משנה: הָאוֹמֵר כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי גֵּרְשׁוּהָ כִּתְבוּ אִיּגֶרֶת וּתְנוּ לָהּ הֲרֵי אֵילּוּ יִכְתְּבוּ וְיִתְּנוּ. פִּטְּרוּהָ פַּרְנְסוּהָ עֲשׂוּ לָהּ כַּנּוֹמוֹס עֲשׂוּ לָהּ כְּרָאוּי לֹא אָמַר כְּלוּם. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים הַיּוֹצֵא בַּקּוֹלָר וְאָמַר כִּתְבוּ גֵט לְאִשְׁתִּי הֲרֵי אֵילּוּ יִכְתְּבוּ וְיִתְּנוּ. חָֽזְרוּ לוֹמַר אַף הַמְפָרֵשׁ וְהַיּוֹצֵא בַּשְּׁייָרָא. רִבִּי שִׁמְעוֹן שְׁזוּרִי אוֹמֵר. אַף הַמְסוּכָּן. MISHNAH: If somebody says: “Write a bill of divorce and deliver to my wife, divorce her, write a letter89In Mishnah 9:3, the bill of divorce is called “letter of abandonment”. and deliver to her”, they should write and deliver. “Discharge her, provide for her, treat her according to the law90Greek νόμος., do what is necessary;” he did not say anything91These expressions are unspecific; they do not have to be interpreted as instructions for a divorce.. Earlier, they said that if somebody was led away in a neck-iron92Latin collare. While, in general, the instruction to write a bill of divorce does not include an instruction to deliver, it was decided that the court had the authority to wave the separate instruction for delivery in an emergency situation when it is clearly implied. when he said, write a bill of divorce for my wife, they should write and deliver. They reconsidered and said, also one who leaves on a ship or in a caravan. Rebbi Simeon from Shezur said, also the dangerously sick.
הלכה: הָאוֹמֵר כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי כול׳. הָאוֹמֵר. תְּרָכוּהָ. כְּאוֹמֵר. גֵּירְשׁוּהָ. HALAKHAH: “If somebody says: “Write a bill of divorce and deliver to my wife,” etc. If somebody says in Aramaic “divorce her,” it is as if he said in Hebrew “divorce her.93The statement is also quoted in the Babli, 65b. In the Tosephta, 4:5, in a parallel to the Mishnah, תרכו is used as substitute for גרשוה. It should be obvious that the command to write a bill of divorce can be given in any language understood by husband, scribe, and witnesses. The statement implies that in the Aramaized Hebrew of the educated person in Palestine, a mixture of Hebrew and Aramaic terms was completely acceptable.”
פִּטְּרוּהָ פַּרְנְסוּהָ עֲשׂוּ לָהּ כַּנֵּימוֹס עֲשׂוּ לָהּ כְּרָאוּי לֹא אָמַר כְּלוּם. אֲנִי אוֹמֵר. לִמְזוֹנוֹת. “ ‘Discharge her95The Babli, 65b, wants to make a difference between the meaning of פטר in qal, פְּטָרוּהָ, “discharge (my obligations towards her), provide for her”, and pi‘el פִּטְּרוּהָ “get rid of her, discharge her (from the marriage)”., provide for her, treat her according to the law, do what is necessary;’ he did not say anything.” I say, he meant sustenance.
אָמַר רִבִּי מָנָא. וְלֹא סוֹף דָּבָר בְּקוֹלָר שֶׁלַּסַּכָּנָה אֶלָּא אֲפִילוּ בְּקוֹלָר שֶׁלְּמָמוֹן. שֶׁכָּל־הַקּוֹלָר בְּחֶזְקַת שֶׁלַּסַּכָּנָה. רִבִּי אֶלְעָזָר שָׁאַל. מַתָּנָתוֹ כְּמַתָּנַת שְׁכִיב מְרַע. רִבִּי נַחְמָן בְּשֵׁם רִבִּי יַעֲקֹב אַרְמֵנַייָא. מַה דְהִיא צְרִיכָה לְרִבִּי שִׁמְעוֹן פְּשִׁיטָה לֵיהּ לְרִבִּי יוֹסֵי בַּר חֲנִינָה. דְּתַנִּינָן תַּמָּן. הָאִשָּׁה שֶׁנֶהֶרְגָה נֶהֱנִין בִּשְׂעָרָהּ. בְּהֵמָה שֶׁנֶהֶרְגָה אֲסוּרָה בָהֲנָייָה. אָמַר רִבִּי יוֹסֵי בַּר חֲנִינָה. בְּאוֹמֶרֶת. תִּינָּתֵן כְּבֵינָתִי לְבִתִּי. Rebbi Mana said, not only a neck-iron of mortal danger96The chain put on a person condemned to death. but also a neck-iron of money97If the person arrested can expect to have to pay a fine. The Babli disagrees in the interpretation of Rashi (on the Mishnah, 65b) but not in that of Sefer haʻIṭṭur (I, 28b, Note 154).. For every neck-iron is a mortal danger. Rebbi Eleazar asked: Does his gift follow the rules of the gift of a sick person98Some formal rules of gifts are waived for a person on his deathbed. If a sick person directs that gifts should be given and he dies, the gifts are valid even though no act of acquisition was performed for the benefit of the recipients. But if he recovers, his instructions are void in the absence of a formal act of acquisition; cf. Peah 3:9; Babli Baba batra 146b ff.? Rebbi Naḥman in the name of Rebbi Jacob the Armenian: That which is a problem for Rebbi Simeon99It seems that one should read “R. Eleazar”; this is Rashba’s reading in his Novellae (who reads “R. Jacob the Red” instead of “R. Jacob the Armenian”.) is obvious for Rebbi Yose bar Ḥanina, as we have stated there100Mishnah ‘Arakhin 1:4.: “One may have use for the hair of a woman who was executed101Even though a human corpse is forbidden for all usufruct [‘Avodah zarah 5:12 (45b 1.4), Babli 29b], this does not include the hair which is a dead part of the living body. but an animal which was executed is forbidden for all use102An animal which is stoned because it has killed a human becomes forbidden, together with its hide and hair, not by stoning but by the sentence passed upon it by the court [Ex. 21:28; Mekhilta dR. Ismael (Horovitz-Rabin) p. 282, dR. Simeon ben Ioḥai (Epstein-Melamed) p. 179]..” Rebbi Yose bar Ḥanina said, if she said, my bonnet should be given to my daughter103In the Babli (‘Arakhin 7b), R. Yose ben R. Ḥanina is quoted as questioning whether in this case a wig worn by the woman at her execution can be inherited by her daughter..
כְּהָדָא. גָּנִיבָה אִיתְאַפַּק לְמִקְטְלָא. אָמַר. יָבוּן לְרִבִּי אַבּוּנָא זוּז מִן חַמְרָא דִכְפַר פַּנַּייָא. וְלָא יָבוּן לֵיהּ. חָשִׁין לְהָא דְרַב. דְּרַב אָמַר. הַיּוֹרֵשׁ כִּמְשׁוּעֲבָד. כְּשֵׁם שֶׁאֵין מִלְוֶה בְעֵדִים נִיגְבֵּית מִן הַמְשׁוּעֲבָד כָּךְ אֶינָהּ נִגְבֵּית מִן הַיּוֹרְשִין. וְלָא יִתְנוֹן לֵיהּ מִשּׁוּם חוֹב יִתְנוֹן לֵיהּ מִשּׁוּם מַתָּנָה. חָשִׁין לְהָא דְרִבִּי אֶלְעָזָר. דְּרִבִּי אֶלְעָזָר שָׁאַל. מַתָּנָתוֹ כְּמַתָּנַת שְׁכִיב מְרַע. אַייְתֵי דְּרִבִּי זְעִירָא לְרִבִּי יִצְחָק עֲטוֹשָׁיָא וְתַנּוֹן לֵיהּ. כְּגִיטִּין כָּךְ מַתָּנָה. אָמַר לֵיהּ רִבִּי בָּא. אוֹ מַה גִיטִּין אִם לֹא נָתַן בְּחַייָו לֹא נוֹתֵן. אַף מַתָּנָה אִם לֹא נָתַן בְּחַייָו לָאו שְׁמָהּ מַתָּנָה. אָמַר לֵיהּ. הָכָא אָתָא רִבִּי מַפְקַח חָכְמְתָה וּמַפְסְדָא לְרִבִּי אַבּוּנָא זוּזֵי. לֵית יְכִיל. דְּתַנִינָן תַּמָּן. תְּנוּ מְנָה לְאִישׁ פְּלוֹנִי. וּמֵת. יִתְּנוּ לְאַחַר מִיתָה. כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי יוֹחָנָן פְּלִיג יָבוּן לֵיהּ. דָּמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מִלְוֶה בְעֵדִים נִיגְבֵּית מִן הַיּוֹרְשִׁין וּבִלְבַד יוֹרְשִׁין קַרְקַע. אָמַר רִבּי יוֹסֵה. הָדָא דְתֵימַר בְּהֵן דַּהֲוָה קָאִים גַּבֵּיהּ עַד שָׁעָה דְמִית. בְּרַם אִם עֲלִיל וּנְפִיק אֲנָא אֲמַר. כְּבַר יְהִיב לֵיהּ. מִילְּתֵיהּ דְּרִבִּי חֲנִינָה אֲמַר דְּלָא יְהִיב לֵיהּ. רִבִּי חֲנִינָה הֲוָה מִישְׁתָּעֵי אָהֵן עוֹבְדָא. לֵוִי פְרִיסָא הֲוָה עֲבַר מִן אֲתַר לַאֲתַר. נַפְקִין קְּרִיבֵיהּ דְּגָנִיבָא מֵיכוּל עִמֵּיהּ. אֲמַר. יֵיבוּן לְרִבִּי אַבּוּנָא זוּזֵיי וְאִיתְגָּרוּן לַחְמָא. As the following: Ganiba was lead out to be executed104It seems, by the Persian government as a political trouble maker. (Babli 7a).. He said, One should give money105In the Babli, 65b, 400 zuz. It seems that R. Abuna was Ganiba’s only student (Ḥulin 44a,50b). He also was Rav Huna’s student. to Rebbi Abuna from the wine of Kefar Panaya107In the Babli, 66a, the heirs were forced to pay by Rav Huna.. They did not give him107In the Babli, 66a, the heirs were forced to pay by Rav Huna.; they were considering what Rav said, “an heir is like the buyer of encumbered property.” Just as a loan before witnesses cannot be collected from encumbered property, so it cannot be collected from heirs108Cf. Chapter 3, Note 146. The opinion ascribed here [and in 3:7, Baba qama 10:1 (7b 1. 39), Baba meṣi‘a 1:6 (8a 1.26)] to Rav is quoted as common to Rav and Samuel (i. e., established Babylonian practice) in Baba batra 175b.. If they did not give it as payment of a debt, they should have given as a gift! They were considering what Rebbi Eleazar said, for Rebbi Eleazar asked: Does his gift follow the rules of the gift of a sick person98Some formal rules of gifts are waived for a person on his deathbed. If a sick person directs that gifts should be given and he dies, the gifts are valid even though no act of acquisition was performed for the benefit of the recipients. But if he recovers, his instructions are void in the absence of a formal act of acquisition; cf. Peah 3:9; Babli Baba batra 146b ff.? Rebbi Ze‘ira109In the Babli, he counsels R. Abina to appeal to Rav Huna. brought Rebbi Isaac from Atosha who stated for him: A gift is like a bill of divorce110Which is valid without formality if ordered by a person sentenced to death.. Rebbi Abba said to him, perhaps like bills of divorce which one cannot deliver if not delivered during his lifetime, so a gift is not called a gift if not delivered during his lifetime? He said to him, here comes the rabbi with sophistication to let Rebbi Abuna lose money! You cannot, for we have stated there111Mishnah 1:6.: “Give a mina to X; then he died. One shall give after death.” Following Rebbi Simeon. For Rebbi Joḥanan disagrees, they should give him, as Rebbi Abbahu said in the name of Rebbi Joḥanan: A loan before witnesses can be collected from the heirs112Quoted as opinion shared by R. Joḥanan and R. Simeon ben Laqish (i. e., common Galilean practice) in Baba batra 175b. on condition that they inherited real estate. Rebbi Yose said, that is, if somebody was with him until the moment of his death113Who can testify that from the moment of the gift to the donor’s death nothing was given to the recipient of the gift.. But if he goes in and out, I am saying that already he gave him. The word of Rebbi Ḥanina implies that it114Ganiba’s gift. was not given since Rebbi Ḥanina reported this fact: Levi Parisa115In Šabbat 3:4 (6a 1. 63), he is called Levi Sarisa. He may be Levi ben Sisi, known as a commuter between Galilee and Babylonia. was going from place to place when Ganiba’s relatives came to eat with him. He said, the money should be given to Rebbi Abuna; they started quarelling with him.
תַּנֵּי. אַף הַחוֹלֶה. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יוֹנָתָן. הֲלָכָה כְרִבִּי שִׁמְעוֹן שְׁזוּרִי בִּמְסוּכָּן. מַה בֵין מְסוּכָּן מַה בֵין חוֹלֶה. חוֹלֶה כְדֶרֶךְ הָאָרֶץ. וּמְסוּכָּן כָּל שֶׁקָּפַץ עָלָיו הַחוֹלִי. דֶּרֶךְ הָאָרֶץ הַקְּרוֹבִים נִכְנָסִין אֶצְלוֹ מִיַּד וְהָרְחוֹקִים לְאַחַר שְׁלֹשָׁה יָמִים. וְאִם קָפַץ עָלָיו הַחוֹלִי אֵילּוּ וְאֵילּוּ נִכְנָסִין אֶצְלוֹ מִיַּד. דֵּלֹמָא. רִבִּי הוּנָא רִבִּי פִינְחָס רִבִּי חִזְקִיָּה סָֽלְקוֹן מְבַקְּרָא לְרִבִּי יוֹסֵי בָּתָר תְּלָתָא יוֹמִין. אָמַר לוֹן. בִּי בָעִיתוֹן מְקַייְמָה מַתְנִיתָא. It was stated: Also the sick person. Rebbi Jacob bar Idi in the name of Rebbi Jonathan: Practice follows Rebbi Simeon from Shezur about the dangerously ill118The Babli (Ketubot 55a) agrees in the name of R. Jonathan.. What is the difference between a dangerously ill and a sick person? A sick person is a normal case; any who gets sick suddenly is dangerously ill. 119From here on, the text is from Peah 3:9 (פ), Note 155. In a normal case, the relatives visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. An example: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?