Was lost

<<to him

<<a get

<<in the study hall.

<<He said:

<<either

<<a mark

<<I have

<<in it,

<<or

<<recognition of

<<the eye

<<I have

<<in it.

<<They returned it

<<to him.

<<He said:

<<I do not

<<know

<<whether

<<because of

<<the mark

<<they returned it

<<to me,

<<and they hold

<<marks

<<are by Torah law;

<<or

<<because of

<<recognition of

<<the eye

<<they returned it

<<to me,

<<and specifically

<<a young scholar

<<of the Rabbis,

<<but

<<a person

<<of the world

<<no.

The matter itself:

<<if he found

<<a get of

<<a woman

<<in the market —

<<at a time

<<when the husband

<<admits

<<he must return it

<<to the woman;

<<if does not

<<the husband

<<admit

<<he may not

<<return it,

<<neither

<<to this one

<<nor

<<to that one.

at a time

<<when the husband

<<admits

<<at any rate

<<he must return it

<<to the woman.

<<But let us be concerned

<<lest

<<he wrote it

<<to give

<<in Nisan

<<and did not

<<give

<<it to her

<<until

<<Tishrei,

<<and went

<<the husband

<<and sold

<<produce

<<from Nisan

<<until

<<Tishrei,

<<and she produces

<<the get

<<in which is written

<<Nisan,

<<and comes

<<to seize from

<<purchasers

<<not

<<lawfully.

It is well

<<according to the one

<<who says

<<since

<<he has set

<<his eyes

<<to divorce her

<<any more

<<the husband has no

<<produce —

<<well.

<<But

<<according to the one

<<who says

<<the husband has

<<produce

<<until

<<the time of

<<giving —

<<what is there to say?

When

<<she comes

<<to seize,

<<we say

<<to her:

<<bring

<<proof

<<when

<<reached

<<the get

<<your hand.

And what

<<is different

<<from documents of

<<debt?

<<For we learned:

<<if he found

<<documents of

<<debt —

<<if

<<there is

<<in them

<<a lien on

<<property

<<he may not

<<return them.

<<And we established it

<<where the debtor

<<admits,

<<and because of

<<lest

<<he wrote it

<<to borrow

<<in Nisan

<<and did not

<<borrow

<<until

<<Tishrei

<<and he seizes from

<<purchasers

<<not

<<lawfully.

There

<<too

<<let him return it,

<<and when

<<he comes

<<to seize

<<let us say

<<to him:

<<bring

<<proof

<<when

<<reached

<<the document of

<<debt

<<your hand!

They say:

<<here,

<<regarding

<<a get of

<<a woman,

<<comes

<<the buyer

<<and claims,

<<he says:

<<this

<<that returned it

<<to her

<<the Rabbis —

<<the get —

<<was because

<<she should not

<<be chained

<<and sit;

<<now

<<that she

<<comes

<<to seize,

<<let her go

<<and bring

<<proof

<<when

<<reached

<<the get

<<her hand.

Here,

<<regarding

<<a document of

<<debt,

<<does not

<<come

<<the buyer

<<and claim,

<<[for he says:]

<<since returned it

<<to him

<<the Rabbis —

<<the document of

<<debt —

<<it is obvious:

<<for what

<<halachah

<<did they return it

<<to him?

<<To seize

<<it is;

<<learn from it

<<that stood

<<the Rabbis

<<on the matter,

<<and before

<<my own time

<<reached

<<the document

<<his hand.

“Writs of release of

<<slaves”

<<etc.

<<The Rabbis taught:

<<if he found

<<a document of

<<release

<<in the market —

<<at a time

<<when the master

<<admits

<<he must return it

<<to the slave;

<<if does not

<<the master

<<admit

<<he may not

<<return it,

<<neither

<<to this one

<<nor

<<to that one.

At a time

<<when the master

<<admits

<<at any rate

<<he must return it

<<to the slave —

<<and why?

<<Let us be concerned

<<lest

<<he wrote it

<<to give

<<to him

<<in Nisan

<<and did not

<<give

<<to him

<<until

<<Tishrei,

<<and went

<<the slave

<<and bought

<<property

<<from Nisan

<<until

<<Tishrei,

<<and went

<<the master

<<and sold them,

<<and he produces

<<it —

<<the writ of release —

<<in which is written

<<Nisan,

<<and he seizes from

<<purchasers

<<not

<<lawfully.

It is well

<<according to the one

<<who says

<<a benefit

<<it is

<<for the slave

<<that he goes out

<<from under

<<his master

<<to freedom,

<<and like Abaye

<<who said:

<<his witnesses

<<by their signatures

<<acquire

<<for him —

<<well.

<<But

<<according to the one

<<who says

<<a detriment

<<it is

<<for the slave

<<that he goes out

<<from under

<<his master

<<to freedom —

<<what is there to say?

That when

<<he comes

<<to seize

<<we say

<<to him:

<<bring

<<proof

<<when

<<reached

<<the writ of release

<<your hand.

“Wills,

<<deeds of gift”

<<etc.

<<The Rabbis taught:

<<which

<<is

<<a will?

<<“This

<<shall be

<<to stand

<<and to be:

<<that if

<<he dies,

<<his property

<<to so-and-so.”

<<A deed of gift:

<<any

<<in which is written

<<in it

<<“from today

<<and after

<<death”.

Apparently

<<if

<<it is written

<<“from today

<<and after

<<death”

<<it is

<<that he acquires,

<<and if

<<not

<<he does not

<<acquire?!

Abaye said:

<<thus

<<it says:

<<which

<<is

<<the gift of

<<a healthy man

<<that is

<<like the gift of

<<one dangerously ill,

<<which does not

<<acquire

<<except

<<after

<<death?

<<Any

<<in which is written

<<in it

<<“from today

<<and after

<<death”.

The reason is

<<that he did not

<<say

<<“give them”;

<<but

<<if he said

<<“give them” —

<<they give them.

And they contrast it:

<<if he found

<<wills,

<<apotikis

<<or deeds of gift —

<<even though

<<both of them

<<admit

<<he may not

<<return it,

<<neither

<<to this one

<<nor

<<to that one!

Rabbi Abba bar Memel said:

<<it is not

<<difficult: