Mishnayos Gittin Perek 5 Mishnah 5
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גיטין פרק ה׳ משנה ה׳
Rabbi Yoḥanan ben Gudgeda testified before the Sages about the case of a deaf-mute woman who was married off by her father when she was a minor, so that her marriage took effect by Torah law. He said that she can be released from her marriage through a bill of divorce, whether as a minor or after she reaches adulthood. Although as a deaf-mute woman she is not legally competent to give her consent, the divorce is effective because divorce does not require the woman’s consent. And similarly, he testified about the case of the minor daughter of a non-priest who was orphaned from her father and then married off to a priest by her mother or brother, so that her marriage took effect by rabbinic law. He said that nevertheless she may partake of teruma, although by Torah law it is prohibited for one who is not in a priestly household to partake of teruma. And furthermore if this girl dies, then her husband inherits her estate. It is not said that because the validity of the marriage is by rabbinic law and not Torah law he is not entitled to inherit from her. And Rabbi Yoḥanan ben Gudgeda further testified about a stolen beam that was already built into a large building [bira], that the victim of the robbery receives only the value of the beam but not the beam itself, due to an ordinance instituted for the penitent. By Torah law, a robber is obligated to return any stolen item in his possession, provided that its form has not been altered. If one stole a beam and incorporated it into a building, then by Torah law he would have to destroy the building and return the beam. In order to encourage repentance, the Sages were lenient and allowed a robber to return the value of the beam. And lastly, Rabbi Yoḥanan ben Gudgeda testified about a sin-offering that was obtained through robbery but that was not publicly known to have been obtained in that manner. He said that it effects atonement for the robber who sacrifices it, for the benefit of the altar, as will be explained in the Gemara.
הֵעִיד רַבִּי יוֹחָנָן בֶּן גֻּדְגְּדָה עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, שֶׁהִיא יוֹצְאָה בְגֵט. וְעַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, שֶׁאוֹכֶלֶת בַּתְּרוּמָה, וְאִם מֵתָה, בַּעְלָהּ יוֹרְשָׁהּ. וְעַל הַמָּרִישׁ הַגָּזוּל שֶׁבְּנָאוֹ בַבִּירָה, שֶׁיִּטֹּל אֶת דָּמָיו, מִפְּנֵי תַקָּנַת הַשָּׁבִים. וְעַל חַטָּאת הַגְּזוּלָה שֶׁלֹּא נוֹדְעָה לָרַבִּים, שֶׁהִיא מְכַפֶּרֶת, מִפְּנֵי תִקּוּן הַמִּזְבֵּחַ:
Bartenura
על החרשת שהשיאה אביה. ואע״ג דהויא אשת איש גמורה שהרי קבל אביה קדושיה כשהיא קטנה, אפ״ה יוצאה בגט, ומקבלת את גטה כשהיא חרשת, ואע״ג דלית בה דעתא, דאשה מתגרשת בעל כרחה, הלכך לא בעינן דעתה:
ועל קטנה בת ישראל. שנשאת לכהן. והיא יתומה, דלא הוי נשואים אלא מדרבנן:
שאוכלת בתרומה. דרבנן. ולא גזרינן תרומה דרבנן אטו תרומה דאורייתא:
מריש. קורה:
בירה. בית גדול:
מפני תקנת השבים. שאם אתה מצריכו לקעקע בירתו ולהחזיר המריש עצמו, ימנע מלעשות תשובה:
שלא נודעה לרבים. שהיא גזולה:
שהיא מכפרת. ואין צריך להביא אחרת:
מפני תקון מזבח. שלא יהיו כהנים עצבים שאכלו חולין שנשחטו בעזרה, ונמצא מזבח בטל, שנמנעים מלעבוד עבודה:
על החרשת שהשיאה אביה – and even though she is a completely married woman, for her father had received her betrothal when she was a child/minor, even so she goes free with a Jewish bill of divorce and receives her Jewish bill of divorce while she is deaf-mute; and even though she lacks “knowledge,” since a woman is divorced against her will, therefore, we don’t require “knowledge.”
וכל קטנה בת ישראל שנשאת לכהן – and she is an orphan, and her marriage is not valid other than according to the Rabbis.
שאוכלת בתרומה – according to the Rabbis, for we do not make the decree that [eating] Terumah/heave-offering according to the Rabbis is like [eating] Terumah of the Torah-law.
מריש – beam
בירה – a large house
מפני תקנת השבים – for it you require him [i.e., the thief] to take down (literally, “exterminate”) his home (or an entire group of buildings) and return the [stolen] beam itself (see Talmud Gittin 47a), he would be prevented from repenting.
שלא נודעה לרבים – that t was stolen
שהיא מכפרת – and there is no need to bring another.
מפני תקון מזבח – so that the Kohanim will not be sad that they unconsecrated meat that was slaughtered in the Temple courtyard, and it would lead to the altar being void, that they were prevented from performing the Temple ritual.