Traité Gittin

Traduction française en préparation — version anglaise (Steinsaltz) : but in a Jewish court, once his verdict to be executed has emerged, they execute him.

Traduction française en préparation — version anglaise (Steinsaltz) : Abaye said to him: In a Jewish court as well, it is possible that the court will see fit to acquit him afterward and he will be released. Rav Yosef said: When the court sees fit to acquit him, it is before the verdict; after the verdict the court will not further see fit to acquit him, as it is uncommon for the court to find a reason to acquit him after his verdict has been delivered.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara suggests: Let us say that a mishna (Makkot 7a) supports Rav Yosef’s opinion: Concerning one who fled from the court after his verdict was issued, the mishna states: Any place where two witnesses arise and say: We testify about so-and-so that his verdict was finalized in the court of so-and-so, and so-and-so and so-and-so were his witnesses, the halakha is that this person should be killed. It is evident from the mishna in tractate Makkot that there is no concern that the court might later have found a reason to release him. The Gemara answers: Perhaps one who flees is different, as the court will not reconsider his verdict once he has fled.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara suggests another proof: Come and hear: If one heard from a Jewish court that they were saying: The man so-and-so died, or: The man so-and-so was killed, then the court allows his wife to marry. If he heard from a gentile judicial registrar: The man so-and-so died, or: The man so-and-so was killed, then the court does not allow his wife to marry.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara clarifies: What does it mean when it says: Died, and what does it mean when it says: Was killed? If we say that it means that he actually died, and that he actually was killed, such that the case concerning the gentiles is stated in a similar manner, i.e., that he heard from the gentile registrar that the person was actually dead, why may the court not allow his wife to marry? Don’t we maintain that with regard to any gentile who speaks offhandedly, the Sages deemed him credible? Therefore, the gentile should be deemed credible when he says that someone died or was killed.

Traduction française en préparation — version anglaise (Steinsaltz) : Rather, is it not necessary to explain that when it says: Died, it means that he is going out to die, and when it says: Was killed, it means that he is going out to be executed. And it teaches: If one heard in a Jewish court then the court allows his wife to marry, as it is assumed that he was already executed, in support of the statement of Rav Yosef.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers: Actually, it can be explained that he actually died, and was actually killed; and with regard to that which you said: Such that the case concerning the gentiles is stated in a similar manner, why may the court not allow his wife to marry? Don’t we maintain that with regard to any gentile who speaks offhandedly, the Sages deemed him credible? The answer is that this credibility applies only in a matter that is not relevant to the gentiles; but in a matter that is relevant to the gentiles, such as here, where they desire to publicize that they carried out their verdict, it is common for them to reinforce their false verdict.

Traduction française en préparation — version anglaise (Steinsaltz) : MISHNA: With regard to an agent who brings a bill of divorce in Eretz Yisrael, where his only responsibility is to transmit the bill of divorce to the wife, and the agent became sick, this agent may send it in the possession of another agent. But if the husband said to the agent: When you transmit the bill of divorce to my wife, take for me such and such an item from her that I left with her as a deposit, then he may not send it in the possession of another agent. This is because it is assumed that it is not the desire of the husband that his deposit be in the possession of another person whom he did not appoint as his agent.

Traduction française en préparation — version anglaise (Steinsaltz) : GEMARA: Rav Kahana said: We learned in the mishna that the agent became sick; otherwise, he may not appoint a second agent. The Gemara asks: This is obvious, as the mishna teaches explicitly that the agent became sick. The Gemara answers: Lest you say that the same is true, i.e., that he may transfer the bill of divorce to another agent, even though the agent did not become sick, and the reason that the mishna teaches specifically that he became sick is that the mishna teaches the matter in the manner in which it typically occurs, as an agent typically fulfills his agency, barring unavoidable circumstances, therefore, Rav Kahana teaches us that an agent may appoint another agent only when he becomes sick.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara clarifies: What are the circumstances of his appointment as an agent? If this is a case where the husband said to the agent: Deliver this bill of divorce to my wife, then even though the agent did not become sick, he may also appoint an agent in his place, as the husband did not state that he must be the one to deliver the bill of divorce. And if this is a case where he said to the agent: You, deliver this bill of divorce to my wife, then even if he became sick, he also may not appoint a second agent in his place, as the husband specified that he must be the one to deliver the bill of divorce. And if the mishna is in accordance with the opinion of Rabban Shimon ben Gamliel, then even if he became sick he also may not appoint a second agent, no matter what the husband said.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara explains: As it is taught in a baraita in the Tosefta (2:13): If the husband said to an agent: Deliver this bill of divorce to my wife, then this agent may send it in the possession of another agent. However, if the husband said: You, deliver this bill of divorce to my wife, then this agent may not send it in the possession of another agent. Rabban Shimon ben Gamliel says: Whether the husband said it like this or whether the husband said it like that, the agent may not designate another agent. Therefore, Rav Kahana’s statement is difficult.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers: If you wish, say that the mishna is referring to a case where the husband said to his agent: Deliver the bill of divorce, without specifying that he must be the one to do so, and Rav Kahana understood the baraita as follows: And this halakha, that he may send it in the possession of another agent, applies only when the agent became sick. And if you wish, say that the mishna is referring to a case where the husband said: You deliver, but one who became sick is different, and it is assumed that under those circumstances the husband would allow him to designate another agent. And if you wish, say that the mishna is even in accordance with the opinion of Rabban Shimon ben Gamliel, that an agent is ordinarily not permitted to designate another agent. But a case where the agent became sick is different, and the agent may designate another agent.