## Bartenura on Mishnah Gittin Chapter 4

###### Bartenura on Mishnah Gittin 4:1:1
[Bartenura on Mishnah Gittin 4:1:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:1:1)

**הַשּׁוֹלֵחַ וְהִגִּיעַ בַּשָּׁלִיחַ.** שֶׁלֹּא הָיָה מִתְכַּוֵּן לִרְדֹּף אַחֲרָיו לְהַשִּׂיגוֹ, אֶלָּא שֶׁנִּשְׁתַּהָה הַשָּׁלִיחַ בַּדֶּרֶךְ וְהָיָה לוֹ לָזֶה דֶּרֶךְ לְשָׁם וְרָאָהוּ וּבִטֵּל הַגֵּט, אֲפִלּוּ הָכִי בָּטֵל, וְלֹא אָמְרִינַן לִצְעוּרָהּ בְּעָלְמָא מְכַוֵּן, שֶׁאִם הָיָה בְדַעְתּוֹ לְבַטְּלוֹ הָיָה רוֹדֵף אַחֲרָיו:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
השולח גט והגיע בשליח – for he had not intended to pursue after him to overtake him, but rather, when the agent got detained along the way and he [the husband] was on the path to there and saw him and nullified the Jewish bill of divorce, even so, it is nullified. And we don’t say that he intended to merely cause suffering, for if he had intended to nullify it, he (the husband) would have pursued after him.


###### Bartenura on Mishnah Gittin 4:1:2
[Bartenura on Mishnah Gittin 4:1:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:1:2)

**אֵינוֹ יָכוֹל לְבַטְּלוֹ.** הָא קָא מַשְׁמַע לָן דְּאַף עַל פִּי דְּחָזִינַן לֵיהּ דְּמַהֲדַר עֲלֵיהּ מֵעִקָּרָא לְבִטּוּלֵיהּ, לֹא אָמְרִינַן אִגַּלָּאִי מִלְּתָא לְמַפְרֵעַ דְּבַטּוֹלֵי בַטְּלֵיהּ. וְהֵיכָא דְיָהִיב אֱינַשׁ גִּטָּא לִדְבִיתְהוּ לִזְמַן אוֹ עַל תְּנַאי, אִי אָמַר לָהּ הֲרֵי זֶה גִטֵּךְ מֵעַכְשָׁיו וְלִזְמַן פְּלוֹנִי אוֹ אִם יִתְקַיֵּם תְּנַאי פְּלוֹנִי, מִכִּי מָטֵי גִּטָּהּ לְיָדָהּ לֹא מָצֵי תוּ לְבַטְלֵיהּ, וְתִהְיֶה מְגֹרֶשֶׁת לְאוֹתוֹ זְמַן אוֹ כְּשֶׁיִּתְקַיֵּם הַתְּנַאי. וְאִי לֹא אָמַר לָהּ מֵעַכְשָׁיו, אֲפִלּוּ לְבָתַר דִּמְטָא גִּטָּהּ לְיָדָהּ מָצֵי מְבַטֵּל לֵיהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אינו יכול לבטלו – that comes to teach us that even though we saw him that he ran after him to nullify it, we don’t say that this matter was revealed retroactively that he (i.e., the husband) had revoked the Jewish bill of divorce. For where a person gives a Jewish bill of divorce to his wife for a time or on condition, or says to her, “Behold this is your Jewish bill of divorce from now or from this [particular] time”; or if the specific condition had been fulfilled, and if he did not say to her “from now” – even if after her Jewish bill of divorce had reached her hand, he can annul it.


###### Bartenura on Mishnah Gittin 4:2:1
[Bartenura on Mishnah Gittin 4:2:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:2:1)

**בָּרִאשׁוֹנָה.** לֹא הָיָה מְבַטְּלוֹ בִּפְנֵי הָאִשָּׁה וְלֹא בִּפְנֵי הַשָּׁלִיחַ, אֶלָּא בַּמָּקוֹם שֶׁהָיָה עוֹמֵד הָיָה מְבַטְּלוֹ בִּפְנֵי שְׁלֹשָׁה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בראשונה – He would not nullify it in the presence of the woman nor in the presence of the agent, but in the place where he is standing, he would nullify it in the presence of three [judges].


###### Bartenura on Mishnah Gittin 4:2:2
[Bartenura on Mishnah Gittin 4:2:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:2:2)

**מִפְּנֵי תִקּוּן הָעוֹלָם.** שֶׁהַשָּׁלִיחַ שֶׁאֵינוֹ יוֹדֵעַ בַּדָּבָר מוֹלִיכוֹ לָהּ וְהִיא נִשֵּׂאת בּוֹ. וּמִכֹּחַ תַּקָּנַת רַבָּן גַּמְלִיאֵל מַלְקִין עַל מִי שֶׁמְּבַטֵּל הַגֵּט אוֹ מוֹסֵר מוֹדָעָא עַל הַגֵּט:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מפני תקון העולם – that the agent who does not know of the matter would bring it to her and she would [as a result] marry [again] through it. And on the strength of the ordinance of Rabban Gamaliel, we flog whomever nullifies the Jewish bill of divorce [in a Jewish court in another place] or issues a protest/ declaration before witnesses against a forced or unduly influenced action concerning the Jewish bill of divorce.


###### Bartenura on Mishnah Gittin 4:2:3
[Bartenura on Mishnah Gittin 4:2:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:2:3)

**בָּרִאשׁוֹנָה הָיָה מְשַׁנֶּה שְׁמוֹ וּשְׁמָהּ.** כְּשֶׁהָיוּ לוֹ שְׁנֵי שֵׁמוֹת, אֶחָד כָּאן וְאֶחָד בִּמְדִינַת הַיָּם, הָיָה מְגָרְשָׁהּ בַּשֵּׁם הַנּוֹהֵג בִּמְקוֹם כְּתִיבַת הַגֵּט, וְלֹא הָיָה מַקְפִּיד לִכְתֹּב אֶת שְׁנֵיהֶם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בראשונה היה משנה שמו ושמה – when he (i.e. the husband) had two names – one here (in the land of Israel) and another abroad, he would divorce her with the name common used in the place where the Jewish bill of divorce was written, and he would not be exacting to write both [names].


###### Bartenura on Mishnah Gittin 4:2:4
[Bartenura on Mishnah Gittin 4:2:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:2:4)

**מִפְּנֵי תִקּוּן הָעוֹלָם.** שֶׁלֹּא יוֹצִיאוּ לַעַז עַל בָּנֶיהָ מִן הַשֵּׁנִי, לוֹמַר לֹא גֵּרְשָׁהּ בַּעְלָהּ שֶׁאֵין זֶה שְׁמוֹ. וְאָדָם שֶׁהֻחְזַק בִּשְׁנֵי שֵׁמוֹת בִּשְׁנֵי מְקוֹמוֹת, חַד בִּמְקוֹם הַכְּתִיבָה וְחַד בִּמְקוֹם הַנְּתִינָה, אֵינָהּ מְגֹרֶשֶׁת עַד שֶׁיִּכְתֹּב שֵׁם שֶׁל מְקוֹם הַנְּתִינָה וְשֵׁם שֶׁל מְקוֹם הַכְּתִיבָה עִמּוֹ. אֲבָל אִם הֻחְזַק בִּשְׁנֵי שֵׁמוֹת בְּמָקוֹם אֶחָד וְכָתַב אֶחָד מִן הַשֵּׁמוֹת, בְּדִיעֲבַד הַגֵּט כָּשֵׁר. מִיהוּ לְכַתְּחִלָּה צָרִיךְ לִכְתֹּב שְׁנֵיהֶם. וְהֵיכָא דְּשִׁנָּה שְׁמוֹ אוֹ שְׁמָהּ בַּגֵּט, אַף עַל פִּי שֶׁכָּתַב אַחַר כָּךְ וְכָל שֵׁם שֶׁיֵּשׁ לִי, הַגֵּט בָּטֵל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מפני תיקון העולם – so as to not cast aspersion on [the legitimacy of] her children from the second [name of her] husband, to say, that her husband didn’t divorce her for that is not his name. And a person who is known by two names in two [different] places, one in the place where [the Jewish bill of divorce] was written and another in the place where it is delivered/given, she is not divorced until the name of the place where [the Jewish bill of divorce] is delivered/given, and the name of the place where it was written with it. But, if he was known by two names in one place and he wrote [in the Jewish bill of divorce] (only) one of those names, post facto, the Jewish bill of divorce is valid. However, ab initio, one must write both of [the names] and where he changed his name or her name in the Jewish bill of divorce, even though he wrote after it, “and every name that he has,” the Jewish bill of divorce is null and void.


###### Bartenura on Mishnah Gittin 4:3:1
[Bartenura on Mishnah Gittin 4:3:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:3:1)

**אֵין אַלְמָנָה נִפְרַעַת.** כְּתֻבָּתָהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין אלמנה נפרעת – Her Ketubah/Jewish marriage contract


###### Bartenura on Mishnah Gittin 4:3:2
[Bartenura on Mishnah Gittin 4:3:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:3:2)

**מִנִּכְסֵי יְתוֹמִים, אֶלָּא בִשְׁבוּעָה.** שֶׁלֹּא נִתְקַבְּלָה כְּלוּם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מנכסי יתומים, אלא בשבועה – she had not been made the recipient of anything


###### Bartenura on Mishnah Gittin 4:3:3
[Bartenura on Mishnah Gittin 4:3:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:3:3)

**נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ.** שֶׁמִּפְּנֵי שֶׁהִיא טוֹרַחַת לִפְנֵי הַיְּתוֹמִים מוֹרָה הֶתֵּרָא לְעַצְמָהּ לִשָּׁבַע שֶׁלֹּא לָקְחָה כְּלוּם. וְאַף עַל פִּי שֶׁלָּקְחָה דָּבָר מֻעָט סְבוּרָה שֶׁבִּשְׂכַר טִרְחָה נוֹטַלְתּוֹ וְאֵינוֹ מִפִּרְעוֹן כְּתֻבָּתָהּ. וּלְפִיכָךְ נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ וְהָיְתָה מַפְסֶדֶת כְּתֻבָּתָהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נמנעו מלהשביע – because she is preoccupied before the orphans, she provides herself with a legal permission to take an oath that she had not taken anything. But even though she took a small amount, she believes that she is taking it as payment for her trouble [involved], but it is not for the paying off of the obligations [owed her] from her Jewish marriage contract.


###### Bartenura on Mishnah Gittin 4:3:4
[Bartenura on Mishnah Gittin 4:3:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:3:4)

**הִתְקִין רַבָּן גַּמְלִיאֵל שֶׁתְּהֵא נוֹדֶרֶת לַיְתוֹמִים כָּל מַה שֶּׁיִּרְצוּ.** כְּגוֹן קוֹנָם מִינֵי מְזוֹנוֹת עָלַי אִם נֶהֱנֵיתִי מִכְּתֻבָּתִי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
התקין רבן גמליאל שתהא נודרת ליתומים כל מה שירצו – such as קונם/taking upon myself a vow of abstinence from kinds of food if I have derived benefit from my Jewish marriage contract.


###### Bartenura on Mishnah Gittin 4:3:5
[Bartenura on Mishnah Gittin 4:3:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:3:5)

**וְגוֹבָה כְתֻבָּתָהּ.** וְאִם נִשֵּׂאת לְאַחֵר קֹדֶם שֶׁהִדִּירוּהָ הַיְתוֹמִים עַל כְּתֻבָּתָהּ, וְאִם יַדִּירוּהָ אַחַר שֶׁנִּשֵּׂאת, שֶׁמָּא יָפֵר לָהּ בַּעְלָהּ, כֵּיצַד יַעֲשׂוּ, מַשְׁבִּיעִין אוֹתָהּ חוּץ לְבֵית דִּין שְׁבוּעָה דְּרַבָּנָן שֶׁאֵין עָנְשָׁהּ מְרֻבֶּה, וְנוֹטֶלֶת כְּתֻבָּתָהּ אַחַר שֶׁנִּשֵּׂאת. וּכְשֶׁבָּאת לִגְבּוֹת כְּתֻבָּתָהּ קֹדֶם שֶׁתִּנָּשֵׂא לְאַחֵר, הָרְשׁוּת בְּיַד הַיְתוֹמִים, רָצוּ מַשְׁבִּיעִין אוֹתָהּ חוּץ לְבֵית דִּין, אוֹ מַדִּירִים אוֹתָהּ בְּבֵית דִּין:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וגובה כתובתה – but if she married to another [man] prior to being made by the orphans to take a vow, and if they made her take a vow after she got married, lest her husband makes her take a vow, How should do this? They make her take an oath imposed by the Rabbis outside of the court for which her punishment would not be great, and she collects her Ketubah/Jewish marriage contract after she has married. But, if she comes to collect [the value of] her Ketubah before she marries another [man], it is up to the orphans [as to what to do]: if they want, they have her take an oath outside of the court or make her take a vow in court.


###### Bartenura on Mishnah Gittin 4:3:6
[Bartenura on Mishnah Gittin 4:3:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:3:6)

**הָעֵדִים חוֹתְמִים עַל הַגֵּט מִפְּנֵי תִקּוּן הָעוֹלָם.** אַתַּרְוַיְהוּ קָאֵי, גַּבֵּי אַלְמָנָה שֶׁתְּהֵא נוֹדֶרֶת לַיּוֹרְשִׁים כָּל מַה שֶּׁיִּרְצוּ, מִפְּנֵי תִקּוּן הָעוֹלָם, שֶׁיִּהְיוּ הַנָּשִׁים נִשָּׂאוֹת לְבַעֲלֵיהֶן וְלֹא תִּדְאַגְנָה לְהַפְסִיד כְּתֻבָּתָן. וְגַבֵּי עֵדִים חוֹתְמִים עַל הַגֵּט מִפְּנֵי תִקּוּן הָעוֹלָם, דְּהוֹאִיל וְעֵדֵי מְסִירָה כָּרְתֵי, שֶׁהָעֵדִים שֶׁנִּמְסַר הַגֵּט בִּפְנֵיהֶם לָאִשָּׁה הֵם עִקַּר הַגֵּרוּשִׁין, לֹא הָיָה צָרִיךְ שֶׁיַּחְתְּמוּ עֵדִים בַּגֵּט, אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, דְּחַיְשִׁינַן שֶׁמָּא יָמוּת אֶחָד מִן הָעֵדִים שֶׁנִּמְסַר הַגֵּט בִּפְנֵיהֶם, וְנִמְצָא הַגֵּט שֶׁבְּיָדָהּ בְּלֹא עֵדִים כְּחַסְפָּא בְּעָלְמָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
העדים חותמים על הגט מפני תיקון העולם – It refers to both [the witnesses signing on the Jewish bill of divorce as well as the widow taking a vow before the orphans before collecting the value of her Jewish marriage contract], concerning a widow who takes a vow to the orphans on whatever they want, for the sake of the social order, so that women can marry their husbands without worrying about losing the value of their Ketubah. But concerning the witnesses who sign the Jewish bill of divorce for the sake of the social order, for since it is the witnesses to the delivery [of the Jewish bill of divorce] that effect the divorce, for the witnesses in whose presence the Jewish bill of divorce is delivered to the woman are the essential [aspect] of the divorce. It would not have been necessary for witnesses to sign the Jewish bill of divorce, other than for the sake of the social order, for we are concerned lest one of the witnesses before whom the Jewish bill of divorce was delivered would die, and that the bill of divorce in her hand without witnesses would be like a mere potsherd.


###### Bartenura on Mishnah Gittin 4:3:7
[Bartenura on Mishnah Gittin 4:3:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:3:7)

**הִלֵּל הִתְקִין פְּרוֹזְבּוּל.** שֶׁרָאָה אֶת הָעָם שֶׁנִּמְנְעוּ מִלְּהַלְווֹת זֶה אֶת זֶה וְעָבְרוּ עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה (דברים טו) הִשָּׁמֶר לְךָ פֶּן יִהְיֶה דָּבָר עִם לְבָבְךָ בְּלִיַּעַל, עָמַד וְהִתְקִין פְּרוֹזְבּוּל. וְזֶה גּוּפוֹ שֶׁל פְּרוֹזְבּוּל, מוֹסֵר אֲנִי לָכֶם פְּלוֹנִי וּפְלוֹנִי דַּיָּנִים, שֶׁכָּל חוֹב שֶׁיֵּשׁ לִי אֵצֶל פְּלוֹנִי, שֶׁאֶגְבֶּנּוּ כָּל זְמַן שֶׁאֶרְצֶה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הלל התקין פרוזבול – for he [Hillel] saw that the people were prevented from making loans to one another and they violated what is written in the Torah (Deuteronomy 15:9): “Beware lest you harbor the base thought, [the seventh year, the year of remission is approaching…’],” he [Hillel] ordained the Prozbul. And this is the body of the Prozbul: “I hand over to you, so-and-so and so-and-so, the judges that every debt obligation that I have with so-and-so, I will collect it whenever I want.”


###### Bartenura on Mishnah Gittin 4:4:1
[Bartenura on Mishnah Gittin 4:4:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:4:1)

**עֶבֶד שֶׁנִּשְׁבָּה וּפְדָאוּהוּ.** יִשְׂרָאֵלִים אֲחֵרִים לְאַחַר שֶׁנִּתְיָאֵשׁ רַבּוֹ מִמֶּנּוּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
עבד שנשבה ופדאוהו – Other Israelites [redeemed him] after his master had despaired of recovering him [of getting him back from captivity].


###### Bartenura on Mishnah Gittin 4:4:2
[Bartenura on Mishnah Gittin 4:4:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:4:2)

**אִם לְשׁוּם עֶבֶד יִשְׁתַּעְבֵּד.** לְרַבּוֹ שֵׁנִי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אם לשום עבד ישתעבד – to his second master.


###### Bartenura on Mishnah Gittin 4:4:3
[Bartenura on Mishnah Gittin 4:4:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:4:3)

**לְשׁוּם בֶּן חוֹרִין לֹא יִשְׁתַּעְבֵּד.** לֹא לְרַבּוֹ רִאשׁוֹן, וְלֹא לְרַבּוֹ שֵׁנִי. לְרַבּוֹ שֵׁנִי לֹא, דְּהָא לְשׁוּם בֶּן חוֹרִין פַּרְקֵיהּ. לְרַבּוֹ רִאשׁוֹן לֹא, דִּלְמָא מִמַּנְעִי. וְלֹא פָּרְקֵי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לשום בן חורין לא ישתעבד – No to his first master nor to his second master. Not to his second master, that behold for the sake of become a free person, he would be redeemed; not to his first master either so that everyone would subject himself to the army and remove himself from his master.


###### Bartenura on Mishnah Gittin 4:4:4
[Bartenura on Mishnah Gittin 4:4:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:4:4)

**רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר בֵּין כָּךְ וּבֵין כָּךְ יִשְׁתַּעְבֵּד.** לְרַבּוֹ רִאשׁוֹן. שֶׁלֹּא יְהֵא כָּל אֶחָד וְאֶחָד הוֹלֵךְ וּמַפִּיל עַצְמוֹ לִגְיָסוֹת וּמַפְקִיעַ עַצְמוֹ מִיַּד רַבּוֹ:


###### Bartenura on Mishnah Gittin 4:4:5
[Bartenura on Mishnah Gittin 4:4:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:4:5)

**אַפּוֹתִיקִי.** פֹּה תְהֵא קָאֵי. מִזֶּה תִּגְבֶּה חוֹבְךָ וְלֹא מִמָּקוֹם אַחֵר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אפותיקי – Here you would stand. From this, you will collect your lien and not from another place.


###### Bartenura on Mishnah Gittin 4:4:6
[Bartenura on Mishnah Gittin 4:4:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:4:6)

**וְשִׁחְרְרוֹ.** רַבּוֹ רִאשׁוֹן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ושחררו – his first master


###### Bartenura on Mishnah Gittin 4:4:7
[Bartenura on Mishnah Gittin 4:4:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:4:7)

**שׁוּרַת הַדִּין אֵין הָעֶבֶד חַיָּב כְּלוּם.** לְרַבּוֹ שֵׁנִי. שֶׁהַשִּׁחְרוּר שֶׁשִּׁחְרְרוֹ רַבּוֹ רִאשׁוֹן מַפְקִיעוֹ מִידֵי שִׁעְבּוּד:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שורת הדין אין העבד חייב כלום – to his second master, for the manumission that the first master freed him removes him from enslavement.


###### Bartenura on Mishnah Gittin 4:4:8
[Bartenura on Mishnah Gittin 4:4:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:4:8)

**אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם.** שֶׁמָּא יִמְצְאֶנּוּ רַבּוֹ שֵׁנִי בַּשּׁוּק וְיֹאמַר לוֹ עַבְדִּי אַתָּה וְיוֹצִיא לַעַז עַל בָּנָיו:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אלא מפני תקון העולם – lest his second master would find him in the market and say to him: “you are my servant and cast aspersion on the purity of his children.


###### Bartenura on Mishnah Gittin 4:4:9
[Bartenura on Mishnah Gittin 4:4:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:4:9)

**כּוֹפִין אֶת רַבּוֹ.** שֵׁנִי, וְעוֹשֵׂהוּ בֶּן חוֹרִין. וְכוֹתֵב לוֹ הָעֶבֶד שְׁטַר חוֹב עַל דָּמָיו, כְּלוֹמַר כְּפִי מַה שֶּׁהוּא שָׁוֶה לִמָּכֵר בַּשּׁוּק, לֹא כְּפִי הַחוֹב אִם הָיָה הַחוֹב יָתֵר עַל דָּמָיו:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כופין את רבו – The second [master], and make him (i.e., the slave) a free man. And the slave should write a document of liability regarding his worth, that is to say, according to what he would be worth to be sold in the marketplace, not according to the liability if the liability was greater than his monetary worth.


###### Bartenura on Mishnah Gittin 4:4:10
[Bartenura on Mishnah Gittin 4:4:10](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:4:10)

**רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר אֵין הָעֶבֶד כּוֹתֵב.** שְׁטַר חוֹב, שֶׁהוּא אֵינוֹ חַיָּב כְּלוּם. אֶלָּא רַבּוֹ רִאשׁוֹן שֶׁהִזִּיק שִׁעְבּוּדוֹ שֶׁל זֶה, הוּא שֶׁצָּרִיךְ לְשַׁלֵּם לוֹ דָמָיו, שֶׁהַמַּזִּיק שִׁעְבּוּדוֹ שֶׁל חֲבֵרוֹ חַיָּב. וַהֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רשב"ג אמר אין העבד כותב – [the slave does not write] a document of liability, for he is not liable for anything., but the first master who damaged his servitude, he is the one who must pay his worth, for the one who damages the servitude of his fellow is liable and the Halakha is according to Rabban Shimon ben Gamaliel.


###### Bartenura on Mishnah Gittin 4:5:1
[Bartenura on Mishnah Gittin 4:5:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:5:1)

**מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין.** כְּגוֹן עֶבֶד שֶׁל שְׁנֵי שֻׁתָּפִים וְשִׁחְרְרוֹ אֶחָד מֵהֶם. אִי נַמִּי שֶׁקִּבֵּל רַבּוֹ מִמֶּנּוּ חֲצִי דָּמָיו וְשִׁחְרֵר חֶצְיוֹ בְּאוֹתָם הַדָּמִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מי שחציו עבד וחציו בן חורין – such as a slave of two partners, who was freed by one of them. Alternatively, his master received from him half of his financial worth, and freed that half on account of those funds.


###### Bartenura on Mishnah Gittin 4:5:2
[Bartenura on Mishnah Gittin 4:5:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:5:2)

**תִּקַּנְתֶּם אֶת רַבּוֹ.** שֶׁאֵינוֹ חָסֵר כְּלוּם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
תקנתם את רבו – who is not lacking for anything


###### Bartenura on Mishnah Gittin 4:5:3
[Bartenura on Mishnah Gittin 4:5:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:5:3)

**לִשָּׂא שִׁפְחָה אֵינוֹ יָכוֹל.** מִפְּנֵי צַד חֵרוּת שֶׁבּוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לישא שפחה אינו יכול – because of the side of “freedom” within him.


###### Bartenura on Mishnah Gittin 4:5:4
[Bartenura on Mishnah Gittin 4:5:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:5:4)

**בַּת חוֹרִין אֵינוֹ יָכוֹל.** מִפְּנֵי צַד עַבְדוּת שֶׁבּוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בת חורין אינו יכול – because of the side of enslavement within him.


###### Bartenura on Mishnah Gittin 4:5:5
[Bartenura on Mishnah Gittin 4:5:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:5:5)

**כּוֹפִין אֶת רַבּוֹ וְעוֹשֵׂהוּ בֶן חוֹרִין.** וְהוּא הַדִּין אִם הָיָה עֶבֶד שֶׁל מֵאָה שֻׁתָּפִין וְאֶחָד מֵהֶם שִׁחְרְרוֹ, שֶׁכּוֹפִין אֶת כֻּלָּם לְשַׁחְרְרוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כופין את רבו ועושהו בן חורין – And the same law applies if he was the slave of one-hundred partners and one of them freed him; we force all of them to free him.


###### Bartenura on Mishnah Gittin 4:6:1
[Bartenura on Mishnah Gittin 4:6:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:6:1)

**יָצָא בֶן חוֹרִין.** אִם בָּרַח מִן הַנָּכְרִי, אוֹ שֶׁקָּנְסוּ אוֹתוֹ בֵּית דִּין לִפְדּוֹתוֹ מִן הַנָּכְרִים, כִּדְאָמְרִינַן כּוֹפִין אוֹתוֹ לִפְדּוֹתוֹ. וְאַחַר שֶׁפְּדָאוֹ לֹא יִשְׁתַּעְבֵּד בּוֹ. וּקְנַס חֲכָמִים הוּא, לְפִי שֶׁהִפְקִיעוֹ מִן הַמִּצְוֹת. וְכֵן לְחוּצָה לָאָרֶץ יָצָא לְחֵרוּת, לְפִי שֶׁהוֹצִיאוֹ מֵאֶרֶץ יִשְׂרָאֵל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בן חורין – if he fled from the heathen, or the or the court fined him [i.e., the original owner] to redeem him from the heathens, as we said – we force him to redeem him and after he has redeemed him, he does not free him, and this is a fine of the Sages, because he releases him from the commandments. And similarly, if he [i.e., the master], sold him outside of the Land [of Israel], he [i.e., the slave] goes free, since he took him outside of the Land of Israel.


###### Bartenura on Mishnah Gittin 4:6:2
[Bartenura on Mishnah Gittin 4:6:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:6:2)

**מִפְּנֵי תִקּוּן הָעוֹלָם.** שֶׁלֹּא יִמְסְרוּ הַנָּכְרִים עַצְמָן לְהַרְבּוֹת לְהָבִיא שְׁבוּיִין כְּשֶׁרוֹאִין שֶׁמּוֹכְרִין אוֹתָם בְּיוֹתֵר מִכְּדֵי דְּמֵיהֶם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מפני תקון העולם – they would not surrender the heathens themselves [to the authorities] to increase and bring captives when we see that they are selling them for more than their worth.


###### Bartenura on Mishnah Gittin 4:6:3
[Bartenura on Mishnah Gittin 4:6:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:6:3)

**וְאֵין מַבְרִיחִין אֶת הַשְּׁבוּיִין מִפְּנֵי תִקּוּן הָעוֹלָם.** שֶׁמָּא יִקְצְפוּ עַל הַשְּׁבוּיִין הָעֲתִידִים לָבֹא לְיָדָם וְיִתְּנוּם בְּשַׁלְשְׁלָאוֹת וְיָשִׂימוּ בַּסַּד רַגְלָם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין מבריחין את השבויין מפני תקון העולם – lest they arouse to anger the captives who will eventually come into their hands and place them in chains and put them on the splints of his legs.


###### Bartenura on Mishnah Gittin 4:6:4
[Bartenura on Mishnah Gittin 4:6:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:6:4)

**רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִפְּנֵי תַקָּנַת הַשְּׁבוּיִין.** דְּלֹא חָיֵישׁ רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל עַל הָעֲתִידִים לָבֹא בַּשִּׁבְיָה, אֶלָּא עַל אוֹתָם שֶׁהֵם שְׁבוּיִים עַתָּה עִמּוֹ. שֶׁאִם אֵין שָׁבוּי אֶלָּא הוּא יְחִידִי, מַבְרִיחִין אוֹתוֹ, וְאֵין לָחוּשׁ כָּאן מִפְּנֵי תַקָּנַת שְׁבוּיִים אֲחֵרִים כְּשֶׁאֵין שְׁבוּיִים אֲחֵרִים עִמּוֹ. וַהֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבן שמעון בן גמליאל אומר מפני תקנת השבויין – Rabban Shimon ben Gamaliel has not been concerned about the future as a captive, other than with those who are currently in captivity with him. If there is no other captive than him alone, we force him [to free him] and we are not concerned here about the decree of other captives when there are no others with him. And the Halakha is according to Rabban Shimon ben Gamaliel.


###### Bartenura on Mishnah Gittin 4:7:1
[Bartenura on Mishnah Gittin 4:7:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:1)

**מִשּׁוּם שֵׁם רָע.** שֶׁיָּצָא עָלֶיהָ לַעַז זְנוּת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
משום שם רע – talk casting aspersion against her [on account of] unchastity


###### Bartenura on Mishnah Gittin 4:7:2
[Bartenura on Mishnah Gittin 4:7:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:2)

**מִשּׁוּם נֶדֶר.** שֶׁנָּדְרָה וְהוּא אוֹמֵר אִי אֶפְשִׁי בְּאִשָּׁה נַדְרָנִית:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
משום נדר – that she took an vow and he [i.e., her husband] said: It is impossible for me [to be married] to a woman who takes vows.


###### Bartenura on Mishnah Gittin 4:7:3
[Bartenura on Mishnah Gittin 4:7:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:3)

**לֹא יַחֲזִיר.** וַאֲפִלּוּ נִמְצְאוּ הַדְּבָרִים שֶׁקֶר, אוֹ הַנֶּדֶר הִתִּירוֹ חָכָם. שֶׁמָּא תֵּלֵךְ וְתִנָּשֵׂא לְאַחֵר וְיִמָּצֵא הַלַּעַז שֶׁל זְנוּת שֶׁקֶר, וְהַנֶּדֶר יַתִּירֵנוּ חָכָם וְהִיא לֹא תִהְיֶה פְּרוּצָה בִּנְדָרִים, וְיֹאמַר אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁכֵּן אֲפִלּוּ הָיוּ נוֹתְנִים לִי מֵאָה מָנֶה לֹא הָיִיתִי מְגָרְשָׁהּ, וְנִמְצָא גֵּט בָּטֵל וּבָנֶיהָ מַמְזֵרִים. לְפִיכָךְ אוֹמְרִים לוֹ הֱוֵי יוֹדֵעַ שֶׁהַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם שֵׁם רַע וּמִשּׁוּם נֶדֶר לֹא יַחֲזִיר עוֹלָמִית, וּמִתּוֹךְ הַדְּבָרִים הַלָּלוּ הוּא גּוֹמֵר וּמְגָרֵשׁ גֵּרוּשִׁין גְּמוּרִים וְלֹא מָצֵי תוּ לְקַלְקְלָהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא יחזיר – And even if it were found that the words [against her] were false, or that the vow was released by a Sage, lest she go and marry another and it is found that the words of aspersion against her [on account of] unchastity were found to be false, and that her vow would be released by a Sage, and she would not be considered unrestrained in taking vows, and he [i.e. the husband] would say: If I had known that this was the case, even if they gave me one-hundred Maneh, I would not divorce her, and the Jewish bill of divorce would be considered void and her children would be illegitimate. Therefore, we say to him: Note that one who dismisses his wife because of an evil name or because of a vow cannot remarry [her] ever. And because of these words, he completes her divorce’ and no one is able to further disgrace her through immorality.


###### Bartenura on Mishnah Gittin 4:7:4
[Bartenura on Mishnah Gittin 4:7:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:4)

**רַבִּי יְהוּדָה אוֹמֵר כָּל נֶדֶר שֶׁיָּדְעוּ בוֹ רַבִּים לֹא יַחֲזִיר.** רַבִּי יְהוּדָה סָבַר דְּטַעְמָא דְאָמוּר רַבָּנָן הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם שֵׁם רַע וּמִשּׁוּם נֶדֶר לֹא יַחֲזִיר, כְּדֵי שֶׁלֹּא תִהְיֶינָה בְּנוֹת יִשְׂרָאֵל פְּרוּצוֹת בָּעֲרָיוֹת וּבִנְדָרִים. וּמִשּׁוּם הָכִי קָאָמַר דְּנֶדֶר שֶׁיָּדְעוּ בוֹ רַבִּים, עֲשָׂרָה מִיִּשְׂרָאֵל אוֹ יוֹתֵר, אִיכָּא פְּרִיצוּתָא טְפֵי, וּקְנָסוּהָ וְלֹא יַחֲזִיר. וְשֶׁלֹּא יָדְעוּ בוֹ רַבִּים לֵיכָּא פְּרִיצוּתָא כֻּלֵּי הַאי וְלֹא קְנָסוּהָ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי יהודה אומר: כל נדר שידעו בו רבים לא יחזיר – Rabbi Yehuda thinks that the reason that what the Rabbis said – that a person who dismisses {i.e, divorce) his wife because of a bad name or because of a vow, should not remarry her in order that Jewish women should not be loose in moral conduct or in vows (Gittin 46a), and because of this, it is stated that a vow that the public knew about – ten or more Israelites [involved], there is greater licentiousness, and they fine her and he cannot remarry her. But, if the public did not know about it, there is no licentiousness at all and they do not fine her.


###### Bartenura on Mishnah Gittin 4:7:5
[Bartenura on Mishnah Gittin 4:7:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:5)

**לֹא יַחֲזִיר.** דְּרַבִּי מֵאִיר סָבַר טַעְמָא מִשּׁוּם קִלְקוּלָא. הִלְכָּךְ נֶדֶר שֶׁאֵינוֹ יָכוֹל לְהָפֵר אֲבָל חָכָם יָכוֹל לְהַתִּיר, יָכוֹל הוּא לְקַלְקֵל אֶת הַגֵּט לְאַחַר שֶׁתִּנָּשֵׂא לְאַחֵר וְיֹאמַר אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁחָכָם יָכוֹל לְהַתִּיר לֹא הָיִיתִי מְגָרְשָׁהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא יחזיר – since Rabbi Meir thinks that the reason is because of moral corruption. Therefore, a vow which cannot be annulled but that a Sage can release it, he [i.e., the husband] can corrupt the Jewish bill of divorce after she has married another [man] and say: If had known that a Sage can release it [the vow, I would not have divorced her.


###### Bartenura on Mishnah Gittin 4:7:6
[Bartenura on Mishnah Gittin 4:7:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:6)

**וְשֶׁאֵינוֹ צָרִיךְ חֲקִירַת חָכָם.** אֶלָּא הוּא יָכוֹל לְהָפֵר, לֹא הֻצְרְכוּ חֲכָמִים לֶאֱסֹר עָלָיו מִלְּהַחְזִירָהּ, לְפִי שֶׁאֵינוֹ יָכוֹל לְקַלְקְלָהּ וְלוֹמַר אִלּוּ הָיִיתִי יוֹדֵעַ כוּ', שֶׁהֲרֵי נֶדֶר פָּתוּחַ הוּא וְהָיָה לוֹ לְהָפֵר וְלֹא הֵפֵר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ושאינו צריך חקירת חכם – but rather he can annul it [the vow] and there would be no need for the Sages to prohibit him from remarrying her, because he is not able to damage her and say, “If I had known etc.,” for it is an open vow and he can either annul it or not annul it.


###### Bartenura on Mishnah Gittin 4:7:7
[Bartenura on Mishnah Gittin 4:7:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:7)

**לֹא אָסְרוּ זֶה.** שֶׁצָּרִיךְ חֲקִירַת חָכָם, לְהַחֲזִיר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא אסרו זה – that requires the study of a Sage [to find the means of absolving the vow to permit him] to remarry [her].


###### Bartenura on Mishnah Gittin 4:7:8
[Bartenura on Mishnah Gittin 4:7:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:8)

**אֶלָּא מִפְּנֵי זֶה.** שֶׁאֵינוֹ צָרִיךְ. דִּבְצָרִיךְ לֹא הָיָה לָנוּ לָחוּשׁ לְקִלְקוּלָא, לְפִי שֶׁאֵינוֹ יָכוֹל לוֹמַר אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁחָכָם יָכוֹל לְהַתִּירוֹ לֹא הָיִיתִי מְגָרֵשׁ, דַּאֲנַן סַהֲדֵי שֶׁאַף עַל פִּי כֵן הָיָה מְגָרֵשׁ, שֶׁאֵין אָדָם רוֹצֶה שֶׁתִּתְבַּזֶּה אִשְׁתּוֹ בְּבֵית דִּין בִּפְנֵי חָכָם לֵילֵךְ לְבֵית דִּינוֹ וְלִשְׁאֹל עַל נִדְרָהּ. אֶלָּא מִפְּנֵי נֶדֶר שֶׁאֵינוֹ צָרִיךְ חָכָם וּבַעַל יָכוֹל לְהָפֵר, אָסְרוּ אֶת כֻּלָּן, שֶׁלֹּא יֹאמַר אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהָיִיתִי יָכוֹל לְהָפֵר לֹא הָיִיתִי מְגָרְשָׁהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אלא מפני זה – that it is not necessary, for had it been necessary, we would not have to worry about disgracing her by immorality, since he would not be able to say: Had I known that a Sage can release it [i.e., the vow] , I would not have divorced [her], for we testify that even though this is the case, he would divorce her, and a man does not want to have his wife despised/humbled in the Jewish court in front of a Sage where she would go to the court and make petition about her vow, but because a vow that does not require a Sage [to release her] and the husband can annul it, they forbade all of them so that he would not say: “If I had known that I could annul it, it would not have divorced her.”


###### Bartenura on Mishnah Gittin 4:7:9
[Bartenura on Mishnah Gittin 4:7:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:9)

**אָמַר רַבִּי יוֹסֵי בְרַבִּי יְהוּדָה כוּ'.** בַּגְּמָרָא מְפָרֵשׁ דַּחֲסוּרֵי מִחַסְּרָא וְהָכִי קָתָנֵי, בַּמֶּה דְּבָרִים אֲמוּרִים, כְּשֶׁנָּדְרָה הִיא, אֲבָל נָדַר הוּא שֶׁיְּגָרְשֶׁנָהּ וְגֵרְשָׁהּ, יַחֲזִיר וְלֹא חָיְשִׁינַן לְקִלְקוּלָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
א"ר יוסי ברבי יהודה כו' In the Gemara it explains that the Mishnah is deficient (i.e., missing something) and it should be taught as follows: What are we speaking about: When she made the vow, but if he made the vow that he would divorce her and he divorced her, he may remarry her and we don’t worry about her degeneracy.


###### Bartenura on Mishnah Gittin 4:7:10
[Bartenura on Mishnah Gittin 4:7:10](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:10)

**וְאָמַר רַבִּי יוֹסֵי בְרַבִּי יְהוּדָה מַעֲשֶׂה נַמִּי בְּצַיְּדָן בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ קוֹנָם אִם אֵינִי מְגָרְשֵׁךְ.** כְּלוֹמַר יֵאָסְרוּ כָּל פֵּרוֹת שֶׁבָּעוֹלָם עָלַי אִם אֵינִי מְגָרְשֵׁךְ, וְגֵרְשָׁהּ, וְהִתִּירוּ לוֹ חֲכָמִים שֶׁיַּחֲזִירֶנָּה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ואמר ר' יוסי ברבי יהודה: מעשה נמי בצידן באחד שאמר לאשתו קונם אם איני מגרשך – that is to say, that all the fruit that is in the world will be forbidden to me if I do not divorce you, and he divorced her, but the Sages ruled leniently to him that he may remarry her.


###### Bartenura on Mishnah Gittin 4:7:11
[Bartenura on Mishnah Gittin 4:7:11](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:7:11)

**מִפְּנֵי תִקּוּן הָעוֹלָם.** כְּלוֹמַר שֶׁלֹּא אָמְרוּ חֲכָמִים הַמְּגָרֵשׁ אֶת אִשְׁתּוֹ מִשּׁוּם נֶדֶר לֹא יַחֲזִירֶנָּה אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם דְּחָיְשִׁינַן לְקִלְקוּלָא, וְהָא לֹא שַׁיָּךְ אֶלָּא מִשּׁוּם נֶדֶר דִּידָהּ, אֲבָל כְּשֶׁנָּדַר הוּא שֶׁאֵין כָּאן מִשּׁוּם תִּקּוּן הָעוֹלָם, הִתִּירוּ לְהַחֲזִיר. וַהֲלָכָה כְּרַבִּי יְהוּדָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מפני תקון העולם – that is to say, that the Sages did not say that a man who divorces his wife because of a vow should not remarry her other than because of the sake of the social order for we fear for moral degeneracy, but that does not belong other than on account of a vow she took , but if he took a vow, and there is nothing here [concerning] the sake of the social order, they permitted him to remarry her. And the Halakha is according to Rabbi Yehuda.


###### Bartenura on Mishnah Gittin 4:8:1
[Bartenura on Mishnah Gittin 4:8:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:8:1)

**רַבִּי יְהוּדָה אוֹמֵר לֹא יַחֲזִיר.** שֶׁמָּא תִנָּשֵׂא וְתֵלֵד וְיֹאמַר אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁכֵּן, אֲפִלּוּ הָיוּ נוֹתְנִים לִי מֵאָה מָנֶה לֹא הָיִיתִי מְגָרְשֵׁךְ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי יהודה אומר לא יחזיר – Lest she marry [another man] and give birth [to a child] and he (i.e., the first husband] would say: had I known that this is the case, even if they would have given me one-hundred Maneh, I would not divorce you.


###### Bartenura on Mishnah Gittin 4:8:2
[Bartenura on Mishnah Gittin 4:8:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:8:2)

**וַחֲכָמִים אוֹמְרִים יַחֲזִיר.** שֶׁלֹּא חָיְשִׁינַן לְקִלְקוּלָא. וּבַגְּמָרָא מְפָרֵשׁ מַאן חֲכָמִים, רַבִּי מֵאִיר, דְּאָמַר בָּעִינַן תְּנַאי כָּפוּל. וְהָכָא בְּמַאי עָסְקִינַן דְּלֹא כַּפְלֵיהּ לִתְנָאֵיהּ, שֶׁלֹּא אָמַר לָהּ הָוֵי יוֹדַעַת שֶׁמִּשּׁוּם אַיְלוֹנִית אֲנִי מוֹצִיאֵךְ, וְאִם אֵין אַתְּ אַיְלוֹנִית לֹא יְהֵא גֵּט, דְּהַשְׁתָּא הָוֵי גֵּט אֲפִלּוּ אֵינָהּ אַיְלוֹנִית:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וחכמים אומרים: יחזיר – for they were not concerned for her degeneracy, and in the Gemara, it explains who the Sages are: Rabbi Meir – who stated that we require a double condition and this is what we are dealing with – that he did not make a double condition, for he [i.e., the husband] did not say to her: “You should know that since you are incapable of conception, I am releasing you [from being my wife], and if you are not incapable of conception, it is not a Jewish bill of divorce, and now it is a Jewish bill of divorce even if she is not incapable of conception.


###### Bartenura on Mishnah Gittin 4:8:3
[Bartenura on Mishnah Gittin 4:8:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:8:3)

**וְהִיא תוֹבַעַת כְּתֻבָּתָהּ.** שֶׁהָאַיְלוֹנִית אֵין לָהּ כְּתֻבָּה. וְעַכְשָׁיו שֶׁנִּמְצָא שֶׁאֵינָהּ אַיְלוֹנִית, תּוֹבַעַת כְּתֻבָּתָהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והיא תובעת כתובתה – a woman incapable of conception has no [rights regarding her] Ketubah/Jewish marriage contract , and now that she was found to not be incapable of conception, she is demanding [payment of] her Ketubah.


###### Bartenura on Mishnah Gittin 4:8:4
[Bartenura on Mishnah Gittin 4:8:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:8:4)

**שְׁתִיקוּתִיךְ יָפֶה לִיךְ מִדִּבּוּרִיךָ.** שֶׁיֹּאמַר אִלּוּ יָדַעְתִּי שֶׁסּוֹפִי לִתֵּן לָךְ כְּתֻבָּה לֹא גֵּרַשְׁתִּיךְ, נִמְצָא גֵּט בָּטֵל וּבָנֶיהָ מַמְזֵרִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שתיקותיך יפה ליך מדבוריך – that he would say: If I had known that in the end, I would have to give you your Ketubah [payment], I would not have divorced you, and it is found that the Jewish bill of divorce is voided and her children are illegitimate.


###### Bartenura on Mishnah Gittin 4:9:1
[Bartenura on Mishnah Gittin 4:9:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:9:1)

**אֵין פּוֹדִין אוֹתוֹ.** וְהוּא שֶׁרָגִיל בְּכָךְ. כְּגוֹן שֶׁמָּכַר וְשָׁנָה וְשִׁלֵּשׁ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין פודין אותו – and he is accustomed to it, such as the case where he sold and resold and sold a third time.


###### Bartenura on Mishnah Gittin 4:9:2
[Bartenura on Mishnah Gittin 4:9:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:9:2)

**לוֹקֵחַ וּמֵבִיא בִכּוּרִים.** בְּכָל שָׁנָה צָרִיךְ לִקַּח מֵהַנָּכְרִי בִּכּוּרֵי פֵרוֹתֶיהָ בְּדָמִים, וּמְבִיאָן לִירוּשָׁלַיִם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לוקח ומביא ביכורים – In each year, one must purchase from the heathen the first of its fruits with money and bring them to Jerusalem.


###### Bartenura on Mishnah Gittin 4:9:3
[Bartenura on Mishnah Gittin 4:9:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Gittin/r/4:9:3)

**מִפְּנֵי תִקּוּן הָעוֹלָם.** שֶׁלֹּא יְהֵא רָגִיל לִמְכֹּר קַרְקַע בְּאֶרֶץ יִשְׂרָאֵל לְנָכְרִים. וְאִם מָכַר יִטְרַח לַחְזֹר וְלִפְדּוֹת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מפני תקון העולם – so that he not be accustomed to sell land in the Land of Israel to heathens, and if he sold it, he work to return and redeem them.