Jerusalem Talmud Gittin 6.5

משנה: הָאוֹמֵר כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי גֵּרְשׁוּהָ כִּתְבוּ אִיּגֶרֶת וּתְנוּ לָהּ הֲרֵי אֵילּוּ יִכְתְּבוּ וְיִתְּנוּ. פִּטְּרוּהָ פַּרְנְסוּהָ עֲשׂוּ לָהּ כַּנּוֹמוֹס עֲשׂוּ לָהּ כְּרָאוּי לֹא אָמַר כְּלוּם. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים הַיּוֹצֵא בַּקּוֹלָר וְאָמַר כִּתְבוּ גֵט לְאִשְׁתִּי הֲרֵי אֵילּוּ יִכְתְּבוּ וְיִתְּנוּ. חָזְרוּ לוֹמַר אַף הַמְפָרֵשׁ וְהַיּוֹצֵא בַּשְּׁיָירָא. רִבִּי שִׁמְעוֹן שְׁזוּרִי אוֹמֵר. אַף הַמְסוּכָּן.

MISHNAH: If somebody says: “Write a bill of divorce and deliver to my wife, divorce her, write a letter and deliver to her”, they should write and deliver. “Discharge her, provide for her, treat her according to the law, do what is necessary;” he did not say anything. Earlier, they said that if somebody was led away in a neck-iron when he said, write a bill of divorce for my wife, they should write and deliver. They reconsidered and said, also one who leaves on a ship or in a caravan. Rebbi Simeon from Shezur said, also the dangerously sick.

הלכה: הָאוֹמֵר כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי כול׳. הָאוֹמֵר. תְּרָכוּהָ. כְּאוֹמֵר. גֵּירְשׁוּהָ.

HALAKHAH: “If somebody says: “Write a bill of divorce and deliver to my wife,” etc. If somebody says in Aramaic “divorce her,” it is as if he said in Hebrew “divorce her.”

פִּטְּרוּהָ פַּרְנְסוּהָ עֲשׂוּ לָהּ כַּנֵּימוֹס עֲשׂוּ לָהּ כְּרָאוּי לֹא אָמַר כְּלוּם. אֲנִי אוֹמֵר. לִמְזוֹנוֹת.

“ ‘Discharge her, provide for her, treat her according to the law, do what is necessary;’ he did not say anything.” I say, he meant sustenance.

אָמַר רִבִּי מָנָא. וְלֹא סוֹף דָּבָר בְּקוֹלָר שֶׁלַּסַּכָּנָה אֶלָּא אֲפִילוּ בְּקוֹלָר שֶׁלְּמָמוֹן. שֶׁכָּל הַקּוֹלָר בְּחֶזְקַת שֶׁלַּסַּכָּנָה. רִבִּי אֶלְעָזָר שָׁאַל. מַתָּנָתוֹ כְּמַתָּנַת שְׁכִיב מְרַע. רִבִּי נַחְמָן בְּשֵׁם רִבִּי יַעֲקֹב אַרְמֵנַיָיא. מַה דְהִיא צְרִיכָה לְרִבִּי שִׁמְעוֹן פְּשִׁיטָא לְרִבִּי יוֹסֵי בַּר חֲנִינָה. דְּתַנִּינָן תַּמָּן. הָאִשָּׁה שֶׁנֶהֶרְגָה נֶהֱנִין בִּשְׂעָרָהּ. בְּהֵמָה שֶׁנֶהֶרְגָה אֲסוּרָה בָהֲנָיָיה. אָמַר רִבִּי יוֹסֵי בַּר חֲנִינָה. בְּאוֹמֶרֶת. תִּינָּתֵן כְּבֵינָתִי לְבִתִּי.

Rebbi Mana said, not only a neck-iron of mortal danger but also a neck-iron of money. For every neck-iron is a mortal danger. Rebbi Eleazar asked: Does his gift follow the rules of the gift of a sick person? Rebbi Naḥman in the name of Rebbi Jacob the Armenian: That which is a problem for Rebbi Simeon is obvious for Rebbi Yose bar Ḥanina, as we have stated there: “One may have use for the hair of a woman who was executed but an animal which was executed is forbidden for all use.” Rebbi Yose bar Ḥanina said, if she said, my bonnet should be given to my daughter.

כְּהָדָא. גָּנִיבָה אִתְאַפַּק לְמִקְטְלָה. אָמַר. יָבוּן לְרִבִּי אַבּוּנָא זוּז מִן חַמְרָא דִכְפַר פַּנַּיָיא. וְלָא יָבוּן לֵיהּ. חָשִׁין לְהָא דְרַב. דְּרַב אָמַר. הַיּוֹרֵשׁ כִּמְשׁוּעֲבָד. כְּשֵׁם שֶׁאֵין מִלְוֶה בְעֵדִים נִיגְבֵּית מִן הַמְשׁוּעֲבָד כָּךְ אֶינָהּ נִגְבֵּית מִן הַיּוֹרְשִין. וְלָא יִתְנוֹן לֵיהּ מִשּׁוּם חוֹב יִתְנוֹן לֵיהּ מִשּׁוּם מַתָּנָה. חָשִׁין לְהָא דְרִבִּי אֶלְעָזָר. דְּרִבִּי אֶלְעָזָר שָׁאַל. מַתָּנָתוֹ כְּמַתָּנַת שְׁכִיב מְרַע. אַיְיתֵי דְּרִבִּי זְעִירָא לְרִבִּי יִצְחָק עֲטוֹשָׁיָא וְתַנּוֹן לֵיהּ. כְּגִיטִּין כֵּן מַתָּנָה. אָמַר לֵיהּ רִבִּי בָּא. אוֹ מַה גִיטִּין אִם לֹא נָתַן בְּחַיָיו לֹא נוֹתֵן. אַף מַתָּנָה אִם לֹא נָתַן בְּחַיָיו לָאו שְׁמָהּ מַתָּנָה. אָמַר לֵיהּ. הָכָא אָתָא רִבִּי מַפְקַה חָכְמְתָה וּמַפְסְדָה לְרִבִּי אַבּוּנָא זוּזֵי. לֵית יְכִיל. דְּתַנִינָן תַּמָּן. תְּנוּ מְנָה לְאִישׁ פְּלוֹנִי. וּמֵת. יִתְּנוּ לְאַחַר מִיתָה. כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי יוֹחָנָן פְּלִיג יָבוּן לֵיהּ. דָּמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מִלְוֶה בְעֵדִים נִגְבֵּית מִן הַיּוֹרְשִׁין וּבִלְבַד יוֹרְשִׁין קַרְקַע. אָמַר רִבּי יוֹסֵה. הָדָא דְתֵימַר בְּהֵן דַּהֲוָה קָאִים גַּבֵּיהּ עַד שָׁעָה דְמִית. בְּרַם אִם עֲלִיל וּנְפִיק אֲנָא אֲמַר. כְּבַר יְהִיב לֵיהּ. מִילְּתֵיהּ דְּרִבִּי חֲנִינָה אֲמַר דְּלָא יְהִיב לֵיהּ. רִבִּי חֲנִינָה הֲוָה מִישְׁתָּעֵי אָהֵן עוֹבְדָא. לֵוִי פְרִיסָא הֲוָה עֲבַר מִן אֲתַר לַאֲתַר. נַפְקִין קְּרִיבֵיהּ דְּגָנִיבָה מֵיכוּל עִימֵּיהּ. אֲמַר. יֵיבוּן לְרִבִּי אַבּוּנָא זוּזֵיי וְאִיתְגָּרוּן לַחְמָא.

As the following: Ganiba was lead out to be executed. He said, One should give money to Rebbi Abuna from the wine of Kefar Panaya. They did not give him; they were considering what Rav said, “an heir is like the buyer of encumbered property.” Just as a loan before witnesses cannot be collected from encumbered property, so it cannot be collected from heirs. If they did not give it as payment of a debt, they should have given as a gift! They were considering what Rebbi Eleazar said, for Rebbi Eleazar asked: Does his gift follow the rules of the gift of a sick person? Rebbi Ze‘ira brought Rebbi Isaac from Atosha who stated for him: A gift is like a bill of divorce. Rebbi Abba said to him, perhaps like bills of divorce which one cannot deliver if not delivered during his lifetime, so a gift is not called a gift if not delivered during his lifetime? He said to him, here comes the rabbi with sophistication to let Rebbi Abuna lose money! You cannot, for we have stated there: “Give a mina to X; then he died. One shall give after death.” Following Rebbi Simeon. For Rebbi Joḥanan disagrees, they should give him, as Rebbi Abbahu said in the name of Rebbi Joḥanan: A loan before witnesses can be collected from the heirs on condition that they inherited real estate. Rebbi Yose said, that is, if somebody was with him until the moment of his death. But if he goes in and out, I am saying that already he gave him. The word of Rebbi Ḥanina implies that it was not given since Rebbi Ḥanina reported this fact: Levi Parisa was going from place to place when Ganiba’s relatives came to eat with him. He said, the money should be given to Rebbi Abuna; they started quarelling with him.

תַּנֵּי. אַף הַחוֹלֶה. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יוֹנָתָן. הֲלָכָה כְרִבִּי שִׁמְעוֹן הַשְּׁזוּרִי בִּמְסוּכָּן. מַה בֵין מְסוּכָּן מַה בֵין חוֹלֶה. חוֹלֶה כְדֶרֶךְ הָאָרֶץ. וּמְסוּכָּן כָּל שֶׁקָּפַץ עָלָיו הַחוֹלִי. דֶּרֶךְ הָאָרֶץ הַקְּרוֹבִים נִכְנָסִין אֶצְלוֹ מִיַּד וְהָרְחוֹקִים לְאַחַר שְׁלֹשָׁה יָמִים. וְאִם קָפַץ עָלָיו הַחוֹלִי אֵילּוּ וְאֵילּוּ נִכְנָסִין אֶצְלוֹ מִיַּד. דֵּלֹמָא. רִבִּי הוּנָא רִבִּי פִינְחָס רִבִּי חִזְקִיָּה סָלְקוֹן מְבַקְּרָא לְרִבִּי יוֹסֵי בָּתָר תְּלָתָא יוֹמִין. אָמַר לוֹן. בִּי בָעִיתוֹן מְקַיְימָה מַתְנִיתָא.

It was stated: Also the sick person. Rebbi Jacob bar Idi in the name of Rebbi Jonathan: Practice follows Rebbi Simeon from Shezur about the dangerously ill. What is the difference between a dangerously ill and a sick person? A sick person is a normal case; any who gets sick suddenly is dangerously ill. In a normal case, the relatives visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. An example: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?