divorce

And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.

If she go not as thou wouldest have her, cut her off from thy flesh, and give her a bill of divorce, and let her go.

If a fornicatress, or brothel keeper, or a drunkard, or a maker of idols, or a painter, or one engaged in shows, or a charioteer, or a wrestler, or one who goeth to the contest, or a combatant [in the games], or one who teacheth wrestling, or a public huntsman, or a priest of idols, or a keeper of them, be [among those that come], let him not be received. If any such desire to become faithful, let him cease from these [things]; and being in deed faithful, and being baptized, let him be received and let him partake. And if he do not cease, let him be rejected. If any one be a teacher of boys in worldly wisdom, it is well if he cease. But if he have no other craft by which to live, let him be excused. If any one be a soldier or in authority, let him be taught not to oppress or to kill or to rob, or to be angry or to rage and afflict any one. But let those rations suffice him which are given to him. But if they wish to be baptized in the Lord, let them cease from military service or from the [post of] authority, and if not let them not be received. Let a catechumen or a believer of the people, if he desire to be a soldier, either cease from his intention, or if not let him be rejected. For he hath despised God by his thought, and leaving the things of the Spirit, he hath perfected himself in the flesh, and hath treated the faith with contempt. If a fornicatress or a dissolute man or a drunkard do not [these things], and desire, believing, to become catechumens, they may [be admitted]. And if they make progress, let them be baptized; but if not let them be rejected. If a concubine of a man be a servant, and desire to be faithful, if she educate those who are born [of her] and she separate from her master, or be joined to him alone in marriage, let her hear; and being baptized let her partake in the Offering, but if not let her be rejected. He who doeth things which may not be spoken of, or a diviner or a magician or a necromancer, these are defiled and do not come to judgment. Let a charmer, or an astrologer, or an interpreter of dreams, or a sorcerer, or one who gathereth together the people, or a star-gazer, or a diviner by idols, either cease, and when he ceaseth let him be exorcised and baptized; or if not let him be rejected. If a man have a concubine, let him divorce her and marry in the law and hear the word of instruction.

Let the Hebrews marry, at the age fit for it, virgins that are free, and born of good parents. And he that does not marry a virgin, let him not corrupt another man's wife, and marry her, nor grieve her former husband. Nor let free men marry slaves, although their affections should strongly bias any of them so to do; for it is decent, and for the dignity of the persons themselves, to govern those their affections. And further, no one ought to marry a harlot, whose matrimonial oblations, arising from the prostitution of her body, God will not receive; for by these means the dispositions of the children will be liberal and virtuous; I mean, when they are not born of base parents, and of the lustful conjunction of such as marry women that are not free. If any one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his action, and accuse her, and let him make use of such indications to prove his accusation as he is furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin to her, defend her If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with her husband that accused her; and let him not have any further power at all to put her away, unless she give him very great occasions of suspicion, and such as can be no way contradicted. But for him that brings an accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive. If any one has two wives, and if he greatly respect and be kind to one of them, either out of his affection to her, or for her beauty, or for some other reason, while the other is of less esteem with him; and if the son of her that is beloved be the younger by birth than another born of the other wife, but endeavors to obtain the right of primogeniture from his father's kindness to his mother, and would thereby obtain a double portion of his father's substance, for that double portion is what I have allotted him in the laws,—let not this be permitted; for it is unjust that he who is the elder by birth should be deprived of what is due to him, on the father's disposition of his estate, because his mother was not equally regarded by him. He that hath corrupted a damsel espoused to another man, in case he had her consent, let both him and her be put to death, for they are both equally guilty; the man, because he persuaded the woman willingly to submit to a most impure action, and to prefer it to lawful wedlock; the woman, because she was persuaded to yield herself to be corrupted, either for pleasure or for gain. However, if a man light on a woman when she is alone, and forces her, where nobody was present to come to her assistance, let him only be put to death. Let him that hath corrupted a virgin not yet espoused marry her; but if the father of the damsel be not willing that she should be his wife, let him pay fifty shekels as the price of her prostitution. He that desires to be divorced from his wife for any cause whatsoever, [and many such causes happen among men,] let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. If a woman's husband die, and leave her without children, let his brother marry her, and let him call the son that is born to him by his brother's name, and educate him as the heir of his inheritance, for this procedure will be for the benefit of the public, because thereby families will not fail, and the estate will continue among the kindred; and this will be for the solace of wives under their affliction, that they are to be married to the next relation of their former husbands. But if the brother will not marry her, let the woman come before the senate, and protest openly that this brother will not admit her for his wife, but will injure the memory of his deceased brother, while she is willing to continue in the family, and to bear him children. And when the senate have inquired of him for what reason it is that he is averse to this marriage, whether he gives a bad or a good reason, the matter must come to this issue, That the woman shall loose the sandals of the brother, and shall spit in his face, and say, He deserves this reproachful treatment from her, as having injured the memory of the deceased. And then let him go away out of the senate, and bear this reproach upon him all his life long; and let her marry to whom she pleases, of such as seek her in marriage. But now, if any man take captive, either a virgin, or one that hath been married, and has a mind to marry her, let him not be allowed to bring her to bed to him, or to live with her as his wife, before she hath her head shaven, and hath put on her mourning habit, and lamented her relations and friends that were slain in the battle, that by this means she may give vent to her sorrow for them, and after that may betake herself to feasting and matrimony; for it is good for him that takes a woman, in order to have children by her, to be complaisant to her inclinations, and not merely to pursue his own pleasure, while he hath no regard to what is agreeable to her. But when thirty days are past, as the time of mourning, for so many are sufficient to prudent persons for lamenting the dearest friends, then let them proceed to the marriage; but in case when he hath satisfied his lust, he be too proud to retain her for his wife, let him not have it in his power to make her a slave, but let her go away whither she pleases, and have that privilege of a free woman.

But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; for they esteemed this man's marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners, although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar, the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. And then Sanballat promised him not only to preserve to him the honor of his priesthood, but to procure for him the power and dignity of a high priest, and would make him governor of all the places he himself now ruled, if he would keep his daughter for his wife. He also told him further, that he would build him a temple like that at Jerusalem, upon Mount Gerizzini, which is the highest of all the mountains that are in Samaria; and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law.

But some time afterward, when Salome happened to quarrel with Costobarus, she sent him a bill of divorce and dissolved her marriage with him, though this was not according to the Jewish laws; for with us it is lawful for a husband to do so; but a wife; if she departs from her husband, cannot of herself be married to another, unless her former husband put her away. However, Salome chose to follow not the law of her country, but the law of her authority, and so renounced her wedlock; and told her brother Herod, that she left her husband out of her good-will to him, because she perceived that he, with Antipater, and Lysimachus, and Dositheus, were raising a sedition against him; as an evidence whereof, she alleged the case of the sons of Babas, that they had been by him preserved alive already for the interval of twelve years; which proved to be true. But when Herod thus unexpectedly heard of it, he was greatly surprised at it, and was the more surprised, because the relation appeared incredible to him. As for the fact relating to these sons of Babas, Herod had formerly taken great pains to bring them to punishment, as being enemies to his government; but they were now forgotten by him, on account of the length of time [since he had ordered them to be slain]. Now the cause of his ill-will and hatred to them arose hence, that while Antigonus was king, Herod, with his army, besieged the city of Jerusalem, where the distress and miseries which the besieged endured were so pressing, that the greater number of them invited Herod into the city, and already placed their hopes on him. Now the sons of Babas were of great dignity, and had power among the multitude, and were faithful to Antigonus, and were always raising calumnies against Herod, and encouraged the people to preserve the government to that royal family which held it by inheritance. So these men acted thus politically, and, as they thought, for their own advantage; but when the city was taken, and Herod had gotten the government into his hands, and Costobarus was appointed to hinder men from passing out at the gates, and to guard the city, that those citizens that were guilty, and of the party opposite to the king, might not get out of it, Costobarus, being sensible that the sons of Babas were had in respect and honor by the whole multitude, and supposing that their preservation might be of great advantage to him in the changes of government afterward, he set them by themselves, and concealed them in his own farms; and when the thing was suspected, he assured Herod upon oath that he really knew nothing of that matter, and so overcame the suspicions that lay upon him; nay, after that, when the king had publicly proposed a reward for the discovery, and had put in practice all sorts of methods for searching out this matter, he would not confess it; but being persuaded that when he had at first denied it, if the men were found, he should not escape unpunished, he was forced to keep them secret, not only out of his good-will to them, but out of a necessary regard to his own preservation also. But when the king knew the thing, by his sister's information, he sent men to the places where he had the intimation they were concealed, and ordered both them, and those that were accused as guilty with them, to be slain, insomuch that there were now none at all left of the kindred of Hyrcanus, and the kingdom was entirely in Herod's own power, and there was nobody remaining of such dignity as could put a stop to what he did against the Jewish laws.

About this time Aretas [the king of Arabia Petres] and Herod had a quarrel on the account following: Herod the tetrarch had, married the daughter of Aretas, and had lived with her a great while; but when he was once at Rome, he lodged with Herod, who was his brother indeed, but not by the same mother; for this Herod was the son of the high priest Sireoh's daughter. However, he fell in love with Herodias, this last Herod's wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas's daughter. So Antipas, when he had made this agreement, sailed to Rome; but when he had done there the business he went about, and was returned again, his wife having discovered the agreement he had made with Herodias, and having learned it before he had notice of her knowledge of the whole design, she desired him to send her to Macherus, which is a place in the borders of the dominions of Aretas and Herod, without informing him of any of her intentions. Accordingly Herod sent her thither, as thinking his wife had not perceived any thing; now she had sent a good while before to Macherus, which was subject to her father and so all things necessary for her journey were made ready for her by the general of Aretas's army; and by that means she soon came into Arabia, under the conduct of the several generals, who carried her from one to another successively; and she soon came to her father, and told him of Herod's intentions. So Aretas made this the first occasion of his enmity between him and Herod, who had also some quarrel with him about their limits at the country of Gamalitis. So they raised armies on both sides, and prepared for war, and sent their generals to fight instead of themselves; and when they had joined battle, all Herod's army was destroyed by the treachery of some fugitives, who, though they were of the tetrarchy of Philip, joined with Aretas's army.. So Herod wrote about these affairs to Tiberius, who being very angry at the attempt made by Aretas, wrote to Vitellius to make war upon him, and either to take him alive, and bring him to him in bonds, or to kill him, and send him his head. This was the charge that Tiberius gave to the president of Syria.

If one redeemed maaser sheni but did not call it by its name: Rabbi Yose says: it is sufficient. But Rabbi Judah says: he must name it explicitly. If a man was speaking to a woman concerning her divorce or her betrothal, and gave her a get or betrothal money but did not state explicitly [what he was doing]: Rabbi Yose says: it is sufficient. But Rabbi Judah says: he must say it explicitly.

They may write the following documents during the festival: Betrothal of women [documents], divorce documents and receipts, wills of a dying person, bequests and prosbols; evaluation certificates and orders for support, documents of halitzah and of repudiation [of marriage] and arbitration records; decrees of the court and correspondence.

If a man betrothed one of two sisters and does not know which of them he has betrothed, he must give a get (a bill of divorce) to this one and a get to this one. If he died, and he had a brother, the brother must perform halitzah for both of them. If he had two brothers, one is to perform halitzah and the other may have yibbum. If they both preempted and married them they do not take [the women] away from them.

If two men betrothed two sisters and one does not know whom he betrothed and the other does not know whom he betrothed, this one gives two bills of divorce and the other gives two bills of divorce. If they died and this one has a brother and this one has a brother, this brother performs halitzah for both widows and this brother performs halitzah for both widows. If one has one brother and the other has two brothers, one brother performs halitzah for both widows and [as regards] the two, one performs halitzah and the other may perform yibbum. If they both preempted and married they do not take [the women] away from them. If this one had two brothers and the other had two brothers, one brother of one performs halitzah for one widow and one brother of the other performs halitzah with the other widow, [and then the other] brother of the first may have yibbum with the halutzah of the second and [the other] brother of the second may have yibbum with the halutzah of the first. If both preempted and performed halitzah, the [other] two must not perform yibbum, rather one must perform halitzah and the other may then have yibbum. If they both preempted and married they do not take [the women] away from them.

If two men betrothed two sisters and one does not know whom he betrothed and the other does not know whom he betrothed, this one gives two bills of divorce and the other gives two bills of divorce. If they died and this one has a brother and this one has a brother, this brother performs halitzah for both widows and this brother performs halitzah for both widows. If one has one brother and the other has two brothers, one brother performs halitzah for both widows and [as regards] the two, one performs halitzah and the other may perform yibbum. If they both preempted and married they do not take [the women] away from them. If this one had two brothers and the other had two brothers, one brother of one performs halitzah for one widow and one brother of the other performs halitzah with the other widow, [and then the other] brother of the first may have yibbum with the halutzah of the second and [the other] brother of the second may have yibbum with the halutzah of the first. If both preempted and performed halitzah, the [other] two must not perform yibbum, rather one must perform halitzah and the other may then have yibbum. If they both preempted and married they do not take [the women] away from them.

The commandment to perform yibbum is upon the oldest brother. If a younger brother preempted him [by performing yibbum], he has acquired [a wife]. If a man is suspected of [having relations] with a slave and then she was freed, or with a non-Jewish woman who then converted, he must not marry her. If, however, he did marry her they do not take her away from him. If a man is suspected of [having relations] with a married woman, and then [in consequence] she was taken away from her husband, even though he married her, he must divorce her.

A man who brings a bill of divorce from a country beyond the sea and states, “it was written in my presence and it was signed in my presence”, must not marry the [divorcer’s] wife. [Similarly, if one states] “he died”, “I killed him”, or “We killed him”, he must not marry his wife. Rabbi Judah said: [If he says], “ I killed him”, the woman may not marry [any one]; [If, he states], “We killed him”, the woman may marry.

Four brothers: two of whom were married to two sisters, if those who were married to the sisters died, behold these must perform halitzah but may not have yibbum. If they preemptively married them, they must divorce them. Rabbi Eliezer said: Beth Shammai holds that they may retain them, and Beth Hillel holds that they must divorce them.

Four brothers: two of whom were married to two sisters, if those who were married to the sisters died, behold these must perform halitzah but may not have yibbum. If they preemptively married them, they must divorce them. Rabbi Eliezer said: Beth Shammai holds that they may retain them, and Beth Hillel holds that they must divorce them.

Three brothers, two of whom were married to two sisters and the third was unmarried: When one of the sisters’ husbands died, the unmarried brother performed for her ma’amar, and then his second brother died: Beth Shammai says: his wife [remains] with him while the other is exempt because she is his wife’s sister. Beth Hillel however says that he must divorce his wife with a get and by halitzah, and his brother’s wife by halitzah. This is the case in regard to which they said: “woe to him because of his wife, and woe to him because of his brother’s wife.”

[If in any of these cases] the betrothal or divorce was in doubt, behold, these rivals must perform halitzah but may not be taken in yibbum. What is a case of doubtful betrothal? If when he threw to her betrothal money it was uncertain whether it fell nearer to him or nearer to her – this is a case of doubtful betrothal. [What is a case of] doubtful divorce? If he wrote a get in his own handwriting and it bore no signatures of witnesses, or if it bore signatures of witnesses but was note dated, or if it was dated but had the signature of only one witness this is a case of doubtful divorce.

[If in any of these cases] the betrothal or divorce was in doubt, behold, these rivals must perform halitzah but may not be taken in yibbum. What is a case of doubtful betrothal? If when he threw to her betrothal money it was uncertain whether it fell nearer to him or nearer to her – this is a case of doubtful betrothal. [What is a case of] doubtful divorce? If he wrote a get in his own handwriting and it bore no signatures of witnesses, or if it bore signatures of witnesses but was note dated, or if it was dated but had the signature of only one witness this is a case of doubtful divorce.

[If in any of these cases] the betrothal or divorce was in doubt, behold, these rivals must perform halitzah but may not be taken in yibbum. What is a case of doubtful betrothal? If when he threw to her betrothal money it was uncertain whether it fell nearer to him or nearer to her – this is a case of doubtful betrothal. [What is a case of] doubtful divorce? If he wrote a get in his own handwriting and it bore no signatures of witnesses, or if it bore signatures of witnesses but was note dated, or if it was dated but had the signature of only one witness this is a case of doubtful divorce.

A yavam marries his yevamah and she is subsequently found to be pregnant, and she gives birth: If the child is viable, he must divorce her and both are obligated to bring a sacrifice; If the child is not viable, he may retain her [as a wife]. If it is doubtful whether it is a nine-months child of the first [husband] or a seven-months child of the second [husband] he must divorce her, and the child is legitimate, and they must bring an asham talui.

A yavam marries his yevamah and she is subsequently found to be pregnant, and she gives birth: If the child is viable, he must divorce her and both are obligated to bring a sacrifice; If the child is not viable, he may retain her [as a wife]. If it is doubtful whether it is a nine-months child of the first [husband] or a seven-months child of the second [husband] he must divorce her, and the child is legitimate, and they must bring an asham talui.

If the brother of the yavam had betrothed the sister of the shomeret yavam, in the name of Rabbi Judah ben Batera they said: they say to him “Wait until your older brother has done something”. If his brother performed halitzah for her or married her, he may marry his [betrothed] wife. If the yevamah died he may marry his [betrothed] wife. If the yavam died, he must divorce his wife with a get and [release] his brother’s wife by halitzah.

A man who remarried his divorced wife, or married his halutzah, or married the relative of his halutzah must divorce her, and the child is a mamzer; the words of Rabbi Akiva. But the Sages say: the child is not a mamzer. They agree that where a man married the relative of his divorcee the child is a mamzer.

How is this so? If the yavam did ma'amar with this one and ma'amar with the other one, they need two letters of divorce and [one of them must have] halizah. If he did ma'amar with one and gave a get to the other, the [first one] needs a get and [one of them must have] halitzah. If he did ma'amar with one and had intercourse with the other, they need two gets and [one of them must have] halitzah. If he had ma'amar with one and gave halitzah to the other, the first needs a get. If he gave a get to one and a get to the other, [one of them] requires halitzah. If he gave a get to one and had intercourse with the other, [the second one] requires a get and [one of them must have] halitzah. [If he gave] a get to one and had ma'amar with the other, [the second] requires a get and [one of them must have] halitzah. [If he gave] a get to one and halizah to the other, there is nothing after halitzah.

[Concerning] relatives of the second degree [of incest laws who are forbidden] by the words of the scribes: [A woman who is] a second degree of kinship to the husband but not a second degree of kinship to the yavam, is forbidden to the husband and permitted to the yavam; [A woman who is] a second degree of kinship to the yavam but not a second degree of kinship to the husband is forbidden to the yavam and permitted to the husband; [A woman who is] a second degree of kinship to the one and to the other is forbidden to the one as well as to the other. She cannot claim her ketubah or usufruct or support money, or her worn clothes. The child is fit [to marry a priest], but the husband is compelled to divorce her. A widow who was married to a high priest, a divorcee or halutzah who was married to an ordinary priest, a mamzer or a netinah who was married to an Israelite, or the daughter of an Israelite who was married to a natin or a mamzer is entitled to her ketubah.

If a minor made a declaration of refusal against a man, he is permitted [to marry] her relatives and she is permitted to [marry] his relatives, and he does not disqualify her from[marrying] a priest. If he gave her a get, he is forbidden to [marry] her relatives and she is forbidden to [marry] his relatives, and he also disqualifies her from [marrying] a priest. If he gave her a get and remarried her and then she a made a declaration of refusal against him, and then she was married to another man and became a widow or was divorced, she is permitted to return to him. If she made a declaration of refusal against him and then he remarried her, and then he gave her a get and then she was married to another man and became a widow or was divorced, she is forbidden to return to him. This is the general rule: if divorce followed meun she is forbidden to return to him, and if meun followed divorce she is permitted to return to him.

If a minor made a declaration of refusal against a man, he is permitted [to marry] her relatives and she is permitted to [marry] his relatives, and he does not disqualify her from[marrying] a priest. If he gave her a get, he is forbidden to [marry] her relatives and she is forbidden to [marry] his relatives, and he also disqualifies her from [marrying] a priest. If he gave her a get and remarried her and then she a made a declaration of refusal against him, and then she was married to another man and became a widow or was divorced, she is permitted to return to him. If she made a declaration of refusal against him and then he remarried her, and then he gave her a get and then she was married to another man and became a widow or was divorced, she is forbidden to return to him. This is the general rule: if divorce followed meun she is forbidden to return to him, and if meun followed divorce she is permitted to return to him.

If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.

If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.

If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.

If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.

If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.

If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.

If two deaf brothers were married to two deaf sisters, or to two sisters who were of sound senses, or to two sisters one of whom was deaf and the other was of sound senses; And so also if two deaf sisters were married to two brothers who were of sound senses, or to two deaf brothers, or to two brothers one of whom was deaf and the other of sound senses: Behold these [women] are exempt from halitzah and from yibbum. If [the women] were strangers they must marry them, and if they wish to divorce them, they may do so.

If two brothers, one of whom was deaf and the other of sound senses, were married to two strangers who were of sound senses, and the deaf brother, the husband of the woman who was of sound senses, died, what should the brother of sound senses, the husband of the woman of sound senses, do? He either performs halitzah or yibbum. If the brother of sound senses, the husband of the woman who was of sound senses, died, what should the deaf brother, the husband of the woman who was of sound senses, do? He must marry her and he may never divorce her.

If two brothers of sound senses were married to two strangers, one of whom was of sound senses and the other deaf, and the brother of sound senses, the husband of the deaf woman died, what should the brother of sound senses, the husband of the woman of sound senses, do? He must marries her and if he wishes to divorce her he may do so. If the brother of sound senses, the husband of the woman of sound senses, died, what should the brother of sound senses, the husband of the deaf woman, do? He may either perform halitzah or yibbum.

If two brothers, one of whom was deaf and the other of sound senses, were married to two strangers, one of whom was deaf and the other of sound senses, and the deaf brother, the husband of the deaf woman, died, what should the brother of sound senses, the husband of the woman of sound senses do? He must marry her, but if he wishes to divorce her he may do so. If the brother of sound senses, the husband of the woman of sound senses, died, what should the deaf brother, the husband of the deaf woman, do? He must marry her and he may never divorce her.

If two brothers, one of whom was deaf and the other of sound senses, were married to two strangers, one of whom was deaf and the other of sound senses, and the deaf brother, the husband of the deaf woman, died, what should the brother of sound senses, the husband of the woman of sound senses do? He must marry her, but if he wishes to divorce her he may do so. If the brother of sound senses, the husband of the woman of sound senses, died, what should the deaf brother, the husband of the deaf woman, do? He must marry her and he may never divorce her.

All are believed to testify for her [concerning her husband’s death] except for her mother-in-law, the daughter of her mother-in-law, her rival wife, her sister-in-law and her husband’s daughter. Why is [the bringing of] a letter of divorce different [from testifying regarding] death? The written document provides the proof. If one witness stated, “he is dead”, and his wife married again, and another came and stated “he is not dead”, she need not leave [her new husband]. If one witness said “he is dead” and two witnesses said “he is not dead”, even if she married again, she must leave him. If two witnesses stated, “he is dead”, and one witness stated, “he is not dead”, even if she had not married, she may do so.

If she stated, “my husband died first and my father-in-law died after him”, she may marry again and she also receives her ketubah, but her mother-in-law is forbidden [to remarry]. If [her mother-in-law] was the daughter of an Israelite [who was married] to a priest, she is permitted to eat terumah, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead her away from transgression, unless [it be enacted that] she shall be forbidden both to marry and to eat terumah. If a man betrothed one of five women and he does not know which of them he has betrothed, and each states, “he has betrothed me”, he gives a letter of divorce to every one of them, and he leaves one ketubah [sum] for them and withdraws, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead him away from transgression, unless he gives to each of them both a get and a ketubah. If a man robbed one of five persons and does not know which of them he has robbed, and each one states, “he has robbed me”, he leaves the [amount of] the robbery among them and withdraws, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead them away from transgression, unless one pays [the full amount of the robbery] to every one [of the persons involved].

The following are the kinds of work which a woman must perform for her husband: Grinding, Baking, Washing, Cooking, Nursing her child, Preparing his bed, And working in wool. If she brought one slave-woman into the marriage she need not grind or bake or wash. [If she brought] two slave-women, she need not cook or nurse her child. If three, she need not prepare his bed or work in wool. If four, she may lounge in an easy chair. Rabbi Eliezer says: even if she brought him a hundred slave-women he may compel her to work in wool; for idleness leads to unchastity. Rabban Shimon ben Gamaliel says: if a man forbade his wife under a vow to do any work he must divorce her and give her kethubah to her for idleness leads to insanity.

If a man forbade his wife by vow to have any benefit from him, for thirty days, he may appoint a provider, but if for a longer period he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one month, but must divorce her and give her the ketubah [if it was for] two months. If he was a priest he may keep her [as his wife, if the vow was] for two months, but must divorce her and give her the ketubah [if it was for] three.

If a man forbade his wife by vow to have any benefit from him, for thirty days, he may appoint a provider, but if for a longer period he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one month, but must divorce her and give her the ketubah [if it was for] two months. If he was a priest he may keep her [as his wife, if the vow was] for two months, but must divorce her and give her the ketubah [if it was for] three.

If a man forbade his wife by vow to have any benefit from him, for thirty days, he may appoint a provider, but if for a longer period he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one month, but must divorce her and give her the ketubah [if it was for] two months. If he was a priest he may keep her [as his wife, if the vow was] for two months, but must divorce her and give her the ketubah [if it was for] three.

If a man forbade his wife by vow from tasting any kind of produce he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one day, but must divorce her and give her the ketubah [if it was for] two days. If he was a priest he may keep her [as his wife, if the vow was] for two days, but must divorce her and give her the ketubah [if it was for] three.

If a man forbade his wife by vow from tasting any kind of produce he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one day, but must divorce her and give her the ketubah [if it was for] two days. If he was a priest he may keep her [as his wife, if the vow was] for two days, but must divorce her and give her the ketubah [if it was for] three.

If a man forbade his wife by vow from tasting any kind of produce he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one day, but must divorce her and give her the ketubah [if it was for] two days. If he was a priest he may keep her [as his wife, if the vow was] for two days, but must divorce her and give her the ketubah [if it was for] three.

If a man forbade his wife by vow that she should not adorn herself with any type of adornment he must divorce her and give her the ketubah. Rabbi Yose says: [this refers] to poor women if no time limit is given, and to rich women [if the time limit is] thirty days.

If a man forbade his wife by vow that she may not go to her father’s house: --When the father lives with her in the same town, the husband may retain [her as his wife, if the prohibition was for] one month; but if for two months he must divorce her and give her the ketubah. --When the father lives in another town, the husband may retain [her as his wife, if the prohibition was for] one festival, but if for three festivals, he must divorce her and give her the ketubah.

If a man forbade his wife by vow that she may not go to her father’s house: --When the father lives with her in the same town, the husband may retain [her as his wife, if the prohibition was for] one month; but if for two months he must divorce her and give her the ketubah. --When the father lives in another town, the husband may retain [her as his wife, if the prohibition was for] one festival, but if for three festivals, he must divorce her and give her the ketubah.

If a man forbade his wife by vow from visiting a house of mourning or a house of feasting, he must divorce her and give her the ketubah, because he has closed [peoples doors] against her. If he claims [that his vow] was due to some other cause he is permitted [to forbid her]. If he said to her: “[There shall be no prohibition] provided you tell so-and-so what you have told me” or “what I have told you” or “that you will fill and pour out in the garbage”, he must divorce her and give her the ketubah.

If a man forbade his wife by vow from visiting a house of mourning or a house of feasting, he must divorce her and give her the ketubah, because he has closed [peoples doors] against her. If he claims [that his vow] was due to some other cause he is permitted [to forbid her]. If he said to her: “[There shall be no prohibition] provided you tell so-and-so what you have told me” or “what I have told you” or “that you will fill and pour out in the garbage”, he must divorce her and give her the ketubah.

A man in whom defects have arisen [after marriage] cannot be forced to divorce [his wife]. Rabban Shimon ben Gamaliel said: To what does this apply: to minor defects, but with regard to major defects he can be forced to divorce her.

A man in whom defects have arisen [after marriage] cannot be forced to divorce [his wife]. Rabban Shimon ben Gamaliel said: To what does this apply: to minor defects, but with regard to major defects he can be forced to divorce her.

These are the ones who are forced to divorce [their wives]: one who is afflicted with boils, one who has a polypus, a gatherer [of dog feces for the treatment of hides], a coppersmith or a tanner whether they were [in such a condition] before they married or whether they arose after they had married. And concerning all these Rabbi Meir said: although the man made a condition with her [that she accept him despite these defects] she may nevertheless say, “I thought I could accept him, but now I cannot accept him.” The Sages say: she must accept [such a person] against her will, the only exception being a man afflicted with boils, because she [by her intercourse] will enervate him. It once happened at Sidon that a tanner died, and he had a brother who was also a tanner. The Sages said: she may say, “I was able to accept your brother but I cannot accept you.”

If she produced a get without a ketubah, she collects her kethubah. [If she produced her] ketubah without a get, and she says, “My get was lost”, and he says, “My receipt was lost”, and also a creditor who produced a debt document that was unaccompanied by a prosbul, these are not paid back. Rabban Shimon ben Gamaliel says: from the time of danger a woman collects her ketubah with out a get and a creditor collects [his debt] without a prosbul. [A woman who produced] two letters of divorce and two ketuboth collects two kethuboth. Two kethuboth and one get or one kethubah and two gittin, or a kethubah, a get and [evidence of her husband’s] death, she collects one kethubah only, for a man who divorces his wife and then remarries her contracts his second marriage on the condition of the first kethubah. A minor whose his father had given him in marriage, the ketubah of his wife is valid, since it is on this condition that he kept her as his wife. A convert who converted with his wife, the kethubah remains valid, since it is on this condition that he kept her as his wife.

They release one’s vows [by reference] to his own honor and the honor of his children. They say to him, “Had you known that tomorrow they will say of you, ‘It is the regular habit of so-and-so to divorce his wife’; and concerning your daughters they will say, ‘They are the daughters of a divorced woman. What fault did he find in their mother to divorce her?’ If he replies, “Had I known that it is so, I would not have vowed,” he is released from his vow.

They release one’s vows [by reference] to his own honor and the honor of his children. They say to him, “Had you known that tomorrow they will say of you, ‘It is the regular habit of so-and-so to divorce his wife’; and concerning your daughters they will say, ‘They are the daughters of a divorced woman. What fault did he find in their mother to divorce her?’ If he replies, “Had I known that it is so, I would not have vowed,” he is released from his vow.

[If she vows,] “Konam that which I do for my father,” [or] “your father,” [or] “my brother,” [or] “your brother,” [the husband] cannot annul it. [“Konam] “that which I do for you,” he need not annul it. Rabbi Akiva says: he should annul it, lest she make more than is fitting for him. Rabbi Yohanan ben Nuri said: he should annul it, lest he divorce her and she thereby be forbidden to him.

If a man warned his wife and she secluded herself [with another man], even if he heard [that she had done so] from a flying bird, he must divorce her and give her the ketubah, the words of Rabbi Eliezer. Rabbi Joshua says: until women who spin by moonlight discuss her.

Rabbi Judah says: From Rekem eastwards, Rekem being like the east; from Ashkelon southwards, Ashkelon being like the south; and from Acco northwards, Acco being like the north. Rabbi Meir says: Acco counts as the land of Israel in the matter of bills of divorce.

Both bills of divorce and writs of emancipation are similar [concerning a messenger] who takes them [abroad from the land of Israel] to one who brings them [from abroad to the land of Israel]. This is one of the ways in which bills of divorce are similar to writs of emancipation.

Both bills of divorce and writs of emancipation are similar [concerning a messenger] who takes them [abroad from the land of Israel] to one who brings them [from abroad to the land of Israel]. This is one of the ways in which bills of divorce are similar to writs of emancipation.

Any document which has upon it the signature of a Samaritan is invalid, except for bills of divorce or a writ of emancipation. It happened that a bill of divorce was once brought before Rabban Gamaliel at Kefar Otnai and its witnesses were Samaritan, and he declared it valid. All documents which are accepted in the courts of non-Jew, even if those who signed on the documents are non-Jews, are valid except bills of divorce and of writs of emancipation. Rabbi Shimon says: these also are valid; they were only pronounced [to be invalid] when done by ordinary persons.

Any document which has upon it the signature of a Samaritan is invalid, except for bills of divorce or a writ of emancipation. It happened that a bill of divorce was once brought before Rabban Gamaliel at Kefar Otnai and its witnesses were Samaritan, and he declared it valid. All documents which are accepted in the courts of non-Jew, even if those who signed on the documents are non-Jews, are valid except bills of divorce and of writs of emancipation. Rabbi Shimon says: these also are valid; they were only pronounced [to be invalid] when done by ordinary persons.

Any document which has upon it the signature of a Samaritan is invalid, except for bills of divorce or a writ of emancipation. It happened that a bill of divorce was once brought before Rabban Gamaliel at Kefar Otnai and its witnesses were Samaritan, and he declared it valid. All documents which are accepted in the courts of non-Jew, even if those who signed on the documents are non-Jews, are valid except bills of divorce and of writs of emancipation. Rabbi Shimon says: these also are valid; they were only pronounced [to be invalid] when done by ordinary persons.

If [a get was] written by day and signed on the [same] day, written by night and signed on the [same] night, written by night and signed on the day [following], it is valid. If it was written by day and signed on the night [following], it is invalid. Rabbi Shimon validates it, for Rabbi Shimon used to say that all documents written by day and signed on the [following] night are invalid except bills of divorce.

Any get which is not written [expressly] for the woman [for whom it is intended] is invalid. How is this so? If a man was passing through the street and heard the voice of a scribe dictating “So-and-so divorces so-and-so from such and such a place” and he says “that is my name and that is the name of my wife”, it is not a valid [document] with which to divorce his wife. Moreover: if he wrote [a get] with which to divorce his wife and changed his mind and a person found him and said to him, “My name is the same as yours and my wife’s name the same as your wife’s”, it is not a valid [document with which the second] may divorce his wife. Moreover: if he had two wives with the same name and wrote a get with which to divorce the elder, he may not use it to divorce the younger. Moreover: if he said to the scribe, “Write [a get] and I will divorce whichever I choose,” it is not a valid [document] with which to divorce his wife.

Any get which is not written [expressly] for the woman [for whom it is intended] is invalid. How is this so? If a man was passing through the street and heard the voice of a scribe dictating “So-and-so divorces so-and-so from such and such a place” and he says “that is my name and that is the name of my wife”, it is not a valid [document] with which to divorce his wife. Moreover: if he wrote [a get] with which to divorce his wife and changed his mind and a person found him and said to him, “My name is the same as yours and my wife’s name the same as your wife’s”, it is not a valid [document with which the second] may divorce his wife. Moreover: if he had two wives with the same name and wrote a get with which to divorce the elder, he may not use it to divorce the younger. Moreover: if he said to the scribe, “Write [a get] and I will divorce whichever I choose,” it is not a valid [document] with which to divorce his wife.

Any get which is not written [expressly] for the woman [for whom it is intended] is invalid. How is this so? If a man was passing through the street and heard the voice of a scribe dictating “So-and-so divorces so-and-so from such and such a place” and he says “that is my name and that is the name of my wife”, it is not a valid [document] with which to divorce his wife. Moreover: if he wrote [a get] with which to divorce his wife and changed his mind and a person found him and said to him, “My name is the same as yours and my wife’s name the same as your wife’s”, it is not a valid [document with which the second] may divorce his wife. Moreover: if he had two wives with the same name and wrote a get with which to divorce the elder, he may not use it to divorce the younger. Moreover: if he said to the scribe, “Write [a get] and I will divorce whichever I choose,” it is not a valid [document] with which to divorce his wife.

Any get which is not written [expressly] for the woman [for whom it is intended] is invalid. How is this so? If a man was passing through the street and heard the voice of a scribe dictating “So-and-so divorces so-and-so from such and such a place” and he says “that is my name and that is the name of my wife”, it is not a valid [document] with which to divorce his wife. Moreover: if he wrote [a get] with which to divorce his wife and changed his mind and a person found him and said to him, “My name is the same as yours and my wife’s name the same as your wife’s”, it is not a valid [document with which the second] may divorce his wife. Moreover: if he had two wives with the same name and wrote a get with which to divorce the elder, he may not use it to divorce the younger. Moreover: if he said to the scribe, “Write [a get] and I will divorce whichever I choose,” it is not a valid [document] with which to divorce his wife.

Any get which is not written [expressly] for the woman [for whom it is intended] is invalid. How is this so? If a man was passing through the street and heard the voice of a scribe dictating “So-and-so divorces so-and-so from such and such a place” and he says “that is my name and that is the name of my wife”, it is not a valid [document] with which to divorce his wife. Moreover: if he wrote [a get] with which to divorce his wife and changed his mind and a person found him and said to him, “My name is the same as yours and my wife’s name the same as your wife’s”, it is not a valid [document with which the second] may divorce his wife. Moreover: if he had two wives with the same name and wrote a get with which to divorce the elder, he may not use it to divorce the younger. Moreover: if he said to the scribe, “Write [a get] and I will divorce whichever I choose,” it is not a valid [document] with which to divorce his wife.

Any get which is not written [expressly] for the woman [for whom it is intended] is invalid. How is this so? If a man was passing through the street and heard the voice of a scribe dictating “So-and-so divorces so-and-so from such and such a place” and he says “that is my name and that is the name of my wife”, it is not a valid [document] with which to divorce his wife. Moreover: if he wrote [a get] with which to divorce his wife and changed his mind and a person found him and said to him, “My name is the same as yours and my wife’s name the same as your wife’s”, it is not a valid [document with which the second] may divorce his wife. Moreover: if he had two wives with the same name and wrote a get with which to divorce the elder, he may not use it to divorce the younger. Moreover: if he said to the scribe, “Write [a get] and I will divorce whichever I choose,” it is not a valid [document] with which to divorce his wife.

Any get which is not written [expressly] for the woman [for whom it is intended] is invalid. How is this so? If a man was passing through the street and heard the voice of a scribe dictating “So-and-so divorces so-and-so from such and such a place” and he says “that is my name and that is the name of my wife”, it is not a valid [document] with which to divorce his wife. Moreover: if he wrote [a get] with which to divorce his wife and changed his mind and a person found him and said to him, “My name is the same as yours and my wife’s name the same as your wife’s”, it is not a valid [document with which the second] may divorce his wife. Moreover: if he had two wives with the same name and wrote a get with which to divorce the elder, he may not use it to divorce the younger. Moreover: if he said to the scribe, “Write [a get] and I will divorce whichever I choose,” it is not a valid [document] with which to divorce his wife.

[A scribe] who writes out formulas of bills of divorce must leave blank spaces for the name of the man and the name of the woman and the date. [A scribe who writes] loan documents must leave blank spaces for the name of the lender, the name of the borrower, the amount of money and the date. [A scribe who writes] sale documents must leave blank spaces for the name of the seller, the name of the purchaser, the amount of money, the property and the date; [These spaces must be left blank] because of the “takkanah” (enactment). Rabbi Judah disqualifies all of them. Rabbi Elazar validates all of them valid except divorce documents, as it says, “He writes for her” (Deut 24:1), expressly for her.

[A scribe] who writes out formulas of bills of divorce must leave blank spaces for the name of the man and the name of the woman and the date. [A scribe who writes] loan documents must leave blank spaces for the name of the lender, the name of the borrower, the amount of money and the date. [A scribe who writes] sale documents must leave blank spaces for the name of the seller, the name of the purchaser, the amount of money, the property and the date; [These spaces must be left blank] because of the “takkanah” (enactment). Rabbi Judah disqualifies all of them. Rabbi Elazar validates all of them valid except divorce documents, as it says, “He writes for her” (Deut 24:1), expressly for her.

If a man divorces his wife because of ill-repute, he cannot remarry her. If because of a vow, he cannot remarry her. Rabbi Judah says: [if he divorces her] for vows which she made in front of many people, he may not remarry her, but if for vows which she did not make in front of many people, he may remarry her. Rabbi Meir says: [if he divorces her] for a vow which requires the investigation of a sage, he may not remarry her, but if for one which does not require the investigation of a sage, he may remarry her. Rabbi Eliezer says: they only forbid that one because of that one. Rabbi Yose son of Rabbi Judah said: a case happened in Sidon of a man who said to his wife, “Konam, if I do not divorce you”, and he did divorce her, and the Sages permitted him to remarry her because of tikkun olam.

If a man divorces his wife because of ill-repute, he cannot remarry her. If because of a vow, he cannot remarry her. Rabbi Judah says: [if he divorces her] for vows which she made in front of many people, he may not remarry her, but if for vows which she did not make in front of many people, he may remarry her. Rabbi Meir says: [if he divorces her] for a vow which requires the investigation of a sage, he may not remarry her, but if for one which does not require the investigation of a sage, he may remarry her. Rabbi Eliezer says: they only forbid that one because of that one. Rabbi Yose son of Rabbi Judah said: a case happened in Sidon of a man who said to his wife, “Konam, if I do not divorce you”, and he did divorce her, and the Sages permitted him to remarry her because of tikkun olam.

If a man says, “Write a get and give it to my wife”, [or] “Divorce her”, [or] “Write a letter and give it to her”, then they should write it and give it to her. If he said, “Release her”, [or] “Provide for her”, [or] “Do for her as the law dictates”, [or] “Do the proper thing for her”, he has not said anything. Originally they said that if a man was being led out to execution and said, “Write a get for my wife”, they may write a get and give [it to her]. Later they said, even if he were leaving for a sea voyage or for a caravan journey. Rabbi Shimon Shezuri says: even if he were dangerously ill.

Bet Shammai says: a man may divorce his wife with an old get, but Bet Hillel forbids this. What is meant by an old get? One where he was secluded with her after he wrote it.

If a scribe wrote a get for the husband and a receipt for the wife and by mistake gave the get to the wife and the receipt to the husband and the two exchanged them and after some time the get came out of the hands of the man and the receipt out of the hands of the woman, she must leave both husbands and all these things apply to her. Rabbi Eliezer says: if [it comes out of her hands] immediately, it is not a get, but if [it comes out of her hands] after some time, it is a get; it is not in the power of the first to render void the right of the second. If a man wrote a get with which to divorce his wife and then changed his mind, Bet Shammai says that he has disqualified her from marrying a priest. Bet Hillel says that even if he gave it to her with a certain stipulation, if the condition was not fulfilled, he has not disqualified her for marrying a priest.

The body of the get is: “Behold you are permitted to any man.” Rabbi Judah says: [he must add] “And this shall be to you from me a writ of divorce and a letter of release and a bill of dismissal, with which you may go and marry any man that you wish.” The body of a writ of emancipation is: “Behold you are a free woman”, “Behold you belong to yourself.”

Bet Shammai says: a man should not divorce his wife unless he has found her guilty of some unseemly conduct, as it says, “Because he has found some unseemly thing in her.” Bet Hillel says [that he may divorce her] even if she has merely burnt his dish, since it says, “Because he has found some unseemly thing in her.” Rabbi Akiva says, [he may divorce her] even if he finds another woman more beautiful than she is, as it says, “it cometh to pass, if she find no favour in his eyes”.

Bet Shammai says: a man should not divorce his wife unless he has found her guilty of some unseemly conduct, as it says, “Because he has found some unseemly thing in her.” Bet Hillel says [that he may divorce her] even if she has merely burnt his dish, since it says, “Because he has found some unseemly thing in her.” Rabbi Akiva says, [he may divorce her] even if he finds another woman more beautiful than she is, as it says, “it cometh to pass, if she find no favour in his eyes”.

Bet Shammai says: a man should not divorce his wife unless he has found her guilty of some unseemly conduct, as it says, “Because he has found some unseemly thing in her.” Bet Hillel says [that he may divorce her] even if she has merely burnt his dish, since it says, “Because he has found some unseemly thing in her.” Rabbi Akiva says, [he may divorce her] even if he finds another woman more beautiful than she is, as it says, “it cometh to pass, if she find no favour in his eyes”.

A woman is acquired in three ways and acquires herself in two: She is acquired by money, by document, or by intercourse. “By money”: Bet Shammai says: a denar or the equivalent of a denar; Bet Hillel says: a perutah or the equivalent of a perutah. And how much is a perutah? An eighth of an Italian issar. And she acquires herself by divorce or by her husband's death. A yevamah is acquired by intercourse. And she acquires herself by halitzah or by the yavam’s death.

If a man gives permission to his agent to give his daughter in betrothal, and then he himself goes and gives her in betrothal to another, if his [betrothal] was first, his betrothal is valid; if the agent’s was first, his betrothal is valid. And if it is unknown, both must give her a divorce. And if they wish, one gives a divorce, and the other marries her. Similarly, if a woman gives permission to her agent to give her in betrothal, and she goes and betroths herself [to another]: if her own preceded, her betrothal is valid; if her agent’s preceded, his betrothal is valid. And if they do not know, both must give her a divorce. And if they wish, one gives a divorce and the other marries her.

If a man gives permission to his agent to give his daughter in betrothal, and then he himself goes and gives her in betrothal to another, if his [betrothal] was first, his betrothal is valid; if the agent’s was first, his betrothal is valid. And if it is unknown, both must give her a divorce. And if they wish, one gives a divorce, and the other marries her. Similarly, if a woman gives permission to her agent to give her in betrothal, and she goes and betroths herself [to another]: if her own preceded, her betrothal is valid; if her agent’s preceded, his betrothal is valid. And if they do not know, both must give her a divorce. And if they wish, one gives a divorce and the other marries her.

If a man gives permission to his agent to give his daughter in betrothal, and then he himself goes and gives her in betrothal to another, if his [betrothal] was first, his betrothal is valid; if the agent’s was first, his betrothal is valid. And if it is unknown, both must give her a divorce. And if they wish, one gives a divorce, and the other marries her. Similarly, if a woman gives permission to her agent to give her in betrothal, and she goes and betroths herself [to another]: if her own preceded, her betrothal is valid; if her agent’s preceded, his betrothal is valid. And if they do not know, both must give her a divorce. And if they wish, one gives a divorce and the other marries her.

If a man gives permission to his agent to give his daughter in betrothal, and then he himself goes and gives her in betrothal to another, if his [betrothal] was first, his betrothal is valid; if the agent’s was first, his betrothal is valid. And if it is unknown, both must give her a divorce. And if they wish, one gives a divorce, and the other marries her. Similarly, if a woman gives permission to her agent to give her in betrothal, and she goes and betroths herself [to another]: if her own preceded, her betrothal is valid; if her agent’s preceded, his betrothal is valid. And if they do not know, both must give her a divorce. And if they wish, one gives a divorce and the other marries her.

If a man found bills of divorce, or writs of emancipation or wills, or deeds of gifts, or receipts, he should not return them, for I might say, “they were written out, and the writer might have changed his mind and decided not to give them.”

They may write out a bill of divorce for a man even if his wife is not with him, or a receipt (stating that the husband has paid the ketubah debt) for the wife even if her husband is not with her, provided that he (the scribe) knows them. And the husband pays the (scribe’s) fee. They may write out a document for the debtor even though the creditor is not with him, but they may not write out a document for the creditor unless the debtor is with him. And the debtor pays the (scribe’s) fee. They may write out a deed of sale for the seller although the buyer is not with him, but they may not write it out for the buyer unless the seller is with him. And the buyer pays the (scribe’s) fee.

One who takes a vow not to have intercourse with his wife: Beth Shammai says: [after] two weeks [he must divorce her and pay her kethubah], And Beth Hillel say: after one week. A woman has a miscarriage on the eve of the eighty first [day]: Beth Shammai exempt her from bringing the offering, And Beth Hillel do not exempt her. [With regards to the rules of] tzitzit (fringes) on linen sheet: Beth Shammai exempts, And Beth Hillel does not exempt. A basket of [fruit set aside for] the Sabbath: Beth Shammai exempts it [from tithes]. And Beth Hillel does not exempt it.

[In the case of] four brothers of whom two were married to two sisters, if those married to the sisters died, behold, these should perform halitzah and not enter into levirate marriage (with the brothers-in-law). If they went ahead and married them, they must put them away (divorce them). Rabbi Eliezer says in the name of Beth Shammai: they may keep them. But Beth Hillel say: they must put them away.

With regard to those who made a vow of value: they take a pledge from them. With regard to those obligated to bring a hatat or asham: they do not take a pledge. With regard to those obligated to bring an olah or a shelamim: they do take a pledge. And even though he is not atoned for unless he is willing [to pay his obligation], as it is said: “willingly” (Leviticus 1:3), they coerce him until he says: I agree. The same is true in the case of divorce documents: they coerce him until he says: I agree.

If a boy the age of nine years and one day had relations with his yevamah, he acquires her thereby; But he cannot divorce her until he is of majority age. He contracts uncleanness through intercourse with a menstruant so that he in turn conveys uncleanness to a couch underneath as to a cover above. He disqualifies a woman from the priesthood. But he doesn't give her the right to eat terumah. He renders a beast invalid for the altar, and it is stoned on his account. If he had intercourse with any of the forbidden relations mentioned in the Torah, she is to be executed on his account, but he is exempt from punishment.

A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, "And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?" (Exodus 5:2) But when he was smitten what did he say? "The Lord is righteous" (Exodus 9:27).

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which cannot be acquired within four cubits can be acquired by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Zeïra objected before Rebbi Yasa: But did we not state: The same applies to marriage? He answered him, divorce documents and marriage contracts have the same rules. But did we not state: The same applies to debt? He said to him, because if he said to him: Throw it into the sea and your debt will be forgiven, it would be forgiven. But if that is true, even if it fell down close to the debtor, the debtor should have the benefit! But we have stated, if it falls down close to the debtor, the debtor is still obligated. For he said to him, throw it so that it will enter my domain, and it did not yet enter his domain. Rebbi Abbahu said, all those objections that Rebbi Zeïra raised before Rebbi Yasa, Rebbi Simeon ben Laqish raised before Rebbi Joḥanan. Did he accept them from him? He solved them with those same solutions.