Jerusalem Talmud Gittin 7:8

משנה: הֲרֵי זֶה גִּיטֵּיךְ אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ מֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ אֵינוֹ גֵט. הֲרֵי זֶה גִּיטֵּיךְ מֵעַכְשָׁיו אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ מֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ הֲרֵי זֶה גֵט. אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי כָּֽתְבוּ גֵט בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ וְנָֽתְנוּ בְתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ אֵינוֹ גֵט. כִּתְבוּ וּתְנוּ גֵט לְאִשְׁתִּי אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ כָּֽתְבוּ גֵט בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ וְנָֽתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ אֵינוֹ גֵט. רִבִּי יוֹסֵי אוֹמֵר כָּזֶה גֵּט. כָּֽתְבוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ וְנָֽתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ וָמֵת אִם הַגֵּט קָדַם לַמִּיתָה הֲרֵי זֶה גֵּט וְאִם הַמִּיתָה קָֽדְמָה לַגֵּט אֵינוֹ גֵט. וְאִם אֵינוֹ יָדוּעַ זוֹ הִיא שֶׁאָֽמְרוּ מְגוֹרֶשֶׁת וְאֵינָהּ מְגוֹרֶשֶׁת. MISHNAH: “This is your bill of divorce if I should not return within twelve months,” if he died within the twelve months it is no bill of divorce¹⁴⁸After 12 months the woman is a widow, and a widow cannot be divorced.. “This is your bill of divorce from today if I should not return within twelve months,” if he died within the twelve months it is a bill of divorce¹⁴⁹It is a valid bill of divorce the moment it has been ascertained that the husband will not be able to return within 12 months..
“If I should not return within twelve months from today write a bill of divorce and deliver to my wife;” if they wrote a bill of divorce within twelve months and delivered it within¹⁵⁷This text is supported by a number of Mishnah mss. but all known Babli mss. read “after 12 months”. In any case the bill is invalid since the instructions of the husband were not followed to the letter. twelve months, it is no bill of divorce. “Write a bill of divorce and deliver to my wife if I should not return within twelve months from today;” if they wrote a bill of divorce within twelve months and delivered it after twelve months, it is no bill of divorce; Rebbi Yose says, this is an example of a bill of divorce¹⁵⁸R. Yose holds that the instructions of the husband were followed exactly since he mentioned “writing” before he mentioned a date. The opposing rabbis hold that the instruction may be interpreted to mean that no bill of divorce should exist before the end of 12 months.. If they wrote after twelve months and delivered after twelve months but he had died, if the bill of divorce preceded the death it is a bill of divorce but if the death preceded the bill of divorce it is no bill of divorce. If it is not known, it is a case where they say, she is divorced and not divorced¹⁵⁹The widow or divorcee can sue the heirs only for sums due to both widow and divorcee..

הלכה: אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ כול׳. מַה טַעֲמָא דְרִבִּי יוֹסֵי. בְּגִין דְּאַקְדִּים כְּתִיבָה. וְהָא אַקְדִּים נְתִינָה. וְאַתּוּן אָֽמְרִין. אֵינוֹ גֵט. HALAKHAH: “If I should not return within twelve months from today,” etc. What is the reason of Rebbi Yose? Because he mentioned writing earlier¹⁵⁸R. Yose holds that the instructions of the husband were followed exactly since he mentioned “writing” before he mentioned a date. The opposing rabbis hold that the instruction may be interpreted to mean that no bill of divorce should exist before the end of 12 months.. But did he not also mention delivering earlier, and you say that it is no bill of divorce¹⁶⁰The question is not answered since it is obvious that the second sentence cannot be read as authorizing delivery before 12 months have elapsed.?

רִבִּי חִייָה רוֹבָה בְעָא קוֹמֵי רִבִּי. הֲרֵי זֶה גִיטֵיךְ לְאַחַר הֶחָג. אָמַר לֵיהּ. כָּל ל֗ יוֹם שֶׁלְּאַחַר הֶחָג כִּלְאַחַר הֶחָג הֵן. רִבִּי בִּיבוֹן בַּר חִייָה בְּעָא קוֹמֵי רִבִּי זְעִירָא. הֲרֵי גִיטֵּיךְ עֶרֶב הַפֶּסַח. וַאֲפִילוּ כְמָאן דְּאָמַר. כָּל ל֗ שֶׁלְּאַחַר הֶחָג כִּלְאַחַר הֶחָג הֵן. כָּל ל֗ שֶׁלִּפְנֵי הַפֶּסַח אֵינוֹ כִּלְאַחַר הַפֶּסַח. רִבִּי זְעִירָא בְעָא קוֹמֵי רִבִּי יָסָא. אָמַר. קוֹנָם יַיִן שֶׁאֲנִי טוֹעֵם בְּמוֹצָאֵי שַׁבָּת. אָמַר לֵיהּ. בְּמוֹצָאֵי שַׁבָּת אָסוּר. עֶרֶב שַׁבָּת מוּתָּר. יָמִים שֶׁבֵּנְתַּיִים צְרִיכָה. וְהָכָא מוֹצָאֵי שַׁבָּת הֲרֵי זֶה גֵּט. עֶרֶב שַׁבָּת אֵינוֹ גֵט. יָמִים שֶׁבֵּנְתַּיִים צְרִיכָה. The Elder Rebbi Ḥiyya asked before Rebbi: “This is your bill of divorce after the holiday.¹⁶¹If the language “after the holiday” (or possibly, after the holiday of Tabernacles”) was used in connection with a bill of divorce; either that the bill should be valid if the husband did not return “after the holiday” or that the bill should be written and delivered “after the holiday”, what is the interpretation of this term?” He said to him, all of 30 days after the holiday are called “after the holiday”¹⁶²The Babli, 77a, accepts this only as Rebbi’s private opinion which is not followed in practice.. Rebbi Bivon bar Ḥiyya asked before Rebbi Ze‘ira: “This is your bill of divorce on Passover eve”? Even a person who says that all of 30 days after the holiday are called “after the holiday” will agree that 30 days before Passover are not like “after Passover”¹⁶³A reference to “Eve of Passover” means the 14^th of Nisan and nothing else.. Rebbi Ze‘ira asked before Rebbi Yasa: If somebody said, a qonam¹⁶⁴A formula of “a vow of deprivation”, cf. Introduction to Tractate Nedarim, p. 422. that I shall not taste wine at the end of the Sabbath? He said to him, after the end of the Sabbath he is forbidden, Sabbath eve he is permitted, the days in between are problematic¹⁶⁵The night following the Sabbath is certainly called “after the Sabbath”. The following Friday is certainly not called “after the Sabbath”. The days in between are questionable. In the Babli, 77a, Sunday, Monday, and Tuesday are called “after the Sabbath”, Wednesday, Thursday, and Friday are called “before the Sabbath”.. And so it is here, after the end of the Sabbath it is a bill of divorce¹⁶⁶This refers to a condition imposed on a bill of divorce, cf. Note 161., Sabbath eve it is no bill of divorce, but the days in between are problematic.