## Gittin Daf 6b

###### Gittin 6b:1
[Gittin 6b:1](https://torahapp.org/share/book/Gittin/r/6b:1)

וְאִי עֲבַדְתְּ – אַהְנֵית. מַאי ״אִי עֲבַדְתְּ אַהְנֵית״? דְּאִי אָתֵי בַּעַל מְעַרְעַר, לָא מַשְׁגְּחִינַן בֵּיהּ.

**William Davidson Edition - English:**
**But if you do** this then **you provide benefit.** The Gemara asks: **What** is the meaning of the expression: **If you do** this **you provide benefit?** This means **that if the husband comes** to **contest** the validity of the bill of divorce, **we pay no attention to him** and his claim.


###### Gittin 6b:2
[Gittin 6b:2](https://torahapp.org/share/book/Gittin/r/6b:2)

כִּדְתַנְיָא: מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁהֵבִיא גֵּט לִפְנֵי רַבִּי יִשְׁמָעֵאל, אָמַר לוֹ: צָרִיךְ אֲנִי לוֹמַר ״בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם״, אוֹ אֵינִי צָרִיךְ? אָמַר לוֹ: בְּנִי, מֵהֵיכָן אַתָּה? אָמַר לוֹ: רַבִּי, מִכְּפַר סִיסַאי אָנִי. אָמַר לוֹ: צָרִיךְ אַתָּה לוֹמַר ״בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם״, שֶׁלֹּא תִּיזָּקֵק לְעֵדִים.

**William Davidson Edition - English:**
**As it is taught** in the *Tosefta* (1:3): **An incident** occurred **involving a man who brought a bill of divorce before Rabbi Yishmael,** and **said to him: Am I required to say: It was written in my presence and it was signed in my presence, or am I not required** to state that declaration? Rabbi Yishmael **said to him: My son, where are you from? He said to** Rabbi Yishmael: **My teacher, I am from the village of Sisai.** Rabbi Yishmael **said to him: You are required to say: It was written in my presence and it was signed in my presence, so** that **you will not** cause the woman to **need to** find **witnesses** if the husband contests its validity.


###### Gittin 6b:3
[Gittin 6b:3](https://torahapp.org/share/book/Gittin/r/6b:3)

לְאַחַר שֶׁיָּצָא, נִכְנַס לְפָנָיו רַבִּי אִלְעַאי, אָמַר לוֹ: רַבִּי, וַהֲלֹא כְּפַר סִיסַאי מוּבְלַעַת בִּתְחוּם אֶרֶץ יִשְׂרָאֵל, וּקְרוֹבָה לְצִיפּוֹרִי יוֹתֵר מֵעַכּוֹ; וּתְנַן, רַבִּי מֵאִיר אוֹמֵר: עַכּוֹ – כְּאֶרֶץ יִשְׂרָאֵל לְגִיטִּין, וַאֲפִילּוּ רַבָּנַן לָא פְּלִיגִי עֲלֵיהּ דְּרַבִּי מֵאִיר אֶלָּא בְּעַכּוֹ דִּמְרַחֲקָא, אֲבָל כְּפַר סִיסַאי דִּמְקָרְבָא – לָא!

**William Davidson Edition - English:**
**After** that man **left, Rabbi Elai entered before** Rabbi Yishmael and **said to him: My teacher, but isn’t the village of Sisai** located **within the boundary of Eretz Yisrael, and** it is even **closer to Tzippori,** which is within the main portion of Eretz Yisrael, **more** so **than Akko. And we learned** in the mishna that **Rabbi Meir says: Akko** is **like Eretz Yisrael with regard to bills of divorce. And even the Rabbis disagree with Rabbi Meir only with regard to Akko, which is distant. However,** with regard to **the village of Sisai, which is close, no,** they do not dispute the ruling of Rabbi Meir.


###### Gittin 6b:4
[Gittin 6b:4](https://torahapp.org/share/book/Gittin/r/6b:4)

אָמַר לוֹ: שְׁתוֹק בְּנִי, שְׁתוֹק, הוֹאִיל וְיָצָא הַדָּבָר בְּהֶיתֵּר – יָצָא.

**William Davidson Edition - English:**
Rabbi Yishmael **said to** Rabbi Elai: **Be silent my son, be silent. Since the matter** of her divorce **was issued as permitted, it was issued,** and her divorce is valid. This incident proves that the declaration: It was written in my presence and it was signed in my presence, is effective to the extent that the divorce is considered to have been performed in an entirely permitted manner, and the husband cannot contest its validity at a later stage.


###### Gittin 6b:5
[Gittin 6b:5](https://torahapp.org/share/book/Gittin/r/6b:5)

הָא אִיהוּ נָמֵי, ״שֶׁלֹּא תִּיזָּקֵק לְעֵדִים״ קָאָמַר לֵיהּ! לָא סַיְּימוּהָ קַמֵּיהּ.

**William Davidson Edition - English:**
The Gemara asks: Why was it necessary for Rabbi Yishmael to explain the meaning of his ruling to Rabbi Elai? **But** after all, when he issued his ruling Rabbi Yishmael **also** stated his reason, as he **said to** the man: Do this **so** that **you will not** cause the woman to **need to** find **witnesses.** The Gemara answers: Those who were present **did not conclude** Rabbi Yishmael’s statement **before** Rabbi Elai. Rabbi Elai was unaware of Rabbi Yishmael’s reasoning, and therefore he questioned him.


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

שְׁלַח לֵיהּ רַבִּי אֶבְיָתָר לְרַב חִסְדָּא: גִּיטִּין הַבָּאִים מִשָּׁם לְכָאן, אֵין צָרִיךְ לוֹמַר ״בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם״. לֵימָא קָסָבַר לְפִי שֶׁאֵין בְּקִיאִין לִשְׁמָהּ, וְהָנֵי גְּמִירִי?

**William Davidson Edition - English:**
§ The Gemara relates that **Rabbi Evyatar sent** a letter from Eretz Yisrael to Babylonia **to Rav Ḥisda** in which he wrote the following: With regard to **bills of divorce that come from there,** Babylonia, **to here,** Eretz Yisrael, the agent **is not required to say: It was written in my presence and it was signed in my presence.** The Gemara asks: **Shall we say** that Rabbi Evyatar **holds** that the reason for the declaration: It was written in my presence and it was signed in my presence, is **because they are not experts** in writing a bill of divorce **for her sake, and these** residents of Babylonia **are learned** with regard to this issue?


###### Gittin 6b:7
[Gittin 6b:7](https://torahapp.org/share/book/Gittin/r/6b:7)

וְתִסְבְּרָא?! וְהָא רַבָּה אִית לֵיהּ דְּרָבָא! אֶלָּא, דְּכוּלֵּי עָלְמָא בָּעֵינַן לְקַיְּימוֹ, וְכֵיוָן דְּאִיכָּא רַבִּים דְּסָלְקִי וְנָחֲתִי – מִישְׁכָּח שְׁכִיחִי.

**William Davidson Edition - English:**
The Gemara challenges: **And can you understand** it in this way? After all, **Rabba is of** the opinion that the reason is also in accordance with the opinion **of Rava,** that the declaration serves to ratify the bill of divorce. **Rather, everyone agrees that we require** the declaration **to ratify** the document. **But since there are many** people **who ascend** to Eretz Yisrael **and descend** from there to Babylonia, witnesses **are frequently** available, and there is no reason to be concerned about the ratification of the bill of divorce.


###### Gittin 6b:8
[Gittin 6b:8](https://torahapp.org/share/book/Gittin/r/6b:8)

אָמַר רַב יוֹסֵף: מַאן לֵימָא לַן דְּרַבִּי אֶבְיָתָר בַּר סַמְכָא הוּא? וְעוֹד, הָא אִיהוּ דִּשְׁלַח לֵיהּ לְרַב יְהוּדָה: בְּנֵי אָדָם הָעוֹלִין מִשָּׁם לְכָאן, הֵן קִיְּימוּ בְּעַצְמָן: ״וַיִּתְּנוּ (אֶת) הַיֶּלֶד בַּזּוֹנָה וְהַיַּלְדָּה מָכְרוּ בַיַּיִן וַיִּשְׁתּוּ״, וּכְתַב לֵיהּ בְּלָא שִׂירְטוּט;

**William Davidson Edition - English:**
**Rav Yosef said: Who will tell us** that **Rabbi Evyatar is a reliable** authority? **And furthermore,** there is good reason to question his statement: **He** is **the one who sent** a letter **to Rav Yehuda,** and wrote: **People who ascend from there,** Babylonia, **to here,** Eretz Yisrael, **fulfill by themselves** the verse: **“And they have given a boy for a prostitute, and sold a girl for wine, and have drunk”** (Joel 4:3), i.e., these people abandon their families. **And** Rabbi Evyatar **wrote him** this verse **without scoring,** i.e., etching lines into, the parchment upon which he wrote the letter.


###### Gittin 6b:9
[Gittin 6b:9](https://torahapp.org/share/book/Gittin/r/6b:9)

וְאָמַר רַבִּי יִצְחָק: שְׁתַּיִם כּוֹתְבִין, שָׁלֹשׁ אֵין כּוֹתְבִין; בְּמַתְנִיתָא תָּנָא: שָׁלֹשׁ כּוֹתְבִין, אַרְבַּע אֵין כּוֹתְבִין!

**William Davidson Edition - English:**
**And Rabbi Yitzḥak says** with regard to the writing of a verse from the Torah: **One may write two** words without scoring the parchment, but **one may not write three** words without scoring the parchment. Instead, one scores the parchment before writing the verse, as one does when writing a Torah scroll. This ensures that the writing will be done on a straight line, thereby rendering it more beautiful. And **it was taught in a *baraita*: One may write three,** but **one may not write four.** Since Rabbi Evyatar wrote more than three words from a verse without scoring the parchment, his halakhic rulings are evidently unreliable.


###### Gittin 6b:10
[Gittin 6b:10](https://torahapp.org/share/book/Gittin/r/6b:10)

אֲמַר לֵיהּ אַבָּיֵי: אַטּוּ כֹּל דְּלָא יָדַע הָא דְּרַבִּי יִצְחָק, לָאו גַּבְרָא רַבָּה הוּא?! בִּשְׁלָמָא מִילְּתָא דְתַלְיָא בִּסְבָרָא – לְחַיֵּי; הָא – גְּמָרָא הִיא, וּגְמָרָא לָא שְׁמִיעַ לֵיהּ.

**William Davidson Edition - English:**
**Abaye said to him: Is that to say** that **anyone who does not know this** *halakha* **of Rabbi Yitzḥak is not a great man? Granted,** with regard to **a matter that depends on reasoning, it is well,** as it is possible to say that an individual who does not know a *halakha* that can be inferred by logical reasoning cannot be considered a reliable authority. However, **this** *halakha* **is a tradition, and** it is possible that Rabbi Evyatar simply **did not hear** this **tradition.**


###### Gittin 6b:11
[Gittin 6b:11](https://torahapp.org/share/book/Gittin/r/6b:11)

וְעוֹד, הָא רַבִּי אֶבְיָתָר הוּא דְּאַסְכֵּים מָרֵיהּ עַל יְדֵיהּ; דִּכְתִיב: ״וַתִּזְנֶה עָלָיו פִּילַגְשׁוֹ״, רַבִּי אֶבְיָתָר אָמַר: זְבוּב מָצָא לָהּ. רַבִּי יוֹנָתָן אָמַר: נִימָא מָצָא לָהּ.

**William Davidson Edition - English:**
**And furthermore, Rabbi Evyatar** is the one **that his Master,** the Holy One, Blessed be He, **agreed with** in his interpretation of a verse, **as it is written** with regard to the episode involving the concubine in Gibeah: **“And his concubine went away from him”** (Judges 19:2). The Sages discussed what occurred that caused her husband to become so angry with her that she left him, and **Rabbi Evyatar says: He found her** responsible for **a fly** in the food that she prepared for him, while **Rabbi Yonatan says: He found her** responsible for **a hair [*nima*].**


###### Gittin 6b:12
[Gittin 6b:12](https://torahapp.org/share/book/Gittin/r/6b:12)

וְאַשְׁכְּחֵיהּ רַבִּי אֶבְיָתָר לְאֵלִיָּהוּ, אֲמַר לֵיהּ: מַאי קָא עָבֵיד הַקָּדוֹשׁ בָּרוּךְ הוּא? אֲמַר לֵיהּ: עָסֵיק בְּפִילֶגֶשׁ בַּגִּבְעָה. וּמַאי קָאָמַר? אֲמַר לֵיהּ: אֶבְיָתָר בְּנִי כָּךְ הוּא אוֹמֵר, יוֹנָתָן בְּנִי כָּךְ הוּא אוֹמֵר.

**William Davidson Edition - English:**
**And Rabbi Evyatar found Elijah** the prophet and **said to him: What is the Holy One, Blessed be He, doing** now? Elijah **said to him: He is** currently **engaged in** studying the episode of **the concubine in Gibeah.** Rabbi Evyatar asked him: **And what is He saying** about it? Elijah **said to him** that God is saying the following: **Evyatar, My son, says this** and **Yonatan, My son, says that.** It is seen here that God saw fit to cite the statement of Rabbi Evyatar.


###### Gittin 6b:13
[Gittin 6b:13](https://torahapp.org/share/book/Gittin/r/6b:13)

אֲמַר לֵיהּ: חַס וְשָׁלוֹם, וּמִי אִיכָּא סְפֵיקָא קַמֵּי שְׁמַיָּא?! אֲמַר לֵיהּ: אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים הֵן – זְבוּב מָצָא וְלֹא הִקְפִּיד, נִימָא מָצָא וְהִקְפִּיד.

**William Davidson Edition - English:**
Rabbi Evyatar **said to him: God forbid, is there uncertainty before Heaven?** Doesn’t God know what happened? Why does He mention both opinions? Elijah **said to him:** Both **these and those are the words of the living God,** i.e., both incidents happened. The incident occurred in the following manner: **He found a fly** in his food **and did not take umbrage,** and later **he found a hair and took umbrage.**


###### Gittin 6b:14
[Gittin 6b:14](https://torahapp.org/share/book/Gittin/r/6b:14)

אָמַר רַב יְהוּדָה: זְבוּב בַּקְּעָרָה, וְנִימָא בְּאוֹתוֹ מָקוֹם; זְבוּב – מְאִיסוּתָא, וְנִימָא – סַכַּנְתָּא. אִיכָּא דְּאָמְרִי: אִידֵּי וְאִידֵּי בַּקְּעָרָה; זְבוּב – אוּנְסָא, וְנִימָא – פְּשִׁיעוּתָא.

**William Davidson Edition - English:**
**Rav Yehuda says** a different explanation: The man found **a fly in the dish** that she cooked for him, **and** he found **a hair in that place,** i.e., in her genital area. When he found **a fly** it produced a reaction of **disgust,** and he did not grow angry with her, **but** the **hair** was a matter of **danger,** as he might be hurt by it, and therefore he became angry with her. **There are** those **who say: This and that** were found **in a dish.** The difference is that the **fly** was a result of **circumstances beyond** her **control,** as it fell into the dish on its own, **but the hair** was found in the dish due to her **negligence.**


###### Gittin 6b:15
[Gittin 6b:15](https://torahapp.org/share/book/Gittin/r/6b:15)

אָמַר רַב חִסְדָּא: לְעוֹלָם אַל יָטִיל אָדָם אֵימָה יְתֵירָה בְּתוֹךְ בֵּיתוֹ, שֶׁהֲרֵי פִּילֶגֶשׁ בַּגִּבְעָה הֵטִיל עָלֶיהָ בַּעֲלָהּ אֵימָה יְתֵירָה, וְהִפִּילָה כַּמָּה רְבָבוֹת מִיִּשְׂרָאֵל.

**William Davidson Edition - English:**
**Rav Ḥisda says: A person should never impose excessive fear upon** the members of **his household, as the husband of the concubine of Gibeah imposed excessive fear upon her and** this ultimately **caused the downfall of many tens of thousands of Jews** in the resulting war (see Judges 19–20).


###### Gittin 6b:16
[Gittin 6b:16](https://torahapp.org/share/book/Gittin/r/6b:16)

אָמַר רַב יְהוּדָה אָמַר רַב: כׇּל הַמֵּטִיל אֵימָה יְתֵירָה בְּתוֹךְ בֵּיתוֹ, סוֹף הוּא בָּא לִידֵי שָׁלֹשׁ עֲבֵירוֹת: גִּילּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים, וְחִילּוּל שַׁבָּת.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Rav says: Anyone who imposes excessive fear upon** the members of **his household** will **ultimately come to** commit **three sins: Engaging in forbidden sexual intercourse,** as the wife will be so fearful of her husband that she will sometimes tell him that she has immersed in a ritual bath after her menstruation has ended when she has not done so; **and** he will also end up committing **bloodshed,** as she is likely to run away from him and expose herself to dangers; **and desecration of Shabbat,** as she will cook for him on Shabbat because she is scared that he will be angry with her for neglecting to do so beforehand.


###### Gittin 6b:17
[Gittin 6b:17](https://torahapp.org/share/book/Gittin/r/6b:17)

אָמַר רַבָּה בַּר בַּר חָנָה: הָא דְּאָמְרִי רַבָּנַן: שְׁלֹשָׁה דְּבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה: עִשַּׂרְתֶּם? עֵרַבְתֶּם? הַדְלִיקוּ אֶת הַנֵּר! צָרִיךְ

**William Davidson Edition - English:**
**Rabba bar bar Ḥana said** a *halakha* with regard to **this** statement **that the Sages said:** There are **three matters a person must say in his home on Shabbat eve at nightfall.** He should ask the members of his household: **Have you tithed** the produce that required tithing? **Have you placed the *eiruv*** for joining the courtyards? If you have already done so, **light the lamp** in honor of Shabbat. Rabba bar bar Ḥana said that one **must**