Sanhedrin 91

בעון קומי רבי אבהו הבא על אשה וילדה בת וחזר ובא עליה חייב עליה משום אשה ובתה ובת בתה ובת בנה. אמר לון שארה הנה זמה היא כולהם משום זימה מה טעמא דרבי יהודה לא יקח איש את אשת אביו לא יגלה כנף אביו זו אנוסתו. מה מקיימין רבנין כנף. תמן אמרין ולא ידעין אין שמועה זו כנף זו שהיא זקוקה לאביו ולא כך אינו חייב עליה משום אשת אביו א"ר הילא להתרייה שאם התרו בו משום אשת אב לוקה משום כנף לוקה. מודה רבי יודה במכות מודה ר' יודה בקרבן. מודה ר' יהודה שאם קידשה תפשו בה קידושין. ר' חגיי בעא קומי רבי יוסי מהו שיהא הוולד ממזר כרבי יודה א"ל לא יבא פצוע דכא וכרות שפכה בקהל ה' הפסיק העניין. ויפסיק העניין לעניין אשת אב אשת אב בכלל כל העריו' היתה ויצאת מכללה ללמד על כל העריות לממזר. ותצא אנוסה ותלמד על כל האונסים לאסור אשת אב בכלל כל העריות היית ויצאת מכללה ללמד על כל העריות לממזר. אית לך מימר הכא אנוסה בכלל היית ויצאת מכללה ללמד על כל האונסים. ותצא אשת אב ותלמד על אנוסתה א"ל אם אשת אב היא אינו אנוסה ואם אנוסה היא אינו אשת אב:

that is not his? We can validate this case, where he dedicates it as he gets it. Rabbi Abun said: What is 'in my straits'? There is no wealth before He Who Spoke and the World Existed. Another explanation: 'in my straits' - that he would fast and dedicate his feast to Heaven. Rav Yaakov bar Idi responded before Reish Lakish: but do we not teach: "He saw the lost object, and fell upon it, and another came and took it, he that took it has acquired it. The answer is that he did not say "My four cubits will acquire it for me". But do we not teach: "If he fell upon it [the Pe'ah], or spread his cloak upon it - we remove him from it"? This is also where he didn't say "My four cubits will acquire it for me". But did Rabbi Hiyya not teach: "Two that were wrestling upon an omer [of grain to take possession of it], and another came and took it - he that took it has acquired it. This is also where they didn't say "My four cubits will acquire it for me". Rabbi Yissa said in the name of Rabbi Yohanan: This [=acquiring it through one's four cubits] is only talking about Gittin, which is not the case for gifts. Rabbi Yohanan and Reish Lakish both included other cases. Rabbi Yohanan included other cases, for if he acquires a lost object without aid of someone else's intent, in his four cubits, a gift, which he receives from someone else's intent, how much more so! Reish Lakish included other cases, for if a gift, which cannot be acquired through his four cubits, can be acquired through someone else's intent, a lost object, which he can acquire through his four cubits, how much more so! Rabbi Zeira responded before Rabbi Yissa: But do we not teach: "And such is the case with Kiddushin". He responded: Gittin is Kiddushin. But do we not teach: "And such is the case with a debt". He responded: If he stipulates, throw it into the water and it shall be forgiven [the debt], it is forgiven. But if you say that, even if it is closer to the borrower it should be forgiven! and it says: "Closer to the borrower, he still owes the lender". [No, ] it is as if he said: throw it to his area, and it has not yet entered. Rabbi Abin said: All of the questions that Rabbi Zeira asked Rabbi Yissa, Reish Lakish asked Rabbi Yohanan. And they gave the same answers. Rabbi Abin said in the name of Hizkiyah: [splitting of the gett] means splitting the cost of the scribe [to write a new one]. Rabbi Elazar said: