Answer: L'Chatchilah, one may not ask two people to ask a scribe and witnesses to write and sign the Get, therefore we are not concerned for the above case.

Question: Perhaps a man will tell two witnesses to ask a scribe to write a Get and to sign it themselves. To avoid embarrassing the scribe, they will ask him to sign for one of the witnesses!

Answer: L'Chatchilah, one may not ask two witnesses to ask a scribe to write the Get, even if they will sign it themselves.

Question: Not all agree to the above law. How can we answer for the opinion that allows asking two witnesses to ask a scribe to write the Get, if they will sign it themselves?

Answer: R. Yosi said two cases (in which Mili cannot be transferred; Stam, and even when the Shali'ach was explicitly told to do so). Shmuel holds like R. Yosi regarding one of them (Stam), and argues about one (a Shali'ach told to appoint another Shali'ach. Shmuel holds that this works).

(Shmuel citing Rebbi): The Halachah follows R. Yosi, that Mili cannot be transferred to another Shali'ach.

Question (R. Shimon b'Rebbi, to Rebbi): Why did you rule like R. Yosi? R. Meir and R. Chanina of Ono both argue with him!

Answer (Rebbi): Had you seen R. Yosi, you would understand. His reasoning was with him (he could justify everything he said);

(Beraisa - Isi ben Yehudah): R. Meir was a Chacham and a scribe. R. Yehudah was an (even bigger) Chacham when he deliberated. R. Tarfon would bring an avalanche of answers to a single question. R. Yishmael was always prepared to teach. R. Akiva was a storehouse of teachings wondrously organized;

R. Yochanan ben Nuri was prepared to answer questions from many different fields. The same applies to R. Elazar ben Azaryah. The teachings of R. Eliezer ben Yakov are Kav (few; some say that he taught 102 laws, the Gematriya of Kav) but clean (wherever his opinion is brought, the Halachah follows him). R. Yosi's reasoning is with him.

R. Shimon learned much, and expelled a small amount.

(Beraisa): He forgot only a few things, i.e. the bran (teachings unlike the Halachah);

R. Shimon: You should follow my teachings. They are refinements of R. Akiva's teachings.

(Rav Huna): If a man asked two people to ask a scribe to write a Get, and to ask two witnesses to sign it, the Get is Kosher, but this should not be done.

Question (Ula): If the Get is Kosher, why shouldn't it be done?

Answer (Rav Nachman): We are concerned lest a woman hire false witnesses (who will tell a scribe and other witnesses that her husband authorized them to write a Get).

Question: We are not concerned for this!

(Beraisa): If witnesses signed on a document of sale or a Get of divorce, Chachamim are not concerned that they are signed falsely!

Answer: Witnesses would not do a false act (signing), but they would say a false matter (that the husband asked them...)

(Rav Chisda, Rav Nachman and Rabah): If a man asked two people to ask a scribe to write a Get, and they themselves will sign it, it is Kosher, but this should not be done;

(Rabah bar bar Chanah, Rav Sheshes and Rav Yosef): The Get is Kosher. This may be done l'Chatchilah.

Some versions switch the opinions of Rabah and Rav Yosef.

(Mishnah): If a man told 10 people to write a Get...

(Beraisa): If a man told 10 people to write a Get and give it to his wife, one of them writes it on behalf of all of them;

If he asked all of them to write it, one writes it in front of all of them.

If he said 'take this Get to my wife', one of them takes it on behalf of all of them;

If he asked all of them to take it, one takes it in front of all of them.

Question: What is the law if he counted the people?

Answer #1 (Rav Huna): Counting them is not like saying 'all of you';

Answer #2 (R. Yochanan): Counting them is like saying 'all of you.'

(Rav Papa): They don't argue. One discusses when he counted all of them. The other discusses when he counted only some of them.

Some explain that Rav Papa holds that counting all of them is like saying 'all of you' (this shows that he wants all to sign);

Others explain just the opposite (if he only counts some, this shows that he is insistent that each of the one s he counted sign. If he counts all of them, we have no such indication.)

Rav Yehudah enacted that when a man appoints many Sheluchim to write a Get, he should say 'all of you will write, or only one of you; all of you will sign, or any two of you; all of you will give it, or only one of you.'

Objection (Rava): Perhaps one will intend to say this, but will say only 'all of you', causing the Get to be Pasul!

Rather, he should say 'write, any one of you; sign, any two of you; give it, any one of you.'

(Mishnah): If a man was seized by Kordaikus (an evil spirit) and appointed Sheluchim to write a Get for his wife, his words are void;

If a man appointed Sheluchim to write a Get for his wife, then was seized by Kordaikus, then said that the Get should not be written, his latter words are void.

If a man became unable to speak, and others asked him 'should we write a Get for your wife?' and he nodded his head, we test him three times. If he answers properly no and yes, we write and give the Get.

(Gemara) Question: What is Kordaikus?

Answer (Shmuel): It is a sickness caused by drinking wine straight from the winepress.

To cure it, one eats lean meat roasted on coals, and drinks diluted wine.

(Abaye): To relieve a sunstroke on the first day, one drinks a cup of water. For a two day old sunstroke, one lets blood. If it is three days old, he eats lean meat roasted on coals and diluted wine;

The remedy for an old sunstroke requires a black hen or leeks, and standing in water until he grows weak, and coming up from the water.

Lean meat roasted on coals and diluted wine help for sunstroke (of three days). Fatty meat roasted on coals and undiluted wine helps for chills.

Rav Yosef would turn a mill when he was chilled. Rav Sheshes would carry beams until he sweated - "work is great, it warms those who do it."

Rav Sheshes would not eat by the Reish Galusa. He explained that this was because of sinful servants in the latter's home.

He proved that these servants would rather serve a limb of a living animal than admit to negligence.

Rav Sheshes (who was blind) agreed to eat if he himself would supervise. The servants put in Rav Sheshes' portion a bone on which one can choke. He sensed this and wrapped his portion in his garment.