Halakhah sobre Guitín 1:2
רַבִּי יְהוּדָה אוֹמֵר, מֵרֶקֶם לַמִּזְרָח, וְרֶקֶם כַּמִּזְרָח. מֵאַשְׁקְלוֹן לַדָּרוֹם, וְאַשְׁקְלוֹן כַּדָּרוֹם. מֵעַכּוֹ לַצָּפוֹן, וְעַכּוֹ כַּצָּפוֹן. רַבִּי מֵאִיר אוֹמֵר, עַכּוֹ כְּאֶרֶץ יִשְׂרָאֵל לַגִּטִּין:
R. Yehudah dice: Desde Rekem hasta [el fin del mundo] hacia el este [se considera fuera de Eretz Israel], y Rekem [se considera a sí mismo] como el este [del mundo, y no como Eretz Israel]. Desde Ashkelon hacia el sur, y Ashkelon como el sur. Desde Acco hacia el norte, y Acco como el norte. R. Meir dice: Acco es como Eretz Israel con respecto a gittin.
Gray Matter IV
One reason is that we avoid calling into question the gittin of earlier generations (Gittin 5b s.v. Motzi La’Az Al Gittin HaRishonim,). The situation resembles that of the change from writing gittin on parchment to writing gittin on paper. The Rama (E.H. 124:2) writes that a get should be written on parchment (custom dictates that a get should resemble a Torah scroll to a certain extent, see Rosh Gittin 1:2) but is acceptable if written on paper. The Taz (E.H. 124:7) notes that during the time of riots (he seems to be referring to the Chmielnicki pogroms of 1648-1649), gittin were written on paper, as parchment was unavailable at that time. After the riots subsided, writes the Taz, the gittin continued to be written on paper so as not to call into question the Gittin written during the riots.
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