The Oral Talmud with Benay Lappe and Dan Libenson Episode 35

MISHNA: In the case of one who sends a bill of divorce to his wife with an agent, and he reached the agent, or where he sent another agent after him, and he said to the agent delivering the bill of divorce: The bill of divorce that I gave you, it is void, then this bill of divorce is hereby void. Similarly, if the husband reached his wife before the bill of divorce reached her, or in a case where he sent an agent to her, and he said, or had the agent say, to his wife: The bill of divorce that I sent to you, it is void, then this bill of divorce is hereby void. However, if he stated this once the bill of divorce had entered her possession, he can no longer render it void, as the divorce had already taken effect. The mishna relates that initially, a husband who wished to render the bill of divorce void would convene a court elsewhere and render the bill of divorce void in the presence of the court before it reached his wife. Rabban Gamliel the Elder instituted an ordinance that one should not do this, for the betterment of the world. The Gemara will explain what this means.

The mishna taught that Rabban Gamliel the Elder instituted that one may not render a bill of divorce void in a court elsewhere for the betterment of the world. The Gemara asks: What problem did Rabban Gamliel ameliorate that this is considered to be for the betterment of the world? Rabbi Yoḥanan says: This is for the benefit of potential children born from an adulterous relationship [mamzerim], as the husband might render a bill of divorce void unbeknownst to his wife. She might remarry after having received the void bill of divorce, when in fact she is still married to her first husband, and children born from the second marriage will be mamzerim. To prevent this, Rabban Gamliel instituted that one may not render the bill of divorce void when not in the location of his wife. Reish Lakish says: For the betterment of deserted wives, lest women who received their bill of divorce by means of the husband’s agent refrain from remarrying out of the concern that perhaps their husband rendered the bill of divorce void. The Gemara explains the two opinions: Rabbi Yoḥanan, who says the reason for this ordinance is for the betterment of potential mamzerim, holds in accordance with the opinion of Rav Naḥman, who says that the husband can render void the bill of divorce even in the presence of two people. And since matters that occur in the presence of two people do not generate publicity, it is possible that she does not hear that the bill of divorce was rendered void. And since she does not know that her husband rendered the bill of divorce void, she will go and marry, and there are mamzerim as a result of second marriages like these. And Reish Lakish, who says that the reason is for the betterment of deserted wives, holds in accordance with the opinion of Rav Sheshet, who says: One can render void a bill of divorce only in the presence of three people. And since matters that occur in the presence of three people do generate publicity, she does hear and know that her husband rendered void the bill of divorce, and she would not marry again. Therefore, there is no concern that this will result in mamzerim, but there is a need to institute this ordinance for the betterment of deserted wives, as explained above. § The Sages taught: Even after Rabban Gamliel the Elder instituted that a husband cannot render void a bill of divorce when not in the presence of the wife or the agent, if he nevertheless rendered it void, the bill of divorce is rendered void; this is the statement of Rabbi Yehuda HaNasi. Rabban Shimon ben Gamliel says: He is unable to render it void, and he also cannot add on to his condition if the bill of divorce contained some condition, as if so, i.e., if he can render it void, what advantage does the court have, if an ordinance of the court of Rabban Gamliel can be ignored? The Gemara asks: And is there anything that by Torah law renders the bill of divorce void and the wife remains married, and due to the reasoning of: What advantage does the court have, we do not recognize that the bill of divorce is void and permit a married woman to marry anyone? The Gemara answers: Yes, anyone who betroths a woman betroths her contingent upon the will of the Sages, and when one fails to conform to their will in matters of marriage and divorce the Sages expropriated his betrothal from him retroactively.