Friday, September 26, 2008

Rif Gittin 39b {77a - b}

39b

{Gittin 77a}

תניא רבי אומר לאחר הרגל ל' יום נפק רבי חייא דרשה משמיה דרבי וקלסוה
משמייהו דרבים ולא קלסוה
אלמא לית הלכתא כותיה דרבי:
They learnt {in a brayta}: Rabbi says: "after the festival" {we wait} thirty days. Rabbi Chiyya went out and expounded it in the name of Rabbi, and he was commended for this. {He expounded it} in the name of the majority, and he was not commended for this.
Thus it is clear that the halacha is not like Rabbi.

הדרן עלך פרק מי שאחזו
END PEREK SEVEN
BEGIN PEREK EIGHT

Mishna:

הזורק גט לאשתו והיא בתוך ביתה או בתוך חצרה הרי זו מגורשת
זרקו לה לתוך ביתו או לתוך חצרו אפילו הוא עמה במטה אינה מגורשת
לתוך חיקה או לתוך קלתה הרי זו מגורשת:
IF A MAN THROWS A GET TO HIS WIFE WHILE SHE IS IN HER HOUSE OR IN HER COURTYARD, SHE IS THEREBY DIVORCED.
IF HE THROWS IT TO HER INTO HIS HOUSE OR INTO HIS COURTYARD, EVEN THOUGH HE IS WITH HER ON THE SAME BED, SHE IS NOT THEREBY DIVORCED.
IF HE THROWS IT INTO HER LAP OR INTO HER WORK-BASKET, SHE IS THEREBY DIVORCED.

{Gittin 77b}
Gemara:
חצרה מה שקנתה אשה קנה בעלה
אמר רבא אטו ידו דעבד למאן דאמר בשטר ע"י עצמו לאו כיד רבו דמיא אלא גיטו וידו באין כאחד ה"נ גיטה וחצרה באין כאחד
Her courtyard? But that which a woman acquires, her husband acquired?
Rava said {or rather, this is interpreted into his words}: Based on the hand of a slave. According to the one who said by a deed which he receives himself is not like the hand of his master, but rather his get {deed of manumission} and his hand come together, so too, her get and her courtyard come together.

ההוא ש"מ דכתב גיטא לדביתהו בפניא דמעלי שבתא לא איספיק למיתביה ניהלה למחר תקיף ליה עלמא אתו לקמיה דרבא אמר להו זילו אמרו ליה נקנייה ניהלה לההוא דוכתא דיתיב בה גיטא ותיזיל איהי ותיחוד ותפתח ותחזיק בה דתנן נעל גדר פרץ כל שהוא הרי זו חזקה
והוה ליה גיטה וחצרה באין כאחת וכן הלכתא:
There was a certain deathly ill man who wrote a get for his wife on Friday, and did not have time to give it to her {before Shabbat came in}. The next day, the world was strong upon him {such that he was afraid he might die}. They came before Rava. He said to them: Go and transfer ownership to her the place where the get is sitting, and let her go and close and open a door there, so as to acquire via chazaka that place. For they learnt {in a Mishna}: 'If one does anything in the way of locking up or fencing or breaking open, this constitutes formal occupation.'

And thus her get and her courtyard come at the same time. And so it the halacha.

בתוך ביתה או בתוך חצרה
אמר עולא והוא שעומדת בתוך ביתה או בתוך חצרה
ור' הושעיא אמר אפי' היא בטבריא וחצרה בציפורי
והלכתא כעולא דהכין אסקה רב אשי בפרק שנים אוחזין בטלית כוותיה דאמר רב אשי חצר איתרבאי מידה ולא גרע משליחות גבי גט דחוב הוא לה ואין חבין לו לאדם אלא בפניו הלכך בעינן והוא שעומדת בצד ביתה או בצד חצרה
גבי מתנה דזכות הוא לה זכין לו לאדם שלא בפניו:
"{IF A MAN THROWS A GET TO HIS WIFE WHILE SHE IS} IN HER HOUSE OR IN HER COURTYARD":
Ulla said: And this was where she was standing within her hourse or within her courtyard {in accordance with the plain meaning of the Mishna}.
And Rabbi Hoshaya said: Even if she is in Teveriah and her courtyard is in Tzippori.
And the halacha is like Ulla, for so does Rav Ashi conclude in perek Shnayim Ochazin beTallit, in accordance with him. For Rav Ashi said: The courtyard is included via her hand, and it is no worse that agency. By a get, for it is a detriment to her, and we do not acquire a detriment on behalf of a person except in their presence. Therefore, we need that she is standing on the side of her house of on the side of her courtyard. By a gift, where it is a benefit for her, we acquire on behalf of a person not in the person's presence.

No comments: