Mishnah for Gittin 6:1

הדא דאת אמר בראשונה שלא היו חבירים מצויין בחוץ לארץ. אבל עכשיו שחבירים מצויין בחוץ לארץ בקיאין הן. והא תנינן והמוליך. ואפילו תימר אין חבירים מצויין בח"ל אנן מצויין בא"י שלא לחלוק בגיטין בח"ל. מעתה המביא ממדינת הים לא יהא צריך לומר בפני נכתב ובפני נחתם. שלא לחלוק בגיטי א"י. מאי כדון מחמירין בקל מפני החמור ואין מקילין בחמור מפני הקל. רבי יעקב בר אחא בשם ר"ש בר אבא מה דא דא"ר יהושע בן לוי לשעבר אבל בתחילה אוף ר' יהושע בן לוי מודה. ר' בא בשם רב ר' זעירא בשם אבא בר חנה שנים שהביאו את הגט אינו צריך לומר בפנינו נכתב ובפנינו נחתם. ר' יוסי בן יוסי בשם ר' יוחנן צריך. הוא עצמו שהביא את הגט אינו צריך ליתנו לה בפני שנים כדי להחזיקה גרושה בפני שנים נתן לה גיטה נטלו ממנה והשליכו לים או לנהר. לאחר זמן אמר לה נייר חלק היה ושטר פרוע היה

But if the doubt exists, that the sight of the impurity dates partly from to-day and partly from the morrow, the impurity is certain, but the sacrifice uncertain. On account of this, R. Hiya bar-Joseph answered in the presence of B. Yohanan: Who is it who taught that one of these occasions of impurity can be divided into two? It was R. Yosse. He answered: You thus refute your own opinion; for you say that each twinkling of an eye of the time accomplished in a half-mile, according to R. Nehemiah, is doubtful, and not only the end of it. No contradiction can be offered to this; when the Prophet Elijah shall return to this world, and will explain to us what this twilight means, no one will contest him. R. Hanina argued against the disciples of the Rabbis: Since, said he, it is night as soon as three stars are visible, be the sun still high in the heavens, the same must apply (before the day) in the morning. R. Abba said: It is written (in Gen. xix. 23) : "The sun was risen upon the earth when Lot entered into Zoar;" and is written (in Lev. xxii. 7): "And when the sun is down he shall be clean." The sunrise is compared with the sunset: As sunset corresponds to the disappearance of the sun from the sight of man, so also sunrise is manifested by the appearance of the sun to the eye of man.

Mishnah Terumot

If a woman was eating terumah, and they came and said to her, “Your husband is dead”, or “He divorced you.” Or, if a slave was eating terumah, and they came and said to him: “Your master is dead”, or “He sold you to an Israelite”, or “He gave you away as a gift”, or “He emancipated you.” So too, if a priest was eating terumah and it became known that he was the son of a divorced woman or a halutzah (a woman released from levirate marriage): Rabbi Eliezer says: they must repay both the value and the fifth. But Rabbi Joshua exempts them [from the added fifth]. If [a priest] was standing and sacrificing on the altar and it became known that he was the son of a divorced woman or a halutzah: Rabbi Eliezer says: all the sacrifices he had offered on the altar are disqualified. But Rabbi Joshua pronounces them valid. If it, however, it became known that he possessed a blemish, his service is disqualified.

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