## Gittin Daf 18a

###### Gittin 18a:1
[Gittin 18a:1](https://torahapp.org/share/book/Gittin/r/18a:1)

וְאוֹתְבֵיהּ בְּכִיסְתֵּיהּ – דְּאִי מִפַּיְּיסָהּ תִּיפַּיַּיס, מַאי?

**William Davidson Edition - English:**
**and puts it in his pocket** without giving it to her, as he thought **that if she appeases [*mippayyesa*]** him **he will be appeased, what** is the *halakha* when he then does give it to her? Since the date on the document is incorrect, did the Sages institute an ordinance that such a bill of divorce should not be used?


###### Gittin 18a:2
[Gittin 18a:2](https://torahapp.org/share/book/Gittin/r/18a:2)

אֲמַר לֵיהּ: לָא מַקְדֵּים אִינָשׁ פּוּרְעָנוּתָא לְנַפְשֵׁיהּ.

**William Davidson Edition - English:**
Rava **said to him: A person does not hasten a calamity on himself** and will not ordinarily prepare a bill of divorce in advance. Rather, he will wait until he is ready to divorce his wife. Since this scenario is unlikely, the Sages did not see a need to institute an ordinance pertaining to it.


###### Gittin 18a:3
[Gittin 18a:3](https://torahapp.org/share/book/Gittin/r/18a:3)

אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: גִּיטִּין הַבָּאִים מִמְּדִינַת הַיָּם, דְּמִיכַּתְבִי בְּנִיסָן וְלָא מָטוּ עַד תִּשְׁרֵי – מָה הוֹעִילוּ חֲכָמִים בְּתַקָּנָתָם? אֲמַר לֵיהּ: הָנְהוּ, קָלָא אִית לְהוּ.

**William Davidson Edition - English:**
**Ravina said to Rav Ashi:** When there are **bills of divorce that come from a country overseas which are written,** for example, **in** the month of **Nisan, and they do not reach** the woman **until** the month of **Tishrei, what did the Sages accomplish with their ordinance** to date the bill of divorce? All of the concerns about an undated bill of divorce still apply. **He said to him:** Concerning **these** bills of divorce from overseas, it is **public knowledge** that they do not take effect from the date on which they were written. Therefore, if there is a conflict over produce the husband has sold, the woman must bring witnesses to testify as to when she received her bill of divorce.


###### Gittin 18a:4
[Gittin 18a:4](https://torahapp.org/share/book/Gittin/r/18a:4)

אִיתְּמַר: מֵאֵימָתַי מוֹנִין לַגֵּט? רַב אָמַר: מִשְּׁעַת נְתִינָה, וּשְׁמוּאֵל אָמַר: מִשְּׁעַת כְּתִיבָה.

**William Davidson Edition - English:**
§ The Sages decreed that it is prohibited for a woman to remarry within three months of her divorce or her becoming a widow, in order to prevent a situation of doubt concerning the paternity of a child. **It was stated: From when** does one begin **counting** the three months **with regard to a bill of divorce? Rav says: From the time of** the **giving** of the bill of divorce, **and Shmuel says: From the time of** the **writing** of the bill of divorce.


###### Gittin 18a:5
[Gittin 18a:5](https://torahapp.org/share/book/Gittin/r/18a:5)

מַתְקֵיף לַהּ רַב נָתָן בַּר הוֹשַׁעְיָא לִשְׁמוּאֵל, יֹאמְרוּ: שְׁתֵּי נָשִׁים בְּחָצֵר אַחַת – זוֹ אֲסוּרָה וְזוֹ מוּתֶּרֶת! אֲמַר לֵיהּ אַבָּיֵי: זוֹ זְמַן גִּיטָּהּ מוֹכִיחַ עָלֶיהָ, וְזוֹ זְמַן גִּיטָּהּ מוֹכִיחַ עָלֶיהָ.

**William Davidson Edition - English:**
**Rav Natan bar Hoshaya objects to this: According to** the statement of **Shmuel,** now people **will say:** If **two women** who live **in one courtyard** received their bills of divorce at the same time, but the first document was written at the time of the divorce and the second one was written earlier, then **this** woman **is** still **prohibited** from remarrying, as three months have not yet passed from when her bill of divorce was written; **and that** woman is already **permitted** to remarry. This does not seem reasonable. **Abaye said to him:** This is not difficult. With regard to **this** woman, **the date of her bill of divorce proves concerning her** that she may not remarry yet; **and** with regard to **that** woman, **the date on her bill of divorce proves concerning her** that she may remarry already.


###### Gittin 18a:6
[Gittin 18a:6](https://torahapp.org/share/book/Gittin/r/18a:6)

תַּנְיָא כְּווֹתֵיהּ דְּרַב, תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל. תַּנְיָא כְּווֹתֵיהּ דְּרַב: הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ, וְנִשְׁתַּהָה שָׁלִיחַ בַּדֶּרֶךְ שְׁלֹשָׁה חֳדָשִׁים, כְּשֶׁהִגִּיעַ גֵּט לְיָדָהּ – צְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים; וּלְגֵט יָשָׁן אֵין חוֹשְׁשִׁין, שֶׁהֲרֵי לֹא נִתְיַיחֵד עִמָּהּ.

**William Davidson Edition - English:**
The Gemara comments: It **is taught** in a *baraita* **in accordance with** the opinion **of Rav,** and it **is taught** in a *baraita* **in accordance with** the opinion **of Shmuel.** The Gemara explains: It **is taught** in a *baraita* **in accordance with** the opinion **of Rav** that the three-month count begins from when the bill of divorce is given: In the case of **one who sends a bill of divorce to his wife, and the agent tarries on the way for three months, once the bill of divorce reaches her hand she must wait three months** before remarrying. **And one need not be concerned that** it is **an outdated bill of divorce,** i.e., that the husband and wife were secluded after it was written, rendering the bill of divorce invalid, **because he was not secluded with her** during the time the bill of divorce was being delivered.


###### Gittin 18a:7
[Gittin 18a:7](https://torahapp.org/share/book/Gittin/r/18a:7)

תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל: הַמַּשְׁלִישׁ גֵּט לְאִשְׁתּוֹ, וְאָמַר לוֹ: אַל תִּתְּנֵהוּ לָהּ אֶלָּא לְאַחַר שְׁלֹשָׁה חֳדָשִׁים, מִשֶּׁנְּתָנוֹ לָהּ – מוּתֶּרֶת לִינָּשֵׂא מִיָּד; וּלְגֵט יָשָׁן אֵין חוֹשְׁשִׁין, שֶׁהֲרֵי לֹא נִתְיַיחֵד עִמָּהּ.

**William Davidson Edition - English:**
It **is taught** in another *baraita* **in accordance with** the opinion **of Shmuel** that the count begins from the time of the writing: In the case of **one who** is about to travel and **deposits a bill of divorce for his wife** with a trustee **and says to him: Give it to her only after three months, once he gives it to her, she is permitted to marry immediately** and is not required to wait an additional three months. **And one need not** be **concerned that** it is **an outdated bill of divorce, as he was not secluded with her** in the interim.


###### Gittin 18a:8
[Gittin 18a:8](https://torahapp.org/share/book/Gittin/r/18a:8)

רַב כָּהֲנָא וְרַב פַּפֵּי וְרַב אָשֵׁי – עָבְדִי מִשְּׁעַת כְּתִיבָה, רַב פָּפָּא וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ – עָבְדִי מִשְּׁעַת נְתִינָה. וְהִלְכְתָא: מִשְּׁעַת כְּתִיבָה.

**William Davidson Edition - English:**
It is told that **Rav Kahana and Rav Pappi and Rav Ashi would in practice** count three months **from the time of** the **writing,** but **Rav Pappa and Rav Huna, son of Rav Yehoshua, would in practice** count these three months **from the time of** the **giving. And the *halakha*** is that the counting begins **from the time of** the **writing.**


###### Gittin 18a:9
[Gittin 18a:9](https://torahapp.org/share/book/Gittin/r/18a:9)

אִיתְּמַר: מֵאֵימָתַי כְּתוּבָּה מְשַׁמֶּטֶת?

**William Davidson Edition - English:**
§ The Gemara discusses another dispute between Rav and Shmuel with regard to documents. According to the terms of a marriage contract, a widow is entitled to payment of its value upon the death of her husband. By Torah law, all outstanding debts are canceled at the close of the Sabbatical Year. A woman need not take her marriage settlement as soon as her husband dies. The issue at hand is at what point the marriage contract generates a concrete debt that will be canceled by the Sabbatical Year. **It was stated: From when** is the debt established by **a marriage contract canceled** in the Sabbatical Year?


###### Gittin 18a:10
[Gittin 18a:10](https://torahapp.org/share/book/Gittin/r/18a:10)

רַב אָמַר: מִשֶּׁתִּפְגּוֹם – וְתִזְקוֹף. וּשְׁמוּאֵל אָמַר: פָּגְמָה – אַף עַל פִּי שֶׁלֹּא זָקְפָה, זָקְפָה – אַף עַל פִּי שֶׁלֹּא פָּגְמָה.

**William Davidson Edition - English:**
**Rav says:** The marriage contract becomes like a debt and will be canceled in the Sabbatical Year **from** the time **when** the woman **collects partial payment and establishes** the rest as a debt in court. **And Shmuel says:** This occurs when **she** either **collects partial payment although she did not establish** it as debt, or **she established** the entire value of the marriage contract as a debt in court **although she did not collect partial payment.**


###### Gittin 18a:11
[Gittin 18a:11](https://torahapp.org/share/book/Gittin/r/18a:11)

תַּנְיָא כְּווֹתֵיהּ דְּרַב, תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל. תַּנְיָא כְּווֹתֵיהּ דְּרַב: מֵאֵימָתַי כְּתוּבָּה מְשַׁמֶּטֶת? מִשֶּׁתִּפְגּוֹם וְתִזְקוֹף. פָּגְמָה וְלֹא זָקְפָה, זָקְפָה וְלֹא פָּגְמָה – אֵינָהּ מְשַׁמֶּטֶת, עַד שֶׁתִּפְגּוֹם וְתִזְקוֹף.

**William Davidson Edition - English:**
With regard to this dispute, it **is taught** in a *baraita* **in accordance with** the opinion **of Rav,** and it **is taught** in a *baraita* **in accordance with** the opinion **of Shmuel.** It **is taught** in a *baraita* **in accordance with** the opinion **of Rav: From when is** the debt established by **a marriage contract canceled? From when she accepts partial payment and establishes** the rest as a debt in court. However, if **she accepted partial payment but did not establish** the debt, or **established** the debt **but did not accept partial payment,** then **it is not canceled until she accepts partial payment and establishes** the debt.


###### Gittin 18a:12
[Gittin 18a:12](https://torahapp.org/share/book/Gittin/r/18a:12)

תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל: אוֹנֶס, וּקְנָס, וּפִיתּוּי, וּכְתוּבַּת אִשָּׁה – שֶׁזְּקָפָן בְּמִלְוָה, מְשַׁמְּטִין; וְאִם לָאו – אֵין מְשַׁמְּטִין. מֵאֵימָתַי נִזְקָפִים בְּמִלְוָה? מִשְּׁעַת הַעֲמָדָה בַּדִּין.

**William Davidson Edition - English:**
It **is taught** in another *baraita* **in accordance with** the opinion **of Shmuel:** If the fine and damages paid by one who commits **rape; or** the **fine** paid by one who falsely claims his wife was not a virgin at the time of their wedding; **or** the fine paid for **seduction; or** the debt established by **a woman’s marriage contract was established as a loan,** then the Sabbatical Year **cancels it. And if** one did **not** establish these payments as loans, then the Sabbatical Year **does not cancel them. From when** is it considered that these payments **have been established as a loan? From the time of standing trial,** because the abstract obligation to pay becomes a debt once the court ruled that one is required to pay.


###### Gittin 18a:13
[Gittin 18a:13](https://torahapp.org/share/book/Gittin/r/18a:13)

אָמַר שְׁמוּאֵל: כְּתוּבָּה כְּמַעֲשֵׂה בֵּית דִּין דָּמְיָא – מָה מַעֲשֵׂה בֵּית דִּין נִכְתָּבִין בַּיּוֹם וְנֶחְתָּמִין בַּלַּיְלָה, אַף כְּתוּבָּה נִכְתֶּבֶת בַּיּוֹם וְנֶחְתֶּמֶת בַּלַּיְלָה. כְּתוּבְּתֵיהּ דְּרַבִּי חִיָּיא בַּר רַב אִיכְּתוּב בַּיּוֹם וְאִיחֲתוּם בַּלַּיְלָה; הֲוָה רַב הָתָם וְלָא אֲמַר לְהוּ וְלָא מִידֵּי.

**William Davidson Edition - English:**
§ The Gemara discusses other aspects of the marriage contract. **Shmuel said: A marriage contract is** considered to be **like a court enactment. Just as court enactments may be written during the day and** then **signed at night,** and the fact that the writing and signing were not performed on the same day does not present a problem, **so too, a marriage contract may be written during the day and** then **signed at night.** It is told: **Rabbi Ḥiyya bar Rav’s marriage contract was written during the day and** then **signed at night,** and **Rav was there and he did not say anything to** the people who wrote and signed it. This indicates that Rav agrees with the ruling of Shmuel.


###### Gittin 18a:14
[Gittin 18a:14](https://torahapp.org/share/book/Gittin/r/18a:14)

לֵימָא כִּשְׁמוּאֵל סְבִירָא לֵיהּ? עֲסוּקִין בְּאוֹתוֹ עִנְיָן הֲווֹ. דְּתַנְיָא, אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי צָדוֹק: לֹא שָׁנוּ, אֶלָּא כְּשֶׁאֵין עֲסוּקִין בְּאוֹתוֹ עִנְיָן, אֲבָל עֲסוּקִין בְּאוֹתוֹ עִנְיָן – כָּשֵׁר.

**William Davidson Edition - English:**
The Gemara asks: **Shall we say he holds in accordance with** the opinion of **Shmuel?** The Gemara rejects this: This cannot be proven from here because the scribe and witnesses **were** continuously **engaged in that matter** of writing the marriage contract, from when it was written in the day until they signed it at night, **as it is taught** in a *baraita* that **Rabbi Elazar bar Rabbi Tzadok said:** The Sages **taught** that a document written during the day and signed at night is invalid **only when** the scribe and witnesses **were not** continuously **engaged in that matter, but** if they **were** continuously **engaged in that matter** until nightfall, then it is **valid.**


###### Gittin 18a:15
[Gittin 18a:15](https://torahapp.org/share/book/Gittin/r/18a:15)

רַבִּי שִׁמְעוֹן מַכְשִׁיר: אָמַר רָבָא: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? קָסָבַר: כֵּיוָן שֶׁנָּתַן עֵינָיו לְגָרְשָׁהּ, שׁוּב אֵין לוֹ פֵּירוֹת.

**William Davidson Edition - English:**
§ The mishna taught that **Rabbi Shimon deems valid** a bill of divorce written during the day and signed at night. **Rava said: What is the reason** for the opinion **of Rabbi Shimon?** He **holds** that **once** the husband **has decided to divorce her, he no longer has** the rights to **the produce** from his wife’s property, and it is clear that he has decided to divorce her when he writes a bill of divorce. Consequently, the woman obtains the rights to the produce from the moment the bill of divorce was written, regardless of when it was signed.


###### Gittin 18a:16
[Gittin 18a:16](https://torahapp.org/share/book/Gittin/r/18a:16)

אָמַר רֵישׁ לָקִישׁ: לֹא הִכְשִׁיר רַבִּי שִׁמְעוֹן אֶלָּא לְאַלְתַּר, אֲבָל מִכָּאן וְעַד עֲשָׂרָה יָמִים – לֹא;

**William Davidson Edition - English:**
**Reish Lakish says: Rabbi Shimon deems** such a bill of divorce **valid only** if it is signed **immediately,** when the witnesses signed the bill of divorce during the night after it was written. **However,** if the delay in signing was **from now,** i.e., when the bill of divorce was written, **until ten days** have elapsed, i.e., when there is an extended delay, he does **not** deem it valid.