## Gittin Daf 89b

###### Gittin 89b:1
[Gittin 89b:1](https://torahapp.org/share/book/Gittin/r/89b:1)

לְחַד מִבְּנֵי פְּלָנְיָא, אָמַר רָבָא: אֲפִילּוּ לְמַאן דְּאָמַר לָא מְבַטְּלִינַן קָלָא, בְּהָא מְבַטְּלִינַן קָלָא; מֵימָר אָמְרִי: עַיִּינוּ בְּהוּ רַבָּנַן בְּקִידּוּשֵׁי, וְקִידּוּשֵׁי קָטָן הֲווֹ.

**William Davidson Edition - English:**
**to one of the sons of so-and-so,** who had both adult and minor sons. The son to whom she was betrothed was not specified. **Rava said: Even according to the one who says** that **we do not suppress a rumor, in this** case **we suppress the rumor.** People will not slander her. Rather, **they will say** that **the Sages investigated the betrothal and** concluded that **it was the betrothal of a minor.**


###### Gittin 89b:2
[Gittin 89b:2](https://torahapp.org/share/book/Gittin/r/89b:2)

הָהִיא דִּנְפַק עֲלַהּ קָלָא, דְּאִיקַּדַּשָׁה לְקָטָן הַנִּרְאֶה כְּגָדוֹל. אֲמַר לֵיהּ רַב מָרְדֳּכַי לְרַב אָשֵׁי: הֲוָה עוֹבָדָא, וְאָמְרוּ: עֲדַיִין לֹא הִגִּיעַ לִ״פְלַגּוֹת רְאוּבֵן״, שֶׁנֶּאֱמַר: ״לִפְלַגּוֹת רְאוּבֵן גְּדוֹלִים חִקְרֵי לֵב״.

**William Davidson Edition - English:**
**A rumor circulated that a certain woman was betrothed to a minor boy who looked like an adult,** as his body was developed like an adult. **Rav Mordekhai said to Rav Ashi: There was a precedent in which** the Sages **said** that there is no concern that people will think that the woman is betrothed, since the boy **did not yet reach the divisions of Reuben,** i.e., the competence of adulthood, **as it is stated: “Among the divisions of Reuben there were major resolves of heart”** (Judges 5:16). Therefore, the betrothal is rendered entirely invalid, and there is no concern of slander.


###### Gittin 89b:3
[Gittin 89b:3](https://torahapp.org/share/book/Gittin/r/89b:3)

וּבִלְבַד שֶׁלֹּא תְּהֵא שָׁם אֲמַתְלָא: אָמַר רַבָּה בַּר רַב הוּנָא: אֲמַתְלָא שֶׁאָמְרוּ, אֲפִילּוּ מִכָּאן וְעַד עֲשָׂרָה יָמִים. רַב זְבִיד אָמַר: בִּמְקוֹם אֲמַתְלָא, חוֹשְׁשִׁין לַאֲמַתְלָא.

**William Davidson Edition - English:**
§ It is stated in the mishna that a rumor is treated seriously only **provided there is no explanation. Rabba bar Rav Huna said: The explanation mentioned** in the mishna negates the rumor **even** if it circulates at some point **from now,** i.e., from the time the rumor circulated, **until ten days** afterward. **Rav Zevid says: Where** there is the reasonable possibility of **an explanation, we are concerned about** the possibility of **an explanation** even if it is not mentioned explicitly, and the rumor is therefore disregarded.


###### Gittin 89b:4
[Gittin 89b:4](https://torahapp.org/share/book/Gittin/r/89b:4)

אֵיתִיבֵיהּ רַב פָּפָּא לְרַב זְבִיד: וּבִלְבַד שֶׁלֹּא תְּהֵא שָׁם אֲמַתְלָא! אֲמַר לֵיהּ: בִּמְקוֹם אֲמַתְלָא קָאָמַר.

**William Davidson Edition - English:**
**Rav Pappa raised an objection to** the opinion of **Rav Zevid** from the expression in the mishna: **Provided there is no explanation,** which indicates that the explanation must be mentioned for it to be regarded. Rav Zevid **said to him:** The mishna **is saying** that **where** there is the reasonable possibility of **an explanation** the rumor is disregarded, even if it was not mentioned.


###### Gittin 89b:5
[Gittin 89b:5](https://torahapp.org/share/book/Gittin/r/89b:5)

אֲמַר לֵיהּ רַב כָּהֲנָא לְרַב פָּפָּא: וְאַתְּ לָא תִּסְבְּרַאּ?! וְהָתְנַן: נִתְקַדְּשָׁה, וְאַחַר כָּךְ בָּא בַּעְלָהּ – מוּתֶּרֶת לַחְזוֹר. לָאו מִשּׁוּם דְּאָמְרִינַן עַל תְּנַאי קַדֵּישׁ?

**William Davidson Edition - English:**
**Rav Kahana said to Rav Pappa: And you, do you not hold** Rav Zevid’s statement to be true? **But didn’t we learn** in a mishna that if a woman **was betrothed** after her husband was taken for dead, **and then her husband came** back, **she is permitted to return** to him (*Yevamot* 92a), which would not have been the case if she had been married and not merely betrothed? **Isn’t** this **because we say** that the second man **betrothed her conditionally,** stipulating that if her husband is found to be alive the betrothal is null, even though this explanation did not circulate explicitly?


###### Gittin 89b:6
[Gittin 89b:6](https://torahapp.org/share/book/Gittin/r/89b:6)

שָׁאנֵי הָתָם, דְּאָתֵי בַּעַל וְקָא מְעַרְעֵר.

**William Davidson Edition - English:**
The Gemara answers: **It is different there because the husband comes and contests** the betrothal, which shows clearly that he never divorced her and that her betrothal was mistaken. Therefore, there is no need for an additional explanation.


###### Gittin 89b:7
[Gittin 89b:7](https://torahapp.org/share/book/Gittin/r/89b:7)

אִי הָכִי, נִישֵּׂאת נָמֵי! נִישֵּׂאת, דַּעֲבַדָה אִיסּוּרָא – קַנְסוּהָ רַבָּנַן; נִתְקַדְּשָׁה, דְּלָא עֲבַדָה אִיסּוּרָא – לָא קַנְסוּהָ רַבָּנַן.

**William Davidson Edition - English:**
The Gemara asks: **If so,** in a case where **she married** the second man, it should **also** be permitted for her to return to her first husband. Why do the Sages render it prohibited for her to do so? The Gemara answers: In a case where **she married** him, **since she performed a prohibited** action, albeit unintentionally, by engaging in sexual intercourse with a man who is not her husband while she was married, **the Sages penalized her.** By contrast, in a case where **she was** merely **betrothed, since she did not perform a prohibited** action, **the Sages did not penalize her.**


###### Gittin 89b:8
[Gittin 89b:8](https://torahapp.org/share/book/Gittin/r/89b:8)

אָמַר רַב אָשֵׁי: כֹּל קָלָא דְּלָא אִיתַּחְזַק בְּבֵי דִינָא – לָאו קָלָא הוּא. וְאָמַר רַב אָשֵׁי: כֹּל קָלָא דְּבָתַר נִישּׂוּאִין – לָא חָיְישִׁינַן לֵיהּ; הָא דְּבָתַר אֵירוּסִין – חָיְישִׁינַן לֵיהּ. רַב חֲבִיבָא אָמַר: אֲפִילּוּ דְּבָתַר אֵירוּסִין נָמֵי, לָא חָיְישִׁינַן לֵיהּ. וְהִלְכְתָא: לָא חָיְישִׁינַן לֵיהּ.

**William Davidson Edition - English:**
§ **Rav Ashi said: Any rumor that was not confirmed in court is not** regarded as a significant **rumor. And Rav Ashi said:** With regard to **any rumor that** was spread about a woman **after** her **marriage, we are not concerned about it.** She need not leave her husband, and he need not divorce her. The Gemara infers that if the rumor circulated **after** her **betrothal we are concerned about it,** and she must be divorced from her betrothed. **Rav Ḥaviva said: Even** if it circulated **after** her **betrothal, we are still not concerned about it.** The Gemara concludes: **And the *halakha* is** that **we are not concerned about it.**


###### Gittin 89b:9
[Gittin 89b:9](https://torahapp.org/share/book/Gittin/r/89b:9)

אָמַר רַב יִרְמְיָה בַּר אַבָּא: שְׁלַחוּ לֵיהּ מִבֵּי רַב לִשְׁמוּאֵל, יְלַמְּדֵנוּ רַבֵּינוּ: יָצָא עָלֶיהָ קוֹל מֵרִאשׁוֹן, וּבָא אַחֵר וְקִדְּשָׁהּ קִידּוּשֵׁי תוֹרָה, מַהוּ? שְׁלַח לְהוּ: תֵּצֵא, וְהַעֲמִידוּ הַדָּבָר עַל בּוּרְיוֹ, וְהוֹדִיעוּנִי.

**William Davidson Edition - English:**
**Rav Yirmeya bar Abba said** that a group of students **from the study hall of Rav sent** the following question **to Shmuel** after Rav’s death: **Teach us, our master:** If **a rumor circulated about** a woman that she is betrothed **to a first** man, **and another** man **came and betrothed her** in a manner of **betrothal** that is recognized **by Torah law,** as there is clear testimony of it, **what is** the *halakha*? **He sent them** an answer: **She must leave** the second man, **and you clarify the matter** to figure out exactly what happened **and inform me.**


###### Gittin 89b:10
[Gittin 89b:10](https://torahapp.org/share/book/Gittin/r/89b:10)

מַאי ״וְהַעֲמִידוּ הַדָּבָר עַל בּוּרְיוֹ״? אִילֵּימָא דְּאִי מִגַּלְּיָא מִילְּתָא דְּקִידּוּשֵׁי דְקַמָּא לָאו קִידּוּשֵׁי מְעַלְּיָא נִינְהוּ – מְבַטְּלִינַן קָלָא; וְהָא נְהַרְדְּעָא אַתְרֵיהּ דִּשְׁמוּאֵל הוּא, וְלָא מְבַטְּלִי קָלָא! אֶלָּא דְּאִי מִיגַּלְּיָא מִילְּתָא דְּקִידּוּשֵׁי קַמָּא קִידּוּשֵׁי מְעַלְּיָא נִינְהוּ – לֹא צְרִיכָה גֵּט מִשֵּׁנִי.

**William Davidson Edition - English:**
The Gemara asks: **What** is meant by: **And you clarify the matter? If we say that** he said this so that **if it is discovered that the betrothal of the first** man **was not a proper betrothal we** should **suppress the rumor,** thereby permitting her to marry the second man, **isn’t Neharde’a Shmuel’s locale? And** as mentioned above, in Neharde’a **they would not suppress a rumor. Rather,** he must have instructed them in this manner **because if it is discovered that the betrothal of the first** man **was a proper betrothal, she does not need a bill of divorce from the second** man.


###### Gittin 89b:11
[Gittin 89b:11](https://torahapp.org/share/book/Gittin/r/89b:11)

וּפְלִיגָא דְּרַב הוּנָא – דְּאָמַר רַב הוּנָא: אֵשֶׁת אִישׁ שֶׁפָּשְׁטָה יָדָהּ, וְקִיבְּלָה קִידּוּשִׁין מֵאַחֵר, מְקוּדֶּשֶׁת –

**William Davidson Edition - English:**
**And** in ruling that she does not need a bill of divorce from the second man, Shmuel **is in disagreement with Rav Huna, as Rav Huna says:** In the case of **a married woman who extended her hand and received** money or a document of **betrothal from another** man, it is considered uncertain whether or not the woman is **betrothed** to him, and she needs a bill of divorce from him.


###### Gittin 89b:12
[Gittin 89b:12](https://torahapp.org/share/book/Gittin/r/89b:12)

מִדְּרַב הַמְנוּנָא; דְּאָמַר רַב הַמְנוּנָא: הָאִשָּׁה שֶׁאָמְרָה לְבַעְלָהּ: ״גֵּירַשְׁתַּנִי״ – נֶאֱמֶנֶת, חֲזָקָה אֵין אִשָּׁה מְעִיזָּה פָּנֶיהָ בִּפְנֵי בַּעְלָהּ.

**William Davidson Edition - English:**
Rav Huna’s opinion is based on a principle stated **by Rav Hamnuna, as Rav Hamnuna says** that **a woman who said to her husband: You divorced me, is deemed credible,** due to the **presumption** that **a wife is not** so **brazen** to lie in this manner **before her husband.** Therefore, in the case brought before Shmuel, the fact that the woman received money or a document of betrothal from the second man should be considered sufficient basis for the rumor to be suppressed, since if she were already betrothed she certainly would not have accepted the betrothal from him.


###### Gittin 89b:13
[Gittin 89b:13](https://torahapp.org/share/book/Gittin/r/89b:13)

וְאִידַּךְ – כִּי אִתְּמַר דְּרַב הַמְנוּנָא, בְּפָנָיו; שֶׁלֹּא בְּפָנָיו – מְעִיזָּה וּמְעִיזָּה.

**William Davidson Edition - English:**
The Gemara asks: **And** how does **the other** Sage, Shmuel, who disagrees with Rav Huna, relate to this principle? The Gemara answers: He holds that **Rav Hamnuna’s** principle **was stated** in reference to a case **when** the wife says **in** her husband’s **presence** that he divorced her, but when she is **not in his presence she is certainly brazen** enough to lie in this manner. Therefore, in the case brought before Shmuel, the woman may have accepted the betrothal of the other man because it was not in her husband’s presence.


###### Gittin 89b:14
[Gittin 89b:14](https://torahapp.org/share/book/Gittin/r/89b:14)

לֹא מָצְאוּ דָּבָר עַל בּוּרְיוֹ, מַהוּ?

**William Davidson Edition - English:**
The Gemara asks: **What is** the *halakha* if **they did not find a clear matter,** i.e., they could not establish with certainty whether she was betrothed to the first man?


###### Gittin 89b:15
[Gittin 89b:15](https://torahapp.org/share/book/Gittin/r/89b:15)

אָמַר רַב הוּנָא: מְגָרֵשׁ רִאשׁוֹן, וְנוֹשֵׂא שֵׁנִי. אֲבָל מְגָרֵשׁ שֵׁנִי וְנוֹשֵׂא רִאשׁוֹן – לָא. מַאי טַעְמָא? אָתֵי לְמֵימַר: מַחְזִיר גְּרוּשָׁתוֹ מִן הָאֵירוּסִין.

**William Davidson Edition - English:**
**Rav Huna says:** The **first** man **divorces** her **and** the **second** man **marries** her. **But** for the **second** man to **divorce her and** the **first** man to **marry** her is **not** permitted. The Gemara explains: **What is the reason** that it is not permitted? It is prohibited lest people **come to say** that the first man is **remarrying his divorcée after** her **betrothal** to another man, as they will mistakenly assume that the first man betrothed her and then divorced her, thereby enabling her to be betrothed to the second man. Therefore, if he marries her after she is divorced from the second man, people will conclude that he is in violation of the Torah prohibition of remarrying one’s divorcée after she was married to another man.


###### Gittin 89b:16
[Gittin 89b:16](https://torahapp.org/share/book/Gittin/r/89b:16)

רַב שִׁינָּנָא בְּרֵיהּ דְּרַב אִידִי אָמַר: אַף מְגָרֵשׁ שֵׁנִי וְנוֹשֵׂא רִאשׁוֹן, מֵימָר אָמְרִי: עַיִּינוּ רַבָּנַן בְּקִידּוּשֵׁי, וְקִידּוּשֵׁי טָעוּת הֲוָה.

**William Davidson Edition - English:**
**Rav Shinnana, son of Rav Idi, says:** For the **second** man to **divorce** her **and** the **first** man to **marry** her **is also** permitted. There is no concern that people will assume that the first man is remarrying his divorcée, as **they will say** that **the Sages investigated the** second man’s **betrothal and** found that **it was a mistaken betrothal.**


###### Gittin 89b:17
[Gittin 89b:17](https://torahapp.org/share/book/Gittin/r/89b:17)

יָצָא עָלֶיהָ קוֹל מִזֶּה וּמִזֶּה, מַהוּ? אָמַר רַב פָּפָּא: אַף זוֹ – מְגָרֵשׁ רִאשׁוֹן וְנוֹשֵׂא שֵׁנִי. אַמֵּימָר אָמַר: מוּתֶּרֶת לִשְׁנֵיהֶם.

**William Davidson Edition - English:**
The Gemara asks: **What is** the *halakha* if **a rumor circulated about her** having been betrothed **to this** man **and** then another rumor was spread that she became betrothed **to that** man? **Rav Pappa says:** In **this** case **too,** the **first** man **divorces** her **and** the **second** man **marries** her, due to the previously mentioned concern that people will think that he is remarrying his divorcée after she was betrothed to another man. **Ameimar says: She is permitted to both** the first and the second man. One of them must divorce her while the other may marry her.