meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Seder Nashim/Gittin/English/Sefaria Community Translation.txt"}
text: Gittin
  גיטין
  Sefaria Community Translation
  
  
  Gittin
  
  
  
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  Should a messenger bring a Get from a place beyond sea, and is not able to testify that it was written and signed in his presence, its validity must be proved by the signatures of the attesting witnesses.
  Both Gittin of women and deeds of manumission for slaves, are alike in respect to the person who brings them from, or carries them to [a distant country], and this is one of the points in which the laws respecting Gittin and deeds of manumission are alike.
  
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  All legal documents, on which the attestation of a Samaritan witness appears, are void, Gittin and deeds of manumission excepted. It once happened that a Get was brought to Rabbon Gamaliel in the village Otnay, which was attested by Samaritans, which he nevertheless declared to be a valid instrument.
  
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  All legal documents made in courts of justice of non-Israelites are valid, even when the attesting witnesses are not Israelites, Gittin and deeds of manumission excepted. R. Simeon declares these also to be valid, the contrary was only mentioned to apply to the case when they were prepared in an extra judicial manner.
  
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   When a person says, "Give this Get to my wife, or this deed of manumission to my slave," he can, if he repents of his purpose, take it back. Such is the dictum of R. Meir,
  but the sages hold "That this is only allowable with a Get, and not with a deed of manumission, because it is permitted to confer advantages on a person in his absence, but not to deprive him of any advantage, except in his presence;
  for, if a person refuses to maintain his slave, he may do so, but he may not refuse maintenance to his wife."
  He [R. Meir] thus argued to them: "Does he not surely disqualify both his slave and wife from the right of eating heave?" But they [the sages] replied, "It is because the slave is the priest's property [and is considered in the same light as his cattle, that he has a right to eat of the heave.]"
  
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  Should a person say, "Give this Get to my wife, and this deed of manumission to my slave," and dies [before it was delivered], they may not be delivered to the parties mentioned after his decease; but if he said, "You are to give a maneh to A.B.," and dies, that money must be paid [to the legatee].
  
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    It is a commandment to fulfill the words of the dead (ie. his final will and testament).  
  
  When a person who brings a Get from a foreign country declares, "It was written, but not signed in my presence," or the reverse, or, "The whole [Get] was written, but only in part attested in my presence," or, "Only half of the writing [of the Get] but the whole of the signatures were written in my presence," it is void.
  Also in case one [witness] says, "It was written," and another, "It was signed in my presence." When two say, "It was written in our presence," and one, "It was signed in my presence," it is also void. But R. Jehudah declares it valid. When one declares, "It was written in my presence," and two declare "It was signed in our presence," it is valid.
  
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  If it were both written and signed in the day time, or that both writing and signatures were done at night, or that it was written at night, but signed by day, it is valid. If it were written by day, but signed at night, it is void, but R. Simeon declares it valid; for he established it as a rule
  "That all documents written by day and signed at night are void, except letters of divorce."
  
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  The writing of a Get may be done with any material, with ink, paint, ruddle, gum, or with vitriol black, and with every other indelible material, but not with any liquor, the juice of fruit, nor with any delible material.
  It may be written on any thing, even on a leaf of an olive tree or on a cow's horn. In the latter case, however, the husband is bound to give her [the wife] the cow along with it. He may write it on the hand of a slave, but then he must give her the slave also; but R. José prohibits the writing of a Get on any thing endowed with life, or on edible articles.
  
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  A Get may not be written on any thing that is yet attached or fixed to the soil. If it was so written, and it was afterwards severed from the soil, and then signed and delivered to the woman, it is valid. But R. Jehudah declares it void, for it must be written and signed on what is detached from the soil.
  R. Jehudah ben Beterah saith, "It must not be written on papyrus, on which an erasure or abrasion appears, nor on unfinished vellum, because it affords opportunity for falsification;" but the sages permit it.
  
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  All are qualified to write a Get, even deaf and dumb, or foolish persons and minors. A woman may write her own Get, and the husband his acquittance [for the amount of the Ketubah he has paid her], because the validity of legal documents depends solely on the signature of the attesting witnesses.
  
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  All are qualified [to act as missionaries or agents] to bring over a Get, except deaf and dumb or foolish persons, minors, a blind person, and a non-Israelite.
  When a minor received [a commission to deliver] a Get and became of age [before he delivered it], or a deaf person whilst in that state, and who afterwards recovered his hearing, or a blind person who subsequently recovered his sight, or a demented person, who was afterwards cured, or a non-Israelite, who subsequently became a proselyte, the Get is void.
  But when a person received it whilst in possession of his faculty of hearing, and before he delivered he became deaf, and again recovered his hearing, or a person who could see, had become blind, and again recovered his sight, or a person of sound mind who had become demented, and was cured: the Get is valid, because the rule is, that when the commencement and end of the act took place, whilst the person was in possession of his faculties, it is valid.
  
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  Those females who are not considered competent witnesses to testify to a woman in respect to the decease of her husband, are to be credited when [as messengers] they bring over a Get to her, viz., her mother-in-law, the daughter of her mother-in-law, her rival, the wife of her husband's brother, and her husband's daughter.
  Why is this difference in respect to the evidence as to a Get, or as to the death of a husband? Because there is [in the first mentioned case] a document in existence to confirm the evidence. A woman may bring her own Get with her, but she must declare at the same time, "It was written and signed in my presence."
  
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  We (order him/ her to) impose a vow upon themselves in public. 
  
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  Rather, Raba said: Just as [in the case that] if one affiances half a woman, she is not affianced, so [too in this case] if a woman who is half a slave and half free is affianced, her betrothal is no betrothal.
  Rabah son of Rav Huna said  in a discourse: Just as if a man affiances half a woman she is not affianced, so if a woman who is half a slave and half free is affianced, she is not really betrothed! Said R. Hisda to him: Are the two cases [really] similar? In the one [the man] leaves something over from his acquisition, in the other he leaves nothing over from his acquisition.
  Rabbah son of R. Huna thereupon called upon a public orator, who discoursed as follows: 'This stumbling-block is under thy hand (Isaiah 3:6).  A man does not fully understand the words of the Torah until he has come to stumble over them.  Although they have said that if a man affiances half a woman she is not affianced, yet if one who is half a slave and half free is affianced, her betrothal is a genuine one. What is the reason [for the difference]? In the one case he leaves something over from his acquisition, in the other case he leaves nothing over from his acquisition.
  But R. Sheshet [disagreed and] said: Just as if a man affiances half a woman she is not affianced, so if a woman who is half a slave and half free is affianced, her betrothal is not a genuine one. 
  
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  Mishna: We do not redeem captives for more than their value to repair the world.
  
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  Gemara: Rabbah said: "Even though there is no acquisition [of land] for an idolater in the Land of Israel to remove the obligation of tithing, as it says, "For Mine is the Land (Leviticus 25:23)--" [Meaning,] Mine is the sanctity of the Land, but there is acquisition for an idolater in the Land of Israel, to dig in it cisterns, trenches, and reservoirs, as it says, "The heavens are the heavens of the LORD; But the earth hath He given to the children of men (Psalms 115:16)."
  And Rabbi Meir says:
  
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  He said to him,  "No." He said to him, "I will give you money for half of your banquet." He said to him,  "No."  He said to him,  "I will give you money for all of your banquet." He said to him,  "No."  He took him by the hand and picked him up and removed him.
  He said [to himself], Since there were rabbis sitting there and they did not protest, it is implied that it was acceptable to them. I will go and tale-bear against them at the king's court. He went and he told the Caesar, "The Jews are rebelling against you." He said to him, "How can one tell?" He said to him, "Send them a sacrifice - see if they will sacrifice it."
  He proceeded to send with him a fattened calf. While he was coming, he placed a blemish in its upper lip, and some say in the white of its eye - a place that for us is [considered] a blemish and for them is not [considered] a blemish.
  The Rabbis thought to sacrifice it for the sake of peaceful relations with the government. Rabbi Zecharia ben Avkulos said to them, "They will say 'Blemished animals can be sacrificed on the altar.'"  They thought to kill him, [so] that he not go and say [what happened]. Rabbi Zecharia ben Avkulos said to them, "They will say 'One that places a blemish on consecrated animals is [to be] killed.'"
  Rabbi Yochanan said, "The humility of Rabbi Zecharia ben Avkulos destroyed our Temple and burned our Sanctuary and exiled us from our land."
  [When the Caesar heard,] he sent Nero Caesar against them.  [When] he arrived, he sent an arrow to the east - it went and fell on Jerusalem; to the west - it went and fell on Jerusalem; to the four directions of the sky - it went and fell on Jerusalem.
  He said to an infant, "Recite your verse for me." He said to him, "And I will give my revenge upon Edom in the hand of my people, etc." (Ezekiel 25:14) He said, "The Holy One, blessed be He, wants to destroy His house and He wants to wipe off His hands with that man [who He uses to destroy it]."  He ran away and he went and converted, and out from him came Rabbi Meir.
  He [then] sent Vespasian Caesar against them.  He arrived [and] besieged it for three years. There were three rich men in [Jerusalem]:  Nakdimon ben Gurion, Ben Kalva Savua and Ben Tsitsit Hakesset. [The first was called] Nakdimon ben Gurion because the sun was pierced (<i>nakda</i>) [and held still] for his sake.  [The second was called] Ben Kalva Savua because when anyone would enter his house starving like a dog (<i>kalva</i>), he would leave satiated (<i>savua</i>) [The third was called] Ben Tsitsit Hakesset because his fringes (<i>tsitsit</i>) would drag onto pillows (<i>kessatot</i>) on the floor.  Some say  it is because his pillow (<i>kesset</i>) was placed between the greats of Rome.
  One said to them,  "I will sustain them with wheat and barley," and one said to them,  "With wine and salt and oil," and one said to them, "With wood." And the Rabbis praised the one with the wood [the most]. As Rav Chisda would give all of his keys to his servant except the one for the wood [storage], since Rav Chisda said, "A storehouse of wheat requires sixty storehouses of wood [for fuel to bake or cook it]." They had [enough] to sustain them for twenty one years.
  There was [also] these thugs in [Jerusalem]. The Rabbis said to them, "Let us go out and make peace with [the Romans, but] they did not allow them." [The thugs] said,  "Let us go and fight a battle with them." The Rabbis said [back] to them,  "The matter will not be helped." [Hence, the thugs] got up [and] burned those stores of wheat and barley and there was a famine. 
  Marta bat Baitos was a wealthy woman of Jerusalem. She sent her messenger and said to him,  "Bring me fine flour." As he went, it was [all] sold. He came and said to her,  "There is no fine flour, [but] there is white flour." She said to him, "Go, bring it to me." As he went, it was [all] sold. He came and said to her,  "There is no white flour, [but] there is dark flour." She said to him, "Go, bring it to me." As he went, it was [all] sold. He came and said to her,  "There is no dark flour, [but] there is barley flour." She said to him, "Go, bring it to me." As he went, it was [all] sold. She had taken off her shoe, [but still] said [to herself],
  I will go out and see if I can find something to eat.  Dung got stuck to her foot and she died.
  Rabban Yochanan Ben Zakai would read [this verse to be] about her (Deuteronomy 28:56), "The most delicate of you and the pampered who has never tried the sole of her foot." Some say  she ate from the cakes of figs of Rabbi Tsadok and got weak and died. As Rabbi Tsadok fasted for forty years  that Jerusalem should not be destroyed. When he would eat, one could see [the food] from the outside. And when he became healthy [again], they would bring him cakes of figs [and] he would suck out their liquid and throw them away.
  When she was about to die, she took out all of her gold and silver and threw it into the market. She said, "What do I need this for?"  And this is [the meaning of] what is written (Ezekiel 7:19),  "They will throw their silver into the streets." 
  Abba Sikra, the head of the thugs of Jerusalem, was the son of Rabban Yochanan Ben Zakai's sister. [Rabban Yochanan] sent him [a message], "Come privately to me."  He came. [Rabban Yochanan] said to him, "Until when will you do this and kill the world with famine."  He said to him, "What should I do? Since, if I say anything to them, they will kill me."  He said to him,"Show me a solution for me, that I should get out; maybe there will be a small salvation [from it]."
  He said to him, "Act as if you are sick, and have everyone come and ask about you; and [then] bring something putrid and have it lay with you and they will say that you have died. And have your students bring you out and no other men should bring you out, so that we don't become aware that you are light, since they know that a living person is lighter than a dead one." 
  He did this. Rabbi Eliezer went in on one side and Rabbi Yehoshua went in on the other side. When they came to the opening, [the thug gate keepers] wanted to stab him. They said to them, "[The Romans] will say, 'they stabbed their rabbi.'" And [then] they wanted to jostle him. They said to them, "They will say, 'they jostled their rabbi.'" They opened the gate. He went out.
  He got there [and] said, "Peace to you, O king, peace to you, O king."  [Vespasian] said to him, "You have made yourself guilty of two death penalties: first, since I am not a king and you have called me, 'king;'  and also, if I am a king, why did you not come to me until now?" He said to him, "That which you said, 'I am not a king,' 
  
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  you will be a king; since were you not a king, Jerusalem would not be delivered into your hand, as it is written (Isaiah 10:34), 'and the Levanon will fall by a mighty one.' And 'mighty' can only be a king, as it is written (Jeremiah 30:21), 'And his mighty one shall be from him.' And Levanon can only be the Temple, as it is stated (Deuteronomy 3:25),  'this goodly mountain and the Levanon.' And that which you said, 'If I am a king, why did you not come to me until now;' the thugs that we have with us did not allow us."
  He said to him,  "If there was a barrel of honey with a serpent wrapped over it, would one not break the barrel for the sake of [getting rid] of the serpent?" He was silent. Rav Yosef - and some say, Rabbi Akiva - would read [this verse to be] about this (Isaiah 44:25), "He turns back the wise and renders their knowledge foolish." He should have said to him, "We take tongs and we take the serpent and kill him and leave the barrel."
  Bye and bye, a messenger came to him from Rome. He said to him, "Get up, the [reigning] Caesar has died, and those dignitaries of Rome have placed you at the helm." He had put on one of his shoes, [and] wanted to put the other one on. It would not go on. He tried to remove the [first one and] it would not come off. He said, "What is this?"
  He said to him, "Do not be troubled; it is a good tiding that has come to you, as it is written (Proverbs 15:30), 'a good tiding fattens the bone.'" [Vespasian said to him,] "But what is its remedy?" [Rabbi Yochanan responded,] "Bring someone who is hard for you to take and have him pass in front of you, as it is written (Proverbs 17:22), 'And a lowly spirit dries the bone.'" He did this [and the other shoe]  went on. He said to him, "And since you are so wise, until now why did you not come to me? He said to him, "Didn't I [already] tell you?" He said to him, "I also [already] told you."
  He said to him, "I am leaving and I will send someone else, but ask something that I can give you." He  said to him, "Give me Yavneh and her Sages and the line of Rabban Gamliel and a cure to heal Rabbi Tsadok" Rav Yosef - and some say, Rabbi Akiva - would read [this verse to be] about this (Isaiah 44:25), "He turns back the wise and renders their knowledge foolish." He should have said to him, "Leave us this time."
  And he thought that perhaps that much he would not do, and there would [then] not even be a small salvation.
  What was the cure to heal Rabbi Tsadok? The first day, they gave him water with bran to drink; on the next day water with coarser bran; on the next day water with flour until his intestines grew a bit at a time.
  He went and sent Titus [in his place]. "And he said, "Where is their God, the Rock in which they trusted?" (Dueteronomy 32:37) This is [referring to] Titus, who cursed and blasphemed towards Heaven.
  What did he do? He grabbed a prostitute in his hand and entered into the Chamber of the Holy of Holies and spread out a Torah scroll and performed a sin upon it; and he took a sword and slashed the curtain (<i>parochet</i>); and a miracle occurred and blood gurgled and came out. And he thought that he had killed himself (a euphemism for God), as is it is stated (Psalms 74:4), "Your enemies roar in the midst of your meeting places, they have made their signs into signs."
  Abba Chanan said,   "'Who is like You firm, God' (Psalms 89:9) - who is firm and hard like You to hear the defamation and the blasphemy of that evildoer and [still] be silent?" In the school of Rabbi Yishmael, it was taught, "'Who is like you among the powers (<i>elim</i>), O God' (Exodus 15:11) - who is like You among the mute (<i>ilemim</i>)?"
  What did he do? He took the curtain and made it into a type of bag and he brought all of the vessels in the Temple and placed them inside it. And he placed them in a boat so that he could go and be praised in his city, as it is stated (Ecclesiastes 8:10), "And so I saw evildoers buried and coming, and from a holy place they walked and they were forgotten in the city that they did this." Do not read it [as] 'buried' (<i>kevurim</i>), but rather [as] 'grouped' (<i>kevutsim</i>). Do not read it [as] 'were forgotten' (<i>yistachu</i>), but rather [as] 'were praised' (<i>yistabachu</i>).
  Some say, They were actually buried; as even things that were hidden were revealed to [the Romans].
  A storm wind came upon him to drown him. He said, "It appears to me that the God of these [people] has no might except in the water. Pharaoh came [and] He drowned him in the sea; Sisera came and He drowned him in the sea; He is also standing over me to drown me in the water. If He is mighty, let Him come up to the dry land and make war with me."  A heavenly voice (<i>bat kol</i>) went out and said to him, "Evildoer, son of an evildoer, grandson of an evildoer! I have a flimsy (<i>kal</i>) creature in my world and its name is 'gnat.'"
  Why is it called 'flimsy?' [Because] it has an entrance [for its food] but it does not have an exit.
  "Go up to the dry land and make war with it!" He went up on dry land. A gnat came and went into his nose and pecked at his brain seven years. One day, he passed by the door of a blacksmiths's house. [The gnat] heard the sound of the hammer and was still. [Titus] said [to himself], "There is a remedy!" Every day, they brought a blacksmith and they would hammer in front of him. To a gentile [blacksmith], he would give four <i>zuz</i> (a type of coin); to a Jew, he would say to him, "It is enough that you should see your enemy [like this]." Until [the end of] thirty days, he did this. From then on, since [the gnat] got used to it, he got used to it [and resumed his pecking].
  It was learned, Rabbi Pinchas ben Aruva said,  "I was among the dignitaries of Rome, and when he died they opened his brain and they found in it like a wild bird that weighed two <i>selah</i>." In a [different] teaching, it was taught, "Like a one year old chick weighing two <i>litar</i>.
  Abbaye said, "we hold [that] its mouth is of copper and its nails are of iron." When he was dying, he said to them, "Burn that man (me) and scatter his ashes over the seven seas, [so] that the God of Israel should not find him and bring him to justice.
  Onkelos bar Kelonikos was the son of Titus' sister [and] he wanted to convert: He went and brought up Titus [from the dead] with magic. He said to him, "Who is important in that world?" He said to him, "Israel (the Jews)." "What about clinging to them (converting)?" He said to him, "Their matters (commandments) are many and you will not be able to observe them. Go, harass them in that world and you will be at the head, as it is written (Lamentations 1:5), 'Her enemies have become the head, etc.' - all that harass Israel become the head." He said to him, "With what was that man's (your) judgment?" He said to him, 
  
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  "With that which he judged himself. Every day, they gather his ashes, and judge him and burn him and scatter him to the seven seas."
  He went and brought up Bilam with magic. He said to him, "Who is important in that world?" He said to him, "Israel (the Jews)." "What about clinging to them (converting)?" He said to him, "Do not seek their welfare and their benefaction all of the days." (Deuteronomy 23:7) He said to him, "With what was that man's (your) judgment?" He said to him, "With boiling semen."
  He went and brought up [Jesus] (the sinners of Israel) with magic. He said to him, "Who is important in that world?" He said to him, "Israel (the Jews)." "What about clinging to them (converting)?" He said to him, "Seek their benefaction, do not seek their hurt; whoever touches them is as if he touches the pupil of His eye." 
  He said to him, "Whit what was that man's (your) judgment?" He said to him, "With boiling feces." As the master says, "Whoever mocks the words of the Sages will be judged with boiling feces." Come see, what is the difference between the sinners of Israel and the prophets of the nations of the world, the worshipers of idols.
  It was taught, "Rabbi Elazar said, 'Come and see how great is the power of embarrassment; as behold, the Holy One, blessed be He, helped Bar Kamtsa and [as a result], he destroyed His House and burned His Sanctuary.'"
  Because of a rooster and a hen, Tur Malka was destroyed: As they were accustomed that when they would bring out a groom and bride, they would bring out a rooster and a hen in front of them; meaning to say, 'be fruitful and multiply' like chickens.
  One day a troop of Romans was passing. They took [such a rooster and hen] from [the townspeople and as a result, the townspeople] fell upon them and hit them. They went and told the Caesar, "The Jews have rebelled against you." He came against them. Among [the Jews of Tur Malka], there was a man of the south, who would jump a <i>mil</i> (approximately a kilometer) [at a time] and kill [the Roman soldiers]. The Caesar took his crown and placed on the floor. He said, "Master of the whole world; if it acceptable to You, do not deliver that man (me) and his kingdom into the hands of one man."
  The mouth of the man of the south tripped him up and he said, "Have you not, God, forsaken us, and You do not go out, God, in our armies?" (Psalms 60:12)  David also said this. David was saying it as a question.
  [The man of the south] went to the toilet. A serpent came and and pulled out his guts and he died. [Caesar] said [to himself], "Since a miracle was performed for me, this time I will leave them." He left them and went. [As a result, the townspeople] danced and ate and drank and lit fires until one could see the detail of a seal from the distance of a <i>mil</i>. He said [to himself], "The Jews are laughing at me."  He returned and came against them.
  Rabbi Assi said, Three hundred thousand sword bearers came to Tur Malka and killed [the people] in it for three days and three nights. And on [the other] side [of it] was rejoicing and merriment, and these did not know about those.  
  "The Lord swallowed and did not have mercy for all the fine habitations of Israel." (Lamentations 2:2) When Rabin came, he said [in the name of] Rabbi Yochanan, "These are the six hundred thousand cities that King Yannai had on the King's Mountain (which in Aramaic is Tur Malka)." As Rav Yehuda said that Rav Assi said,  "King Yannai had  six hundred thousand cities on the King's Mountain and each one of them had in it the amount that came out from Egypt, except for three; that had twice the amount that came out from Egypt, and these were them:
  <i>Kefar Beesh, Kefar Shichelayim, Kefar Dichria</i>." <i>Kefar</i> (the town of) <i>Beesh</i> (evil) [is called such] as they did not give dwelling to guests. <i>Kefar</i> (the town of) <i>Shichelayim</i> (cress) [is called such] as their sustenance was from cress. <i>Kefar</i> (the town of) <i>Dichria</i> (male): Rabbi Yochanan said, "[It is called such] as their wives would give birth to males first and give birth to a female at the end and then stop."
  Ulla said, "I saw that place myself and it cannot even hold six hundred thousand reeds." That Saducee said to Rabbi Chanina, "You have [then] lied." He said to him, "It is written about it (Jeremiah 3:19), 'a land of... a deer.' Just like the deer - its skin doesn't hold its body [when it is not attached to it], so too the Land of Israel; when [the Jews] are dwelling upon it, it expands; but when they are not dwelling upon it, it shrinks."
  Rav Manyoimi bar Hilkiya and Rav Hilkiya bar Tuvia and Rav Huna bar Chiya were sitting together. They said, "If there is someone who has heard something from <i>Kefar Saknia</i> in Egypt, let him say it."
  One of them opened and said, "There is a story about a betrothed man and woman that were captured among the idol worshipers and they married them one to another. She said to him, 'I ask of you not to touch me, since I do not have a <i>Ketuva</i> (monetary settlement payable to a married woman upon divorce or the death of her husband) from you.' And he did not touch her until the day of his death.
  And when he died, she said to them,  'Eulogize this  one, who scorned his impulse more than Yosef. Since with Yosef, it was only one time, and this one it was every day;  with Yosef, it was not in one bed, and this one was in one bed; with Yosef, it was not his wife, and this one was his wife.'"
  The other one opened and said, "There is a story that forty <i>modia</i> (a Roman dry measure) stood at a dinar [and] the rate decreased [by] one <i>modia</i>. And they checked and found that a father and a son had had sexual relations with a betrothed maiden on Yom Kippur; and they brought them to court and stoned them and the rate went back to its place."
  The other one opened and said, "There is a story about a man who looked to divorce his wife but her <i>Ketuva</i> was large. What did he do? He went and invited his comrades and fed them and gave them to drink and got them drunk and had them sleep on one bed; and he brought egg white and placed it between them and set up witnesses and came to court.
  There was an elder there who was from the students of Shammai the Elder, and Baba ben Buta was his name. He  said to them, 'I have received it from Shammai the Elder that, egg white congeals from heat and that semen is pushed [into fabrics] by heat.' They checked it and found it to be like his words. And they brought [the dishonest man] to court and flogged him and collected the <i>ketuva</i> from him." 
  Abbaye said to Rav Yosef, "And since they were such righteous people, what is the reason that they were punished?" He said to him, "Because they did not mourn about Jerusalem, as it is written (Isaiah 66:10), 'Be happy with Jerusalem and rejoice in her, all  her lovers; be gladdened gladness with her, all that mourn over her.'"
  Because of a carriage board, Beitar was destroyed: As they were accustomed that when a boy was born they would plant a cedar; a girl, they would plant a pine. And when they would get married, they would cut them down and make a [wedding] canopy. One day, the daughter of Caesar was passing by. The board of her carriage broke [and] they chopped down [a cedar] and [replaced] it for her. [The townspeople] came [and] fell upon them [and] hit them. They came [and] said to the Caesar, "The Jews have rebelled against you." He came against them.
  "He cut down in His fierce anger all the horn of Israel." (Lamentations 2:3)" Rabbi Zera said that Rabbi Abahu said that Rabbi Yochanan said, "These are the eighty thousand horns of war that entered the city of Beitar when they besieged her and killed within her [so many] men, women and children until their blood went and poured out into Great Sea (the Mediterranean)." Lest you will say, [Beitar] was close, it was a <i>mil </i> away.
  It was taught, "Rabbi Eliezer the Great said, 'There are two rivers in the Yadayim valley, one of them flows one way and one flows the other way. And the Sages estimated that [they contained] two parts water and one part blood [at that time].'" In [a different] teaching, it was taught, "The idol worshipers harvested their vineyards for seven years from the blood of Israel without fertilizer."
  
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  Rabbi Chiya bar Avin said that Rabbi Yehoshua be Karcha said, "An elder of the men of Jerusalem recounted to me, 'In this valley, Nevuzaradan, the head of the henchmen, killed two million one hundred and ten thousand [people]; and in Jerusalem, he killed nine hundred and forty thousand upon one stone, until their blood went and touched the blood of Zecharia, to fulfill that which is stated (Hosea 4:2), "and blood touches blood."'"
  He found that the blood of Zecharia was boiling and coming up. He said,  "What is this?" They said to him, "It is the blood of sacrifices that has spilled." He had blood [from other sacrifices] brought and it was not similar. He said to them,
  "If you tell me, good; but if you don't, I will comb your flesh with iron combs." They said to him, "What shall we say to you? There was a prophet among us who would rebuke us with heavenly words. We rose up against him and killed him; and now it is several years that his blood does not rest."
  He said to them,  "I will appease him." He had the great Sanhedrin and the small Sanhedrin brought [and] killed them over him, and his blood did not rest; the young men and the young women [and] killed them over him, and his blood did not rest. He had the infants brought from the schools of their rabbis [and] killed them over him, and his blood did not rest. He said, "Zecharia, Zecharia, I have gotten rid of the best of them. Is it pleasing to you that I should get rid of all of them?" When he said this, [his blood] rested. 
  At that time, he thought in his mind to repent. He said [to himself], "And if it is like this with [the killing of] one soul, all the more so [will it be with] that man that killed all of those souls." He ran away, sent a detailed will to his home and converted.
  It was taught, "Naaman was a resident alien; Nevuzaradan was a righteous gentile;
  From among the grandchildren of Haman were those that studied Torah in Bnei Brak; From among the grandchildren of Sisera were those that taught infants in Jerusalem; From among the grandchildren of Sancheriv were those that taught Torah to the masses." Who were they? Shamaya and Avtalyon.
  That is [the meaning of] that which is written (Ezekiel 24:8), "I have placed her blood upon a smooth rock, that it should not be covered."
  "The voice is the voice of Yakov but the hands are the hands of Esav." (Genesis 27:22) "The voice" - this [refers to] Hadrian Caesar who killed in Alexandria in Egypt six hundred thousand upon six hundred thousand, twice the amount that came out from Egypt. "The voice of Yakov - this [refers to] Vespasian Caesar, who killed in the city of Beitar four million [people], and some say, forty million. "And the hands are the hands of Esav" - this [refers to] the evil kingdom that destroyed our Temple and burned our Sanctuary and exiled us from our land.
  Another explanation: "The voice is the voice of Yakov" - there is no effective prayer that does not have inside it [something] from the seed of Yakov. "And the hands are the hands of Esav" - there is no victorious war that does not have in it [something] from the seed of Esav.
  And this is what [was meant by that which] Rabbi Elazar said, "'From the wagging of the tongue shall you be hidden.' (Job 5:21) - as a result of the thoughts of the tongue shall you be hidden." Rav Yehuda said that Rav said, "That which is written (Psalms 137:1),  'Upon the rivers of Babylon, there we sat and we also cried when we remembered Zion,' teaches that the Holy One, blessed be He, showed David the destruction of the first Temple and the destruction of the second Temple: The destruction of the first Temple, as it is stated, 'Upon the rivers of Babylon, there we sat and we also cried;' The second Temple, as it is written (Ibid. 7), 'Remember O Lord for the sons of Edom the Day of Jerusalem, in which they said, "Raze it, raze it, until its foundation."'"
  Rab Yehuda said that Shmuel said, and some say Rav Ami, and some say it was taught in (an early) teaching, "There was a story of four hundred boys and girls that were captured for shame[ful purposes]. They figured out why they were being brought. They said, 'If we drown in the sea, we will come to life in the world to come.' The oldest of them expounded, '"The Lord said, 'From Bashan will I bring back, I will bring back from the depths of the sea."' (Psalms 68:23) "From Bashan, I will bring back" - From between the teeth of (<i>bein sheinei</i>) lions; "from the depths of the water I will bring back" - these are the ones that drown at sea.'
  When the girls heard this, they all jumped and fell into the sea. The boys brought up an a fortiori argument (<i>kal vechomer</i>) regarding themselves and said, 'If those, whose manner is such, [did this]; for us, whose manner is not such, all the more so [should we jump and drown].' [So] they also jumped into the sea. And about them the verse says (Psalms 44:23), 'As it is for You that we are killed all of the day; we are like sheep for the slaughter.'"
  And Rav Yehuda said, "This is [referring to] the woman and her seven sons. They brought out the  first in front of Caesar. They said to him, 'Worship the service of the idol.' He said to them, 'It is written in the Torah (Exodus 20:2), "I am the Lord, your God."' They took him out and killed him.
  They brought out the other one in front of Caesar. They said to him, 'Worship the service of the idol.' He said to them, 'It is written in the Torah (Exodus 20:3), "You shall not have any other gods in front of Me."' They took him out and killed him.  They brought out the other one in front of Caesar. They said to him, 'Worship the service of the idol.' He said to them, 'It is written in the Torah (Exodus 22:19), "One who sacrifices to the gods shall be destroyed."' They took him out and killed him. 
  They brought out the other one in front of Caesar. They said to him, 'Worship the service of the idol.' He said to them, 'It is written in the Torah (Exodus 34:14), "you shall not bow down to another god."' They took him out and killed him.  They brought out the other one in front of Caesar. They said to him, 'Worship the service of the idol.' He said to them, 'It is written in the Torah (Deuteronomy 6:4), "Hear O Israel, the Lord is our God, the Lord is one."' They took him out and killed him. 
  They brought out the other one in front of Caesar. They said to him, 'Worship the service of the idol.' He said to them, 'It is written in the Torah (Deuteronomy 4:39), "And you shall know today and place it upon your heart that the Lord, He is God in the heavens above and on the earth below, there is none else."' They took him out and killed him.
  They brought out the other one in front of Caesar. They said to him, 'Worship the service of the idol.' He said to them, 'It is written in the Torah (Deuteronomy 26:17-18), "The Lord you have avowed, etc. And the Lord has avowed you today." We have already sworn to the Holy One, blessed be He, that we will will not exchange Him for another God and He also has sworn to us that He will not exchange us for another people.'
  Caesar said to him, 'I will throw my seal [down] to you and you can bend down to pick it up, so that they will say that he took upon him the authority of the king.' He said to him, 'To ruin with you, Caesar, to ruin with you Caesar! With your own honor is it such; with the honor of the Holy One, blessed be He, it is all the more so.'  
  They took him out to kill him. His mother said to them, 'Give him to me and I will kiss him a little.' She said to him, 'My sons, go and say to your father, Avraham,  "You bound up one altar and I have bound up seven altars."' She too went up to the roof and fell and died. A heavenly voice went out and said, 'a happy mother of children.' (Psalms 113:9)" 
  Rabbi Yehoshua ben Levi said, "This is [referring to] circumcision, that was given for the eighth [day]." Rabbi Shimon ben Lakish said, "This is [referring to] Torah scholars, that demonstrate the laws of slaughtering on themselves." As Rava said, "One can demonstrate all matters on the self except for slaughtering and another thing."
  Rav Nachman bar Yitzchak said, "This is [referring to] Torah scholars, that kill themselves for the words of Torah." Like that of Rabbi Shimon ben Lakish; as Rabbi Shimon ben Lakish said, "Words of Torah can not exist except with one who kills himself for them, as it is stated (Number 19:14), 'This is the law (Torah); when a man dies in a tent, etc.'" Rabba bar bar Chana said that Rabbi Yochanan said, "There were forty <i>seah</i> of
  
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  Tefilin boxes that were found on the heads of those that were killed in Beitar." Rabbi Yannai berebi Yishmael said, "Three piles of forty <i>seah</i>, each one." In a [different] teaching, it taught, "Forty piles of three <i>seah</i>, each one."
  And they are not arguing. This is [referring to those] for the head, [and] this is [referring to those] for the arm.
  Rabbi Assi said, "Four <i>kab</i> of brain were found upon one rock." Ulla said, "Nine <i>kab</i>" Rav Kahana said - and some say it was Shila bar Mari - "What is the verse [that refers to this]? 'Daughter of Babylon that is plundered, happy is the one who will pay you, etc. happy is the one who will grab and smash your babes upon the rock."
     
  
          
    
  
        
       
  Rav Yehuda said in the name of Rav there was an occurrence with the son and daughter of R. Yishmael b. Elisha, who were enslaved to two masters.  After a time the two [masters] were together in one place, one said: I have a slave whose beauty is unparalleled throughout the world, and the other said: I have a maidservant whose beauty is unparalleled throughout the world.
  They said: let us wed them to one another and divide their offspring. They put them in a room; he [the brother] sat in one corner and she [the sister] sat in another corner. He said: I am a kohen (priest) son of kohanim gedolim (high priests)--would I wed a maidservant? And she said: I am a kohenet (priestess) daughter of kohanim gedolim (high priests)--would I wed a slave? And the wept the whole night. 
  When the sun rose they recognized one another and fell on one another, and they sobbed until their souls departed. And it is regarding them that Jeremiah lamented: For these things I weep; mine eye, mine eye runneth down with water. (Ecc. 1:16)
  
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  Rabbi Yehudah bar Nachmani, the public orator of Rabbi Shimon ben Lakish, taught as follows: It is written, Write down these words for yourself—implying that the Torah is to be put into writing; and it is also written, since it is through these words (lit., by word of mouth)—implying that it is not to be written down. What are we to make of this? It means: Regarding the written words, you are not at liberty to say them by heart; and the words transmitted orally, you are not at liberty to recite from a written text.
  A tanna of the school of Rabbi Ishmael taught: It is written, “Write down these words”—these you may write (i.e., the Written Torah), but you may not write halachah (i.e., the Oral Torah).     
     
   
   Inscribe those words for yourself, and it is written For according to those words, how is that? Written words are not to be said by heart. Words that are not given over orally may not be transcribed.
  
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   Our rabbis taught: We provide for the gentiles' poor with Israel's poor, we visit gentiles' sick with Israel's sick, and we bury the gentiles' dead with Israel's dead, due to the ways of peace.
  
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  Rav Yehuda said in the name of Rabbi Assi: [If he is given] a pebble, he throws it away; a nut, and he takes it for himself - he [can] acquire for himself, but not for others. [If he is given an] object, and he returns it an hour later [i.e. when asked to return it], he can acquire; whether for himself or for others.
  When I said this before Shmuel, he said to me: This and this are one [i.e. the cases are the same]. What is: "this and this are one"? Rav Chisda said: This case and this case - he can acquire for himself, but not for others.
  Rav Chinena Vardan responded: "How do we make a shituf [an eruv used to join together alleys and streets] for a mavoy [an alleyway onto which courtyards open]? One places a cask of wine [in a designated place] and says, "Behold, this is [the possession] of all the residents of the mavoy;" and he may give them rights [to the wine] through [the agency of] his grown-up son or daughter, through his Hebrew slave or maid-servant..."...
  How do we understand "maid-servant"? If she has brought two hairs [i.e. has reached puberty] what is she doing in his possession? No, rather, she has not brought forth two hairs, yet it teaches: "acquires for others".
  [No,] <i>Shitufei Mevo'ot</i> are Rabbinic.
  Rav Chisda said: Vardan was quiet. What could he have said? All which is rabbinically instituted
  
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  After they left Rav Ilish said to Rava "doesn't anything that she owns he owns?" Rava felt embarrassed.
  
  
  "And she is in her property" - אמר עולא she has to be in her property at the time that he throws the גט. But ר' אושעיא says that she doesn't have to be there at the time that he throws it into her property, She is divorced
  Asks the גמרא doesn't the משנה say that she is in her property at the time that he throws it so why does ר' אושעיא say she doesn't have to be there at the time he throws it? Answers the גמרא our משנה means "Its like she is in her property" - Since her property is guarded with her knowledge She knows anything that goes into her property will stay there so she is divorced, and she doesn't have to be there. 
  
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  Mishnah. If [a wife] was standing on the roof, and [her husband] threw [a bill of divorce] to her, once it reaches the airspace of the roof, she is divorced. If he is above and she is below and he threw [the bill of divorce down] to her, once it leaves the [airspace] of the roof she is divorced. [At that point,] were it to be erased or burned, she is [still] divorced.
  Gemara. But it is not protected! Rav Yehuda said in the name of Shmuel: We are dealing with a roof that has a railing.
  Ulla son of Menashya said in the name of Avimi: We are dealing in the airspace within three [handbreadths] of the roof, for all within three [handbreadths] of the roof is like the roof.
  He is above: But it is not protected! Rav Yehuda said in the name of Shmuel: It is such that the lower fences [i.e. the fences of the property] are higher than the upper fences [the fences of the roof].
  And thus said Rabbi Elazar in the name of Rabbi Oshaya: It is such that the lower fences are higher than the upper fences. And thus said Ulla in the name of Rabbi Yochanan: It is such that the lower fences are higher than the upper fences.
  Rabbi Abba said to Ulla: Who does this follow? Rebbi, for he said: Received [in the air] is like it has been placed down.
  He said: You could even say the Rabbis; for the Rabbis only disputed Rebbi in the case of Shabbat, but here, it is because of protection, and this is protected.
  And such Rabbi Assi said in the name of Rabbi Yochanan: It is such that the lower fences are higher than the upper fences. Rabbi Zeira said to Rabbi Assi: Who does this follow? Rebbi, for he said: Received [in the air] is like it has been placed down.
  He said: You could even say the Rabbis; for the Rabbis only disputed Rebbi in the case of Shabbat, but here, it is because of protection, and this is protected.
  It was erased: Rav Nachman said in the name of Rabbah bar Avuha: This is only talking about when it is erased while falling, but not while rising. What is the reason? It was not about to rest.
  It was burned: Rav Nachman said in the name of Rabbah bar Avuha: Only when the Gett preceded the fire [was thrown before the fire broke out]; but not if the fire was there first. What is the reason? From the beginning it was going to the fire.
  Rav Chisda said: Properties may be split for Gittin.
  Rami bar Chama said to Rava: Where does the Elder derive this from? He responded: it is a Mishnah: If [a wife] was standing on the roof, and [her husband] threw [a bill of divorce] to her, once it reaches the airspace of the roof, she is divorced.
  What are we dealing with? If you say her roof and her courtyard; why the airspace of the roof [i.e. it should be the courtyard]?
  And if his roof and his courtyard, why should such occur when it reaches the roof?
  Rather, it is obvious, her roof, and his courtyard.
  
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  It was taught [in a baraita]: Rabbi Meir says: Just as there are different attitudes in consumption of food, so are there different attitudes with regards to women. Some men, if a fly falls into his cup, he throws it out and does not drink it. And this is the trait of Papus ben Yehuda, who would lock [the door of the house] before his wife, and would leave.
  And there is a man where, if a fly falls in his cup, he throws [the fly] out and then drinks it. This is the trait of any man who lets her be to speak with her brothers and relatives.
  And there is a man where, if a fly falls into the plate, he crushes it and eats it. And this is the trait of a corrupted man who sees his wife go out with her head uncovered and spins cloth in the marketplace,
  
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  and [whose shirt is] open on both sides and bathes with the men.
  Do you truly think "with the men"? Rather, [it means] in a place where men bathe.
  This is the command from the Torah to divorce her, for it is stated [Deuteronomy 24:1-2] "[When a man takes a wife, and marries her, then it comes to pass, if she find no favor in his eyes,] because he hath found some unseemly thing in her, [that he writes her a bill of divorce, and gives it in her hand,] and sends her out of his house... [and she departs out of his house, and goes and becomes another man's wife.]" The text calls him 'another', implying that he is not of similar constitution as the first, [for] the first one sent away a wicked woman from his household, and the other took a wicked woman into his house.