דאין אדם מגרש את אשת חבירו אבל בעלמא מי שמעת להו

as a man does not divorce the wife of his fellow, so it is obvious that he is writing the bill of divorce to his wife. However, did you hear them state generally that ambiguous intimations are valid intimations?

מיתיבי הרי הוא עלי הרי זה [עלי] אסור מפני שהוא יד לקרבן טעמא דאמר עלי הוא דאסור אבל לא אמר עלי לא תיובתא דאביי

The Gemara raises an objection based upon the following baraita: If one says with regard to an object lying before him: It is upon me, or: This is hereby upon me, it is forbidden, because it is an intimation that he is rendering the object forbidden to him self like an offering. This baraita indicates that the reason it is forbidden is that he specifically said: Upon me. However, if he did not say: Upon me, no, it is not forbidden, because this expression is an ambiguous intimation. This is a conclusive refutation of the opinion of Abaye, who holds that even ambiguous intimations are valid intimations.

אמר לך אביי טעמא דאמר עלי הוא דאסור אבל אמר הרי הוא ולא אמר עלי הרי הוא דהפקר הרי הוא דצדקה קאמר והא מפני שהוא יד לקרבן קתני

The Gemara answers: Abaye could have said to you that the reason it is forbidden is that he specifically said: Upon me. However, if he said: It is hereby, and did not say: Upon me, his statement is not considered an intimation of a vow at all, as he could have been say ing: It is hereby ownerless property, or: It is hereby charity. The Gemara asks: But the baraita teaches that the object is forbidden because his statement is an intimation that he is rendering the object forbidden to him self like an offering. With regard to consecrating an offering, even the statement: This is, without the additional phrase: Upon me, is considered an intimation. Nevertheless, the baraita indicates that if one does not say: Upon me, the vow does not take effect. This must be because an ambiguous intimation is not a vow.

אלא אימא טעמא דאמר עלי הוא אסור וחבירו מותר אבל אמר הרי הוא שניהן אסורין דדלמא הרי הוא הקדש קאמר

Rather, say the following: The reason is that he specifically said: Upon me; consequently, he is prohibited from benefiting from the object, but another person is permitted to benefit from it. However, if he said: It is hereby, and did not add the expression: Upon me, both of them are prohibited from benefiting from it because perhaps he is say ing: It is hereby consecrated property. In other words, there is concern that he may have actually consecrated the object rather than taking a vow that it is forbidden to him as though it were consecrated.

מיתיבי הרי זו חטאת הרי זו אשם אף על פי שהוא חייב חטאת ואשם לא אמר כלום הרי זו חטאתי הרי זו אשמי אם היה מחויב דבריו קיימין תיובתא דאביי

The Gemara raises an objection to this on the basis of the following baraita: If one says: This is hereby a sin-offering, or: This is hereby a guilt-offering, then even if he is liable to bring a sin-offering or guilt-offering he has said nothing, as this is an ambiguous intimation. However, if he said: This is hereby my sin-offering, or: This is hereby my guilt-offering, then if he was liable to bring that offering his statement takes effect, because this is an obvious intimation. This is a conclusive refutation of the opinion of Abaye.

אמר לך אביי הא מני רבי יהודה היא והא אביי הוא דאמר אנא דאמרי אפילו לרבי יהודה הדר ביה

The Gemara answers: Abaye could have said to you: In accordance with whose opinion is this baraita? It is in accordance with the opinion of Rabbi Yehuda, who holds that ambiguous intimations are not intimations. The Gemara asks: Wasn’t it Abaye who said: I say that ambiguous intimations are valid intimations even according to the opinion of Rabbi Yehuda? The Gemara answers: He retracted this statement and admitted that Rabbi Yehuda holds that ambiguous intimations are not valid intimations.

אלא לימא רבא דאמר כרבי יהודה

The Gemara asks: But shall we say that just as Abaye retracted his statement that his opinion can be stated even according to Rabbi Yehuda, Rava, who said that ambiguous intimations are not valid intimations, also retracted his initial statement and admitted that his opinion is only in accordance with the opinion of Rabbi Yehuda and is not in accordance with the opinion of the Rabbis?

אמר לך רבא אנא דאמרי אפילו לרבנן עד כאן לא קאמרי רבנן דלא בעינן ידים מוכיחות אלא גבי גט דאין אדם מגרש את אשת חבירו אבל בעלמא בעינן ידים מוכיחות

The Gemara answers: Rava could have said to you: I say my statement even according to the opinion of the Rabbis. The Rabbis say that we do not require obvious intimations only with regard to a bill of divorce, as a man does not divorce the wife of his fellow, so it is obvious that he is writing the bill of divorce to his wife. However, generally we require obvious intimations.