## Gittin Daf 45b

###### Gittin 45b:1
[Gittin 45b:1](https://torahapp.org/share/book/Gittin/r/45b:1)

מִפְּנֵי תִּיקּוּן הָעוֹלָם.

**William Davidson Edition - English:**
**for the betterment of the world,** so as not to cause an increase in the theft of sacred Jewish ritual objects in order to sell them for large sums of money.


###### Gittin 45b:2
[Gittin 45b:2](https://torahapp.org/share/book/Gittin/r/45b:2)

**גְּמָ׳** אֲמַר לֵיהּ רַב בּוּדְיָא לְרַב אָשֵׁי: יָתֵר עַל כְּדֵי דְמֵיהֶן הוּא דְּאֵין לוֹקְחִין, הָא בִּכְדֵי דְמֵיהֶן – לוֹקְחִין; שְׁמַע מִינַּהּ סֵפֶר תּוֹרָה שֶׁנִּמְצָא בְּיַד גּוֹי – קוֹרִין בּוֹ? דִּילְמָא לִגְנוֹז.

**William Davidson Edition - English:**
**GEMARA:** **Rav Budya said to Rav Ashi** that one could infer the following from the mishna: **It is** for **more than their** actual monetary **value** that **one may not purchase them; however, for their** precise **value, one may purchase them.** Can one **learn from** the mishna that with regard to **a Torah scroll that is found in the possession of a gentile, one can read** from **it** after obtaining it from the gentile, and there is no concern that perhaps the gentile wrote it and it is unfit? Rav Ashi answered: **Perhaps** this does not mean that the Torah scroll is purchased in order to read from it, but rather in order **to inter** it and not to use it; however, it is nevertheless purchased so that it will not be desecrated by the gentiles.


###### Gittin 45b:3
[Gittin 45b:3](https://torahapp.org/share/book/Gittin/r/45b:3)

אָמַר רַב נַחְמָן, נָקְטִינַן: סֵפֶר תּוֹרָה שֶׁכְּתָבוֹ מִין – יִשָּׂרֵף, כְּתָבוֹ גּוֹי – יִגָּנֵז. נִמְצָא בְּיַד מִין – יִגָּנֵז. נִמְצָא בְּיַד גּוֹי – אָמְרִי לַהּ יִגָּנֵז, וְאָמְרִי לַהּ קוֹרִין בּוֹ.

**William Davidson Edition - English:**
**Rav Naḥman says: We have a tradition** that **a Torah scroll that was written by a heretic should be burned;** a Torah scroll **written by a gentile should be interred;** a Torah scroll **found in the possession of a heretic,** and it is not clear who wrote it, **should be interred.** With regard to a Torah scroll **found in the possession of a gentile, some say** it **should be interred and some say** that **one may read** from **it.**


###### Gittin 45b:4
[Gittin 45b:4](https://torahapp.org/share/book/Gittin/r/45b:4)

סֵפֶר תּוֹרָה שֶׁכְּתָבוֹ גּוֹי – תָּנֵי חֲדָא: יִשָּׂרֵף, וְתַנְיָא אִידַּךְ: יִגָּנֵז, וְתַנְיָא אִידַּךְ: קוֹרִין בּוֹ!

**William Davidson Edition - English:**
The Gemara asks: With regard to **a Torah scroll that was written by a gentile, it is taught** in **one** *baraita*: It **should be burned, and it is taught** in **another** *baraita*: It **should be interred, and it is taught** in **another** *baraita*: **One may read** from **it.** There is a three-fold contradiction concerning the *halakha* of a Torah scroll written by a gentile.


###### Gittin 45b:5
[Gittin 45b:5](https://torahapp.org/share/book/Gittin/r/45b:5)

לָא קַשְׁיָא, הָא דְּתַנְיָא ״יִשָּׂרֵף״ – רַבִּי אֱלִיעֶזֶר הִיא, דְּאָמַר: סְתָם מַחְשֶׁבֶת גּוֹי לַעֲבוֹדָה זָרָה.

**William Davidson Edition - English:**
The Gemara explains: This is **not difficult: That which is taught** in a *baraita*, that it **should be burned, is** the opinion of **Rabbi Eliezer, who says: The unspecified intentions of a gentile are for idol worship,** and therefore everything he wrote is assumed to be written for the sake of idolatrous worship and must be burned.


###### Gittin 45b:6
[Gittin 45b:6](https://torahapp.org/share/book/Gittin/r/45b:6)

וְהָא דְּתַנְיָא ״יִגָּנֵז״ – הַאי תַּנָּא הוּא, דְּתָנֵי רַב הַמְנוּנָא בְּרֵיהּ דְּרָבָא מִפַּשְׁרוּנְיָא: סֵפֶר תּוֹרָה, תְּפִלִּין וּמְזוּזוֹת שֶׁכְּתָבָן מִין, וּמָסוֹר, גּוֹי, וְעֶבֶד, אִשָּׁה, וְקָטָן, וְכוּתִי, וְיִשְׂרָאֵל מְשׁוּמָּד – פְּסוּלִין; שֶׁנֶּאֱמַר: ״וּקְשַׁרְתָּם״–״וּכְתַבְתָּם״ – כֹּל שֶׁיֶּשְׁנוֹ בִּקְשִׁירָה יֶשְׁנוֹ בִּכְתִיבָה, וְכֹל שֶׁאֵינוֹ בִּקְשִׁירָה אֵינוֹ בִּכְתִיבָה.

**William Davidson Edition - English:**
**And that which is taught** in a *baraita*, which said that **it should be interred, is** the opinion of **this *tanna*, as Rav Hamnuna, son of Rava of Pashronya, taught: A Torah scroll, phylacteries, or *mezuzot* that were written by a heretic or an informer, a gentile or a slave, a woman or a minor, or a Samaritan or a Jewish apostate, are unfit, as it is stated: “And you shall bind them** as a sign on your hand…**and you shall write them** on the doorposts of your house” (Deuteronomy 6:8–9). From this juxtaposition, one can derive the following: **Anyone who is** included **in** the mitzva of **binding** the phylacteries, i.e., one who is both obligated and performs the mitzva, **is** included **in** the class of people who may **write** Torah scrolls, phylacteries, and *mezuzot*; **but anyone who is not** included **in** the mitzva of **binding is not** included **in** the class of people who may **write** sacred texts. This *baraita* equates the *halakha* of a Torah scroll written by a gentile to the *halakha* of Torah scrolls written by these other types of people, which are interred.


###### Gittin 45b:7
[Gittin 45b:7](https://torahapp.org/share/book/Gittin/r/45b:7)

וְהָא דְּתַנְיָא ״קוֹרִין בּוֹ״ – הַאי תַּנָּא הוּא, דְּתַנְיָא: לוֹקְחִין סְפָרִים מִן הַגּוֹיִם בְּכׇל מָקוֹם, וּבִלְבַד שֶׁיִּהְיוּ כְּתוּבִין כְּהִלְכָתָן. וּמַעֲשֶׂה בְּגוֹי אֶחָד בְּצַיְדָּן שֶׁהָיָה כּוֹתֵב סְפָרִים, וְהִתִּיר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לִיקַּח מִמֶּנּוּ.

**William Davidson Edition - English:**
**And** concerning **that which is taught** in a *baraita*, i.e., that **one may read** from **it, that** *baraita* is in accordance with the opinion of **this** following ***tanna*, as it is taught** in a *baraita* (*Tosefta*, *Avoda Zara* 3:6): **One may purchase** Torah **scrolls from gentiles in any location, provided that they are written in accordance with their *halakhot*. And** there was **an incident involving a gentile in Tzaidan who would write** Torah **scrolls, and Rabban Shimon ben Gamliel permitted** the Jews **to purchase** the Torah scrolls **from him.**


###### Gittin 45b:8
[Gittin 45b:8](https://torahapp.org/share/book/Gittin/r/45b:8)

וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל – עִיבּוּד לִשְׁמָן בָּעֵי, כְּתִיבָה לִשְׁמָן לָא בָּעֵי?!

**William Davidson Edition - English:**
The Gemara asks: **And** does **Rabban Shimon ben Gamliel require** that the **preparation** of the parchment of Torah scrolls, phylacteries, and *mezuzot* be **for their sake,** i.e., for the sake of their use in a mitzva, but **he does not require** that the **writing** be **for their sake?**


###### Gittin 45b:9
[Gittin 45b:9](https://torahapp.org/share/book/Gittin/r/45b:9)

דְּתַנְיָא: צִיפָּן זָהָב אוֹ שֶׁטָּלָה עֲלֵיהֶן עוֹר בְּהֵמָה טְמֵאָה – פְּסוּלוֹת. עוֹר בְּהֵמָה טְהוֹרָה – כְּשֵׁרוֹת, וְאַף עַל פִּי שֶׁלֹּא עִיבְּדָן לִשְׁמָן. רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֲפִילּוּ עוֹר בְּהֵמָה טְהוֹרָה – פְּסוּלוֹת, עַד שֶׁיְּעַבְּדֵן לִשְׁמָן.

**William Davidson Edition - English:**
The Gemara quotes the source that Rabban Shimon ben Gamliel requires that the parchment be prepared for their sake: **As it is taught** in a *baraita*: If one took phylacteries and **coated them with gold or patched them** with the **skin of a non-kosher animal,** then **they are unfit.** However, if one patched them with the **skin of a kosher animal,** then **they are fit, and** this is so **even though he did not prepare them,** i.e., the skin, **for their sake,** i.e., for the sake of their use in a mitzva. **Rabban Shimon ben Gamliel says: Even** if he patched them with the **skin of a kosher animal they are unfit, until he prepares them for their sake.** Being that he holds that the parchment needs to be prepared for their sake, their actual writing should certainly be done for their sake.


###### Gittin 45b:10
[Gittin 45b:10](https://torahapp.org/share/book/Gittin/r/45b:10)

אָמַר רַבָּה בַּר שְׁמוּאֵל: בְּגֵר שֶׁחָזַר לְסוֹרוֹ. לְסוֹרוֹ?! כׇּל שֶׁכֵּן דְּהָוֵי לֵיהּ מִין! אָמַר רַב אָשֵׁי: שֶׁחוֹזֵר לְסוֹרוֹ מִשּׁוּם יִרְאָה.

**William Davidson Edition - English:**
**Rabba bar Shmuel says:** That incident in Tzaidan involved **a convert who returned to his** previous **corrupt ways [*suro*]** by reverting to living like a gentile. He nevertheless remains a Jew. The Gemara asks: If he returned **to his** previous **corrupt ways all the more so** should the Torah scroll be rendered unfit, **as he is a heretic.** Once he learns the Jewish faith and abandons it, he is considered a heretic. **Rav Ashi says:** This means **that he returned to his** previous **corrupt ways due to fear,** and not because he rejected the Jewish faith. He ceased acting like a Jew out of fear of reprisal. Since he is a Jew, it is permitted for him to read from the Torah scrolls that he writes.


###### Gittin 45b:11
[Gittin 45b:11](https://torahapp.org/share/book/Gittin/r/45b:11)

תָּנוּ רַבָּנַן: מַעֲלִין בִּדְמֵיהֶן, עַד כְּדֵי טַרְפָּעִיק. מַאי טַרְפָּעִיק? אָמַר רַב שֵׁשֶׁת: אִיסְתֵּירָא.

**William Davidson Edition - English:**
§ The Gemara clarifies the *halakha* from the mishna that one may not purchase sacred items from a gentile for more than their actual value. **The Sages taught: One may increase** payment beyond **their value up to a *terapa’ik*.** The Gemara asks: **What** is a ***terapa’ik*? Rav Sheshet said:** It is an ***istera*,** worth one half of a dinar.


###### Gittin 45b:12
[Gittin 45b:12](https://torahapp.org/share/book/Gittin/r/45b:12)

הָהִיא טַיַּיעְתָּא דְּאַיְיתַי חַיְיתָא דִתְפִילֵּי לְקַמֵּיהּ דְּאַבָּיֵי. אֲמַר לַהּ: יָהֲבַתְּ לִי רֵישׁ רֵישׁ בְּתַמְרֵי? אִימַּלְיָא זִיהֲרָא, שְׁקַלָא שְׁדָתִינְהוּ בְּנַהֲרָא. אֲמַר: לָא אִבְּעַי לִי לְזַלְזוֹלִינְהוּ בְּאַפַּהּ כּוּלֵּי הַאי.

**William Davidson Edition - English:**
The Gemara relates: There was **a certain Arab merchant woman [*taya’ata*] who brought a sack [*ḥayeta*] of phylacteries in front of Abaye. He said to her:** Would **you give me each pair for a date? She became full of anger,** and **took** the phylacteries and **threw them into the river** because Abaye offered her such a small amount in exchange for them. Abaye **said** in remorse: **I should not have denigrated** the phylacteries **so much in her presence,** but rather, I should have offered to pay her their actual value.


###### Gittin 45b:13
[Gittin 45b:13](https://torahapp.org/share/book/Gittin/r/45b:13)

**מַתְנִי׳** הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם שֵׁם רַע – לֹא יַחְזִיר. מִשּׁוּם נֶדֶר – לֹא יַחְזִיר. רַבִּי יְהוּדָה אוֹמֵר: כׇּל נֶדֶר שֶׁיָּדְעוּ בּוֹ רַבִּים – לֹא יַחְזִיר, וְשֶׁלֹּא יָדְעוּ בּוֹ רַבִּים – יַחְזִיר.

**William Davidson Edition - English:**
**MISHNA:** A man **who divorces his wife due to** her **bad reputation,** i.e., he heard that she had committed adultery, **may not remarry** her, even if it becomes clear that she did not in fact commit adultery. Similarly, if one divorces his wife **due to a vow** that she took, and he could not live with her under the conditions of her vow, **he may not remarry** her. **Rabbi Yehuda says:** If he divorces her due to **any vow that the public was aware of, he may not remarry** her, **but** if he divorces her due to a vow **that the public was not aware of, he may remarry** her.


###### Gittin 45b:14
[Gittin 45b:14](https://torahapp.org/share/book/Gittin/r/45b:14)

רַבִּי מֵאִיר אוֹמֵר: כׇּל נֶדֶר שֶׁצָּרִיךְ חֲקִירַת חָכָם – לֹא יַחְזִיר, וְשֶׁאֵינוֹ צָרִיךְ חֲקִירַת חָכָם – יַחְזִיר. אָמַר רַבִּי אֶלְעָזָר: לֹא אָסְרוּ זֶה אֶלָּא מִפְּנֵי זֶה.

**William Davidson Edition - English:**
The mishna continues: **Rabbi Meir says:** If he divorces her due to **any vow that requires investigation** and dissolution **by a halakhic authority, he may not remarry** her, **but** if he divorces her due to a vow **that does not require investigation** and dissolution **by a halakhic authority,** and is dissolved even without that, **he may remarry** her. **Rabbi Elazar said: They prohibited** him from remarrying her in **this** case, where she stated a vow that requires dissolution by a halakhic authority, **only due to that** case, where she stated a vow that does not require dissolution by a halakhic authority.


###### Gittin 45b:15
[Gittin 45b:15](https://torahapp.org/share/book/Gittin/r/45b:15)

אָמַר רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה: מַעֲשֶׂה בְּצַיְדָּן, בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ: ״קֻוֽנָּם אִם אֵינִי מְגָרְשִׁיךְ״, וְגֵרְשָׁהּ, וְהִתִּירוּ לוֹ חֲכָמִים שֶׁיַּחְזִירֶנָּה, מִפְּנֵי תִּיקּוּן הָעוֹלָם.

**William Davidson Edition - English:**
**Rabbi Yosei, son of Rabbi Yehuda, said:** There was **an incident in Tzaidan involving one** man **who said to his wife:** It is ***konam*,** i.e., it is forbidden like an offering, **if I do not divorce you, and he divorced her; and the Sages permitted him to remarry** her **for the betterment of the world.**


###### Gittin 45b:16
[Gittin 45b:16](https://torahapp.org/share/book/Gittin/r/45b:16)

**גְּמָ׳** אָמַר רַב יוֹסֵף בַּר מִנְיוֹמֵי אָמַר רַב נַחְמָן: וְהוּא שֶׁאָמַר לָהּ: ״מִשּׁוּם שֵׁם רַע אֲנִי מוֹצִיאֵךְ״;

**William Davidson Edition - English:**
**GEMARA:** **Rav Yosef bar Minyumi says** that **Rav Naḥman says: And** the *halakha* stated in the mishna, which says that in certain cases a man who divorces his wife may not remarry her, **is** only applicable **when he said to her** explicitly: **I am removing you** from the house **due to your bad reputation,**