Jerusalem Talmud Gittin 4.3

משנה: אֵין אַלְמָנָה נִפְרַעַת מִנִּיכְסֵי יְתוֹמִין אֶלָּא בִשְׁבוּעָה. נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁתְּהֵא נוֹדֶרֶת לַיְּתוֹמִים כָּל מַה שֶׁיִּרְצוּ וְגוֹבָה אֶת כְּתוּבָּתָהּ וְהָעֵדִים חוֹתְמִין עַל הַגֵּט מִפְּנֵי תִיקּוּן הָעוֹלָם. הִּלֵּל תִּיקֵּן פְּרוֹזְבּוֹל מִפְּנֵי תִיקּוּן הָעוֹלָם.

MISHNAH: A widow can be paid from the orphans’ property only by an oath. When they avoided letting her swear, Rabban Gamliel the Elder instituted that she should make a vow on the instruction of the orphans for anything they would decide on and collect her ketubah, and that witnesses sign the bill of divorce because of the public good. Hillel instituted prozbol for the public good.

הלכה: אֵין אַלְמָנָה נִפְרַעַת מִנִּיכְסֵי יְתוֹמִין כול׳. בָּרִאשׁוֹנָה הָיוּ נִשְׁבָעוֹת לַשֶּׁקֶר וְקוֹבְרוֹת אֶת בְּנֵיהֶם. שֶׁנֶּאֱמַר לַשָׁוְא הִכִּיתִי אֶת בְּנֵיכֶם. וְעוֹד שֶׁאֵימַת נְדָרִים עֲלֵיהֶן יוֹתֵר מִן הַשְּׁבוּעוֹת. עָבְרָה וְנִשְׁבְּעָה. רַב הוּנָא אָמַר. אִם נִשְׁבְּעָה נִשְׁבְּעָה. רַב אָמַר לְכַלָּתֵיהּ. אִילּוּלֵיהּ דַאֲנָא וַותְּרָן אֲפִילוּ קֳלוֹסִיתֵּיהּ דְּעַל רֵישָׁךְ דִּידִי הוּא. שְׁמוּאֵל אָמַר. זָכַת בַּכֵּלִים שֶׁעָלֶיהָ. מַתְנִיתָא מְסַיְיעָא לֵיהּ לִשְׁמוּאֵל. אֵין לוֹ לֹא בִכְסוּת אִשְׁתּוֹ וְלֹא בִכְסוּת בָּנָיו.

HALAKHAH: “A widow can be paid from the orphans’ property only,” etc. Earlier they swore falsely and buried their children, since it is written: “For vain [vows] I smote your children.” In addition, they fear vows more than oaths. If she transgressed and swore? Rav Huna said, if she swore, she swore. Rav said to his daughter-in-law: If I were not a person readily making concessions, even the cover on your head would be my property. Samuel said, she acquires the garments which she is wearing. A Mishnah supports Samuel: “Neither his wife’s garments nor his children’s are his property.”

רַב הוּנָא אָמַר. מִפְּנֵי מַה הִתְקִינוּ זְמַן בַּגֵּט. מִפְּנֵי מַעֲשֶׂה שֶׁאִירַע. מַעֲשֶׂה בְאֶחָד שֶׁהָיָה נָשׂוּי אֶת בַּת אֲחוֹתוֹ וְזִינָת עַד שֶׁהִיא אֵשֶׁת אִישׁ. הֶָלַךְ וְהִקְדִּים זְמַנּוֹ בַגֵּט. אָמַר. מוּטָב שֶׁתִּידּוֹן כִּפְנוּיָה וְאַל תִּדּוֹן כְּאֵשֶׁת אִישׁ.

Rav Huna said, why did they require a date on the bill of divorce? Because of an actual case. It so happened that a man was married to his sister’s daughter who committed adultery when she was still married. He predated the bill of divorce and said, it is better she should be judged as single rather than as a married woman.

אָמַר רַב הוּנָא. קַשִּׁיתָא קוֹמוֹי רַב יַעֲקֹב בַּר אָחָא. כְּמָאן דְּאָמַר. מַעְשְׂרוֹת מִן דִּבְרֵיהֶן. בְּרַם כְּמָאן דְּאָמַר. מַעְשְׂרוֹת מִן הַתּוֹרָה. וְהִילֵּל מַתְקִין עַל דְּבַר תּוֹרָה. אָמַר רִבִּי יוֹסֵי. וְכִי מִשָּׁעָה שֶׁגָּלוּ לְבָבֶל כְּלוּם נִפְטְרוּ אֶלָּא מִמִּצְוֹת הַתְּלוּיוֹת בָּאָרֶץ. וְהַשְׁמֵט כְּסָפִים נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ. חָזַר רִבִּי יוֹסֵי וְאָמַר. זֶה דְּבַר הַשְּׁמִיטָּה שָׁמוֹט. בְּשָׁעָה שֶׁהַשְּׁמִיטָּה נוֹהֵג בָּאָרֶץ מִדְּבַר תּוֹרָה הַשְׁמֵט כְּסָפִים נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ דְּבַר תּוֹרָה. בְּשָׁעָה שֶׁהַשְּׁמִיטָּה נוֹהֵג בָּאָרץ מִדִּבְרֵיהֶן הַשְׁמֵט כְּסָפִים נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ מִדִּבְרֵיהֶן. תַּמָּן אָמְרִין. אֲפִילוּ כְּמָאן דְּאָמַר. מַעְשְׂרוֹת מִדִּבְרֵי תוֹרָה. מוֹדֶה בִשְׁמִיטָּה שֶׁהִיא מִדִּבְרֵיהֶן. וְזֶה דְּבַר הַשְּׁמִיטָּה שָׁמוֹט. רִבִּי אוֹמֵר. שְׁנֵי שְׁמִיטִּין שְׁמִיטָָּה וְיוֹבֵל. בְּשָׁעָה שֶׁהַיּוֹבֵל נוֹהֵג הַשְּׁמִיטָה נוֹהֶגֶת מִדִּבְרֵי תוֹרָה. פָּסְקוּ הַיּוֹבֵילוֹת נוֹהֶגֶּת שְׁמִיטָּה מִדִּבְרֵיהֶן. אֵימָתַי פָּסְקוּ הַיּוֹבֵילוֹת. לְכָל יוֹשְׁבֶיהָ. בִּזְמַן שֶׁיּוֹשְבִין עָלֶיהָ וְלֹא בִזְמַן שֶׁגָּלוּ מִתּוֹכָהּ. הָיוּ עָלֶיהָ וְלֹא הָיוּ מְעוּרְבָבִין שֵׁבֶט יְהוּדָה בְבִנְיָמִן וְשֵׁבֶט בִּנְיָמִן בִּיהוּדָה יָכוֹל יְהֵא הַיּוֹבֵל נוֹהֵג. תַּלְמוּד לוֹמַר יוֹשְׁבֶיהָ. לְכָל יוֹשְׁבֶיהָ. נִמְצֵאתָ אוֹמֵר. כֵּיוָן שֶׁגָּלוּ שֵׁבֶט רְאוּבֵן וְגָד וַחֲצִי שֵׁבֶט מְנַשֶּׁה בָּטְלוּ הַיּוֹבֵילוֹת.

Rav Huna said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes are from their words. But following him who says tithes are from the Torah, does Hillel institute anything against the words of the Torah? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah? Rebbi Yose turned and said, (Deut. 15:2) “this is the word of the abandonment, remit” as long as abandonment is followed in the Land as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed in the Land as their word, remission of debts applies both in the Land and outside the Land from their word. There, they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. (Deut. 15:2): “This is the word of the remission, remit!” Rebbi says, two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? (Lev. 25:10) “For all its inhabitants.” In the time when they lived on it, not when they went from it into exile. If they lived on it but did (not) intermingle, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee was operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.