Commentary for Gittin 7:1

לא הכל ממנו לפוסלה. ר' בון בר חייה בעא קומי ר' זעירא הוא אינו פוסלה מי פוסלה. אמר ליה מכיון שהוחזקה גרושה בפני שנים לא הכל ממנו לפוסלה. נתן לה גיטה אשכחוניה גט בפסול כפוניה ויהב לה חורין. אתא עובדא קומי רבנין ואכשרון. ולא כן איתמר לא הכל ממנו לפוסלה. תמן לא הוכח פסול הכא הוכח פסול. כהדא חיננא בריה דרבי אסי הוה מיסן. וזרק גיטא לאיתתיה. אמר לה הרי גיטיך. צווחת ועלון מגירתא חטפיה מינה ויהב לה נייר חלק. אתא עובדא קומי רבנין וחשון. ולא כן א"ר ייסא בשם ר' יוחנן נבדק השם ונמצא מפי נשים ומפי קטנים בטל השם. תמן לא הוזכר השם. ברם הכא הוזכר שם הגט. ואית דבעי מימר אם אמר גט כשר היה וכיון דצווחת ועלון מגירתה חטפיה מינה ויהב לה נייר חלק. ר' ירמיה בעי כתבו בא"י וחתמו בח"ל והלך ליתנו לה בח"ל ולא מצאה בח"ל ובא ומצאה בא"י. צריך שיאמר לה בפני נכתב ובפני נחתם מפני שכתבו בארץ וחתמו בח"ל. אבל נכתב בא"י ונחתם בא"י והלך ליתנו לה בח"ל. ולא מצאה ובא ומצאה בא"י אינו צריך שיאמר בפני נכתב ובפני נחתם. נתן לה את גיטה ואחר כך אמרה תזכה לי חצירי שבעכו. אמר רבי חיננא נעשית כמי שהיתה ידה ארוכה. אילו מי שהיתה ידה ארוכה והושיטה את ידה ונטלתו שמא אינו צ"ל בפני נכתב ונחתם. א"ר אבא

R. Aha said: It is written (in Gen. xliv. 3): "As soon as the morning was light." The Tori calls the light "morning." R. Ishmael taught: It is written "every morning," so as to give a limit for him who desires to know when the morning commences. R. Yosse bar R. Aboon said: If you think to call night, the time that the sun takes to traverse the heavens (from dawn to radiancy), it would be equivalent to saying that the day and the night do not resemble each other (the night would lengthen out to the morning by this addition; but we are taught that on the first day of the Equinox of Nissan ', and on the first day of the Equinox of Tissri, the day and the night are equal). R. Hoona says: One can accept the usual custom as a term of comparison. Thus, when the king starts to go out, he is said to be out; but when he commences to return, he is not said to be returned, until it is an accomplished fact (it is the same with the sun). In standing up to recite the Prayer ('Amida), the feet must be met. There are two opinions on this subject, viz. that of R. Levi, and that of R. Shimon. The one says: it is to imitate the angels; the other says: it is to imitate the priests. The latter opinion is founded on the verse, " Neither shalt thou go up by steps to mine altar" (Exod. xx. 2); for the priests had to go to the altar by placing the toe beside the heel, and the heel beside the toe (i.e. by taking very little steps). The former opinion is based on the verse, " And their feet were straight feet" (Ezek. i. 7). Now, II. Hanina bar-Andira, in the name of R. Samuel bar-Zootai, says : The angels have no knee-joint, according to (Dan. vii. 16), " I came near unto one of them, that stood (always) by.'" R. Hoona says: If one sees the priests in the Synagogue at the time of their first blessing of the people, one must say: «' Bless the Lord, ye his angels" (Ps. ciii. 20); if at the second benediction: "Bless ye the Lord, all ye his hosts" (Ps. ciii. 21); if at the third benediction: "Bless the Lord, all his works" (Ps. ciii. 22). For the Prayer of Mousaph (additional)

Shulchan Arukh, Even HaEzer

The husband must be of sound mind when he orders [the writ of divorce] to be written. Therefore, if he was seized by melancholy when he gave the order we do not write it, even after he is well. Similarly, a drunk person, if he reached the level of Lot's intoxication, and he said, "write it!" we do not write it. If he did not reach [that level of intoxication], this is a case of doubt.

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Shulchan Arukh, Even HaEzer

If he makes a condition on her "that you do this thing," it is to be assumed that he meant that she "do it some day." After all, he did not specify when she should do it, or for how long. How so? He says to her, "This is your Get , if you do work with me." "On the condition that you serve my father." "On the condition that you nurse my children" - if she does work with him, or serves his father, or nurses his children for one day, within the span of time that children nurse, which is 24 months, then it is a Get and she is divorced. Rem"a: And there are those who say that she needs to serve his father all the days of his life, nurse the baby until the end of the 24 months (Tur in the name of the Rosh). And if he dies even one day after she has begun to fulfill the condition, it is a Get (Tur). If the son or the father die before she nurses or serves them [respectively], it is not a Get . If he says, "...on condition that you nurse my son or serve my father for two years" she must complete the time that he specified. If the son or the father die in the time that he specified or the father says, "I do not want he to serve me" it is not a Get because she has not fulfilled the condition, and so too [any case] like this. And there are those who say that any [case] where the prevention [of fulfilling the condition] is not from her, it is a Get and it seems to me that in all these [cases], we rule stringently.

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Shulchan Arukh, Even HaEzer

"Behold this is your bill of divorce if I don't come [back] from this point [mi'kan] for 12 months," and he didn't say "from now" [me'achshav] and [he didn't say] "on condition" [al menat], and he dies within 12 months, this is a doubt, and she must do chalitza and not yibbum.

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