Related%20passage for Eruvin 1:7

בַּכֹּל עוֹשִׂין לְחָיַיִן, אֲפִלּוּ בְדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים. וְרַבִּי יוֹסֵי אוֹסֵר. וּמְטַמֵּא מִשּׁוּם גּוֹלֵל, וְרַבִּי מֵאִיר מְטַהֵר. וְכוֹתְבִין עָלָיו גִּטֵּי נָשִׁים, וְרַבִּי יוֹסֵי הַגְּלִילִי פוֹסֵל:

Anything may be used as a lechi, even a living thing. R. Yossi forbids it, [fearing that it might die and no longer be ten tefachim high, and people, not noticing it, continue to rely upon it.] And it (a living thing) renders unclean by reason of golel ("top-stone"). [If he made it the golel of a grave, it always renders unclean if touched by a man or vessels, as a tent over a dead body, even if it were taken from there, it being written (Numbers 19:16): "And all that touch on the face of the field one slain by the sword, etc.", which is expounded to include golel and dofek (grave-frame). "Golel" is the grave cover.] R. Meir rules it clean. [The rationale pf R. Meir: Any partition which stands by virtue of a living spirit is not a partition. This is not the halachah.] And divorces may be written upon it (an animal). R. Yossi Haglili rules it unfit, [it being written (Deuteronomy 24:1): "Then he shall write her a scroll of divorce." Just as a scroll has no living spirit, so, all that has no living spirit (is valid as a divorce). And the rabbis? (They would say:) If it were written: "And he shall write to her in a scroll," it would be as you say. But now that it is written: "He shall write her a sefer," sippur devarim, "relating of words" (of divorce) is what is intended. The halachah is in accordance with the first tanna. And if he wrote her a divorce on the horn of a cow and gave her the cow, in which instance it does not require cutting off after being written, it is kasher. But if he did not give her the cow, but only the horn, since he must cut if off, she is not divorced with it.]

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