Gittin 130

Chapter 130

א גיטא לא הוי עד דמטית למתא מחסיא:

1 but it will not be a Get till you come to Matha Mehasia.

ב ורבי אלעזר אוסר מיד: פשיטא דהא מראה מקום היא לו

2 R. ELEAZAR SAYS THAT SHE IS FORBIDDEN IMMEDIATELY. This is self-evident, [is it not,] since she is only giving him a direction [to find the husband]? — The statement was required for the case where she said to him, 'Go to the east because he is in the east', and he went to the west. You might argue in that case that [as] he is certainly not in the west [she should be permitted to eat the terumah]. We are therefore told that while going in that direction he may still come across him, and he may give him the Get.

ג לא צריכא דאמרה ליה זיל למזרח דאיתיה במזרח וקא אזל למערב מהו דתימא במערב הא ליתיה קמ"ל דילמא בהדי דקאזיל מיגס גאיס ביה ויהב ליה גיטא

3 If a man said to his agent, Make me an 'erub1

ד האומר לשלוחו ערב לי בתמרים ועירב לו בגרוגרות בגרוגרות ועירב לו בתמרים תני חדא עירובו עירוב ותניא אידך אין עירובו עירוב

4 with dates and [the other] made an 'erub with figs, or [if he told him to make] with figs and he made with dates, one [Baraitha] taught that the 'erub is effective, while another taught that it is not effective. Rabbah said: This need cause no difficulty: the one [Baraitha] follows the Rabbis and the other follows R. Eleazar. The one follows the Rabbis, who said [in the case of the Get] that [the wife] is particular. The other follows R. Eleazar, who said that she merely gives him a direction.2

ה אמר רבה ל"ק הא רבנן הא רבי אלעזר הא רבנן דאמרי קפידא הא רבי אלעזר דאמר מראה מקום היא לו

5 R. Joseph, however, said: Both [Baraithas] follow the Rabbis; the one [who says that the 'erub is effective] means, when the fruit is his own,3

ו ורב יוסף אמר הא והא רבנן כאן בשלו כאן בשל חבירו

6 the other, when it is someone else's.4

ז א"ל אביי ואלא הא דתניא האומר לשלוחו ערב לי במגדל ועירב לו בשובך בשובך ועירב לו במגדל דתניא חדא עירובו עירוב ותניא אידך אין עירובו עירוב התם מאי שלו ושל חבירו איכא

7 Said Abaye to him: But what will you make of the following that has been taught: 'If a man says to his agent, Make me an 'erub in a tower,5

ח התם נמי איכא פירי דמגדל ופירי דשובך:

8 and he made one in the dovecote, or if he told him to make in the dovecote and he made it in the tower,' in regard to which it was taught by one [Baraitha] that his 'erub is effective and by another that it is not? In that case what difference does it make whether it is his own or his neighbour's?6

ט <big>מתני׳</big> האומר כתבו גט ותנו לאשתי גרשוה כתבו איגרת ותנו לה הרי אלו יכתבו ויתנו

9 — There too there is [a difference between] the fruit of the tower and the fruit of the dovecote.<span class="x" onmousemove="('comment',' The reference is not to the place where the 'erub is to be placed but from where to take the fruit for the 'erub. And if the fruit was his neighbour's, he might be particular. ');">7

י פטרוה פרנסוה עשו לה כנימוס עשו לה כראוי לא אמר כלום:

10 MISHNAH. IF A MAN SAYS, 'WRITE A GET AND GIVE IT TO MY WIFE, DIVORCE HER,'8

יא <big>גמ׳</big> ת"ר שלחוה שבקוה תרכוה הרי אלו יכתבו ויתנו פטרוה פרנסוה עשו לה כנימוס עשו לה כראוי לא אמר כלום

11 'WRITE A LETTER AND GIVE HER,' THEN THOSE SO INSTRUCTED SHOULD WRITE AND GIVE HER.<span class="x" onmousemove="('comment',' Because the word 'Get' has in popular usage become synonymous with a bill of divorce. Similarly the word 'driving out' (gerushin) is commonly used for divorce, while the name 'letter' is applied to the Get in the document itself. ');">9

יב תניא רבי נתן אומר פטרוה דבריו קיימין פיטרוה לא אמר כלום אמר רבא רבי נתן דבבלאה הוא ודייק בין פיטרוה לפטרוה תנא דידן דבר א"י הוא לא דייק

12 IF HE SAID, 'RELEASE HER', 'PROVIDE FOR HER', 'DO THE CUSTOMARY10

יג איבעיא להו הוציאוה מהו עזבוה מהו התירוה מהו הניחוה מהו הועילו לה מהו עשו לה כדת מהו

13 THING FOR HER', 'DO THE PROPER THING FOR HER', HIS WORDS ARE OF NO EFFECT.11

יד פשוט מיהא חדא דתניא עשו לה כדת עשו לה כנימוס עשו לה כראוי לא אמר כלום:

14 GEMARA. Our Rabbis taught: [If he said], 'Send her away,'12

טו <big>מתני׳</big> בראשונה היו אומרים היוצא בקולר ואמר כתבו גט לאשתי הרי אלו יכתבו ויתנו חזרו לומר אף המפרש והיוצא בשיירא רבי שמעון שזורי אומר אף המסוכן:

15 'Let her go,'13

טז <big>גמ׳</big> גניבא יוצא בקולר הוה כי הוה קא נפיק אמר הבו ארבע מאה זוזי לרבי אבינא מחמרא דנהר פניא אמר רבי זירא

16 'Drive her out,' then they should write and give her. If he said, 'Release her,' 'provide for her,' 'Do the customary thing for her,' 'Do the proper thing for her,' his words are of no effect. It has been taught: R. Nathan said: If he said, 'Patteruha,' his words take effect; if he said 'Pitruha', his words are of no effect.<span class="x" onmousemove="('comment',' Patteruha is the imperative pa'el of the Aramaic word petar, one of the meanings of which is 'to divorce'. Pitruah is the imperative kal of the Hebrew word patar which means 'to declare quit' from a liability (Rashi) v. next note. ');">14 Raba said: R. Nathan being a Babylonian distinguishes between pitruha and patteruha, but our Tanna being from Eretz Yisrael does not distinguish.15 The question was raised: If he said, 'Put her out,'what is the law?16 If he said 'Izbuha',17 what is the law? If he said, 'Hattiruha,'18 what is the law? If he said, 'Let her be,' what is the law? If he said, 'Confer a benefit on her,' what is the law? If he said, 'Do to her according to the law,' what is the law? — One of these questions may at any rate be answered, since it has been taught: If a man says, 'Do to her according to the law,' 'Do to her the proper customary thing,' 'Do to her the proper thing,' his words are of no effect. MISHNAH. ORIGINALLY THEY LAID DOWN THAT IF A MAN WAS BEING LED OUT TO EXECUTION19 AND SAID, WRITE A GET FOR MY WIFE,20 THEY MAY WRITE AND GIVE [IT TO HER].21 LATER THEY ADDED, ALSO IF HE WERE LEAVING FOR A SEA VOYAGE OR FOR A CARAVAN JOURNEY. R. SIMEON SHEZURI SAID, ALSO IF HE WERE DANGEROUSLY ILL. GEMARA. Geniba was being led out to execution. On his way out he said, Give four hundred zuz to Rabbi Abina of the wine [which I have] of Neharpania.22 Said R. Zera:

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