divorce

So is the Mishnah: “If somebody said when dying, I have children, he is believed; I have brothers, he is not believed;” Rav said, since it is in his hand to divorce, he is to be believed. The word of Samuel agrees with this. A Persian when dying said to them: Give this man’s wife a bill of divorce. They asked him, why? Because of your wretched brother? After he died, the case came before Samuel who said, since it was in his hand to divorce, he is to be believed. Rebbi Joḥanan said, he is not to be believed. Ulla descended there and said this in the name of Rebbi Joḥanan; they ganged up on him. Think of it, if he was a Cohen?

So is the Mishnah: “If somebody said when dying, I have children, he is believed; I have brothers, he is not believed;” Rav said, since it is in his hand to divorce, he is to be believed. The word of Samuel agrees with this. A Persian when dying said to them: Give this man’s wife a bill of divorce. They asked him, why? Because of your wretched brother? After he died, the case came before Samuel who said, since it was in his hand to divorce, he is to be believed. Rebbi Joḥanan said, he is not to be believed. Ulla descended there and said this in the name of Rebbi Joḥanan; they ganged up on him. Think of it, if he was a Cohen?

Rav Sheshet objected: Does not the Mishnah disagree? “You married me preliminarily but he says, I did not marry you preliminarily; he is permitted her relatives but she is forbidden his relatives.” They said, so did it happen: Simeon bar Abba brought a bill of divorce and delivered it in front of one witness. The case came before Rebbi Joḥanan, who said, a single witness in marital matters is nothing. Did not Rebbi Ḥiyya bar Assi in the name of Assi say: a single witness in marital matters is nothing? Rav said, one who performs a preliminary marriage in front of a single witness did not do anything. Samuel said, he who performs a preliminary marriage without prior negotiation is whipped, but the preliminary marriage holds. Mar Uqba in the name of Samuel said three things: He who performs a preliminary marriage without prior negotiation is whipped; one who sleeps with his betrothed in his father-in-law’s house is whipped; one who insults the court bailiff is whipped.

HALAKHAH: “I am preliminarily married to your daughter,” etc. Rav Ḥuna said, one induces him to give a bill of divorce, and one forces him to pay a fine. Think of it, if he was a Fellow and knew that he would be obligated for a bill of divorce and a fine; if he went and married her sister, would one force the divorce of the certain because of the doubtful?

HALAKHAH: “I am preliminarily married to your daughter,” etc. Rav Ḥuna said, one induces him to give a bill of divorce, and one forces him to pay a fine. Think of it, if he was a Fellow and knew that he would be obligated for a bill of divorce and a fine; if he went and married her sister, would one force the divorce of the certain because of the doubtful?

HALAKHAH: “I am preliminarily married to your daughter,” etc. Rav Ḥuna said, one induces him to give a bill of divorce, and one forces him to pay a fine. Think of it, if he was a Fellow and knew that he would be obligated for a bill of divorce and a fine; if he went and married her sister, would one force the divorce of the certain because of the doubtful?

There, we have stated: “If it is doubtful whether [the child is] a nine-months’ child of the first [brother] or a seven-months’ of the second, he has to divorce her, the child is legitimate, and they are obligated for a reparation offering for a possible sin.” It was stated: “The first son could be [High] Priest, any second son possibly is a bastard. Rebbi Eliezer ben Jacob said, there is no such thing as a possible bastard.” Rebbi Eliezer ben Jacob agrees in cases of doubt of Samaritans and desecrated persons. This refers to what we have stated there: “Ten classes returned from Babylonia.” In the opinion of Rebbi Eliezer ben Jacob, eight. In the opinion of Rabban Gamliel and Rebbi Eliezer, nine. In the opinion of the rabbis, ten.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively.

HALAKHAH: “If two persons were riding on an animal,” etc. Rebbi Ḥuna said: It was stated there: “A woman comes riding on an animal and two men lead her. She says: these are my slaves; the donkey and the load are mine. Each of them says: this is my wife, the other is my slave, and the donkey and the load are mine. She needs a bill of divorce from both of them and has to manumit both of them. They have to manumit one another. In the donkey and the load they are equal co-owners.

HALAKHAH: “If somebody saw a find” etc. Rabbi Simeon ben Laqish said [in the name of] Abba Cohen bar Delaiah: A person acquires a find within four cubits from himself. Rebbi Joḥanan said, only if it fell into his hand. A Mishnah disagrees with Rebbi Simeon ben Laqish: “If he took some of the peah and threw it on the rest, he has nothing of it.” He answered: Explain it if the did not say that his four cubits should acquire it for him. But does it not say afterwards: “If he fell on it or spread his talith on it, one removes him from it?” That is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Ḥiyya state: “If two were pushing one another because of a sheaf and another poor person came and grabbed it from before them, he is entitled to it.” It is the same; he did not say that his four cubits should acquire it for him. But did we not state: “If somebody saw a find and fell upon it when another person grabbed it, the one who grabbed it acquired it.” It is the same, he did not say that his four cubits should acquire it for him. But did we not state: “If it landed close to her it is a bill of divorce, close to him it is no bill of divorce, half and half she is divorced and not divorced.” Ḥizqiah said, the Mishnah speaks of the scribe’s fee. They objected: Is it not written: “I in my poverty did prepare”? How is that? If it was in his possession, he was rich. If it was not in his possession, how can a person dedicate what is not his? It must be that it was within four cubits from him. Rebbi Abin said, what means “in my poverty?” That there is no wealth before Him Who commanded and the world came into existence! Another explanation: he fasted and donated the price of his meal to Heaven.

HALAKHAH: “If somebody saw a find” etc. Rabbi Simeon ben Laqish said [in the name of] Abba Cohen bar Delaiah: A person acquires a find within four cubits from himself. Rebbi Joḥanan said, only if it fell into his hand. A Mishnah disagrees with Rebbi Simeon ben Laqish: “If he took some of the peah and threw it on the rest, he has nothing of it.” He answered: Explain it if the did not say that his four cubits should acquire it for him. But does it not say afterwards: “If he fell on it or spread his talith on it, one removes him from it?” That is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Ḥiyya state: “If two were pushing one another because of a sheaf and another poor person came and grabbed it from before them, he is entitled to it.” It is the same; he did not say that his four cubits should acquire it for him. But did we not state: “If somebody saw a find and fell upon it when another person grabbed it, the one who grabbed it acquired it.” It is the same, he did not say that his four cubits should acquire it for him. But did we not state: “If it landed close to her it is a bill of divorce, close to him it is no bill of divorce, half and half she is divorced and not divorced.” Ḥizqiah said, the Mishnah speaks of the scribe’s fee. They objected: Is it not written: “I in my poverty did prepare”? How is that? If it was in his possession, he was rich. If it was not in his possession, how can a person dedicate what is not his? It must be that it was within four cubits from him. Rebbi Abin said, what means “in my poverty?” That there is no wealth before Him Who commanded and the world came into existence! Another explanation: he fasted and donated the price of his meal to Heaven.

MISHNAH: One who found women’s bills of divorce or slaves’ bills of manumission, dispositions of gift or receipts should not return them since I say that they were written but he changed his mind not to deliver them.

HALAKHAH: “One who found women’s bills of divorce,” etc. It was stated: One whou found women’s bills of divorce with ketubot should return them.” Is the ketubah not prime facie evidence?

HALAKHAH: “One who found women’s bills of divorce,” etc. It was stated: One whou found women’s bills of divorce with ketubot should return them.” Is the ketubah not prime facie evidence?

HALAKHAH: “One who writes his properties over to his sons,” etc. Rebbi Simeon ben Yaqim brought a case before Rebbi Joḥanan. “From today after his death,” his gift is a gift. “From today and after death” it is no bill of divorce. The colleagues say, so he told him: this is no condition. Rebbi Yose ben Rebbi Abun said, so he told him: It applies neither to bills of divorce nor to gifts. Rebbi La said, for a gift; since he said “from today”, the gift is clear. Why did he write “after death”? To reserve the yield to himself. But in bills of divorce, since he wrote “from today” in the bill, it would be a separation. Why did he write “after death”? To reserve her body to himself. Rebbi Abun bar Cahana said before Rebbi La, not to reserve her earnings for himself? He answered, we do not find a woman married to one man and her earnings belonging to another. Rebbi Ze‘ira confirmed him and called him “son of the Torah.”

HALAKHAH: “One who writes his properties over to his sons,” etc. Rebbi Simeon ben Yaqim brought a case before Rebbi Joḥanan. “From today after his death,” his gift is a gift. “From today and after death” it is no bill of divorce. The colleagues say, so he told him: this is no condition. Rebbi Yose ben Rebbi Abun said, so he told him: It applies neither to bills of divorce nor to gifts. Rebbi La said, for a gift; since he said “from today”, the gift is clear. Why did he write “after death”? To reserve the yield to himself. But in bills of divorce, since he wrote “from today” in the bill, it would be a separation. Why did he write “after death”? To reserve her body to himself. Rebbi Abun bar Cahana said before Rebbi La, not to reserve her earnings for himself? He answered, we do not find a woman married to one man and her earnings belonging to another. Rebbi Ze‘ira confirmed him and called him “son of the Torah.”

HALAKHAH: “One who writes his properties over to his sons,” etc. Rebbi Simeon ben Yaqim brought a case before Rebbi Joḥanan. “From today after his death,” his gift is a gift. “From today and after death” it is no bill of divorce. The colleagues say, so he told him: this is no condition. Rebbi Yose ben Rebbi Abun said, so he told him: It applies neither to bills of divorce nor to gifts. Rebbi La said, for a gift; since he said “from today”, the gift is clear. Why did he write “after death”? To reserve the yield to himself. But in bills of divorce, since he wrote “from today” in the bill, it would be a separation. Why did he write “after death”? To reserve her body to himself. Rebbi Abun bar Cahana said before Rebbi La, not to reserve her earnings for himself? He answered, we do not find a woman married to one man and her earnings belonging to another. Rebbi Ze‘ira confirmed him and called him “son of the Torah.”

MISHNAH: One writes a bill of divorce for a man even though his wife not be present, and a receipt for the wife even though he husband not be present on condition that he know her. The husband pays the fee. One writes a document of indebtedness for the borrower even though the creditor not be present, but one does not write a document of indebtedness for the creditor if the borrower not be present. The borrower pays the fee. One writes a sale contract for the seller even though the buyer not be present, but one does not write a sale contract for the buyer if the seller not be present. The buyer pays the fee. Documents of preliminary and definitive marriage one only writes on the orders of both parties; the groom pays the fee. Documents of share-cropping and leases one only writes on the orders of both parties; the tenant pays the fee. Documents of arbitration and court decisions one only writes on the orders of both parties; both of them pay the fee. Rabban Simeon ben Gamliel says, one writes them in duplicate, one for each party.

HALAKHAH: “One writes a bill of divorce for a man,” etc. Rebbi Abba said: He has to know both of them. Rebbi La said, he has to know the husband for his bill of divorce and the woman for her receipt. A Mishnah disagrees with Rebbi Abba: “Rabban Gamliel the Elder instituted that one should write Mr. X and all his names, Mrs. Y and all her names, for the public good.” But even with Rebbi [La] it does not disagree: “In earlier times, his name and her name and the names of his and her towns could change.”

HALAKHAH: “One writes a bill of divorce for a man,” etc. Rebbi Abba said: He has to know both of them. Rebbi La said, he has to know the husband for his bill of divorce and the woman for her receipt. A Mishnah disagrees with Rebbi Abba: “Rabban Gamliel the Elder instituted that one should write Mr. X and all his names, Mrs. Y and all her names, for the public good.” But even with Rebbi [La] it does not disagree: “In earlier times, his name and her name and the names of his and her towns could change.”

HALAKHAH: “Somebody who lent to another by a document,” etc. Rav Huna said, predating is invalid but the document is valid. But did we not state: “A predated prozbol is valid, postdated it is invalid”? That means, Rav Huna, Rebbi Eleazar, and Rebbi Simeon ben Yaqim. Rav Huna, quoted here. “Rebbi Eleazar said, it is valid even if there are no signatures of witnesses on it if only he delivered it in the presence of witnesses; and she can use it to collect from encumbered property. For the witnesses sign on the bill of divorce only for the public good.” How? If about those who denied their testimony, the denied testimony is as if nonexistent, and the document should be valid? If about those who did not deny their testimony, did not Rebbi Simeon ben Laqish say, that they considered witnesses who signed a document as if their testimony had been cross-examined in court? What about it: As one formulates, “I, X ben Y, am taking a loan from you, Z, and U is guarantor.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

And who permitted it? Rebbi permitted it and his court. At three places is Rebbi Jehudah the Prince called “our teachers,” in divorce documents, oil, and a sole. They called him “the court which permitted oil.” Any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. May she be allowed to remarry? Rebbi Ḥaggai said, she is allowed to remarry. Rebbi Yose said, she is forbidden to remarry.

And who permitted it? Rebbi permitted it and his court. At three places is Rebbi Jehudah the Prince called “our teachers,” in divorce documents, oil, and a sole. They called him “the court which permitted oil.” Any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. May she be allowed to remarry? Rebbi Ḥaggai said, she is allowed to remarry. Rebbi Yose said, she is forbidden to remarry.

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

Later on Raba went to him alone and said : I dreamt that the outer door fell. He replied : Thy wife will die. He said : I dreamt that my back and front teeth fell out. He replied that his sons and daughters would die. He said : I dreamt of two doves flying. He replied : Thou wilt divorce two wives. He said : I dreamt of two turnip-tops. He replied : Thou wilt receive two blows. That day Raba went and sat in the House of Study the whole day. He found there two blind men quarrelling with each other. Raba went to part them, and they struck him twice. They raised [their sticks] to give him another blow ; but he cried, "That's enough! I only dreamt of two!"

A certain Min said to R. Ishmael : I dreamt that I poured oil upon olives. He replied that he had outraged his mother, He said to him : I dreamt that I plucked a star. He replied : Thou hast stolen the son of an Israelite. He said to him : I dreamt that I swallowed a star. He replied : The son of an Israelite thou didst sell and eat up the proceeds. He said to him : I dreamt that my eyes kissed one another. He replied that he had outraged his sister. He said to him : I dreamt that I kissed the moon. He replied that he had outraged the wife of an Israelite. He said to him : I dreamt that I walked in the shade of a myrtle. He replied that he had outraged a betrothed maiden. He said to him : I dreamt there was a shadow over me and yet it was beneath me. He replied that he had gratified an unnatural lust. He said to him : I dreamt that ravens came to my bed. He replied : Thy wife has been unfaithful with many men. He said to him: I dreamt that doves came to my bed. He replied: Many women hast thou defiled. He said to him : I dreamt that I held two doves and they flew away. He replied : Thou didst marry two women and parted from them without a document of divorce.

And from where does R. Yose the Galilean derive this? From [the words], ‘a scroll of divorce’; the scroll divorces and nothing else. And the others?

With regard to a women's divorce bills.