Traduction française en préparation — version anglaise (Steinsaltz) : Granted, according to the opinion of Rava, the first clause in the mishna is speaking about when the husband did not explicitly mention a period of time, and the latter clause is referring to when he did explicitly mention a period of two years.
בִּשְׁלָמָא לְרָבָא – רֵישָׁא בִּדְלָא פָּרֵישׁ, סֵיפָא דְּפָרֵישׁ.
Traduction française en préparation — version anglaise (Steinsaltz) : But according to the opinion of Rav Ashi, who holds that when the husband does not mention a period of time the wife can fulfill her obligation by performing the action for even a single day, it is necessary to explain that the first clause in the mishna is referring to when she did fulfill the condition for even one day. And therefore, what is different in the first clause and what is different in the latter clause? The Gemara states: According to Rav Ashi’s opinion this is difficult.
אֶלָּא לְרַב אָשֵׁי – מַאי שְׁנָא רֵישָׁא, וּמַאי שְׁנָא סֵיפָא? קַשְׁיָא.
Traduction française en préparation — version anglaise (Steinsaltz) : § The Sages taught (Tosefta 7:6): If a husband said to his wife: This is your bill of divorce on the condition that you will serve my father for two years, or he said: This is your bill of divorce on the condition that you will nurse my son for two years, even if the condition was not fulfilled it is a valid bill of divorce because he did not say to her: If you will serve my father then this will be a valid bill of divorce, and if you will not serve him it will not be a valid bill of divorce, or: If you will nurse my son then this will be a valid bill of divorce, and if you will not nurse him it will not be a valid bill of divorce. And if he did not state his condition as a compound condition, stipulating both positive and negative outcomes, the condition is void and the bill of divorce is valid. This is the statement of Rabbi Meir.
תָּנוּ רַבָּנַן: ״הֲרֵי זֶה גִּיטִּיךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא שְׁתֵּי שָׁנִים״, וְ״עַל מְנָת שֶׁתָּנִיקִי אֶת בְּנִי שְׁתֵּי שָׁנִים״ – אַף עַל פִּי שֶׁלֹּא נִתְקַיֵּים הַתְּנַאי, הֲרֵי זֶה גֵּט; לְפִי שֶׁלֹּא אָמַר לָהּ: ״אִם תְּשַׁמְּשִׁי – אִם לֹא תְּשַׁמְּשִׁי״; ״אִם תָּנִיקִי – וְאִם לֹא תָּנִיקִי״; דִּבְרֵי רַבִּי מֵאִיר.
Traduction française en préparation — version anglaise (Steinsaltz) : And the Rabbis say: The condition is valid even if it the husband does not stipulate both positive and negative outcomes. Consequently, if the condition was fulfilled this is a valid bill of divorce, and if it was not fulfilled this is not a valid bill of divorce. Rabban Shimon ben Gamliel says: You do not have a condition in the Bible that is not compounded.
וַחֲכָמִים אוֹמְרִים: נִתְקַיֵּים הַתְּנַאי – הֲרֵי זֶה גֵּט, וְאִם לָאו – אֵינוֹ גֵּט. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֵין לְךָ תְּנַאי בַּכְּתוּבִים, שֶׁאֵינוֹ כָּפוּל.
Traduction française en préparation — version anglaise (Steinsaltz) : To which side of the dispute is Rabban Shimon ben Gamliel’s statement referring? There are those who say: He is speaking to Rabbi Meir. And there are those who say: He is speaking to the Rabbis. The Gemara explains: There are those who say that this means he is speaking to Rabbi Meir and this is what he is saying to him: You do not have a condition in the Bible that is not compounded, and therefore the compound conditions mentioned in the Torah have the status of two verses that come as one, i.e., to teach the same matter. And any two verses that come as one do not teach about other cases. Consequently, one cannot derive from them that every condition must be compounded.
אִיכָּא דְּאָמְרִי: לְרַבִּי מֵאִיר קָאָמַר לֵיהּ; וְאִיכָּא דְּאָמְרִי: לְרַבָּנַן קָאָמַר לְהוּ. אִיכָּא דְּאָמְרִי לְרַבִּי מֵאִיר קָאָמַר לֵיהּ – וְהָכִי קָאָמַר לֵיהּ: אֵין לְךָ תְּנַאי בַּכְּתוּבִים שֶׁאֵינוֹ כָּפוּל, וְהָווּ לְהוּ שְׁנֵי כְתוּבִים הַבָּאִין כְּאֶחָד, וְכֹל שְׁנֵי כְתוּבִים הַבָּאִין כְּאֶחָד – אֵין מְלַמְּדִין.
Traduction française en préparation — version anglaise (Steinsaltz) : There are those who say: He is saying this to the Rabbis, and this is what he is saying to them: There is no condition in the Bible that is not compounded, and we learn from the conditions written in the Bible that a condition is not valid unless it is compounded.
אִיכָּא דְּאָמְרִי לְרַבָּנַן קָאָמַר לְהוּ – וְהָכִי קָאָמַר לְהוּ: אִין לָךְ תְּנַאי בַּכְּתוּבִים שֶׁאֵינוֹ כָּפוּל, וְגָמְרִינַן מִינַּיְיהוּ.
Traduction française en préparation — version anglaise (Steinsaltz) : And the Gemara raises a contradiction based on what was taught in a baraita (Tosefta 7:6): If a husband said to his wife: This is your bill of divorce on the condition that you will serve my father for two years, or he said to her: This is your bill of divorce on the condition that you will nurse my son for two years, and the father died or the son died, then it is not a valid bill of divorce, as its condition was not fulfilled. This is the statement of Rabbi Meir.
וּרְמִינְהוּ: ״הֲרֵי זֶה גִּיטִּיךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא שְׁתֵּי שָׁנִים״; ״עַל מְנָת שֶׁתָּנִיקִי אֶת בְּנִי שְׁתֵּי שָׁנִים״ – מֵת הָאָב אוֹ מֵת הַבֵּן, אֵינוֹ גֵּט; דִּבְרֵי רַבִּי מֵאִיר.
Traduction française en préparation — version anglaise (Steinsaltz) : And the Rabbis say: Even though the condition was not fulfilled it is a valid bill of divorce, as she could have said to him: Give me your father and I will serve him, or: Give me your son and I will nurse him.
וַחֲכָמִים אוֹמְרִים: אַף עַל פִּי שֶׁלֹּא נִתְקַיֵּים הַתְּנַאי, הֲרֵי זֶה גֵּט – יְכוֹלָה הִיא שֶׁתֹּאמַר לוֹ: ״תֵּן לִי אָבִיךָ, וַאֲשַׁמְּשֶׁנּוּ״; ״תֵּן לִי בִּנְךָ, וַאֲנִיקֶנּוּ״.
Traduction française en préparation — version anglaise (Steinsaltz) : It is difficult to reconcile one statement of Rabbi Meir with the other statement made by Rabbi Meir, for the second baraita indicates that the husband’s condition does not need to be compounded. And it is difficult to reconcile one statement of the Rabbis with the other statement of the Rabbis, for in the second baraita they say that if the condition was fulfilled it is a valid bill of divorce, and if it was not fulfilled it is not a valid bill of divorce.
קַשְׁיָא דְּרַבִּי מֵאִיר אַדְּרַבִּי מֵאִיר, קַשְׁיָא דְּרַבָּנַן אַדְּרַבָּנַן!
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers: It is not difficult to reconcile one statement of Rabbi Meir with the other statement of Rabbi Meir, as there, in the case where the bill of divorce is valid, it is referring to when he did not compound his condition. Here, where the bill of divorce is valid, it is referring to when he did compound his condition, but the tanna of the baraita did not mention that fact explicitly.
דְּרַבִּי מֵאִיר אַדְּרַבִּי מֵאִיר לָא קַשְׁיָא – הָתָם בִּדְלָא כַּפְלֵיהּ לִתְנָאֵיהּ, הָכָא בִּדְכַפְלֵיהּ לִתְנָאֵיהּ.
Traduction française en préparation — version anglaise (Steinsaltz) : And it is not difficult to reconcile one statement of the Rabbis with the other statement of the Rabbis, because whose is the opinion mentioned here anonymously as the Rabbis? It is the opinion of Rabban Shimon ben Gamliel, who says: If there is any hindrance to fulfilling the condition that is not from her, it is a valid bill of divorce.
וְרַבָּנַן אַדְּרַבָּנַן לָא קַשְׁיָא, מַאן חֲכָמִים דְּהָכָא – רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל הִיא, דְּאָמַר: כׇּל עַכָּבָה שֶׁאֵינָהּ הֵימֶנָּה, הֲרֵי זֶה גֵּט.
Traduction française en préparation — version anglaise (Steinsaltz) : § The Gemara continues discussing a conditional bill of divorce. The Sages taught (Tosefta 6:6): If a husband said to his wife in the presence of two people: This is your bill of divorce on the condition that you will serve my father for two years, and afterward he returned and said to her in the presence of two other people: This is your bill of divorce on the condition that you will give me two hundred dinars, the latter statement does not nullify the first statement. Rather, he is giving her the choice, and if she fulfills either one of the conditions, the bill of divorce is valid. If she wishes, she serves his father and is divorced, or if she wishes, she gives him two hundred dinars and is divorced.
תָּנוּ רַבָּנַן, אָמַר לָהּ בִּפְנֵי שְׁנַיִם: ״הֲרֵי זֶה גִּיטִּיךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא שְׁתֵּי שָׁנִים״, וְחָזַר וְאָמַר לָהּ בִּפְנֵי שְׁנַיִם: ״הֲרֵי זֶה גִּיטִּךְ עַל מְנָת שֶׁתִּתְּנִי לִי מָאתַיִם זוּז״ – לֹא בִּיטֵּל דִּבְרֵי הָאַחֲרוֹן אֶת הָרִאשׁוֹן; רָצְתָה – מְשַׁמַּשְׁתּוֹ, רָצְתָה – נוֹתֶנֶת לוֹ מָאתַיִם זוּז.