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Amud 9b

תוס' ד"ה אף על פי

Even though the signatories are gentiles, they are כשר, except for גיטי נשים, etc. - אף על פי שחותמיהן עובדי כוכבים כשרים חוץ מגיטי נשים

Summary: There are four reasons that גיטין העולין בערכאות של עכו"ם, even if a ישראל wrote it לשמה, it is פסול if signed by עכו"ם.

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תוס' ד"ה מקרעין

We tear a blank paper for them - מקרעין להם נייר חלק

Summary: There is a dispute between רש"י and תוספות as to the explanation of 'מקרעין להן נייר'. According to רש"י it means that the גט itself is scored in the place where the עדים sign. תוספות maintains that their names were cut out on a stencil. The stencil was placed over the גט. The עדים filled in the cutout.

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תוס' ד"ה קורין

We read it for them and then they sign - קורין לפניהם וחותמין

Summary: If the עדים are aware firsthand of the transaction taking place, they may sign the שטר for this transaction, even if they cannot read the שטר, provided that two people read it for them and it correlates to the transaction they know is transpiring.

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תוס' ד"ה לא

They should not give it after death - לא יתנו לאחר מיתה

Summary: רש"י explains the דין of יתנו לאחר מיתה in a case where the גט was given over to an agent to deliver it to the עבד. The חכמים agree that even though while the אדון is alive he cannot retract the גט, nevertheless the עבד does not become משוחרר until the שטר שחרור is in his possession. תוספות maintains that this cannot be. If we maintain that שחרור is a זכות for the עבד, then as soon as the agent receives the שטר שחרור the עבד is משוחרר.

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תוס' ד"ה מילתא

An item which is applicable by other documents he does not mention - מילתא דאיתיה בשטרות לא קתני

Summary: When the גמרא states that the similarities between גיטי נשים ושחרורי עבדים are limited only to those similarities that do not apply to שאר שטרות, the גמרא will have to assume the view that by שטר מתנה there is no פסול of ערכאות. The גמרא at this point cannot assume the view that since שטר מתנה is a שטר קנין therefore ערכאות are פסול.

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תוס' ד"ה כי

The תנא teaches us only defects of a Rabbinic origin - כי קתני פסולא דרבנן

Summary: When the גמרא said that the תנא is mentioning פסולי דרבנן, it meant those rules that are entirely rabbinic in origin, such as saying בפ"נ. It did not mean those איסורי דרבנן that have a דאורייתא origin such as מחובר.

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תוס' ד"ה בעדי

With עדי מסירה, and the ברייתא is according to ר"א, etc. - בעדי מסירה ורבי אלעזר היא

Summary: When the ברייתא and the גמרא mention וכדברי ר"מ, and אלא לר"מ respectively, we are not referring to ר"מ himself, but rather to a תנא who agrees with ר"מ that חוב הוא לעבד (however this תנא sides with ר"א that ע"מ כרתי).

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