signing

So that Thecla perceiving she discoursed to no purpose, signing her whole body with the sign (of the cross), left the house and went to Daphine; and when she came there, she went to the cave, where she had found Paul with Onesiphorus, and fell down on the ground; and wept before God.

Levi then saw the thought of his heart, because he was a prophet, and trod with his foot on Simeon's right foot and pressed it, signing to him to cease from his wrath.

Only if he says, it was written before me during the day and signed during the day; only if he says, it was written before me especially for her and signed expressly for her. It was asked before Rebbi Joḥanan: Does he have to know the names of the witnesses at the moment of their signing? He said to them, did the Gentiles Luciani sign it? And you say so? A baraita supports Rebbi Joḥanan: “All bills of divorce coming from overseas are valid even if their names sound Gentile since Jews outside the Land of Israel bear Gentile names.” He said only, outside the Land; therefore not in the Land of Israel. What about this? Rebbi Bevai in the name of Rebbi Issi: unless he writes, at a Jewish place. If there is no Jewish place, in the synagogue. If there is no synagogue, he assembles there ten people. Rebbi Abun said, it would be better to certify the signatures than to assemble there ten people. What about this? Even in a Jewish store.

Rebbi Yose asked: If he said, “it was written and signed before me, but it was in the sole possession of the husband between writing and signing”? Let us hear from the following: “If one said ‘it was written before me’ and another ‘it was signed before me’, it is invalid.” That is, because one said, “it was written before me” and another, “it was signed before me”; this implies that if one said, “it was written and signed before me, but it was in the sole possession of the husband between writing and signing”, it is valid. Rav Ḥisda asked: half of an institution and half as biblical decree? If he said, “it was written and signed before me, but it was in the sole possession of the husband between writing and signing”? Let us hear from the following: “If one said ‘it was written before me’ and another ‘it was signed before me’, it is invalid.” That is, because one said “it was written before me” and another “it was signed before me”; this implies that if one said, “it was written and signed before me, but it was in the sole possession of the husband for an hour,” it is valid.

Rebbi Yose asked: If he said, “it was written and signed before me, but it was in the sole possession of the husband between writing and signing”? Let us hear from the following: “If one said ‘it was written before me’ and another ‘it was signed before me’, it is invalid.” That is, because one said, “it was written before me” and another, “it was signed before me”; this implies that if one said, “it was written and signed before me, but it was in the sole possession of the husband between writing and signing”, it is valid. Rav Ḥisda asked: half of an institution and half as biblical decree? If he said, “it was written and signed before me, but it was in the sole possession of the husband between writing and signing”? Let us hear from the following: “If one said ‘it was written before me’ and another ‘it was signed before me’, it is invalid.” That is, because one said “it was written before me” and another “it was signed before me”; this implies that if one said, “it was written and signed before me, but it was in the sole possession of the husband for an hour,” it is valid.

Rebbi Yose asked: If he said, “it was written and signed before me, but it was in the sole possession of the husband between writing and signing”? Let us hear from the following: “If one said ‘it was written before me’ and another ‘it was signed before me’, it is invalid.” That is, because one said, “it was written before me” and another, “it was signed before me”; this implies that if one said, “it was written and signed before me, but it was in the sole possession of the husband between writing and signing”, it is valid. Rav Ḥisda asked: half of an institution and half as biblical decree? If he said, “it was written and signed before me, but it was in the sole possession of the husband between writing and signing”? Let us hear from the following: “If one said ‘it was written before me’ and another ‘it was signed before me’, it is invalid.” That is, because one said “it was written before me” and another “it was signed before me”; this implies that if one said, “it was written and signed before me, but it was in the sole possession of the husband for an hour,” it is valid.

Rebbi Immi said, where do they disagree? If the document is presented by him personally. But if it is presented by another person, even the rabbis will agree that it is valid. Rebbi Ḥananiah agrees with Rebbi Immi. Rebbi Ze‘ira said, where do they disagree? If the document is presented by another person. But if it is presented by him personally, even Rebbi Jehudah will agree that it is invalid. Rebbi Ze‘ira objected to Rebbi Immi: If the document is presented by him personally, does Rebbi Jehudah declare it valid even in the first case? Rebbi Immi brought his father-in-law Rebbi Jonah who stated for him: If one said “it was written before me” and another “it was signed before me”, it is invalid, but Rebbi Jehudah declares it valid. Rebbi Abin said, the formulation of a baraita supports Rebbi Ze‘ira: In that case, Rebbi Jehudah declares it valid. But it is difficult following Rebbi Ze‘ira: If the document is presented by another person, that is when they do not treat the messenger as two. When do they treat him as two? When he testifies to both writing and signing.

Rebbi Yasa said in the name of Rebbi Joḥanan: If it is presented by him personally. Rebbi Ze‘ira was looking at him. He asked, why are you looking at me? Even if it is presented by another person. It meansthat Rebbi Yasa before he changed his mind followed Rebbi Immi. Rebbi Mana said, even after he changed his mind it can be explained following him. There is a difference between two witnesses to the writing and two witnesses to the signing. Signing before two [witnesses] is empowered, writing before two is not empowered.

Rebbi Yasa said in the name of Rebbi Joḥanan: If it is presented by him personally. Rebbi Ze‘ira was looking at him. He asked, why are you looking at me? Even if it is presented by another person. It meansthat Rebbi Yasa before he changed his mind followed Rebbi Immi. Rebbi Mana said, even after he changed his mind it can be explained following him. There is a difference between two witnesses to the writing and two witnesses to the signing. Signing before two [witnesses] is empowered, writing before two is not empowered.

Rebbi Joḥanan said, Rebbi Simeon stated this only for the night; but on the next day even Rebbi Simeon will agree. But Rebbi Simeon ben Laqish said, there is no difference, whether night, or the next day, or after many days. What is the next day? Rebbi Ḥanania and Rebbi Mana, one said the next day, the other said the day after the next. The statement of Rebbi Joḥanan about Rebbi Simeon (ben Laqish) is difficult! So says Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon (ben Laqish) agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if there are no witnesses signed on it, it is valid, so Rebbi Simeon said, even if there are no witnesses signed on it, it is valid. Rebbi Samuel, the brother of Rebbi Berekhiah, said: Here, if he wants the document to be signed, there if she does not want the document to be signed. If he said to ten people, sign the bill of divorce, and some signed today and some the next day. Rebbi Simeon ben Laqish said, it is valid for the remainder [are signing] only because of the condition. Rebbi Joḥanan said it is invalid unless all sign on the same day. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: There was a case that one said to ten people, sign the bill of divorce, and some signed on that day and some the next day. The case came before the rabbis who reluctantly declared it valid. This supports Rebbi Joḥanan from the position of the rabbis and disagrees with Rebbi Simeon. This supports Rebbi Simeon ben Laqish from the position of Rebbi Simeon and disagrees with the rabbis.

MISHNAH: One does not write on anything connected to the ground. If he wrote on anything connected, detached it, signed, and delivered it, it is valid, but Rebbi Jehudah declares it invalid unless both writing and signing took place when it was detached. Rebbi Jehudah ben Bathyra says, one writes neither on erased papyrus nor on διφθέρα because these can be falsified but the Sages declare valid.

“Three kinds of bills of divorce are invalid,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: All in handwriting. Rebbi Eleazar asked: There are witnesses; why do I need handwriting? Rav Jeremiah in the name of Rav: All in handwriting except if its witnesses are with it. Rav Hamnuna said, they testified to their own sin since they agreed to lie by signing on an undated bill of divorce.

MISHNAH: It is valid if some of the text remained and was written in the second column, with the witnesses signing below. If the witnesses signed on top of the page, or at the sides, or on the other side for a simple document, it is invalid. If [two bills of divorce] start at the same place and the witnesses are in the middle, both are invalid. If the start of one bill is next to the end of the other and the witnesses are at the end, the bill whose witnesses are read with the end is valid. A bill of divorce written in Hebrew with its witnesses signing in Greek, written in Greek with its witnesses signing in Hebrew, or one witness signing in Hebrew and one in Greek, or the scribe wrote with one witness, is valid. “X, witness” is valid. “The son of Y, witness” is valid. “X the son of Y”, but he did not write “witness”, is valid. If he wrote his or her surname, it is valid; that is how the punctilious in Jerusalem used to write.

MISHNAH: It is valid if some of the text remained and was written in the second column, with the witnesses signing below. If the witnesses signed on top of the page, or at the sides, or on the other side for a simple document, it is invalid. If [two bills of divorce] start at the same place and the witnesses are in the middle, both are invalid. If the start of one bill is next to the end of the other and the witnesses are at the end, the bill whose witnesses are read with the end is valid. A bill of divorce written in Hebrew with its witnesses signing in Greek, written in Greek with its witnesses signing in Hebrew, or one witness signing in Hebrew and one in Greek, or the scribe wrote with one witness, is valid. “X, witness” is valid. “The son of Y, witness” is valid. “X the son of Y”, but he did not write “witness”, is valid. If he wrote his or her surname, it is valid; that is how the punctilious in Jerusalem used to write.

MISHNAH: It is valid if some of the text remained and was written in the second column, with the witnesses signing below. If the witnesses signed on top of the page, or at the sides, or on the other side for a simple document, it is invalid. If [two bills of divorce] start at the same place and the witnesses are in the middle, both are invalid. If the start of one bill is next to the end of the other and the witnesses are at the end, the bill whose witnesses are read with the end is valid. A bill of divorce written in Hebrew with its witnesses signing in Greek, written in Greek with its witnesses signing in Hebrew, or one witness signing in Hebrew and one in Greek, or the scribe wrote with one witness, is valid. “X, witness” is valid. “The son of Y, witness” is valid. “X the son of Y”, but he did not write “witness”, is valid. If he wrote his or her surname, it is valid; that is how the punctilious in Jerusalem used to write.

MISHNAH: It is valid if some of the text remained and was written in the second column, with the witnesses signing below. If the witnesses signed on top of the page, or at the sides, or on the other side for a simple document, it is invalid. If [two bills of divorce] start at the same place and the witnesses are in the middle, both are invalid. If the start of one bill is next to the end of the other and the witnesses are at the end, the bill whose witnesses are read with the end is valid. A bill of divorce written in Hebrew with its witnesses signing in Greek, written in Greek with its witnesses signing in Hebrew, or one witness signing in Hebrew and one in Greek, or the scribe wrote with one witness, is valid. “X, witness” is valid. “The son of Y, witness” is valid. “X the son of Y”, but he did not write “witness”, is valid. If he wrote his or her surname, it is valid; that is how the punctilious in Jerusalem used to write.

Rav said: Judges may sign even if they cannot read, but no witnesses may sign unless they know how to read. He said, such should come over me if I ever acted thus. Rebbi Ḥaggai said before Rebbi Yose: Did no Greek document come before Rav that he could confirm it by its signatures? The Mishnah disagrees with Rav: “A bill of divorce written in Hebrew with its witnesses signing in Greek, written in Greek with its witnesses signing in Hebrew, or one witness signing in Hebrew and one in Greek, is valid.” He explains that they knew how to read but not how to sign; or if they knew both [languages], they could sign in either one of their choice.

Rav said: Judges may sign even if they cannot read, but no witnesses may sign unless they know how to read. He said, such should come over me if I ever acted thus. Rebbi Ḥaggai said before Rebbi Yose: Did no Greek document come before Rav that he could confirm it by its signatures? The Mishnah disagrees with Rav: “A bill of divorce written in Hebrew with its witnesses signing in Greek, written in Greek with its witnesses signing in Hebrew, or one witness signing in Hebrew and one in Greek, is valid.” He explains that they knew how to read but not how to sign; or if they knew both [languages], they could sign in either one of their choice.

Rav said: Judges may sign even if they cannot read, but no witnesses may sign unless they know how to read. He said, such should come over me if I ever acted thus. Rebbi Ḥaggai said before Rebbi Yose: Did no Greek document come before Rav that he could confirm it by its signatures? The Mishnah disagrees with Rav: “A bill of divorce written in Hebrew with its witnesses signing in Greek, written in Greek with its witnesses signing in Hebrew, or one witness signing in Hebrew and one in Greek, is valid.” He explains that they knew how to read but not how to sign; or if they knew both [languages], they could sign in either one of their choice.

From where that landed property is bought by money, or contract, or possession? “Fields will be bought by money, writing on a scroll and signing, and testifying of witnesses.” “And signing”, these are the witnesses on the contract. “And testifying of witnesses,” these are the witnesses to possession. Or maybe these are only the witnesses on the contract? These are already written: “Writing on a scroll and signing.”

From where that landed property is bought by money, or contract, or possession? “Fields will be bought by money, writing on a scroll and signing, and testifying of witnesses.” “And signing”, these are the witnesses on the contract. “And testifying of witnesses,” these are the witnesses to possession. Or maybe these are only the witnesses on the contract? These are already written: “Writing on a scroll and signing.”

From where that landed property is bought by money, or contract, or possession? “Fields will be bought by money, writing on a scroll and signing, and testifying of witnesses.” “And signing”, these are the witnesses on the contract. “And testifying of witnesses,” these are the witnesses to possession. Or maybe these are only the witnesses on the contract? These are already written: “Writing on a scroll and signing.”

Then they changed it to acquisition by money, by document, or by possession. By money: “Fields will be bought by money,” that is money. “Writing on a scroll and signing”, these are the witnesses on the contract. “And testifying of witnesses,” these are the witnesses to possession. Or maybe these are only the witnesses to the contract? These are already written: “Writing on a scroll and signing.”

Then they changed it to acquisition by money, by document, or by possession. By money: “Fields will be bought by money,” that is money. “Writing on a scroll and signing”, these are the witnesses on the contract. “And testifying of witnesses,” these are the witnesses to possession. Or maybe these are only the witnesses to the contract? These are already written: “Writing on a scroll and signing.”

MISHNAH: One does not investigate from the altar and before, or from the podium and before. From every family whose ancestors were known as public officials and welfare administrators one marries into the priesthood; no investigation is necessary. Rebbi Yose says, also anybody signing as witness in the ancient archive of Sepphoris. Rebbi Ḥanina ben Antigonos says, also anyone who ever was registered in the king’s army.