Gittin 90b — the Talmud in English

and disheveled

in her clothing

on both sides,

and bathes with men,

and he does not divorce her. And we ask: Is it possible that a woman who bathes

with men—could it enter your mind

that you would entertain the thought that this is merely a bad trait if he does not divorce her?

For in the case of this woman there are grounds for the matter that she is an adulteress, and she is forbidden to him.

Rather,

she bathes

in a place where men bathe.

That is, after they have finished bathing, she enters there while they are still there.

It is a mitzva from the Torah to divorce her, as it is stated: “For he has found in her a matter of nakedness, and he shall send her away from his house.”

And now we explain the end of this verse:

“And she went and became another man’s.”

That man who takes her,

the verse calls him “another”! To say that

he

is not “his partner,

he is not on the same level

as the first.

For

this one removed a wicked woman from

within

his house. And this one

the second,

brought

that same

wicked woman into his house.

And in this manner the continuation of the verse is explained:

“And

the last man hated her and sent her away from his house.”

If

the

the

second man merited,

he will fulfill with regard to her

“send her away,” as it is stated: “The last man hated her.”

And if not,

if he does not take her out, then she

buries him. As it is stated

in the continuation of the verse:

“Or if the last man dies,”

for this is his punishment.

And he is deserving of death,

because

this one removed a wicked woman from his house. And this one brought

her

wicked woman into his house.

It is stated in Malachi [2]:

“For he hates, let him send away.”

Rabbi Yehuda says:

This is how we expound:

“If you hate her, send her away.”

Rabbi Yohanan says:

This is how we expound:

Hated is

the one who sends her away.

And they do not disagree -

this

that which Rabbi Yohanan expounded, that the one who sends her away is hated, is speaking

of a first marriage.

This

that which Rabbi Yehuda expounded,

is in a second marriage.

Because one who divorces in a second marriage does not cause as much distress as one who divorces from a first marriage.

For Rabbi Elazar said: “Anyone who divorces his first wife,

even

the altar sheds tears over him. As it is stated [מלאכי ב]

Malachi 2:

“And this second thing you do: covering the altar of the Lord with tears, with weeping and sighing

so that there is no more turning toward the offering and taking acceptance from your hand. And you say: For what reason? Because the Lord testified between you and the wife of your youth, against whom you dealt treacherously, though she is your companion and the wife of your covenant.”

We shall return to you, chapter “One Who Divorces,” and tractate Gittin is concluded.