Mishnayos Gittin Perek 9 Mishnah 1
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גיטין פרק ט׳ משנה א׳
With regard to one who divorces his wife and said to her while handing her the bill of divorce: You are hereby permitted to marry any man except [ella] for so-and-so, Rabbi Eliezer permits her to remarry based on this divorce. And the Rabbis prohibit her from remarrying, as their bond is not entirely severed by this divorce, and she is therefore still considered his wife. What should he do so the divorce may take effect? He should take it from her and hand it to her again, and he should say to her: You are hereby permitted to marry any man. If he wrote his qualification inside the bill of divorce, even if he then erased it, the bill is invalid since it was not written in a valid manner.
הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְאָמַר לָהּ, הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם אֶלָּא לִפְלוֹנִי, רַבִּי אֱלִיעֶזֶר מַתִּיר, וַחֲכָמִים אוֹסְרִין. כֵּיצַד יַעֲשֶׂה. יִטְּלֶנּוּ הֵימֶנָּה וְיַחֲזֹר וְיִתְּנֶנּוּ לָהּ וְיֹאמַר לָהּ הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם. וְאִם כְּתָבוֹ בְתוֹכוֹ, אַף עַל פִּי שֶׁחָזַר וּמְחָקוֹ, פָּסוּל:
Bartenura
המגרש. רבי אליעזר מתיר. טעמא דר״א, דכתיב (ויקרא כ״א:ז׳). ואשה גרושה מאישה לא יקחו, אפילו לא נתגרשה אלא מאישה, דאמר לה הרי את מגורשת ממני ואי את מותרת לכל אדם, פסולה לכהונה. אלמא גט הוא והכא דשרייה לכל אדם חוץ מזה, מותרת לאחרים:
וחכמים אוסרים. דאמרי איסור כהונה שאני, שריבה בהם הכתוב מצות יתירות, ואע״ג דהוה גט לפסלה לכהונה, לא הוי גט להתירה לאחרים. והלכה כחכמים. ולא אסרי רבנן אלא כשאמר הרי את מותרת לכל אדם אלא לפלוני, או חוץ מפלוני. אבל אי אמר לה הרי זה גטך על מנת שלא תנשאי לפלוני, מודו רבנן דהוי גט, שהרי התירה לכל אדם במסירת הגט אלא שהתנה עמה שלא תנשא לאותו פלוני, והוה כשאר תנאי בעלמא. ואסרי רבנן למגרש לומר הרי זה גטך על מנת שתנשאי לפלוני, שלא יאמרו נשותיהן נותנים זה לזה במתנה. וכל תנאי שמתנה אדם בגט קודם כתיבת הגט, אע״פ שלא נכתב התנאי בתוכו, הגט פסול. אלא אחר שנתנו לידה מתנה מה שהוא רוצה להתנות:
המגרש...רבי אליעזר מתיר – The reason of Rabbi Eliezer, as is written (concerning the laws of the Kohanim) (Leviticus 21:7): “nor shall they marry one divorced from her husband. [For they are holy to their God].” Even if they were not divorced from other than their husband, since he said to her: You are divorced from me, but you are not permitted to all [other] men, is for she is forbidden to the priesthood. So we see that it is a Jewish bill of divorce, and here she is permitted to any men except from this, she is permitted to others.
וחכמים אוסרים – since they say that the prohibition of the priesthood is different. For the Biblical verse has increased for them (i.e., the priesthood) additional commandments, and even though that the Jewish bill of divorce would make her ineligible to the priesthood, it would not be a Jewish bill of divorce that would permit her to others. And the Halakah is according to the Sages. But the Rabbis did not forbid other than when he said: “You are permitted to all other men other than so-and-so.” The Rabbis admit that it is a Jewish bill of divorce in that it permitted her to all men through the delivery of the Jewish bill of divorce, but that he made a condition with her that she would not marry that particular individual, for it would be like other kinds of conditions in general. But the Rabbis forbade the one who divorces to say: “Behold, this is your Jewish bill of divorce on the condition that you should marry so-and-so,” so that they would not say that they give their wives to one another as gifts. And every condition that a person makes with regard to a Jewish bill of divorce prior to the writing of the Jewish bill of divorce, even though the condition is not written within it, the Jewish bill of divorce is invalid, but after it was given to her in her hand, he can make whatever condition he wishes to make.