Traduction française en préparation — version anglaise (Steinsaltz) : Even if one date was written for all of them it is still considered a separate formula if the divorce of each couple is mentioned separately. Rather, what are the circumstances of the case of a general wording? It is a case where one wrote: We, so-and-so and so-and-so, have hereby divorced our wives so-and-so and so-and-so.
אֲפִילּוּ זְמַן אֶחָד לְכוּלָּן נָמֵי הָוֵי טוֹפֶס, אֶלָּא הֵיכִי דָּמֵי כְּלָל? דְּכָתֵב ״אָנוּ פְּלוֹנִי וּפְלוֹנִי גֵּירַשְׁנוּ נְשׁוֹתֵינוּ פְּלוֹנִית וּפְלוֹנִית״.
Traduction française en préparation — version anglaise (Steinsaltz) : Rabbi Abba objects to this: According to Rabbi Yoḥanan, who says that when there is one date written for all of them that is a general wording, we should be concerned that perhaps when the witnesses signed the bill of divorce they intended to sign for only the last couple. Isn’t it taught in a baraita (Tosefta 9:9) that if witnesses are signed on a greeting that was written in a bill of divorce, i.e., after the formulation of the bill of divorce the scribe extended greetings to someone and the witnesses signed underneath, it is invalid, as we are concerned that perhaps they signed the greeting and not the bill of divorce?
מַתְקֵיף לַהּ רַבִּי אַבָּא: לְרַבִּי יוֹחָנָן דְּאָמַר זְמַן אֶחָד לְכוּלָּן – זֶהוּ כְּלָל, לֵיחוּשׁ דִּלְמָא כִּי (חָתְמוּ) [חֲתִימִי] סָהֲדִי, אַבָּתְרָא הוּא דַּחֲתִימִי! מִי לָא תַּנְיָא: עֵדִים חֲתוּמִין עַל שְׁאֵילַת שָׁלוֹם בְּגֵט – פָּסוּל, חָיְישִׁינַן שֶׁמָּא עַל שְׁאֵילַת שָׁלוֹם חָתְמוּ?!
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers: Wasn’t it stated with regard to this baraita that Rabbi Abbahu says: It was explained to me by Rabbi Yoḥanan that if the wording of the greeting is: Ask about the well-being of so-and-so, it is invalid, as perhaps the witnesses intended to witness only the greeting. But if the wording is: And ask about the well-being of so-and-so, with the conjunctive prefix vav, thereby making it appear as a continuation of the previous matter, it is valid, as the witnesses presumably signed the bill of divorce as well. Here too, it should be explained that this is a bill of divorce in which it is written: So-and-so has divorced his wife so-and-so, and so-and-so has divorced so-and-so, and so-and-so has divorced so-and-so, as the conjunctive prefix indicates continuation.
לָאו אִיתְּמַר עֲלַהּ: אָמַר רַבִּי אֲבָהוּ, לְדִידִי מִפָּרְשָׁא לִי מִינֵּיהּ דְּרַבִּי יוֹחָנָן: ״שַׁאֲלוּ״ – פָּסוּל, ״וְשַׁאֲלוּ״ – כָּשֵׁר; הָכָא נָמֵי – דִּכְתִיב בֵּיהּ: ״פְּלוֹנִי וּפְלוֹנִי וּפְלוֹנִי״.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara raises another challenge: And furthermore, according to Rabbi Yoḥanan, who says that when there is a separate date written for each couple, that is considered a separate formula, why is it rendered invalid specifically due to it being considered a separate formula? Derive that it is invalid because it is like a bill of divorce that was written during the day and signed at night, which is invalid because it was signed on a different calendar date than it was written. Here too, since a different date was written for each couple, and the witnesses signed only after the last formula, they clearly signed only on that date, and with regard to the previous couples it is therefore an invalid bill of divorce.
וְתוּ, לְרַבִּי יוֹחָנָן דְּאָמַר זְמַן לְכׇל אֶחָד – זֶהוּ טוֹפֶס; מַאי אִירְיָא מִשּׁוּם טוֹפֶס? וְתִיפּוֹק לֵיהּ דְּהָוֵה לֵיהּ נִכְתַּב בַּיּוֹם וְנֶחְתַּם בַּלַּיְלָה!
Traduction française en préparation — version anglaise (Steinsaltz) : Mar Kashisha, son of Rav Ḥisda, said to Rav Ashi: We say the following explanation of the case in the name of Rabbi Yoḥanan: It is a case where it is written in the respective formulations: On Sunday, on Sunday. In other words, the date written in each bill of divorce is the same, as they were all written on the same date.
אֲמַר לֵיהּ מָר קַשִּׁישָׁא בְּרֵיהּ דְּרַב חִסְדָּא לְרַב אָשֵׁי, הָכִי אָמְרִינַן מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן: דִּכְתִיב בְּהוּ ״בְּחַד בְּשַׁבָּא, בְּחַד בְּשַׁבָּא״.
Traduction française en préparation — version anglaise (Steinsaltz) : Ravina said to Rav Ashi: According to Reish Lakish, who says that if the divorce of each couple is mentioned separately, then even if one date was written for all of them it is still considered a separate formula, and he explains that what are the circumstances of the case of a general wording; a case where the following wording is written in the bill of divorce: We, so-and-so and so-and-so, have hereby divorced our wives so-and-so and so-and-so. Accordingly, two women are found being divorced with one bill of divorce. All of these women are divorced with the same bill of divorce that contains a list of several couples. And the Torah said: “And he writes her” (Deuteronomy 24:1), and it is derived from this phrase that he cannot write it both for her and for another woman. Rather, each woman requires a separate bill of divorce.
אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי, לְרֵישׁ לָקִישׁ דְּאָמַר: זְמַן אֶחָד לְכוּלָּן נָמֵי טוֹפֶס הָוֵי; וְהֵיכִי דָּמֵי כְּלָל – דִּכְתִיב בֵּיהּ הָכִי: ״אָנוּ פְּלוֹנִי וּפְלוֹנִי גֵּירַשְׁנוּ נְשׁוֹתֵינוּ פְּלוֹנִית וּפְלוֹנִית״; נִמְצְאוּ שְׁתֵּי נָשִׁים מִתְגָּרְשׁוֹת בְּגֵט אֶחָד, וְהַתּוֹרָה אָמְרָה: ״וְכָתַב לָהּ״ – וְלֹא לָהּ וְלַחֲבֶרְתָּהּ!
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers: It is valid because he then wrote after the general formulation: So-and-so has divorced so-and-so, and so-and-so has divorced so-and-so.
דַּהֲדַר כְּתַב: ״פְּלוֹנִי גֵּירַשׁ פְּלוֹנִית, וּפְלוֹנִי גֵּירַשׁ פְּלוֹנִית״.
Traduction française en préparation — version anglaise (Steinsaltz) : Ravina said to Rav Ashi: And in what way is this case different from that which is taught in a baraita: With regard to one who writes a document granting all of his property to his two slaves, they both acquire the property and must emancipate each other? Since the slaves are included in the property, by acquiring the property together they each have ownership over half of the other slave. Consequently, they must emancipate each other. Since the halakhot of emancipation of slaves are compared to the halakhot of divorce, it can be proven from here that one bill of divorce can be written for two wives.
אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי, וּמַאי שְׁנָא מֵהָא דְּתַנְיָא: הַכּוֹתֵב כׇּל נְכָסָיו לִשְׁנֵי עֲבָדָיו – קָנוּ, וּמְשַׁחְרְרִין זֶה אֶת זֶה?
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers: But didn’t we establish that that baraita is referring to a case where the master wrote two documents, one for each slave, stating that he is giving him all of his property, and he gave them to them simultaneously? Certainly each slave needs his own bill of emancipation.
וְלָאו אוֹקֵימְנָא בִּשְׁנֵי שְׁטָרוֹת?!
Traduction française en préparation — version anglaise (Steinsaltz) : It is taught in a baraita in accordance with the opinion of Rabbi Yoḥanan, and similarly it is taught in a baraita in accordance with the opinion of Reish Lakish.
תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹחָנָן, תַּנְיָא כְּווֹתֵיהּ דְּרֵישׁ לָקִישׁ.
Traduction française en préparation — version anglaise (Steinsaltz) : It is taught in a baraita in accordance with the opinion of Rabbi Yoḥanan as follows: With regard to five men who wrote in the bill of divorce: So-and-so hereby divorces so-and-so, and so-and-so divorces so-and-so, and so-and-so divorces so-and-so, and wrote one date for all of them, and the witnesses signed below, in this case all of them are valid; and this document must be handed to each and every one of the women mentioned in it.
תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹחָנָן: חֲמִשָּׁה שֶׁכָּתְבוּ בְּתוֹךְ הַגֵּט: ״אִישׁ פְּלוֹנִי מְגָרֵשׁ פְּלוֹנִית, וּפְלוֹנִי פְּלוֹנִית, וּפְלוֹנִי פְּלוֹנִית״, וּזְמַן אֶחָד לְכוּלָּן, וְהָעֵדִים מִלְּמַטָּה – כּוּלָּן כְּשֵׁרִים, וְתִנָּתֵן לְכׇל אַחַת וְאַחַת.
Traduction française en préparation — version anglaise (Steinsaltz) : Nevertheless, if a separate date is written for each and every one and the witnesses signed below, the bill of divorce with which the witnesses’ signatures are read is valid. Rabbi Yehuda ben Beteira says: If there is space between them it is invalid, as the witnesses’ signatures appear to be referring only to the last couple. But if there is not a space it is valid, as the date written for each couple does not separate between them. Rather, they are still considered the same bill of divorce with regard to the witnesses’ signatures.
זְמַן לְכׇל אֶחָד וְאֶחָד וְהָעֵדִים מִלְּמַטָּה – אֶת שֶׁהָעֵדִים נִקְרָאִים עִמּוֹ, כָּשֵׁר. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר: אִם יֵשׁ רֶיוַח בֵּינֵיהֶן – פָּסוּל, וְאִם לָאו – כָּשֵׁר; שֶׁאֵין זְמַן מַפְסִיקָן.