В качестве лечи можно использовать что угодно, даже живое. Р. Йосси запрещает это, [опасаясь, что оно может умереть и больше не быть десяти тефахимов высотой, и люди, не замечая этого, продолжают полагаться на него.] И это (живое существо) делает нечистым из-за голеля ("top -камень"). [Если он сделал его голелем из могилы, то он всегда становится нечистым, если его трогает человек или сосуды, как шатер над мертвым телом, даже если он был взят оттуда, написано (Числа 19:16): « И все, что касается лица поля, убитого мечом и т. Д. », В которое входят голель и дофек (могила). «Голель» - это могила.] Меир правит. [Обоснование Р. Меира: Любое разделение, основанное на живом духе, не является разделением. Это не галаха.] И разводы могут быть написаны на нем (животное). Р. Йосси Хаглили считает его непригодным [написано (Второзаконие 24: 1): «Тогда он напишет ей свиток с разводом»). Точно так же, как у свитка нет живого духа, так и у всего, у кого нет живого духа (действует как развод). А раввины? (Они бы сказали :) Если бы было написано: «И он напишет ей в свитке», это было бы так, как вы говорите. Но теперь, когда написано: «Он напишет ей« Сефер »,« Сиппур деварим »,« Связывание слов »(о разводе) - вот что предназначено. Галаха соответствует первой танне. И если он написал ей развод на роге коровы и дал ей корову, в этом случае она не требует отрезания после написания, это кашер. Но если он дал ей не корову, а только рог, так как он должен ее отрезать, она не разведется с этим.]
Bartenura on Mishnah Eruvin
ורבי יוסי פוסל – for we suspect lest it die, and it would not be ten [handbreadths] high, and doesn’t give his attention and relies upon it.
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English Explanation of Mishnah Eruvin
Introduction
This mishnah discusses the material which can be used to make the side-posts.
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Bartenura on Mishnah Eruvin
ומטמא משום גולל – if they made it a stone placed on top of a burial cave it defiles forever and if a person or utensils came in physical contact with it, it is like the tent of the dead, even if he was removed from there, as it is written (Numbers 19:16): “And in the open, anyone who touches a person [who was killed or who died naturally, or human bone, or a grave, shall be unclean seven days].” But the Rabbis expound upon it to include the stone placed on top of the burial cave and the frame supporting the movable stone of a tomb. The "גולל"/the stone placed on top of a burial cave is the covering of the grave.
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English Explanation of Mishnah Eruvin
One may make the side-posts out of anything, even something that is alive. But Rabbi Yose prohibits this. According to the first opinion, one may use even an animal to make the side-post. The animal would have to be tied in place, so that it couldn’t wander away. Similarly, one can, according to some opinions, use an animal to make a wall of a sukkah. We have seen several similarities between the laws of setting up the cross-beam and side-post and the sukkah. Rabbi Yose prohibits using an animal, lest it dies and become less than the required ten handbreadths high.
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Bartenura on Mishnah Eruvin
ור"מ מטהר – the reason of Rabbi Meir is because he holds that any partition made of something living is not a partition, and it is not the Halakha.
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English Explanation of Mishnah Eruvin
It also causes defilement as the covering of a tomb, But Rabbi Meir makes pure. If one used an animal to cover a tomb, the animal will convey ritual defilement, as do all coverings of tombs. The tomb described here was not in the ground, as tombs usually are today, but a cave in the side of a hill. The animal must be tied to the tomb in order for it to be considered a tomb covering. Rabbi Meir holds that anything that is alive cannot transmit impurity if used as a tomb covering. Therefore, one who touches an animal used to cover a tomb is still pure.
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Bartenura on Mishnah Eruvin
ור"י הגלילי פוסל – as it is written (Deuteronomy 24:1): “”and he writes her a bill [of divorcement, hands it to her, and sends her away from his house].” Just as a scroll lacks a living spirit/life, so too, anything that does not have a living spirit/life. And the Rabbis: If it (i.e., the Torah) had written “and he writes her in a bill,” it would be as you said, but now that it is written [in the Torah]: “and he writes her a bill” – it comes to count things, but the Halakha is according to the First Tanna/teacher, [and if he wrote] her a bill of divorce on the horn of the heifer, and he gave her the heifer, for now it does not require cutting after it had been written, it is valid. But, if he did not give her the heifer, but rather the horn, since it requires cutting, one does not divorce by it.
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English Explanation of Mishnah Eruvin
One may write on them gittin, But Rabbi Yose the Galilean declares it unfit. One can write a get on animal, for instance on the horn of a cow, and then divorce one’s wife by giving her the cow (see Gittin 2:3). Rabbi Yose the Galilean says that such a get is invalid because it is not like a scroll, specifically mentioned as the divorce document in Deuteronomy 24:3.
