Gittin 55

או שמצאו בין כליו אפילו לזמן מרובה כשר

or among his clothes, even after a considerable time, it is valid.

איתמר רב יהודה אמר שמואל הלכה שלא שהה אדם שם רבה בר בר חנה אמר רב יצחק בר שמואל הלכה שלא עבר אדם שם

It has been stated: Rab Judah said in the name of Samuel: The <i>halachah</i> is that [the found Get is valid] if no-one has stopped there, whereas Rabbah b. Bar Hanah said the <i>halachah</i> is [that it is valid] if no-one has passed by there. Why does not Rab Judah say that the <i>halachah</i> follows [this] Master,<span class="x" onmousemove="('comment',' The opinion assigned to 'some say'; supra. ');">¹</span>

לימא מר הלכה כמר ומר הלכה כמר משום דאפכי להו:

and Rabbah b. Bar Hanah say that it follows [the other] Master?<span class="x" onmousemove="('comment',' The opinion assigned to R. Simeon, supra. ');">²</span>

מצאו בחפיסה או בדלוסקמא: מאי חפיסה אמר רבה בר בר חנה חמת קטנה מאי דלוסקמא טליקא דסבי:

— Because there is another reading which reverses the names.<span class="x" onmousemove="('comment',' The opinions assigned to R. Simeon and 'some say'. ');">³</span>

<big><strong>מתני׳</strong></big> המביא גט והניחו זקן או חולה נותן לה בחזקת שהוא קיים

IN A HAFISAH OR A DELUSKAMA. What is a hafisah? — Rabbah b. Bar Hanah says: A small pouch. What is a deluskama? — The kind of box used by old men.<span class="x" onmousemove="('comment',' To keep documents in. [The word is also frequently spelt Geluskama, probably from [G] receptacle.] ');">⁴</span>

בת ישראל הנשואה לכהן והלך בעלה למדינת הים אוכלת בתרומה בחזקת שהוא קיים השולח חטאתו ממדינת הים מקריבין אותה בחזקת שהוא קיים:

<b><i>MISHNAH</i></b>. IF, WHEN THE BEARER OF A GET LEFT, THE HUSBAND WAS AN OLD MAN OR SICK, HE SHOULD YET DELIVER IT TO THE WIFE ON THE PRESUMPTION THAT HE IS STILL ALIVE. IF THE DAUGHTER OF AN ORDINARY ISRAELITE<span class="x" onmousemove="('comment',' One who is not a kohen. ');">⁵</span>

<big><strong>גמ׳</strong></big> אמר רבא לא שנו אלא זקן שלא הגיע לגבורות וחולה שרוב חולים לחיים אבל זקן שהגיע לגבורות וגוסס שרוב גוססין למיתה לא

IS MARRIED TO A PRIEST AND HER HUSBAND GOES ABROAD, SHE GOES ON EATING OF THE <i>TERUMAH</i> ON THE PRESUMPTION THAT HE IS STILL ALIVE.<span class="x" onmousemove="('comment',' Although if a widow she would not be allowed to eat terumah (v. Glos.). ');">⁶</span>

איתיביה אביי המביא גט והניחו זקן אפי' בן מאה שנה נותן לה בחזקת שהוא קיים תיובתא

IF A MAN SENDS A SIN-OFFERING FROM ABROAD IT IS SACRIFICED ON THE ALTAR ON THE PRESUMPTION THAT HE IS STILL ALIVE.<span class="x" onmousemove="('comment',' Although if he is dead the animal should not be sacrificed. ');">⁷</span>

ואי בעית אימא כיון דאיפליג איפליג

<b><i>GEMARA</i></b>. Raba said: [This Mishnah] speaks only of an old man who has not reached the years of 'strength'<span class="x" onmousemove="('comment',' I.e., eighty years, in allusion to Ps. XC, 10. ');">⁸</span>

רמי ליה אביי לרבה תנן המביא גט והניחו זקן או חולה נותן לה בחזקת שהוא קיים ורמינהו הרי זה גיטך שעה אחת קודם למיתתו אסורה לאכול בתרומה מיד

and of a man who is just ill, because most invalids recover, but not if he has attained 'years of strength' or was in a dying condition, because most persons in a dying condition die. Against this [opinion] Abaye raised the following objection: 'If when the bearer left the husband was old, even a hundred years old, he yet gives it to the wife on the presumption that he is alive.' This is a refutation. I might, however, still answer that if a man reaches such an age he is altogether exceptional.<span class="x" onmousemove="('comment',' And may go on living. ');">⁹</span>

א"ל תרומה אגיטין קא רמית תרומה אפשר גט לא אפשר

Abaye pointed out to Rabbah a contradiction. We learn: IF, WHEN THE BEARER LEFT, THE HUSBAND WAS OLD OR SICK, HE SHOULD YET DELIVER IT TO THE WIFE ON THE PRESUMPTION THAT HE IS STILL ALIVE. This seems to contradict the following [Baraitha]: 'If a priest said to his wife, "Here is thy Get [to come into force] an hour before my death",<span class="x" onmousemove="('comment',' [Lit., 'his death', a euphemism. V. Tosef. Git. IV (Zuckemandel p. 330), where some texts read 'my death'.] ');">¹⁰</span>

ורמי תרומה אתרומה תנן בת ישראל הנשואה לכהן והלך בעלה למדינת הים אוכלת בתרומה בחזקת שהוא קיים

she is forbidden to eat the priestly dues immediately'?<span class="x" onmousemove="('comment',' As we fear at every moment that he will die within the next hour. ');">¹¹</span>

ורמינהו הרי זה גיטך שעה אחת קודם מיתתו אסורה לאכול בתרומה מיד

— He replied: Do you compare <i>terumah</i> with bills of divorce? To <i>terumah</i> there is an alternative,<span class="x" onmousemove="('comment',' I.e., she can eat other food. ');">¹²</span>

אמר רב אדא בריה דרב יצחק שאני התם שהרי אסרה עליו שעה אחת קודם מיתתו מתקיף לה רב פפא ממאי דאיהו מיית ברישא דלמא איהי מייתא ברישא

but to the Get there is no alternative.<span class="x" onmousemove="('comment',' There is no alternative way of saving her from becoming a 'deserted wife'. ');">¹³</span>

אלא אמר אביי לא קשיא הא רבי מאיר דלא חייש למיתה הא רבי יהודה דחייש למיתה

Why not oppose two statements regarding <i>terumah</i> itself? For we learn here: IF THE DAUGHTER OF AN ORDINARY ISRAELITE IS MARRIED TO A PRIEST AND HER HUSBAND GOES ABROAD, SHE GOES ON EATING THE <i>TERUMAH</i> DUES ON THE PRESUMPTION THAT HE IS STILL ALIVE. Does not this contradict the following [Baraitha]: 'If a Priest says to his [non-priestly] wife, "Here is thy Get [to come into force] an hour before my death", she is forbidden to eat the <i>terumah</i> immediately'? — R. Adda the son of R. Isaac answered: There the case is different, because he prohibited her to himself one hour before his death.<span class="x" onmousemove="('comment',' But his chance of dying does not enter into consideration. ');">¹⁴</span>

דתנן הלוקח יין מבין הכותים אומר שני לוגין שאני עתיד להפריש הרי הן תרומה עשרה מעשר ראשון תשעה מעשר שני ומיחל ושותה מיד דברי רבי מאיר

R. Papa strongly demurred to this, saying: How do you know that he will die first? Perhaps she will die first?<span class="x" onmousemove="('comment',' I.e., we have to take the chance of his dying into consideration, as otherwise it would not be a Get. ');">¹⁵</span>

רבי יהודה ורבי יוסי ורבי שמעון אוסרין

In fact, said Abaye. the solution of the contradiction is that the one passage follows R. Meir who disregards the chance of dying, and the other follows R. Judah who takes this chance into account, as we have learnt:<span class="x" onmousemove="('comment',' V. Supra 25a. ');">¹⁶</span>

רבא אמר

If a man buys wine from the Cutheans, he can say, Two logs which I intend to set aside are to be reckoned as <i>terumah</i> [on a hundred], ten logs as first tithe, and nine logs as second tithe, and then begin to drink at once. This is the view of R. Meir. R. Judah, R. Jose and R. Simeon forbid him to do this.<span class="x" onmousemove="('comment',' Because they take into account the chance of the skin bursting, whereas R. Meir does not. ');">¹⁷</span> Raba said: