Resources for Kesubos daf 31
1. The גמרא brings רבי אבין who says that if someone shoots an arrow on שבת and it tears some clothes on its way that the person is פּטור from paying for the clothes because of the concept of קם ליה בדרבה מיניה. The reason we say his is פּטור even though the clothes ripped before they went into the new רשות is because we view the עקירה of the arrow as a צורך הנחה. What exactly does עקירה צורך הנחה do for us? The חידושי הגרנ"ט in סימן ל"ח has a very crucial piece on this topic. He explains that there are two ways in which קם ליה בדרבה מיניה works. One is a דין in the חפצא and one is a דין in the גברא. If a single person will be get a חיוב מיתה and a חיוב תשלומין at the exact same moment then he is פּטור because the גברא cant get both חיובים at the same moment. The other way to use קם ליה is in the חפצא which means that we can’t have two punishments from the same one action. With the first way the focus is the moment in time and the second way is the same one action even if it isn’t the same moment in time. When we look at the person shooting the arrow, the two חיובים are not occurring at the same moment in time and saying עקירה צורך הנחה doesn’t change that. However, it does make it that it is considered the same one action so קם ליה would apply. He uses this יסוד to answer the הפלאה’s question. The הפלאה asks that once we say עקירה צורך הנחה, why didn’t the גמרא say a simpler case where the person shot an arrow and then ripped the clothes himself? The answer is that those are clearly two separate actions and the חיובים are happening at two separate times so קם ליה could not possibly apply.
2. The גמרא says that the way to have the חיוב גניבה and חיוב שבת come at the same time is if the person was dragging an item into רשות הרבים and the thief put his hand next to the רשות הרבים so that as soon as it entered the public domain it went into his hands and his hand was קונה even below three טפחים. רש"י based on רבא explains that the reason this works is because a person’s hand is considered a מקום חשוב as we see in הלכות שבת so by putting the object in his hand it is considered a good הגבהה here as well even as well though it is below three טפחים. רש"י seems to be learning that the קנין here is הגבהה. The need for three טפחים is consistent with the רש"י on עמוד א in ד"ה דאי בעי גחין that הגבהה cannot be done if the item isn’t raised three טפחים. The ריטב"א quotes תוספות as arguing and saying that הגבהה does not require three טפחים at all (both רש"י and תוספות are לשיטתם in קידושין דף כ"ו). Furthermore, the תוספות we have on עמוד א in ד"ה דאי disagrees with רש"י because he says that we learn from הלכות גיטין that putting something in one’s hand is it’s own קנין as it says “ונתן בידה” and there is no need for הגבהה or three טפחים anyway. The שיטה מקובצת answers for רש"י says that you cannot learn הלכות קנינים from קניני גיטין. There is one line in the קצות החושן in סימן שנ"א אות א and a full piece in סימן ר׳ אות ה that explains this more fully and is a critical concept for הלכות גיטין. He explains that הלכות גיטין (which includes גט שחרור as well) has different קנינים than anywhere else because גט isn’t a דין in זכיה. Rather, it is simply an act of נתינה as it says “ונתן בידה”. After all, the fact that a גט can be given בעל כרחה proves that this isn’t going to work with regular דיני קנין. That is why a גט can be written on איסורי הנאה even though one can’t own איסורי הנאה since there is no זכיה required but rather only נתינה . Finally, a man can give a woman a גט in her חצר even though he owns it because of the concept of גיטו וידו באין כאחת . This would certainly not work by a regular guy who wants to give his friend a gift of a house and puts the שטר מתנה in the house. The reason is because for a גט she just needs נתינה בידה and not זכיה and since גיטו וידו באין כאחת it is considered that he put it in her hand.
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