Friday, October 31, 2008

Rif Kiddushin 8b {23a}


{Kiddushin 23a}

ואין קנין לאשה בלא בעלה ולפיכך צריך שיהא הכסף משל אחרים
and there is no acquisition to a {married} woman without her husband. And therefore, the money needs to be from others.

בכסף ע"י עצמו כיצד
כגון דאקני ליה אחד מנה ואמר לו ע"מ שתצא בו לחירות דלא קני ליה רביה אלא אדעתא דמפיק ליה לחירות
With money, via himself, how so? Such that someone transfers over a maneh to him and said to him, "on condition that you go out via this to freedom," such that his master does not acquire it, except with the thought in mind to send him out to freedom.

ובכסף ע"י אחרים כיצד
כגון שנתן אחד מנה לרבו של עבד על מנת שיוציא בו העבד לחירות אף על פי שנתנו לרבו שלא מדעתו של עבד
דקי"ל זכות הוא לעבד שיצא מתחת יד רבו לחירות ותנן זכין לאדם שלא בפניו
כדתנן בגיטין האומר תנו גט זה לאשתי ושטר שחרור זה לעבדי אם רצה לחזור בשניהם יחזור דברי ר"מ וחכ"א חוזר בגיטי נשים אבל לא בשחרורי עבדים לפי שזכין לו לאדם שלא בפניו ואין חבין לאדם אלא בפניו:
And with money, via others, how so? Such that someone gives a maneh to the master of the servant on condition that the servant goes out, thereby, to freedom, even if he gave it to the master without the knowledge of the servant. For we establish that it is a merit to the servant that he go out from under the hand of his master, and we learn {in a Mishna} that we may acquire {merit} for a person {even} when not in his presence. As they learn {in a Mishna} in Gittin: One who says "give this get to me wife, and this deed of manumission to my servant, if he wishes to retract either of the two cases, he may retract. These are the words of Rabbi Meir. And the Sages say: He may retract by the get of women {to divorce} but not by {deeds of} freeing of servants, for we may acquire {merit} on behalf of a person not in his presence, and we may not acquire demerit for a person not in his presence.

ובשטר ע"י עצמו כיצד
כגון דכתב ליה הרי את בן חורין הרי את לעצמך ומסר לו השטר
דקי"ל גיטו וידו באין כאחד
And with a shtar, via himself, how so? Such that he wrote for him, "behold, you are a free man; behold you are to youself," and he gave over to him the document. For we establish that his get and his hand {to accept it} come simultaneously.

ובשטר ע"י אחרים כיצד
כגון שכתב לו רבו גט חירות וזיכה לו ע"י אחר
כיון דזכות הוא לו זכין לו לאדם שלא בפניו וכן הלכתא
And with a shtar, via others, how so? Such that his master wrote his a get of freedom, and transfers ownership of it via another person, since it is a benefit to him, and we accrue benefit for a person {even} not in his presence.
And so is the halacha.

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