rebbi

The same situation obtains for bills of manumission. “This is your bill of manumission valid after 30 days from now.” In Rebbi’s opinion, it is a bill; in the rabbi’s opinion, it is no bill. The same situation obtains for abandoning. “My field shall be abandoned after 30 days from now.” In Rebbi’s opinion, it is abandoned; in the rabbi’s opinion, it is not abandoned. Is it the same for dedications? Everybody agrees that “my speaking to Heaven is equivalent to my delivering to a person.” Is it the same for preliminary marriage? It was found stated: Rebbi says, she is completely preliminarily married.

MISHNAH: “This is your bill of divorce from today if I should die from this illness;” if he got up, walked on the market, fell ill again and died, one estimates whether he died from the original sickness, in which case it is a bill of divorce; otherwise it is no bill of divorce. She may not be alone with him except in the presence of witnesses, which may be even a male or a female slave except her personal slave girl since she has no shame in the presence of her personal slave girl. What is her status in those days? Rebbi Jehudah says, she is a married woman in all respects. Rebbi Yose says, she is divorced and not divorced.

MISHNAH: “This is your bill of divorce from today if I should die from this illness;” if he got up, walked on the market, fell ill again and died, one estimates whether he died from the original sickness, in which case it is a bill of divorce; otherwise it is no bill of divorce. She may not be alone with him except in the presence of witnesses, which may be even a male or a female slave except her personal slave girl since she has no shame in the presence of her personal slave girl. What is her status in those days? Rebbi Jehudah says, she is a married woman in all respects. Rebbi Yose says, she is divorced and not divorced.

It was stated: “Also the one in mortal danger.” Rebbi Jacob bar Aḥa said, it happened in such a case that he died during intercourse.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

“Whether he died from the original sickness.” Are male or female slaves trustworthy? The witnesses know that at the time she was alone with him a male or female slave was present. “If she was alone with him with the knowledge of two witnesses, she needs a second bill of divorce from him. One witness, she does not need a second bill of divorce from him. One in the morning and one in the afternoon, that was a case and Rebbi Eleazar bar Thaddeus asked the Sages who said, this is not [testimony of] being alone. If she was alone together with him long enough for intercourse, one suspects her about intercourse but not about preliminary marriage. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage.” Rebbi Jeremiah explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage. If the time was not long enough for intercourse, one does not suspect anything. Rebbi Yose explains the baraita: If she was alone together with him long enough for intercourse, one suspects her about immoral intercourse but not about preliminary marriage by intercourse. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by intercourse. If the time was not long enough for intercourse, one does not suspect preliminary marriage bymoney. Rebbi Yose ben Rebbi Jehudah says, one also suspects her about preliminary marriage by money. Rebbi Abin said, It turns out that the House of Shammai parallels the rabbis and the House of Hillel Rebbi Yose ben Rebbi Jehudah.

For what? Rebbi Eleazar said, to inherit from her, as we have stated there: “He has a claim on what she finds and on her earnings, to dissolve her vows.” Rebbi Ze‘ira said, this is what is implied by “she is a married woman in all respects.”

For what? Rebbi Eleazar said, to inherit from her, as we have stated there: “He has a claim on what she finds and on her earnings, to dissolve her vows.” Rebbi Ze‘ira said, this is what is implied by “she is a married woman in all respects.”

The opinion of Rebbi Jehudah seems to be inverted. There, he says that death is frequent but here, he says that death is not frequent. There in public, here in private, as it was stated: Rebbi Jehudah says there was no chest for nests in Jerusalem because of the mixing, maybe one of them would die and money for purification offerings destined to die would be mixed in with them.

The opinion of Rebbi Jehudah seems to be inverted. There, he says that death is frequent but here, he says that death is not frequent. There in public, here in private, as it was stated: Rebbi Jehudah says there was no chest for nests in Jerusalem because of the mixing, maybe one of them would die and money for purification offerings destined to die would be mixed in with them.

Rebbi Yudan said, we deal with the case that it was lost by compulsion. They treated her like an unpaid trustee who may stipulate to be free from an oath. Rebbi Yose said, do we state here that the unpaid trustee is free from an oath? But we deal with the case that it was lost by mishandling. They treated the stole according to its value. But the rabbis say that in any case it has to be treated as a case of condition of a bill of divorce.

Rebbi Yudan said, we deal with the case that it was lost by compulsion. They treated her like an unpaid trustee who may stipulate to be free from an oath. Rebbi Yose said, do we state here that the unpaid trustee is free from an oath? But we deal with the case that it was lost by mishandling. They treated the stole according to its value. But the rabbis say that in any case it has to be treated as a case of condition of a bill of divorce.

MISHNAH: “This is your bill of divorce on condition that you serve my father,” “on condition that you breast-feed my son,” how long does she have to breast-feed him? Two years; Rebbi Jehudah says, eighteen months. If the son or the father died, it is a valid divorce. “On condition that you serve my father for two years,” or “on condition that you breast-feed my son for two years;” if the son died or the father said, I cannot stand you serving me (without being offended), it is no divorce. Rabban Simeon ben Gamliel said, that is a divorce. Rabban Simeon ben Gamliel stated a principle: Given any hindrance which is not from her side, it is a divorce.

HALAKHAH: “This is your bill of divorce on condition that you serve my father,” etc. Rebbi Abba said: During his lifetime, on condition that she serve all his needs, on condition that she breast-feed all his needs. Even if she did not serve all his needs, even if she did not breast-feed all his needs, but even if she served him for one hour, or breast-fed him for one hour. After death, even if she never served him or never breast-fed him. The Mishnah disagrees with Rebbi Simeon ben Laqish: “How long does she have to breast-feed him? Two years, Rebbi Jehudah says, eighteen months.” Rebbi Abin said, this was taught about the cost of a wet-nurse.

HALAKHAH: “This is your bill of divorce on condition that you serve my father,” etc. Rebbi Abba said: During his lifetime, on condition that she serve all his needs, on condition that she breast-feed all his needs. Even if she did not serve all his needs, even if she did not breast-feed all his needs, but even if she served him for one hour, or breast-fed him for one hour. After death, even if she never served him or never breast-fed him. The Mishnah disagrees with Rebbi Simeon ben Laqish: “How long does she have to breast-feed him? Two years, Rebbi Jehudah says, eighteen months.” Rebbi Abin said, this was taught about the cost of a wet-nurse.

HALAKHAH: “This is your bill of divorce on condition that you serve my father,” etc. Rebbi Abba said: During his lifetime, on condition that she serve all his needs, on condition that she breast-feed all his needs. Even if she did not serve all his needs, even if she did not breast-feed all his needs, but even if she served him for one hour, or breast-fed him for one hour. After death, even if she never served him or never breast-fed him. The Mishnah disagrees with Rebbi Simeon ben Laqish: “How long does she have to breast-feed him? Two years, Rebbi Jehudah says, eighteen months.” Rebbi Abin said, this was taught about the cost of a wet-nurse.

HALAKHAH: “This is your bill of divorce on condition that you serve my father,” etc. Rebbi Abba said: During his lifetime, on condition that she serve all his needs, on condition that she breast-feed all his needs. Even if she did not serve all his needs, even if she did not breast-feed all his needs, but even if she served him for one hour, or breast-fed him for one hour. After death, even if she never served him or never breast-fed him. The Mishnah disagrees with Rebbi Simeon ben Laqish: “How long does she have to breast-feed him? Two years, Rebbi Jehudah says, eighteen months.” Rebbi Abin said, this was taught about the cost of a wet-nurse.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A anddefinitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, maybe in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A anddefinitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, maybe in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A anddefinitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, maybe in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A anddefinitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, maybe in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A anddefinitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, maybe in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A anddefinitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, maybe in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A anddefinitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, maybe in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

A person gave money for a ship when the canal dried up. The case came before Rav Naḥman bar Jacob: There is the ship, bring the canal! Abba bar Huna in the name of Rebbi Abba was praying that the canal should dry up and he could recover his money. He said, Rebbi Joḥanan and Rebbi Abba are of the same opinion as Rabban Simeon ben Gamliel. If she cut off, she hindered. If her hand (?) was cut off, it is not as if she hindered.

A person gave money for a ship when the canal dried up. The case came before Rav Naḥman bar Jacob: There is the ship, bring the canal! Abba bar Huna in the name of Rebbi Abba was praying that the canal should dry up and he could recover his money. He said, Rebbi Joḥanan and Rebbi Abba are of the same opinion as Rabban Simeon ben Gamliel. If she cut off, she hindered. If her hand (?) was cut off, it is not as if she hindered.

A person gave money for a ship when the canal dried up. The case came before Rav Naḥman bar Jacob: There is the ship, bring the canal! Abba bar Huna in the name of Rebbi Abba was praying that the canal should dry up and he could recover his money. He said, Rebbi Joḥanan and Rebbi Abba are of the same opinion as Rabban Simeon ben Gamliel. If she cut off, she hindered. If her hand (?) was cut off, it is not as if she hindered.

HALAKHAH: “This is your bill of divorce,” etc. For what? Rebbi Elazar said, for his house; Rebbi Joḥanan said, for places. The Mishnah supports him who said, for his house: “If he came to Acco, and returned, it is invalidated following his condition.” Rebbi Ḥaggai said before Rebbi Yose, explain it following him who said that Acco is part of the Land of Israel for bills of divorce. But even if you say that Acco is part of the Land of Israel for bills of divorce, does that mean also for conditions imposed on a bill of divorce?

HALAKHAH: “This is your bill of divorce,” etc. For what? Rebbi Elazar said, for his house; Rebbi Joḥanan said, for places. The Mishnah supports him who said, for his house: “If he came to Acco, and returned, it is invalidated following his condition.” Rebbi Ḥaggai said before Rebbi Yose, explain it following him who said that Acco is part of the Land of Israel for bills of divorce. But even if you say that Acco is part of the Land of Israel for bills of divorce, does that mean also for conditions imposed on a bill of divorce?

HALAKHAH: “This is your bill of divorce,” etc. For what? Rebbi Elazar said, for his house; Rebbi Joḥanan said, for places. The Mishnah supports him who said, for his house: “If he came to Acco, and returned, it is invalidated following his condition.” Rebbi Ḥaggai said before Rebbi Yose, explain it following him who said that Acco is part of the Land of Israel for bills of divorce. But even if you say that Acco is part of the Land of Israel for bills of divorce, does that mean also for conditions imposed on a bill of divorce?

HALAKHAH: “This is your bill of divorce,” etc. For what? Rebbi Elazar said, for his house; Rebbi Joḥanan said, for places. The Mishnah supports him who said, for his house: “If he came to Acco, and returned, it is invalidated following his condition.” Rebbi Ḥaggai said before Rebbi Yose, explain it following him who said that Acco is part of the Land of Israel for bills of divorce. But even if you say that Acco is part of the Land of Israel for bills of divorce, does that mean also for conditions imposed on a bill of divorce?

MISHNAH: “This is your bill of divorce if I should not return within twelve months,” if he died within the twelve months it is no bill of divorce. “This is your bill of divorce from today if I should not return within twelve months,” if he died within the twelve months it is a bill of divorce. “If I should not return within twelve months from today write a bill of divorce and deliver to my wife;” if they wrote a bill of divorce within twelve months and delivered it within twelve months, it is no bill of divorce. “Write a bill of divorce and deliver to my wife if I should not return within twelve months from today;” if they wrote a bill of divorce within twelve months and delivered it after twelve months, it is no bill of divorce; Rebbi Yose says, this is an example of a bill of divorce. If they wrote after twelve months and delivered after twelve months but he had died, if the bill of divorce preceded the death it is a bill of divorce but if the death preceded the bill of divorce it is no bill of divorce. If it is not known, it is a case where they say, she is divorced and not divorced.

HALAKHAH: “If I should not return within twelve months from today,” etc. What is the reason of Rebbi Yose? Because he mentioned writing earlier. But did he not also mention delivering earlier, and you say that it is no bill of divorce?

The Elder Rebbi Ḥiyya asked before Rebbi: “This is your bill of divorce after the holiday.” He said to him, all of 30 days after the holiday are called “after the holiday”. Rebbi Bivon bar Ḥiyya asked before Rebbi Ze‘ira: “This is your bill of divorce on Passover eve”? Even a person who says that all of 30 days after the holiday are called “after the holiday” will agree that 30 days before Passover are not like “after Passover”. Rebbi Ze‘ira asked before Rebbi Yasa: If somebody said, a qonam that I shall not taste wine at the end of the Sabbath? He said to him, after the end of the Sabbath he is forbidden, Sabbath eve he is permitted, the days in between are problematic. And so it is here, after the end of the Sabbath it is a bill of divorce, Sabbath eve it is no bill of divorce, but the days in between are problematic.

The Elder Rebbi Ḥiyya asked before Rebbi: “This is your bill of divorce after the holiday.” He said to him, all of 30 days after the holiday are called “after the holiday”. Rebbi Bivon bar Ḥiyya asked before Rebbi Ze‘ira: “This is your bill of divorce on Passover eve”? Even a person who says that all of 30 days after the holiday are called “after the holiday” will agree that 30 days before Passover are not like “after Passover”. Rebbi Ze‘ira asked before Rebbi Yasa: If somebody said, a qonam that I shall not taste wine at the end of the Sabbath? He said to him, after the end of the Sabbath he is forbidden, Sabbath eve he is permitted, the days in between are problematic. And so it is here, after the end of the Sabbath it is a bill of divorce, Sabbath eve it is no bill of divorce, but the days in between are problematic.

The Elder Rebbi Ḥiyya asked before Rebbi: “This is your bill of divorce after the holiday.” He said to him, all of 30 days after the holiday are called “after the holiday”. Rebbi Bivon bar Ḥiyya asked before Rebbi Ze‘ira: “This is your bill of divorce on Passover eve”? Even a person who says that all of 30 days after the holiday are called “after the holiday” will agree that 30 days before Passover are not like “after Passover”. Rebbi Ze‘ira asked before Rebbi Yasa: If somebody said, a qonam that I shall not taste wine at the end of the Sabbath? He said to him, after the end of the Sabbath he is forbidden, Sabbath eve he is permitted, the days in between are problematic. And so it is here, after the end of the Sabbath it is a bill of divorce, Sabbath eve it is no bill of divorce, but the days in between are problematic.

The Elder Rebbi Ḥiyya asked before Rebbi: “This is your bill of divorce after the holiday.” He said to him, all of 30 days after the holiday are called “after the holiday”. Rebbi Bivon bar Ḥiyya asked before Rebbi Ze‘ira: “This is your bill of divorce on Passover eve”? Even a person who says that all of 30 days after the holiday are called “after the holiday” will agree that 30 days before Passover are not like “after Passover”. Rebbi Ze‘ira asked before Rebbi Yasa: If somebody said, a qonam that I shall not taste wine at the end of the Sabbath? He said to him, after the end of the Sabbath he is forbidden, Sabbath eve he is permitted, the days in between are problematic. And so it is here, after the end of the Sabbath it is a bill of divorce, Sabbath eve it is no bill of divorce, but the days in between are problematic.

The Elder Rebbi Ḥiyya asked before Rebbi: “This is your bill of divorce after the holiday.” He said to him, all of 30 days after the holiday are called “after the holiday”. Rebbi Bivon bar Ḥiyya asked before Rebbi Ze‘ira: “This is your bill of divorce on Passover eve”? Even a person who says that all of 30 days after the holiday are called “after the holiday” will agree that 30 days before Passover are not like “after Passover”. Rebbi Ze‘ira asked before Rebbi Yasa: If somebody said, a qonam that I shall not taste wine at the end of the Sabbath? He said to him, after the end of the Sabbath he is forbidden, Sabbath eve he is permitted, the days in between are problematic. And so it is here, after the end of the Sabbath it is a bill of divorce, Sabbath eve it is no bill of divorce, but the days in between are problematic.

The Elder Rebbi Ḥiyya asked before Rebbi: “This is your bill of divorce after the holiday.” He said to him, all of 30 days after the holiday are called “after the holiday”. Rebbi Bivon bar Ḥiyya asked before Rebbi Ze‘ira: “This is your bill of divorce on Passover eve”? Even a person who says that all of 30 days after the holiday are called “after the holiday” will agree that 30 days before Passover are not like “after Passover”. Rebbi Ze‘ira asked before Rebbi Yasa: If somebody said, a qonam that I shall not taste wine at the end of the Sabbath? He said to him, after the end of the Sabbath he is forbidden, Sabbath eve he is permitted, the days in between are problematic. And so it is here, after the end of the Sabbath it is a bill of divorce, Sabbath eve it is no bill of divorce, but the days in between are problematic.

HALAKHAH: “If somebody throws a bill of divorce to his wife,” etc. “He shall write,” “he shall deliver into her hand.” Not only into her hand; from where also into her garden or into her courtyard? The verse says “he shall deliver, he shall deliver.” Is this following Rebbi Ismael? It is following Rebbi Aqiba. It was stated in the name of Rebbi Ismael, “he took all his land from his hand, up to the Arnon.” Did he take it out of his hand? What means “from his hand”? From his possession.

HALAKHAH: “If somebody throws a bill of divorce to his wife,” etc. “He shall write,” “he shall deliver into her hand.” Not only into her hand; from where also into her garden or into her courtyard? The verse says “he shall deliver, he shall deliver.” Is this following Rebbi Ismael? It is following Rebbi Aqiba. It was stated in the name of Rebbi Ismael, “he took all his land from his hand, up to the Arnon.” Did he take it out of his hand? What means “from his hand”? From his possession.

HALAKHAH: “If somebody throws a bill of divorce to his wife,” etc. “He shall write,” “he shall deliver into her hand.” Not only into her hand; from where also into her garden or into her courtyard? The verse says “he shall deliver, he shall deliver.” Is this following Rebbi Ismael? It is following Rebbi Aqiba. It was stated in the name of Rebbi Ismael, “he took all his land from his hand, up to the Arnon.” Did he take it out of his hand? What means “from his hand”? From his possession.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

Rebbi Jeremiah asked: If he threw it to her in a courtyard which belongs to neither of them, what is the rule? Rebbi Aḥa in the name of Rebbi Ḥanina: That is a problem for the rabbis. Rebbi Abin said, it is a disagreement between Rav and the Elder Rebbi Ḥiyya, for Rebbi Samuel, Rebbi Ze‘ira, Rav Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Rebbi Jeremiah asked: If he threw it to her in a courtyard which belongs to neither of them, what is the rule? Rebbi Aḥa in the name of Rebbi Ḥanina: That is a problem for the rabbis. Rebbi Abin said, it is a disagreement between Rav and the Elder Rebbi Ḥiyya, for Rebbi Samuel, Rebbi Ze‘ira, Rav Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Rebbi Jeremiah asked: If he threw it to her in a courtyard which belongs to neither of them, what is the rule? Rebbi Aḥa in the name of Rebbi Ḥanina: That is a problem for the rabbis. Rebbi Abin said, it is a disagreement between Rav and the Elder Rebbi Ḥiyya, for Rebbi Samuel, Rebbi Ze‘ira, Rav Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Rebbi Jeremiah asked: If he threw it to her in a courtyard which belongs to neither of them, what is the rule? Rebbi Aḥa in the name of Rebbi Ḥanina: That is a problem for the rabbis. Rebbi Abin said, it is a disagreement between Rav and the Elder Rebbi Ḥiyya, for Rebbi Samuel, Rebbi Ze‘ira, Rav Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Rebbi Jeremiah asked: If he threw it to her in a courtyard which belongs to neither of them, what is the rule? Rebbi Aḥa in the name of Rebbi Ḥanina: That is a problem for the rabbis. Rebbi Abin said, it is a disagreement between Rav and the Elder Rebbi Ḥiyya, for Rebbi Samuel, Rebbi Ze‘ira, Rav Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Rebbi Jeremiah asked: If he threw it to her in a courtyard which belongs to neither of them, what is the rule? Rebbi Aḥa in the name of Rebbi Ḥanina: That is a problem for the rabbis. Rebbi Abin said, it is a disagreement between Rav and the Elder Rebbi Ḥiyya, for Rebbi Samuel, Rebbi Ze‘ira, Rav Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Rebbi Jeremiah asked: If he threw it to her in a courtyard which belongs to neither of them, what is the rule? Rebbi Aḥa in the name of Rebbi Ḥanina: That is a problem for the rabbis. Rebbi Abin said, it is a disagreement between Rav and the Elder Rebbi Ḥiyya, for Rebbi Samuel, Rebbi Ze‘ira, Rav Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Rebbi Jeremiah asked: If he threw it to her in a courtyard which belongs to neither of them, what is the rule? Rebbi Aḥa in the name of Rebbi Ḥanina: That is a problem for the rabbis. Rebbi Abin said, it is a disagreement between Rav and the Elder Rebbi Ḥiyya, for Rebbi Samuel, Rebbi Ze‘ira, Rav Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Ulla bar Ismael said, he never thought to have a right to her wool basket. Think of it, if her wool basket was of gold? Certainly he never thought to have a right to her wool basket. Rebbi Joḥanan said, only if it is being used. Rebbi Yose said, only if she is using it at that moment. Rebbi Simeon ben Laqish said, if it is tied to her; Rebbi Yose said, if she lifts it for her purpose. Rebbi Hoshaiah stated in support of Rebbi Joḥanan: Even if he threw it into her maloš she is divorced.

Ulla bar Ismael said, he never thought to have a right to her wool basket. Think of it, if her wool basket was of gold? Certainly he never thought to have a right to her wool basket. Rebbi Joḥanan said, only if it is being used. Rebbi Yose said, only if she is using it at that moment. Rebbi Simeon ben Laqish said, if it is tied to her; Rebbi Yose said, if she lifts it for her purpose. Rebbi Hoshaiah stated in support of Rebbi Joḥanan: Even if he threw it into her maloš she is divorced.

Ulla bar Ismael said, he never thought to have a right to her wool basket. Think of it, if her wool basket was of gold? Certainly he never thought to have a right to her wool basket. Rebbi Joḥanan said, only if it is being used. Rebbi Yose said, only if she is using it at that moment. Rebbi Simeon ben Laqish said, if it is tied to her; Rebbi Yose said, if she lifts it for her purpose. Rebbi Hoshaiah stated in support of Rebbi Joḥanan: Even if he threw it into her maloš she is divorced.

Ulla bar Ismael said, he never thought to have a right to her wool basket. Think of it, if her wool basket was of gold? Certainly he never thought to have a right to her wool basket. Rebbi Joḥanan said, only if it is being used. Rebbi Yose said, only if she is using it at that moment. Rebbi Simeon ben Laqish said, if it is tied to her; Rebbi Yose said, if she lifts it for her purpose. Rebbi Hoshaiah stated in support of Rebbi Joḥanan: Even if he threw it into her maloš she is divorced.

Ulla bar Ismael said, he never thought to have a right to her wool basket. Think of it, if her wool basket was of gold? Certainly he never thought to have a right to her wool basket. Rebbi Joḥanan said, only if it is being used. Rebbi Yose said, only if she is using it at that moment. Rebbi Simeon ben Laqish said, if it is tied to her; Rebbi Yose said, if she lifts it for her purpose. Rebbi Hoshaiah stated in support of Rebbi Joḥanan: Even if he threw it into her maloš she is divorced.

Ulla bar Ismael said, he never thought to have a right to her wool basket. Think of it, if her wool basket was of gold? Certainly he never thought to have a right to her wool basket. Rebbi Joḥanan said, only if it is being used. Rebbi Yose said, only if she is using it at that moment. Rebbi Simeon ben Laqish said, if it is tied to her; Rebbi Yose said, if she lifts it for her purpose. Rebbi Hoshaiah stated in support of Rebbi Joḥanan: Even if he threw it into her maloš she is divorced.

HALAKHAH: “If he said to her, ‘take this bond,’ ” etc. Rebbi Joḥanan says, this follows Rebbi Eleazar ben Simeon, since Rebbi Eleazar ben Simeon says it never is a bill of divorce unless he says at the moment of delivery: “this is your bill of divorce.”

HALAKHAH: “If he said to her, ‘take this bond,’ ” etc. Rebbi Joḥanan says, this follows Rebbi Eleazar ben Simeon, since Rebbi Eleazar ben Simeon says it never is a bill of divorce unless he says at the moment of delivery: “this is your bill of divorce.”

HALAKHAH: “If he said to her, ‘take this bond,’ ” etc. Rebbi Joḥanan says, this follows Rebbi Eleazar ben Simeon, since Rebbi Eleazar ben Simeon says it never is a bill of divorce unless he says at the moment of delivery: “this is your bill of divorce.”

How close is “near”? Rav said, four cubits. Rebbi Ilai the heir said, four cubits. Rebbi Eleazar in the name of Rebbi Joḥanan in the name of Rebbi Yannai: Stretching out hands, and we have stated: “stretching out hands.” Rebbi Abba, Rebbi Jeremiah, in the name of Rav: Stretching out hands. The argument of Rav is inverted; there, he says four cubits and here he says so? There in theory, here in practice. “Rebbi Eleazar stated: Even if it was closer to her than to him but a dog came and took it away, she is not divorced.” Samuel agrees with Rebbi Eleazar and disagrees. The clearest way is that he puts it into her hand. If there was room for stretching out hands between him and her, Simeon bar Abba in the name of Rebbi Joḥanan [states]: If it was closer to her than to him she is divorced, closer to him than to her she is not divorced, half and half she is divorced and not divorced. Abba bar Rav Jeremiah said: In all cases in which we have stated “divorced and not divorced”, support is on him.

How close is “near”? Rav said, four cubits. Rebbi Ilai the heir said, four cubits. Rebbi Eleazar in the name of Rebbi Joḥanan in the name of Rebbi Yannai: Stretching out hands, and we have stated: “stretching out hands.” Rebbi Abba, Rebbi Jeremiah, in the name of Rav: Stretching out hands. The argument of Rav is inverted; there, he says four cubits and here he says so? There in theory, here in practice. “Rebbi Eleazar stated: Even if it was closer to her than to him but a dog came and took it away, she is not divorced.” Samuel agrees with Rebbi Eleazar and disagrees. The clearest way is that he puts it into her hand. If there was room for stretching out hands between him and her, Simeon bar Abba in the name of Rebbi Joḥanan [states]: If it was closer to her than to him she is divorced, closer to him than to her she is not divorced, half and half she is divorced and not divorced. Abba bar Rav Jeremiah said: In all cases in which we have stated “divorced and not divorced”, support is on him.

How close is “near”? Rav said, four cubits. Rebbi Ilai the heir said, four cubits. Rebbi Eleazar in the name of Rebbi Joḥanan in the name of Rebbi Yannai: Stretching out hands, and we have stated: “stretching out hands.” Rebbi Abba, Rebbi Jeremiah, in the name of Rav: Stretching out hands. The argument of Rav is inverted; there, he says four cubits and here he says so? There in theory, here in practice. “Rebbi Eleazar stated: Even if it was closer to her than to him but a dog came and took it away, she is not divorced.” Samuel agrees with Rebbi Eleazar and disagrees. The clearest way is that he puts it into her hand. If there was room for stretching out hands between him and her, Simeon bar Abba in the name of Rebbi Joḥanan [states]: If it was closer to her than to him she is divorced, closer to him than to her she is not divorced, half and half she is divorced and not divorced. Abba bar Rav Jeremiah said: In all cases in which we have stated “divorced and not divorced”, support is on him.

How close is “near”? Rav said, four cubits. Rebbi Ilai the heir said, four cubits. Rebbi Eleazar in the name of Rebbi Joḥanan in the name of Rebbi Yannai: Stretching out hands, and we have stated: “stretching out hands.” Rebbi Abba, Rebbi Jeremiah, in the name of Rav: Stretching out hands. The argument of Rav is inverted; there, he says four cubits and here he says so? There in theory, here in practice. “Rebbi Eleazar stated: Even if it was closer to her than to him but a dog came and took it away, she is not divorced.” Samuel agrees with Rebbi Eleazar and disagrees. The clearest way is that he puts it into her hand. If there was room for stretching out hands between him and her, Simeon bar Abba in the name of Rebbi Joḥanan [states]: If it was closer to her than to him she is divorced, closer to him than to her she is not divorced, half and half she is divorced and not divorced. Abba bar Rav Jeremiah said: In all cases in which we have stated “divorced and not divorced”, support is on him.

How close is “near”? Rav said, four cubits. Rebbi Ilai the heir said, four cubits. Rebbi Eleazar in the name of Rebbi Joḥanan in the name of Rebbi Yannai: Stretching out hands, and we have stated: “stretching out hands.” Rebbi Abba, Rebbi Jeremiah, in the name of Rav: Stretching out hands. The argument of Rav is inverted; there, he says four cubits and here he says so? There in theory, here in practice. “Rebbi Eleazar stated: Even if it was closer to her than to him but a dog came and took it away, she is not divorced.” Samuel agrees with Rebbi Eleazar and disagrees. The clearest way is that he puts it into her hand. If there was room for stretching out hands between him and her, Simeon bar Abba in the name of Rebbi Joḥanan [states]: If it was closer to her than to him she is divorced, closer to him than to her she is not divorced, half and half she is divorced and not divorced. Abba bar Rav Jeremiah said: In all cases in which we have stated “divorced and not divorced”, support is on him.

How close is “near”? Rav said, four cubits. Rebbi Ilai the heir said, four cubits. Rebbi Eleazar in the name of Rebbi Joḥanan in the name of Rebbi Yannai: Stretching out hands, and we have stated: “stretching out hands.” Rebbi Abba, Rebbi Jeremiah, in the name of Rav: Stretching out hands. The argument of Rav is inverted; there, he says four cubits and here he says so? There in theory, here in practice. “Rebbi Eleazar stated: Even if it was closer to her than to him but a dog came and took it away, she is not divorced.” Samuel agrees with Rebbi Eleazar and disagrees. The clearest way is that he puts it into her hand. If there was room for stretching out hands between him and her, Simeon bar Abba in the name of Rebbi Joḥanan [states]: If it was closer to her than to him she is divorced, closer to him than to her she is not divorced, half and half she is divorced and not divorced. Abba bar Rav Jeremiah said: In all cases in which we have stated “divorced and not divorced”, support is on him.

How close is “near”? Rav said, four cubits. Rebbi Ilai the heir said, four cubits. Rebbi Eleazar in the name of Rebbi Joḥanan in the name of Rebbi Yannai: Stretching out hands, and we have stated: “stretching out hands.” Rebbi Abba, Rebbi Jeremiah, in the name of Rav: Stretching out hands. The argument of Rav is inverted; there, he says four cubits and here he says so? There in theory, here in practice. “Rebbi Eleazar stated: Even if it was closer to her than to him but a dog came and took it away, she is not divorced.” Samuel agrees with Rebbi Eleazar and disagrees. The clearest way is that he puts it into her hand. If there was room for stretching out hands between him and her, Simeon bar Abba in the name of Rebbi Joḥanan [states]: If it was closer to her than to him she is divorced, closer to him than to her she is not divorced, half and half she is divorced and not divorced. Abba bar Rav Jeremiah said: In all cases in which we have stated “divorced and not divorced”, support is on him.

How close is “near”? Rav said, four cubits. Rebbi Ilai the heir said, four cubits. Rebbi Eleazar in the name of Rebbi Joḥanan in the name of Rebbi Yannai: Stretching out hands, and we have stated: “stretching out hands.” Rebbi Abba, Rebbi Jeremiah, in the name of Rav: Stretching out hands. The argument of Rav is inverted; there, he says four cubits and here he says so? There in theory, here in practice. “Rebbi Eleazar stated: Even if it was closer to her than to him but a dog came and took it away, she is not divorced.” Samuel agrees with Rebbi Eleazar and disagrees. The clearest way is that he puts it into her hand. If there was room for stretching out hands between him and her, Simeon bar Abba in the name of Rebbi Joḥanan [states]: If it was closer to her than to him she is divorced, closer to him than to her she is not divorced, half and half she is divorced and not divorced. Abba bar Rav Jeremiah said: In all cases in which we have stated “divorced and not divorced”, support is on him.

How close is “near”? Rav said, four cubits. Rebbi Ilai the heir said, four cubits. Rebbi Eleazar in the name of Rebbi Joḥanan in the name of Rebbi Yannai: Stretching out hands, and we have stated: “stretching out hands.” Rebbi Abba, Rebbi Jeremiah, in the name of Rav: Stretching out hands. The argument of Rav is inverted; there, he says four cubits and here he says so? There in theory, here in practice. “Rebbi Eleazar stated: Even if it was closer to her than to him but a dog came and took it away, she is not divorced.” Samuel agrees with Rebbi Eleazar and disagrees. The clearest way is that he puts it into her hand. If there was room for stretching out hands between him and her, Simeon bar Abba in the name of Rebbi Joḥanan [states]: If it was closer to her than to him she is divorced, closer to him than to her she is not divorced, half and half she is divorced and not divorced. Abba bar Rav Jeremiah said: In all cases in which we have stated “divorced and not divorced”, support is on him.

HALAKHAH: “The same applies for preliminary marriages”, etc. Rebbi Simeon ben Laqish in the name of Abba Cohen Bar Dalaia: A person acquires a find within four cubits of himself. What is the reason? (1Chr. 22:14) “Look, in my poverty I prepared for the House of the Eternal 100’000 kikkar of gold, 1’000’000 kikkar of silver, bronze and iron unweighed because it was so much; I prepared wood and stones, and you should add to them.”

Rebbi Jonah said that Rebbi Hoshaiah asked: What are we talking about? If this was within four cubits from him, he was rich. If it was outside of four cubits, may anybody dedicate anything that is not his? We confirmed it if he dedicated it piece by piece.

Rebbi Jonah said that Rebbi Hoshaiah asked: What are we talking about? If this was within four cubits from him, he was rich. If it was outside of four cubits, may anybody dedicate anything that is not his? We confirmed it if he dedicated it piece by piece.

Rebbi Abun said, what means “in my poverty?” That there is no wealth before Him Who commanded and the world came into existence! Another explanation: בְּעוֹנְיִי “in my deprivation,” because he fasted and donated the price of his meal to Heaven.

Rebbi Jacob bar Idi objected before Rebbi Simeon ben Laqish. Did we not state: (Mishnah Baba Meẓi‘a 1:4) “If somebody saw a find and fell on it, when another person came and grabbed it, he who grabbed it had the rights to it?” He answered him: Explain it if the first one did not say that his four cubits should acquire it for him. But did we not state: “If he fell on it or spread his talith on it, one removes him from it?” He said to him, that is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Ḥiyya state: (Tosephta Peah 2:2) “If two were pushing one another because of a sheaf and another person came and grabbed it from before them, the one who grabbed is entitled to it. He said to him, it is the same, they did not say that our four cubits should acquire it for us.

Rebbi Jacob bar Idi objected before Rebbi Simeon ben Laqish. Did we not state: (Mishnah Baba Meẓi‘a 1:4) “If somebody saw a find and fell on it, when another person came and grabbed it, he who grabbed it had the rights to it?” He answered him: Explain it if the first one did not say that his four cubits should acquire it for him. But did we not state: “If he fell on it or spread his talith on it, one removes him from it?” He said to him, that is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Ḥiyya state: (Tosephta Peah 2:2) “If two were pushing one another because of a sheaf and another person came and grabbed it from before them, the one who grabbed is entitled to it. He said to him, it is the same, they did not say that our four cubits should acquire it for us.

Rebbi Jacob bar Idi objected before Rebbi Simeon ben Laqish. Did we not state: (Mishnah Baba Meẓi‘a 1:4) “If somebody saw a find and fell on it, when another person came and grabbed it, he who grabbed it had the rights to it?” He answered him: Explain it if the first one did not say that his four cubits should acquire it for him. But did we not state: “If he fell on it or spread his talith on it, one removes him from it?” He said to him, that is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Ḥiyya state: (Tosephta Peah 2:2) “If two were pushing one another because of a sheaf and another person came and grabbed it from before them, the one who grabbed is entitled to it. He said to him, it is the same, they did not say that our four cubits should acquire it for us.

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which could only be acquired within four cubits by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which could only be acquired within four cubits by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which could only be acquired within four cubits by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which could only be acquired within four cubits by the knowledge of another person, should this not a fortiori apply to a find?