Review the גמ׳. from גופא until the two dots. Learn the last two תוס׳ on the עמוד
Continue the גמ׳ until אמר אביי on ו׳ עמוד ב׳ with רש״י
Continue the גמ׳ until אמר אביי on ו׳ עמוד ב׳ with רש״י
וְכֵן בְּגֵירוּשִׁין, נָתַן לָהּ גִּיטָּהּ וְאָמַר לָהּ: ״הֲרֵי אַתְּ מְשׁוּלַּחַת״ ״הֲרֵי אַתְּ מְגוֹרֶשֶׁת״, ״הֲרֵי אַתְּ מוּתֶּרֶת לְכׇל אָדָם״ – הֲרֵי הִיא מְגוֹרֶשֶׁת. פְּשִׁיטָא נָתַן לָהּ גִּיטָּהּ, וְאָמַר לָהּ לְאִשְׁתּוֹ: ״הֲרֵי אַתְּ בַּת חוֹרִין״
The Gemara returns to Shmuel’s statement. And similarly, with regard to divorce: If a husband gave his wife her bill of divorce and said to her: You are hereby sent away, or: You are hereby divorced, or: You are hereby permitted to marry any man, then she is divorced. The Gemara comments: It is obvious that if a husband gave her a bill of divorce and said to his wife: You are hereby a free woman,
– לֹא אָמַר וְלֹא כְּלוּם. אָמַר לָהּ לְשִׁפְחָתוֹ: ״הֲרֵי אַתְּ מוּתֶּרֶת לְכׇל אָדָם״ – לֹא אָמַר וְלֹא כְּלוּם. אָמַר לָהּ לְאִשְׁתּוֹ: ״הֲרֵי אַתְּ לְעַצְמְךָ״ מַהוּ? מִי אָמְרִינַן לִמְלָאכָה קָאָמַר לַהּ, אוֹ דִילְמָא לִגְמָרֵי קָאָמַר לַהּ? אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: תָּא שְׁמַע, דְּתַנְיָא: גּוּפוֹ שֶׁל גֵּט שִׁחְרוּר: ״הֲרֵי אַתָּה בֶּן חוֹרִין״, ״הֲרֵי אַתָּה לְעַצְמְךָ״. הַשְׁתָּא וּמָה עֶבֶד כְּנַעֲנִי דִּקְנֵי לֵיהּ גּוּפֵיהּ, כִּי אָמַר לֵיהּ ״הֲרֵי אַתָּה לְעַצְמְךָ״ – לִגְמָרֵי קָאָמַר לֵיהּ, אִשָּׁה דְּלָא קְנֵי לֵיהּ גּוּפַהּ, לֹא כׇּל שֶׁכֵּן? אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: אָמַר לְעַבְדּוֹ ״אֵין לִי עֵסֶק בְּךָ״ מַאי? מִי אָמְרִינַן ״אֵין לִי עֵסֶק בְּךָ״ – לִגְמָרֵי קָאָמַר לֵיהּ, אוֹ דִילְמָא לִמְלָאכָה קָאָמַר לֵיהּ? אֲמַר לֵיהּ רַב נַחְמָן לְרַב אָשֵׁי וְאָמְרִי לַהּ רַב חָנִין מָחוֹזָאָה לְרַב אָשֵׁי: תָּא שְׁמַע: הַמּוֹכֵר עַבְדּוֹ לְנׇכְרִי – יָצָא לְחֵירוּת, וְצָרִיךְ גֵּט שִׁחְרוּר מֵרַבּוֹ רִאשׁוֹן. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: בַּמֶּה דְּבָרִים אֲמוּרִים – שֶׁלֹּא כָּתַב עָלָיו אוֹנוֹ, אֲבָל כָּתַב עָלָיו אוֹנוֹ – זֶהוּ שִׁחְרוּרוֹ. הֵיכִי דָּמֵי אוֹנוֹ? אָמַר רַב שֵׁשֶׁת: דִּכְתַב לֵיהּ: כְּשֶׁתִּבְרַח מִמֶּנּוּ – ״אֵין לִי עֵסֶק בְּךָ״.
he has said nothing, as this statement is not a valid expression of divorce. Similarly, if a master said to his female Canaanite slave upon emancipating her: You are hereby permitted to any man, he has not said anything. The Gemara addresses a less straightforward case: If a man said to his wife: You are hereby for yourself, what is the halakha? Do we say that he said this to her only with regard to work? In other words, he might have meant that she may keep her earnings. Or perhaps he said to her that she is on her own entirely, i.e., she is divorced. Ravina said to Rav Ashi: Come and hear a proof, as it is taught in a baraita: The essence of a bill of manumission is the expression: You are hereby a freeman, or: You are hereby for yourself. Now consider, if in the case of a Canaanite slave, whose body belongs to the master, even so, when the master says to him: You are hereby for yourself, this is considered as though he said to him that he is entirely on his own and is freed, then all the more so is it not clear that a wife, whose body is not owned by her husband, is divorced by means of this expression? With regard to the same issue, Ravina said to Rav Ashi: If one said to his Canaanite slave: I have no business with you, what is the halakha? Do we say that when he said to him: I have no business with you, he meant entirely, and therefore the slave is freed? Or did he perhaps say this to him with regard to labor? In other words, it is possible that the master is relieving the slave of his obligation to perform labor without actually emancipating him from slavery. Rav Naḥman said to Rav Ashi, and some say Rav Ḥanin from Meḥoza said to Rav Ashi: Come and hear: With regard to one who sells his Canaanite slave to a gentile, the slave is emancipated but nevertheless requires a bill [get] of manumission from his first master. In this manner the Sages penalized this owner for preventing the slave from fulfilling the mitzvot in which he is obligated. Rabban Shimon ben Gamliel says in addition to this: In what case is this statement said? This is referring to a situation where he did not write a document [ono] for the slave when he sold him to the gentile. But if he wrote a document for him, this itself is his emancipation. The Gemara asks: What are the circumstances of this document? Rav Sheshet said that he writes to him: When you escape from him I have no business with you. This indicates that the formula: I have no business with you, is a valid expression of emancipation.