אבן העזר קמ״הEven HaEzer 145

Siman 145 of 178 in Even HaEzer — 10 se'ifim

Se’if 1א׳

הֲרֵי זֶה גִּטֵּךְ אִם מַתִּי, אוֹ הֲרֵי זֶה גִּטֵּךְ אִם מַתִּי מֵחֹלִי זֶה, אוֹ הֲרֵי זֶה גִּטֵּךְ לְאַחַר מִיתָה, אֵינוֹ גֵּט; וְיֵשׁ אוֹמְרִים שֶׁהוּא סָפֵק.

There is a divorce document of somebody dies. Or there is a divorce document for when somebody is sick (probably coma or incapacitated). Or a divorce document for after somebody dies. The document isn't only for divorce, this is generally an accepted idea.

Se’if 2ב׳

הֲרֵי זֶה גִּטֵּךְ מֵהַיּוֹם אִם מַתִּי, אוֹ מֵעַכְשָׁו אִם מַתִּי, הֲרֵי זֶה גֵּט, וּכְשֶׁיָּמוּת תִּהְיֶה מְגֹרֶשֶׁת. וְיוֹתֵר טוֹב שֶׁיֹּאמַר: מֵעַכְשָׁו, מִשֶּׁיֹּאמַר: מֵהַיּוֹם, שֶׁאִם אָמַר: מֵהַיּוֹם, וּמֵת בְּתוֹךְ הַיּוֹם, יֵשׁ לְהִסְתַּפֵּק שֶׁמָּא אֵין דַּעְתּוֹ אֶלָּא מִסוֹף הַיּוֹם, וְאֵין גֵּט לְאַחַר מִיתָה.

If, [however, the husband] tells her: "This is your get. If I die, [it is effective retroactively] from the present day," or "...If I die, [it is effective retroactively] from the present time,this divorce document starts the day they die, or right away if they die, its a divorce document. And its better if you say from now (it starts) than to saying today. If you say today and they die in the middle of the day then the document doesn't take into effect until the end of the day, and there is no divorce document after the death.

Se’if 3ג׳

הֲרֵי זוֹ גִּטֵּךְ מֵעַכְשָׁו, אוֹ מֵהַיּוֹם, וּלְאַחַר מִיתָה, וּמֵת, הֲרֵי זֶה סְפֵק מְגֹרֶשֶׁת, שֶׁמָּא אַחַר שֶׁאָמַר: מֵעַכְשָׁו, חָזַר בּוֹ מִלְּשׁוֹן מֵעַכְשָׁו, וְסָמְכָה דַּעְתּוֹ עַל לְאַחַר מִיתָה.

[If a husband] says: "This is your get. If I die, [it is effective retroactively] from the present time - or from the present day - after my death," when [the husband] dies, the status of his wife's divorce is in doubt. [We suspect that] perhaps, after saying "from the present time," he changed his mind and [did not desire that the get become effective] from the present time, and instead take effect after his death. And there is no concept of divorce after a person's death.

Se’if 4ד׳

שְׁכִיב מְרַע שֶׁגֵּרַשׁ סְתָם, בְּלֹא תְּנַאי דְּמֵהַיּוֹם אִם מַתִּי, אֵין אוֹמְרִים סְתָמוֹ כְּפֵרוּשׁוֹ, כְּמוֹ שֶׁאָנוּ אוֹמְרִים בְּמַתָּנָה, דְּגֵט שָׁאנֵי; וְאִם עָמַד, אֵינוֹ חוֹזֵר.

A person who is deathly ill and he divorced his wife without the condition of from today if I die, we don't say that this is what he was intending as we say by a gift that intention matters. A bill of divorce is different that if he gave it there is no taking it back.

Se’if 5ה׳

שְׁכִיב מְרַע שֶׁרוֹצֶה לְגָרֵשׁ עַל תְּנַאי אִם יָמוּת, כְּדֵי שֶׁלֹּא תִּפֹּל לִפְנֵי יָבָם, וְאִם עָמַד לֹא תִּהְיֶה מְגֹרֶשֶׁת, אוֹמֵר לָהּ כְּשֶׁנּוֹתֵן לָהּ הַגֵּט: אִם לֹא מַתִּי לֹא יִהְיֶה גֵּט וְאִם מַתִּי יְהֵא גֵּט מֵעַכְשָׁו וְאִם לֹא מַתִּי לֹא יְהֵא גֵּט, כְּדֵי שֶׁיְּהֵא הַתְּנַאי כָּפוּל וְהֵן קוֹדֵם לְלָאו, וְלֹא יִפְתַּח פִּיו תְּחִלָּה לְפֻרְעָנוּת, וְאָז יִהְיֶה בָּטֵל מִיָּד כְּשֶׁיַּעֲמֹד, אַף עַל פִּי שֶׁלֹּא יֹאמַר: חוֹזְרַנִי בִּי. וְאִם יִרְצֶה שֶׁלֹּא יִתְבַּטֵּל מִיָּד כְּשֶׁיַּעֲמֹד, אֶלָּא עַד זְמַן פְּלוֹנִי, יֹאמַר: אִם לֹא מַתִּי עַד זְמַן פְּלוֹנִי לֹא יִהְיֶה גֵּט וְאִם מַתִּי עַד זְמַן פְּלוֹנִי יְהֵא גֵּט מֵעַכְשָׁו וְאִם לֹא מַתִּי עַד זְמַן פְּלוֹנִי לֹא יְהֵא גֵּט. הַגָּה: וְיֹאמַר לָשׁוֹן זֶה דַּוְקָא: אִם מַתִּי אִם לֹא מַתִּי וְכוּ', וְלֹא יֹאמַר: אִם אָמוּת אִם לֹא אָמוּת, מֵאַחַר שֶׁהוּא לְשׁוֹן חֲכָמִים. וְעַיֵּן לְעֵיל סִימָן קנ"ד סָעִיף ק' לֹא מַשְׁמָע כָּךְ:

A sick man who wants to divorce conditionally in case he dies, so that [his wife] won't fall before a *yavam* [levirate marriage partner], but if he would recover, she won't be divorced, says to her as he gives her the *get* [bill of divorce]: "If I have not died, this shall not be a *get*, and if I have died, this shall be a *get* from now, and if I have not died, this shall not be a get," so that the condition is two-fold, with the positive statement preceding the negative, but not opening his mouth first with troubles. Then, it will be nullified immediately when he recovers, even though he doesn't say "return to me." And if he doesn't want it to be nullified immediately when he recovers, but after X period of time, he should say: "If I have not died by X time, this should not be a *get*, and if I have died by X time, it should be a *get* from now, and if I have not died by X time, it should not be a *get*. Rem"a: And he should say specifically this formula: "If I have died ... if I haven't died ... etc.," and he should not say "If I die ... if I don't die ...," since [the former] is the language of the sages. But see above Siman 154, Sa'if 100, which does not imply thus.

…and 5 more se'ifim in this siman.

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Shulchan Aruch, Even HaEzer — Torat Emet 357 edition, via Sefaria — public domain

English: Sefaria Community Translation — CC0