Monday, August 04, 2008

Rif Gittin 12b {24b - 25a}

12b

{Gittin 24b}
{Mishna continues}

יתר מכאן יש לו שתי נשים ושמותיהן שוות כתב לגרש בו את הגדולה לא יגרש בו את הקטנה
יתר מכאן אמר ללבלר כתוב ואי זו שארצה אגרש פסול לגרש בו
MOREOVER: IF HE HAD TWO WIVES WITH THE SAME NAME AND WROTE A GET WITH WHICH TO DIVORCE THE ELDER, HE MUST NOT USE IT TO DIVORCE THE YOUNGER.
MOREOVER: IF HE SAID TO THE SCRIBE, WRITE AND I WILL DIVORCE WHICHEVER I CHOOSE,' IT IS NOT VALID TO DIVORCE THEREWITH EITHER.

Gemara:
רישא במאי
אמר רב פפא בסופרים העשויין להתלמד
אמר רב וכולן פוסלין מן הכהונה חוץ מן הראשון
ושמואל אמר אף ראשון נמי פוסל
ואזדא שמואל לטעמיה דאמר שמואל כל מקום ששנו חכמים גט פסול פוסל חליצה פסולה פוסלת מן האחין
The resha {where the scribe was reading out} was in which case?
Rav Papa said: By scribes who were practicing.
Rav said: And all of them are invalid from marrying a priest {because of the divorce, even though we stated it is invalid} except for the first case.
And Shmuel said: Even the first case, she is also invalid {from marrying a kohen}.
And Shmuel is being consistent in his position. For Shmuel said: Any place where the Sages taught "the get is invalid," it still invalidates {her from marrying a kohen}. {And where they taught} "the chalitza is invalid," it still invalidates her from marrying one of the {other} brothers.

במערבא אמרי משמיה דרבי אלעזר שמאל ולילה פסולין ופוסלין קטן ואנפיליא פסולין ואינן פוסלין
וזעירי אמר כולן אינן פוסלין חוץ מן האחרון
וכן אמר רב אסי כולן אין פוסלין חוץ מן האחרון
ורבי יוחנן אומר אף אחרון אינו פוסל
והלכתא כולן אינן פוסלין חוץ מן האחרון
In the West {=Eretz Yisrael} they said in the name of Rabbi Eleazar: {If the chalitza was performed with the} left {hand}, or at night, it is invalid {as chalitza} but it still invalidates her. {Gittin 25a} If a minor {performed it}, or with a sock {rather than a shoe}, it is invalid but it does not invalidate her {from undergoing yibbum with another brother}.

{Returning back to discuss gittin, rather than chalitza.}
And Zeiri said: All of them are not invalidated {from marrying a kohen} except for the last one.
And so did Rav Assi say: All of them are not invalidated except for the last one.
And Rabbi Yochanan said: Even in the last case, she is not invalidated.
And the halacha is that all of them are not invalidated except for the last one.

{Rif now explains his reasoning.}

דמדחזינן לכולהו דסבירא להו דאחרון פוסל וליכא מאן דפליג אלא רבי יוחנן
הוה ליה רבי יוחנן יחיד וכולהו רבים
וקי"ל דיחיד ורבים הלכה כרבים
ושמואל נמי דאמר אף הראשון פוסל יחיד הוא ולית הלכתא כותיה
ולגבי אמצעיים אע"ג דרב ושמואל תרוייהו סבירא להו דפסליה כיון דרב אסי וזעירי ורבי יוחנן כולהו סבירא להו דלא פסלי הוו להו רב ושמואל מיעוטא והלכה כרבים
הילכך לא פסל אלא אחרון בלבד
For this is from the fact that we see that all of them maintain that the last one is invalid, and there is none who disagrees except for Rabbi Yochanan. Then, Rabbi Yochanan is the individual and all the rest of them are the many, and we establish that in case of dispute between an individual and many, the halacha is like the many.
And Shmuel as well, who said that even the first one is invalid {from marrying a kohen}, is an individual {against everyone else}, and the halacha is not like him.
And in terms of the middle cases, even though both Rav and Shmuel maintain that this invalidates her, since Rav Assi, Zeiri, and Rabbi Yochanan all maintain that she is not invalidated, Rav and Shmuel are then the minority, and the halacha is like the majority.
Therefore, she is not invalidated {from marrying a kohen} except in the last case.

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