Gittin

or among his clothes, even after a considerable time, it is valid. It has been stated: Rab Judah said in the name of Samuel: The halachah is that [the found Get is valid] if no-one has stopped there, whereas Rabbah b. Bar Hanah said the halachah is [that it is valid] if no-one has passed by there. Why does not Rab Judah say that the halachah follows [this] Master,  and Rabbah b. Bar Hanah say that it follows [the other] Master?  — Because there is another reading which reverses the names. IN A HAFISAH OR A DELUSKAMA. What is a hafisah? — Rabbah b. Bar Hanah says: A small pouch. What is a deluskama? — The kind of box used by old men. MISHNAH. IF, WHEN THE BEARER OF A GET LEFT, THE HUSBAND WAS AN OLD MAN OR SICK, HE SHOULD YET DELIVER IT TO THE WIFE ON THE PRESUMPTION THAT HE IS STILL ALIVE. IF THE DAUGHTER OF AN ORDINARY ISRAELITE  IS MARRIED TO A PRIEST AND HER HUSBAND GOES ABROAD, SHE GOES ON EATING OF THE TERUMAH ON THE PRESUMPTION THAT HE IS STILL ALIVE.  IF A MAN SENDS A SIN-OFFERING FROM ABROAD IT IS SACRIFICED ON THE ALTAR ON THE PRESUMPTION THAT HE IS STILL ALIVE. GEMARA. Raba said: [This Mishnah] speaks only of an old man who has not reached the years of 'strength'  and of a man who is just ill, because most invalids recover, but not if he has attained 'years of strength' or was in a dying condition, because most persons in a dying condition die. Against this [opinion] Abaye raised the following objection: 'If when the bearer left the husband was old, even a hundred years old, he yet gives it to the wife on the presumption that he is alive.' This is a refutation. I might, however, still answer that if a man reaches such an age he is altogether exceptional.  Abaye pointed out to Rabbah a contradiction. We learn: IF, WHEN THE BEARER LEFT, THE HUSBAND WAS OLD OR SICK, HE SHOULD YET DELIVER IT TO THE WIFE ON THE PRESUMPTION THAT HE IS STILL ALIVE. This seems to contradict the following [Baraitha]: 'If a priest said to his wife, "Here is thy Get [to come into force] an hour before my death",  she is forbidden to eat the priestly dues immediately'?  — He replied: Do you compare terumah with bills of divorce? To terumah there is an alternative,  but to the Get there is no alternative.  Why not oppose two statements regarding terumah itself? For we learn here: IF THE DAUGHTER OF AN ORDINARY ISRAELITE IS MARRIED TO A PRIEST AND HER HUSBAND GOES ABROAD, SHE GOES ON EATING THE TERUMAH DUES ON THE PRESUMPTION THAT HE IS STILL ALIVE. Does not this contradict the following [Baraitha]: 'If a Priest says to his [non-priestly] wife, "Here is thy Get [to come into force] an hour before my death", she is forbidden to eat the terumah immediately'? — R. Adda the son of R. Isaac answered: There the case is different, because he prohibited her to himself one hour before his death.  R. Papa strongly demurred to this, saying: How do you know that he will die first? Perhaps she will die first?  In fact, said Abaye. the solution of the contradiction is that the one passage follows R. Meir who disregards the chance of dying, and the other follows R. Judah who takes this chance into account, as we have learnt:  If a man buys wine from the Cutheans, he can say, Two logs which I intend to set aside are to be reckoned as terumah [on a hundred], ten logs as first tithe, and nine logs as second tithe, and then begin to drink at once. This is the view of R. Meir. R. Judah, R. Jose and R. Simeon forbid him to do this.  Raba said: