Talmud 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.
Jerusalem Talmud Terumot
The final marriage ceremony emancipates the bride from her father’s authority. During the time between preliminary and final ceremonies, Mishnah Giṭṭin 6:2 states that both the minor and her father may accept a divorce document; R. Jehudah denies the right of the minor to receive the document (cf. Peah Chapter 4, Note 117). The Mishnah here can refer to with a woman eating heave in error only in case the woman still is a minor and the groom did not finally marry her at the previously stipulated time. In this approach, with the decree of the later authorities the mention of a divorce in our Mishnah became meaningless., according to which the betrothed daughter of an Israel eats heave and her father accepts her divorce document. Rebbi Eliezer10He must be R. Eleazar ben Pedat, the student of R. Joḥanan. Probably, his name was changed here to distinguish him from R. Eleazar ben Shamua‘, the Tanna, who is quoted in the next sentence. [The changes from “R. Eliezer” to “R. Eleazar” and vice-versa in all printed editions has no basis in mss. The Yerushalmi tradition of Mishnah Giṭṭin 6:4 (Leyden ms. and Venice print, Mishnah ed. Low) as well as the main text of the Munich ms. of the Babli and the mss. of the later version of Maimonides’s Commentary read “R. Eleazar”; the Napoli Mishnah and the early version of Maimonides’s Commentary read “R. Eliezer”.] Since R. Eleazar is the main authority on divorce documents, it is reasonable to read “R. Eleazar” in the Mishnah. says, you may even say following the later Mishnah; explain it that she said to him, bring my divorce document from place X and usually that should have taken him ten days to deliver to her but he found a galloping horse and brought it to her in five days. Rebbi Eliezer cannot follow Rebbi Eleazar, as we have stated11Mishnah Giṭṭin 6:4: “Bring me my divorce document, she eats heave until the document comes into her possession. Accept the document for me, she immediately is forbidden heave. Accept the document for me at place X, she eats heave until the document reaches place X; Rebbi Eleazar forbids her immediately.” This Mishnah speaks of the adult wife appointing an agent. (A minor, even though emancipated from her father, cannot appoint an agent. She can be divorced only by delivery of the document into her hands by the husband or his duly appointed agent. If she is too young to take care of the document, she cannot be divorced.): “Rebbi Eleazar forbids her immediately.” Does Rebbi Eleazar not agree that if she said, bring my divorce document from place X, that she may eat heave until the document arrives at that place12An agent who violates the terms of his appointment is not a valid agent for divorce documents. If the agent would accept the document at another place, the document would be invalid and the woman not divorced. There is no reason for her not to eat heave until the document reaches the specified place.? Rebbi Ḥaninah said, when she said to him, bring my divorce document from place X, it is as if she had said to him, it shall become a divorce document only after ten days. What she ate, she ate with permission13In this case, even R. Eliezer will agree that heave was eaten lawfully, there is no case of restitution of anything, and the explanation of R. Eleazar ben Pedat is contradicted..
Jerusalem Talmud Gittin
The essence51The required text. of the bill of divorce: You are herewith permitted to any man. Rebbi Jehudah says: This shall be for you from me a divorce scroll and a letter of abandonment, to enable you to marry any man you desire. The essence of the bill of manumission: You are a free person, you are on your own.