Wednesday, July 30, 2008

Rif Gittin 10a {19b; 21a - b; 20a}


{Gittin 19b continues}

שטר פסים הוא שטר אמנה הוא מגורשת בדקריוה סהדי ברישא ובתר הכי עייליה לבי ידיה והדר אפקיה מהו דתימא ליחוש דילמא חלופי חלפיה קא משמע לן דלא חיישינן:
{and after she destroyed it, he retracted and claimed that} "it was a sham promissory note, or an amana {bill of trust, such that the shtar was written but the loan would be subsequent to this}" she is {still} divorced.
That was where the witnesses {to the handing over of the get} read it first, and afterwards, it gets into his cloak, and afterwards he takes it out. I would have said that we have to worry lest he switched it. Therefore it informs us that we do not worry for this.

{Gittin 21a}
על קרן של פרה ונותן לה את הפרה וכו':
בשלמא יד עבד לא אפשר למיקץ ידיה הילכך יהיב לה כוליה
אלא קרן של פרה נקצייה וניתביה ניהלה
אמר קרא וכתב ונתן מי שאינו מחוסר אלא כתיבה ונתינה יצא זה שמחוסר כתיבה קציצה ונתינה
"On the horn of a cow and he gives her the cow...":
It is fine, the hand of a slave,
{Gittin 21b}
for it is not possible to cut off his hand. Therefore he gives her all of it. But the horn of a cow, let him cut it off and give it to her?
The verse stated {Devarim 24:1
א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ. 1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,
"and he writes ... and he gives." {This means} something which is only lacking writing and giving, to the exclusion of this which is missing writing, then cutting, then giving.

{Gittin 21a}
(אמר רבא כתב לה גט ונתן ביד עבדו וכתב לה שטר מתנה עליו קנאתו ומתגרשת בו
והני מילי בכפות וכן הדין אם נתן הגט בחצרו וכתב לה שטר מתנה עליו
אמר ליה אביי מכדי חצרו משום ידה אתרבאי מה ידה דאיתא בגירושין בין מדעתה בין בע"כ אף חצירה נמי בעינן דאיתא בין מדעתה בין בעל כרחה והא מתנה בעל כרחה ליתא
אמר ליה רב שימי והא שליח לקבלה מדעתה איתא בעל כרחה ליתא ומשוי שליח לקבלה
ואביי אטו שליחות משום ידה איתרבאי מושלחה איתרבאי
ואיבעית אימא שליחות לקבלה נמי אשכחנא בעל כרחה שכן אב מקבל גט לבתו קטנה בעל כרחה:

שלחו מתם כתבו על איסורי הנאה כשר
וכן הלכה):ק
(Rava said: If he wrote her a get and placed it in his servant's hand, and wrote to her a deed of gift upon him {transferring the servant to her}, she acquires him {=the servant} and divorces via this.
And these words are where he {=the servant} is bound. And so is the law if he puts the get in his courtyard, and writes her a deed of gift for it.
Abaye said: Let us see. His {our gemara: the} courtyard is derived from יָדָהּ {her hand, in the preceding verse}. Just as her hand is valid in terms of divorce, whether with her consent or against her will, so too her courtyard, we should say that it applies whether with her consent or against her will. But a gift against her will does not exist.
Rav Shimi said to him: But behold there is an agent for accepting, which works with her consent but not against her will, and get the agent for accepting is authorized.
And Abaye? {He would say:} And is agency derived from the word יָדָהּ? It is derived from וְשִׁלְּחָהּ {"and he sends her," from the same pasuk}. And if you want I can say that we also find agency for accepting against her will, for we see that a father can accept a get for his minor daughter against her will.

{Gittin 20a}
They sent from there {=Eretz Yisrael}: If they write it upon something which is forbidden in benefit, it is {still} valid.
And so is the halacha.


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