1)

PENALTIES FOR MARRIAGE BASED ON A DEVIANT GET (Yerushalmi Perek 8 Halachah 5 Daf 47a)

מתני' כתב לשם מלכות שאינה הוגנת לשם מלכות מדי ולשם מלכות יון

(a)

(Mishnah): [Below, our Mishnah discusses penalties for a woman who remarried relying on a Get with one of the following problems. The date] was written [not according to the reign of the king of the land, rather,] according to the king of an improper kingdom, or of the Medes, or of the Yevanim;

לבניין הבית ולחורבן הבית

1.

[The date] was written counting from the building of the Beis ha'Mikdash or its destruction;

היה במזרח וכתב במערב במערב וכתב במזרח

2.

He was in the east, and he wrote [in the Get] 'in the west.' He was in the west, and he wrote 'in the east.'

תצא מזה ומזה

(b)

(All the following penalties apply.) She must leave him (her original husband) and him (her new husband);

וצריכה גט מזה ומזה

1.

She needs a [proper] Get from both husbands [before she may marry anyone else];

אין לה לא כתובה ולא פירות ולא מזונות ולא בלאות על זה ועל זה ואם נטלה מזה ומזה תחזיר

2.

She does not receive a Kesuvah, Peros (the yield of her property), food, or the remnants of (Rashi; Tosfos - compensation for depreciation of) property that she brought into the marriage from this [husband] or from this. If she took from either, she must return it;

והוולד ממזר מזה ומזה

3.

The child from either husband (after she remarried) is a Mamzer;

לא זה וזה מיטמין לה

4.

[If she dies,] neither husband (if he is a Kohen) becomes Tamei for her (to engage in her burial);

ולא זה וזה זכאין לא במציאתה ולא במעשה ידיה ולא בהפרת נדריה

5.

Neither husband receives objects she finds or her earnings, and they cannot annul her vows;

היתה בת ישראל נפסלה מן הכהונה

6.

If she is a Bas Yisrael, she is disqualified from [marrying] a Kohen;

בת לוי מן המעשר ובת כהן מן התרומה

7.

If she is a Bas Levi, she is disqualified from [eating] Ma'aser. If she is a Bas Kohen, she is disqualified from [eating] Terumah;

אין יורשיו של זה ויורשיו של זה יורשין כתובתה

8.

The heirs of either husband do not inherit her Kesuvah;

מתו אחיו של זה ואחיו של זה חולצין ולא מיבמין

9.

If the husbands died [before giving her a Get], their brothers do Chalitzah to her, but not Yibum.

שינו שמו ושמה שם עירו ושם עירה תצא מזה ומזה וכל הדרכים האילו בה

(c)

If [the scribe] changed his or her name, or the name of his or her city, she leaves both of them, and all these penalties apply to her.

כל העריות שאמרו צרותיהן מותרות הלכו צרות האילו ונישאו לאחר ונמצאו איילונית תצא מזה ומזה וכל הדרכים האילו בה:

(d)

[If a man died without children, and one of the widows is a close relative of the brother,] all Arayos for which they said that their Tzaros (co-wives) are permitted (without Chalitzah or Yibum), if the Tzaros went and married a stranger, and [the Ervah] was found to be an Ailonis (not a normal female; it turns out that the Tzarah needed Chalitzah or Yibum), she leaves this (her new husband) and this (the Yavam, e.g. if after marrying she wants to do (or did) did Yibum), and all these penalties apply to her.

גמ' רבי יוחנן בשם רבי ינאי עשו את הוולד ממזר מפני הסכנה.

(e)

(Gemara - R. Yochanan citing R. Yanai): They [disqualified a Get written for the wrong kingdom, and thereby] made the child a Mamzer, due to danger (lest the kingdom be upset, which is mortal danger).

רב הונא בשם רב כל הדא פירקא דרבי מאיר חוץ משינה שמו ושמה שם עירו ושם עירה.

(f)

(Rav Huna citing Rav): This entire Perek (whenever it says that the child is a Mamzer) is [only] like R. Meir (who says that whenever one deviated from Chachamim's rules of Gitin, the child is a Mamzer), except for if [the scribe] changed his or her name, or the name of his or her city. (Then, even Chachamim agree that the child is a Mamzer.)

רבי מנא בעי קומי רבי יסא אף המגרש.

(g)

Question (R. Mana, to R. Yosa): [Did Rav say so] also for [the last Perek,] ha'Megaresh?

אמר ליה לית פירקא דידכון אלא דידן:

(h)

Answer (R. Yosa): (No.) He does not hold like your Perek (that ha'Zorek and ha'Megaresh are both one Perek), rather, like our Perek (ha'Zorek is one Perek, and ha'Megaresh is a separate Perek. We explained this like HAGAHOS R. DINAR.)

2)

AILONIS (Yerushalmi Perek 8 Halachah 6 Daf 47a)

מתני' הכונס את יבמתו והלכה צרתה ונישאת לאחר ונמצאת זו שהיא איילונית תצא מזה ומזה וכל הדרכים האלו בה:

(a)

(Mishnah): If a man did Yibum with his Yevamah, and her Tzarah married [a stranger], and [the first wife] was found to be an Ailonis (so the Yibum was Pasul, and the Tzarah was forbidden to remarry without Chalitzah), she leaves both of them, and all these penalties apply to her.

[דף מז עמוד ב] גמ' לא היתה צריכה להינשא אלא להתייבם. וזו היא יבמה שניסת בלא חליצה. רבי ירמיה אמר זה חולץ וזה מקיים.

(b)

(Gemara): If [a widow] should not have married, rather, she needed to do Yibum, and she is a Yevamah, and she married without Chalitzah - R. Yirmeyah says, [her Yavam] does Chalitzah, and her husband keeps her; (NO'AM YERUSHALMI, Yevamos 10:4 - a sinner should not profit! Her husband keeps her only if the Yavam wants to do Chalitzah. However, also if her husband divorces her, she does Chalitzah and not Yibum. We decree lest people say that he did Chalitzah before she married, and now he does Yibum.)

רבי יהודה בן פזי בשם רבי יוחנן תצא.

(c)

(R. Yehudah ben Pazi citing R. Yochanan): She leaves [her husband].

רבי יוסי בשם ר' הילא תצא.

(d)

(R. Yosi citing R. Heila): She leaves.

רבי יוסי שאל לרבי פינחס היך רבי סבר.

(e)

Question (R. Yosi, to R. Pinchas): How does Rebbi (i.e. you) hold?

אמר ליה כרבי ירמיה.

(f)

Answer (R. Pinchas): I hold like R. Yirmeyah.

אמר ליה חזור בך דלא כן אנא כתב עליך זקן ממרא.

1.

R. Yosi: Retract - if not, I will write that you are a Zaken Mamrei!

אמר רבי זבידא מתניתא מסייעא לרבי יוחנן תצא מזה ומזה וי"ג דברים בה דברי רבי מאיר שאמר משום רבי עקיבה.

(g)

Support (for R. Yochanan - R. Zavida - Beraisa): She leaves both of them, and the 13 fines apply. This is like R. Meir, who said according to his Rebbi R. Akiva;

וחכמים אומרים אין ממזר מיבמה

1.

Chachamim say, there is no Mamzer from a Yevamah.

הא לצאת תצא:

2.

Inference: [They said only that there is no Mamzer, but they agree that] she leaves!

i.

Note: The Gemara in Yevamos (10:4) points out that also the Mishnah says [in a similar case that she leaves], and R. Yochanan said that she leaves. If one opposes all of these sources, it is proper to write that he is a Zaken Mamrei!

3)

CONCERN LEST THE HUSBAND GAVE THE WRONG DOCUMENT (Yerushalmi Perek 8 Halachah 7 Daf 47b)

מתני' כתב הסופר וטעה ונתן גט לאשה ושובר לאיש ונתנו זה לזה לאחר זמן הרי הגט יוצא מתחת ידי האיש והשובר מיד האשה תצא מזה ומזה וכל הדרכים האילו בה

(a)

(Mishnah): If a scribe wrote and [later, we infer that he] erred, and he gave the Get to the wife and the receipt (saying that the Kesuvah has been paid) to the man, and [he and she] gave to each other (he thought that he gives a Get, and she thought that she gives a receipt, and she remarried), and afterwards it is found that he has the Get and she has the receipt, she leaves both of them, and all these penalties apply to her;

רבי אלעזר אומר אם על אתר יצא אינו גט ואם לאחר זמן יצא הרי זה גט שלא הכל מן הראשון לאבד זכותו של שני:

(b)

R. Elazar says, if immediately it is found [that he has the Get...], it is not a Get. If afterwards it is found, it is a Get. The first man is not believed to uproot the second [husband's] rights.

גמ' מה אנן קיימין

(c)

(Gemara) Question: What is the case?

אם בשטעה אף רבי לעזר מודה. אם בשלא טעה אוף רבנן מודיי

1.

If [we know that the scribe] erred, even R. Lazar should agree! If [we know that] he did not err, even Rabanan should agree!

אלא כן אנן קיימין בסתם ר' לעזר (חשש שמא לא) [צ"ל לא חשש - קרבן העדה] טעה ורבנין חוששין שמא טעה.

(d)

Answer: The case is, Stam (we do not know whether or not he erred). R. Lazar is not concerned lest he erred. Rabanan are concerned lest he erred.

ר' אלעזר אומר אם על אתר יצא אינו גט ואם לאחר זמן יצא הרי זה גט שלא הכל מן הראשון לאבד זכות של שני.

(e)

(Mishnah - R. Elazar): If immediately it is found, it is not a Get. If afterwards it is found, it is a Get. The first is not believed to uproot the second's rights.

איזהו על אתר

(f)

Question: What is considered immediately?

רבי זעירא אומר עד שלא נתארסה ונתארסה.

(g)

Answer #1 (R. Ze'ira): It is before she became Mekudeshes, and [afterwards] is after she became Mekudeshes.

רבי יצחק בר חקולה אמר עד שלא ניסית וניסית.

(h)

Answer #2 (R. Yitzchak bar Chalukah): It is before she had Nisu'in, and [afterwards] is after she had Nisu'in.

מתניתא מסייעא לר' זעירא לא הכל מן הראשון לאבד זכותו מן השני:

(i)

Support (for R. Ze'ira - Mishnah): The first is not believed to uproot the second's rights. (Also after Eirusin, the second loses if we are concerned lest it was not a Get!)