹא תְהֵא כֹהֶנֶת כַּפּוּנְדָקִית. אָמַר לָהֶן לִכְשֶׁתְּהֵא הַפּוּנדָקִית נֶאֱמֶנֶת. וְהַפּוּנדָקִית הוֹצִיאָה לָהֶן מַקְלֹו וְתַרְמִילוֹ וְסֵפֶר תּוֹרָה שֶׁהָיָה בְיָדוֹ. הַפּוּנדָקִית הוֹצִיאָה לָהֶן מַקְלוֹ וּמַנְעָלָיו וַאֲפוּנדָתוֹ וְסֵפֶר תּוֹרָה שֶׁהָיָה בְיָדוֹ. רִבִּי אָחָא בְשֵׁם רִבִּי חיננא. עָשׂוּ אוֹתָהּ כִּי חַיָּה שֶׁהִיא נֶאֱמֶנֶת עַל אָתָר. אָמַר רִבִּי שְׁמוּאֵל בַּר סוֹסַרְטָא. עָשׂוּ אוֹתָהּ כְגוֹי מְסִיחַ לְתוּמּוֹ. חַד אֲרִיסְטוֹן בָּעֵי קוֹמֵי רִבִּי מָנָא. לֵית הָדָא פְלִיג עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כָּל שֶׁשּׁוֹאֲלִין אוֹתוֹ וְהוּא מֵשִִׁיב. לֵית כָּן כְּהַהִיא דְאָמַר רִבִּי שְׁמוּאֵל בַּר סוֹסַרְטָא. אִית כָּן כְּהַהִיא דָמַר רִבִּי חֲנִינָה. עָשׂוּ אוֹתָהּ כְּחַיָּה שֶׁהִיא נֶאֱמֶנֶת עַל אָתָר.

MISHNAH: They said to him, it happened that Levites went to Zoar the town of date palms when one one them fell ill and they left him at an inn On their return they asked the women innkeeper,where is our colleague? She told them, he died and I buried him; and they let his widow remarry. They said to him, should not the wife of a Cohen be like a women innkeeper? He retorted, if she is in the position of the women innkeeper. For the women innkeeper delivered to them his stick, his back pack and the Torah scroll that had been in his hand. HALAKHAH: “For the woman innkeeper delivered to them his stick, his shoes, his money belt, and the Torah scroll that had been in his hand.”. Rebbi Aḥa in the name of Rebbi Ḥanina: They treated her like a midwife who is trusted on the spot Yerushalmi 4:2 fol. 65d; Babli 73b ). . Rebbi Samuel bar Sosarta said, they treated her like a Gentile speaking simplemindedly. A gentleman asked before Rebbi Mana, does that not contradict Rebbi Simeon ben Laqish, for Rebbi Simeon ben Laqish said, anybody one asks and he responds! The statement of Rebbi Samuel bar Sosarta is impossible; one has the statement of Rebbi Ḥanina: They treated her like a midwife who is trusted on the spot.