Jerusalem Talmud Gittin 5.6

משנה: הֵעִיד רִבִּי יוֹחָנָן בֶּן גּוּדְגְּדָה עַל הַחַרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ שֶׁהִיא יוֹצְאָה בְגֵט וְעַל קְטַנָּה בַּת יִשְׂרָאֵל שֶׁנִּישֵּׂאת לַכֹּהֵן שֶׁאוֹכֶלֶת בַּתְּרוּמָה וְאִם מֵתָה בַּעֲלָהּ יוֹרְשָׁהּ וְעַל הַמָּרִישׁ הַגָּזוּל שֶׁבְּנָאוֹ בַבִּירָה שֶׁיִּטּוֹל אֶת דָּמָיו וְעַל הַחַטָּאת הַגְּזוּלָה שֶׁלֹּא נוֹדְעָה לָרַבִּים שֶׁהִיא מְכַפֶּרֶת מִפְּנֵי תִיקּוּן הַמִּזְבֵּחַ.

MISHNAH: Rebbi Joḥanan ben Gudguedah testified about a deaf-mute girl who was married off by her father, that she must be divorced by a bill of divorce, and about an underage girl who was married to a Cohen, that she may eat heave and her husband inherits from her if she dies, and about a stolen log which was used to build a house, that [the owner] has to take the value, and about a purification sacrifice of a stolen animal which was not known in public, that it atones because of the order of the altar.

הלכה: הֵעִיד רִבִּי יוֹחָנָן בֶּן גּוּדְגְּדָה כול׳. רִבִּי חֲנִינָה בָעֵי קוֹמֵי רִבִּי אִימִּי. נִרְאִין דְּבָרָיו בְּפִיקַּחַת שֶׁיֵּשׁ לָהּ דַּעַת שֶׁהִיא יּוֹצָא בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת. וְחֵרֶשֶׁת שֶׁאֵין בָּהּ דַּעַת לֹא תֵצֵא אֶלָּא לְדַעַת. וְלֹא עֵדוּת הִיא. אַף אָבִיו כְּיוֹצֵא בָהּ. וּמוֹסִיפִין עַל הָעֵדוּת. רִבִּי חֲנִינָה סָבַר. בְּפִיקַּחַת שֶׁהִשִּׂיאָהּ אָבִיהָ וְאִמָּהּ. רִבִּי יוֹסֵי סְבַר מֵימַר בִּקְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְאִמָּהּ וְנִתְגָּרְשָׁה.

HALAKHAH: “Rebbi Joḥanan ben Guedgedah testified,” etc. Rebbi Ḥananiah asked before Rebbi Immi. His testimony seems reasonable for a hearing woman of sound mind, that she is divorced with or without her acquiescence. But a deaf-mute woman who has no will should not be divorced except with her acquiescence. But is it not testimony “that is an example”; does one add to a testimony? Rebbi Ḥanania is of the opinion that this refers to a hearing girl who was married off by her father (and mother) and became deaf-and-dumb. Rebbi Yose is of the opinion that this refers to an underage girl who was married off by her father (and mother) and became divorced.

אָמַר רִבִּי יוֹחָנָן. מַה טַעַם אָמְרוּ. קְטַנָּה בַּת יִשְׂרָאֵל אוֹכֶלֶת בַּתְּרוּמָה. מִפְּנֵי שֶׁיְּהוּ הַכֹּל קוֹפְצִין עָלֶיהָ לִישָּׂא מִפְּנֵי חִינָּה. אָמַר רִבִּי שַׁמַּי. וְהוּא שֶׁתְּהֵא יוֹדַעַת לִשְׁמוֹר קִידּוּשִּׁין. אָמַר רִבִּי אִימִּי. מַתְנִיתָא אָמְרָה כֵן. נִישֵּׂאת לַכֹּהֵן תֹּאכַל בַּתְּרוּמָה. אָמַר רִבִּי חֲנַנְיָה. מִן מַה דְּאָמַר רִבִּי יוֹחָנָן מִפְּנֵי חִינָּה. הָדָא אָמְרָה. אֲפִילוּ לֹא יוֹדַעַת לִשְׁמוֹר קִידּוּשֶׁיהָ.

Rebbi Joḥanan said, why did they say “an Israel underage girl eats heave,” that all should be eager to marry her for her attractiveness. Rebbi Shammai said, only if she knows how to keep her [valuables given for] preliminary marriage. Rebbi Immi said, a Mishnah said so, “married to a Cohen she eats heave.” Rebbi Ḥananiah said, since Rebbi Joḥanan said, for her attractiveness, that means, even if she does not know how to keep her [valuables given for] preliminary marriage.

רַב הַמְנוּנָא בְשֵׁם רִבִּי אַסִּי. קְטַנָּה אֵין לָהּ חוּפָּה שֶׁתֹּאכַל בַּתְּרוּמָה. אָמַר רִבִּי אִמִּי. מַתְנִיתָא אָמְרָה כֵן. נִישֵּׂאת לַכֹּהֵן תֹּאכַל בַּתְּרוּמָה. רִבִּי אָבִין בָּעֵי. בְּשֶׁנִּכְנְסָה לַחוּפָּה וְלֹא נִבְעֲלָה וּשְׁלָחָהּ לְבֵית אָבִיהָ וְהִגְדִּילָה. מָהוּ שֶׁתֹּאכַל בַּתְּרוּמָה. נִישְׁמְעִינָהּ מִן הָדָא. עַל גַּב חוּפָּתָהּ הָרִאשׁוֹנָה.

Rav Hamnuna in the name of Rebbi Assi: An underage girl has no definitive marriage to let her eat heave. Rebbi Immi said, a Mishnah said so, “married to a Cohen she eats heave.” Rebbi Abin asked: If she was definitively married but had no intercourse, [the husband] sent her to her father’s house and she grew up, may she eat heave? Let us hear from the following: “Based on her earlier definitive marriage.”

גָּזַל מָרִישׁ וּבְנָאוֹ בַּבִּירָה. בֵּית שַׁמַּי אוֹמְרִים. יְקַעְקֵעַ כָּל הַבִּירָה וְיִתְּנֶנּוּ לוֹ. וּבֵית הִלֵּל אוֹמְרִים. נוֹתֵן לוֹ דָמָיו בְּשָׁוְויוֹ מִפְּנֵי תַקָּנַת הַשָּׁבִין. אָמַר רִבִּי לָעְזָר. מַה פְלִיגִין. בְּשֶׁגְּזָלוֹ מְשׁוּפֶּה. אֲבָל אִם גְּזָלוֹ וְשִׁיפָּהוּ דָּמִים הוּא חַיָיב לוֹ. גְּזָלוֹ וְשִׁיפָּהוּ עַל גַּב מְקוֹמוֹ מַהוּ. נִישְׁמְעִינָהּ מִן הָדָא. הַיּוֹרֵד לְתוֹךְ חוֹרְבָה שֶׁלַּחֲבֵירוֹ וּבְנָיָיהּ שֶׁלֹּא בִּרְשׁוּת שָׁמִין לוֹ וְיָדוֹ עַל הַתַּחְתּוֹנָה. בִּיקֵּשׁ לִיטּוֹל עֵצָיו וַאֲבָנָיו אֵין שׁוֹמְעִין לוֹ. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִשּׁוּם רַב נַחְמָן בַּר יַעֲקֹב בָּעֵי. אִילּוּ הַפּוֹרֵק חֲבִילָתוֹ לְתוֹךְ חוֹרְבָתוֹ שֶׁלַּחֲבֵירוֹ וְהָלַךְ לִיטְּלָהּ שֶׁמָּא אֵין שׁוֹמְעִין לוֹ. וְלֹא שְׁמִיעַ דְּאָמַר רִבִּי יַעֲקֹב בַּר אִידִי מִשּׁוּם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מִשּׁוּם יִישׁוּב. יְאוּת אָמַר רִבִּי יוֹסֵי. הֲוִינָא סְבַר מֵימַר. מַה פְלִיגִין. בָּאָרֶץ. אֲבָל בְּחוּצָה לָאָרֶץ לֹא. מִן מַה דְאָמַר רִבִּי יַעֲקֹב בַּר אָחָא מִשּׁוּם יִישׁוּב. הָדָא אָמְרָה. הִיא בָאָרֶץ הִיא בְחוּצָה לָאָרֶץ. בִּיקֵּשׁ לִיטּוֹל עֵצָיו וַאֲבָנָיו מָהוּ. אוֹמְרִים לוֹ. הַמְתֵּן עַד שֶׁיִּדּוֹר בְּתוֹכָהּ. וּשְׁמוּאֵל אָמַר. נוֹתְנִין לוֹ מִיַּד.

“If somebody stole a log and used it in building. The House of Shammai say, he has to tear down the entire building and return it. But the House of Hillel say, for the benefit of repenting sinners, that he has to pay its full value.” Rebbi Eleazar said, where do they disagree? If he stole it planed, but if he stole and planed it himself, he owes him money. If he stole and planed it on the spot, what is the rule? Let us hear from the following: “If somebody appropriates another person’s ruin and rebuilds it without prermission, one appraises it and his hand is weak. If he wants to take his logs and stones, one does not listen to him.” Rebbi Jacob bar Aḥa in the name of Rebbi Joshua ben Levi: It was asked in the name of Rav Naḥman bar Jacob: If somebody stores his bundle in somebody else’s ruin and wants to take it from there, does one not listen to him? He had not heard that Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi: Because of civilisation. Rebbi Yose said, this is correct. We would have thought that they disagree only in the Land, but not outside the Land. Since Rebbi Jacob bar Aḥa said, because of civilisation, this implies that there is no difference between the Land and outside the Land. If he wants to take [the value of] his logs and stones, what is the rule? One tells him, wait until he dwells in it. Samuel said, one pays him immediately.

עוּלָּא בַּר יִשְׁמָעֵאל. בְּדִין הֲוָה אֲפִילוּ [ ] נוֹדְעָה לָרַבִּים לֹא תְכַפֵּר. לָמָּה אָמְרוּ תְכַפֵּר. שֶׁלֹּא יְהֵא הַמִּזְבֵּחַ שָׁמֵם. רֵישׁ לָקִישׁ אָמַר. בְּדִין הֲוָה דַּאֲפִילוֹ נוֹדְעָה לָרַבִּים תְּכַפֵּר. וְלָמָּה אָמְרוּ לֹא תְכַפֵּר. שֶׁלֹּא יְהֵא מִזְבֵּחַ מְקַבֵּל גְּזֵילוֹת. וְכַמָּה הֵם רַבִּים. רִבִּי גּוֹרְיוֹן בְּשֵׁם רֵישׁ לָקִישׁ. שְׁלֹשָׁה בְנֵי אָדָם. רִבִּי אָבִין בְּשֵׁם רִבִּי יוֹנָתָן. וַהֲבֵאתֵם גָּזוּל אֶת הַפִּסֵּחַ וְאֶת הַחוֹלֶה. מַּה פִּסֵּחַ וְחוֹלֶה בְּגָלוּי אַף כֹּל בְּגָלוּי.

Ulla bar Ismael: By law, it should not atone even if it was [not] known in public. Why did they say that it atones? Not to let the altar be deserted. Rebbi Simeon ben Laqish said, by law, it should atone even if it was known in public. Why did they say that it does not atone? Not to let the altar accept robberies. How many are “public”? Rebbi Gorion in the name of Rebbi Simeon ben Laqish: Three people. Rebbi Abin in the name of Rebbi Joḥanan: “You brought robbed goods with the lame and the sick.” Since lame and sick are obvious, so everything must be obvious.