(Fol. 88) R. Joshua b. Levi said: "The land of Israel was not destroyed until the seven Judicial courts served idolatry, and these are: Jeroboam, the son of Nebat; Bashah, the son of Achiyah; Achab, the son of Omri; Jehu, the son of Nimshi; Pekach, the son of Remalyahu; Menachem, the son of Gadi, and Hoshea, the son of Elah. As it is said: (Jer. 15, 9) "She that hath born seven languisheth; her spirit droppeth; her sun is gone down while it was yet day, etc." Said R. Ami: "Where is the passage to prove that idolatry would cause destruction? (Deut. 4, 25) When thou begettest children, and children's children." R. Cahana and R. Assi said unto Rab: "It is written concerning Hoshea b. Elah (11 Kings 17, 2) And he did what is evil in the eyes of the Lord but not like the kings of Israel; and immediately thereafter it is written Against him came up Shalmanesser, etc. [It is because he was not as bad as the former kings that he was punished?"] He replied then: This refers to the guards which Jeroboam stationed to watch Israel not to go up to Jerusalem was removed by Elah; and nevertheless the Israelites did not go up unto Jerusalem. The Holy One, praised be He! then said the number of years which Israel neglects to visit Jerusalem the same number should they suffer in captivity. "
R. Chisda said in the name of Mar Ukba, and according to some, H. R. Chisda himself said that M'remar lectured: "What is the meaning of the passage (Dan. 9, 14) Therefore hath the Lord hurried to bring the evil, and He brought it upon us; for the Lord our God is righteous. Is it because the Lord our God is righteous, that He hurried to bring upon us the evil? But this means, the Holy One, praised be He! did charity with Israel that He caused to speed the exile of Zedekiah when those who were exiled with Yechanyah were still alive, as it is said concerning Yechanyah (II Kings 24, 16) And the craftsmen and the smiths a thousand. Cheresh (craftsman), is a name given to one who when he asked a question all become deaf (cannot answer). Massger (smith), is a name given to one who when he closes a discussion, it could never be reopened [for having everything explained."] And how many were they? A thousand. Ulla said: "The charity consists in that He caused the exile with two years earlier, indicated through the word V'noshantem (and ye shall have remained long in the land)." R. Acha b. Jacob said: "Infer from this that soon means by the Omnipotent eight hundred and fifty-two years."
We are taught in a Baraitha that R. Tarphon was accustomed to say: "Whereever you find heathenish courts, even though they decide judgements in accordance with the law of Israel, one must not appeal to them; for it is said: (Ex. 21, 1) And those are the laws of justice which thou shalt set before them; i.e., before them (the Sanhedrian) and not before private persons.
(Fol. 90) We are taught in a Baraitha that R. Maier was accustomed to say: "Just as the customs of man differ at meals, so also they differ in respect to their wives. There are men whose custom it is that if a fly falls in their cup they would pour out the entire contents and drink it no more. This is the custom of Papa Juda who is accustomed to lock the door before his wife and go out into the street. There are others, however, who if a fly falls into the cup, cast the fly out and drink the rest of the cup. This is the custom of every man who allows his wife to converse with her brothers and friends. There are still other people who, when a fly falls in their meals, soak and eat up the fly together with the meal. This is the habit of an immoral person who sees his wife walk out in the midst of the street with her hair spread while performing her work, (Ib. b) and does not keep away from performing unbecoming things. Concerning such a wife it is meritorious to divorce her, as it is said (Deut. 24, 1) Because he has found some scandalous thing in her, etc., … . and send her away out of his house; she goes and becomes another man's wife. The passage, states another: This is to tell us that she was not the companion of the first one. This one drove out the wicked woman from his house and that one took in such a wicked woman into his house; if the second one has merits he will also send her away by divorce, as it is said (Ib.) And the latter's husband hates her, etc., but if not (if he has no merits) then she will bury him, as it is said (Ib) Or is the latter's husband, who took her as his wife, should die; i.e., the latter's husband deserves death, because this one sent out the wicked woman from his house and that one took such a woman into his house." (Mal. 2, 16) For he hateth to send away [the wife]. R. Juda says: "If one hateth his wife she should send her away" [divorce her], R. Jochanan says: "He is hated who divorces his wife. Both, however, do not differ: The latter refers to the first marriage and the former refers to the second marriage. R. Elazar said: "Whoever divorces his first wife, even the altar sheds tears upon it, as it is said (Ib. ib. 13) And this further ye do; ye cover the altar of the Lord with tears, with weeping, and with sighing, in so much that He regardeth not the offerings any more, neither receiveth it with good will at your hand. Yet he says: 'Wherefore? Because the Lord hath been witness between thee and thy wife of thy youth, against whom thou hast dealt treacherously; though she is thy companion and wife of thy covenant."
END OF GITTIN.