1)

(a)The Tana rules that if a man throws a Get into his wife's house or Chatzer (See Tos. Yom-Tov DH 've'Hi ...') she is divorced - provided she is standing beside (or in) the house or the Chatzer (See Tos. Yom-Tov DH 'Harei Zu Megureshes'.

(b)He learns that he is not actually obligated to hand it directly to her from the fact that - the Torah writes "Venasan be'Yadah", and not "u've'Yadah Titnenah".

2)

(a)If he throws it to her into his house or Chatzer - she is not divorced ...

(b)... even if he tosses it into the bed where she is resting (See Tos. Yom-Tov DH 'Afilu Hu Imah ... ') ...

(c)... unless he tosses it into her bosom or basket.

(d)The fact that the location of her bosom or basket belongs to him does not prevent the Get from taking effect - since a man tends not to mind if his wife uses it for her needs.

3)

(a)The Mishnah rules that if a man ...

1. ... hands his wife a Get (See Tos. Yom-Tov) and tells her that it is actually a document of debt, but when she reads it (in this case and the next) she discovers that it is a Get, or if he ...

2. ... bends down and his wife simply finds the Get on his back after he bends down in front of her - she is not divorced ...

(b)... untless he declares - 'Hei Gitech!' (See Tos. Yom-Tov).

(c)The reason that she will not be divorced if, in the previous case, he did not bend down or if he told his wife to pick up the Get from the floor is - because, due to the Pasuk "Venasan be'Yadah", for the Get to take effect, the husband must perform an act that is considered a Nesinah.

4)

(a)If the man places a Get into his wife's hand whilst she is asleep and she wakes up and reads it through, she will be divorced - provided he then says to her 'Harei Zeh Gitech!' (See Tos. Yom-Tov DH 'Nasanbe'Yadah' & 'Eino Get ... ').

(b)If he throws her a Get in the street, the Tana declares her divorced - provided it is closer to her than it is to him ...

(c)... and she is able to guard it.

(d)If the Get lands in the middle - the Mishnah rules 'Megureshes ve'Einah Megureshes'.

(e)Bearing in mind the two requirements, the definition of ...

1. ... 'Karov lah' is - where she is able to guard it but he is not (See Tos. Yom-Tov).

2. ... 'Karov lo' is - where he is able to guard it but not her.

3. ... 'Mechtzah al Mechtzah' is - where either both of them or neither of them can guard it.

5)

(a)When the Tana says 've'Chein le'Inyan Kidushin', he means that - the same three rulings will apply to where a man tosses a Sh'tar Kidushin to a woman in the street (See Tos. Yom-Tov).

(b)The Mishnah continues 've'Chein le'Inyan Chov' - where the creditor and the debtor are standing in the street, and where the former asks the latter to throw him what he owes him.

(c)The three possibilities the Tana presents are - where the Sh'tar lands closer to the creditor, in which case, the debtor is absolved from further liability; where it lands closer to the debtor, in which case he remains liable, and where it lands half-way, in which case the debtor remains obligated to pay half (should anything happen to the money.

(d)The Malveh said to the Loveh - 'Toss me what you owe me according to the Din of Gitin!' (See Tos. Yom-Tov).

(e)If he says 'Toss me what you owe me and be Patur!' - the debtor will be Patur in any case (See Tos. Yom-Tov).

6)

(a)If a man throws a Get to his wife when she is standing on the roof (See Tos. Yom-Tov), she is divorced - when it reaches the air of the roof and drops to within three Tefachim of the ground.

(b)If he is standing on the roof and she is standing below (See Tos. Yom-Tov) - she is divorced as soon as the Get leaves the domain of the roof and enters that of the courtyard (See Tos. Yom-Tov).

(c)The ramifications of these rulings (See Tos. Yom-Tov DH 'Nimchak O Nisraf') are - whether she is divorced should the writing on the Get become erased (See Tos. Yom-Tov) or should the Get become burned before it reaches the woman.

(d)She will not be divorced even if it got burned after reaching the air of the Chatzer below - if the fire was burning before he threw the Get ...

(e)... because then the Get stands to be burned, and is therefore ineffective.

7)

(a)A 'Get Yashan' is - where the husband was secluded with his wife after writing it (See Tos. Yom-Tov DH 've'Eizehu Get Yashan').

(b)Beis Shamai - permit a man to divorce his wife with a Get Yashan, Beis Hillel - forbid it ...

(c)... in case they have a baby a long time before he gives her the Get, and, judging by the date on the Get, people think that the baby was born after the Get was given (See Tos. Yom-Tov), thereby giving the baby a bad name.

(d)The Halachah is that - a man may not divorce his wife with a Get Yashan, but that, if he did, and then went overseas, she is permitted to remarry Lechatchilah (See Tos. Yom-Tov DH 've'Eizehu Get Yashan').

8)

(a)One needs to insert in the Get the name of the country in which the Get is being written - because of Shalom Malchus (that they should realize how important we consider them).

(b)The Mishnah invalidates a Get that mentions Malchus she'Einah Hogenes - Rome, Malchus Madai or Malchus Yavan.

(c)Rome is called by that name - because its script and language are not its own (See Tos. Yom-Tov).

(d)All of these are Pasul - because the Tana is speaking where the Get was written, for example, in Bavel, a country over which the above three Malchuyos have no jurisdiction (in accordance with what we explained in a.).

9)

(a)If he writes ...

1. ... the date according to the year in which the Beis-ha'Mikdash was built (See Tos. Yom-Tov) or destroyed (See Tos. Yom-Tov) or ...

2. ... in the east when he was in the west or vice-versa (See Tos. Yom-Tov) - the Get is Pasul, too.

(b)If the woman marries with any of the above Gitin, she must leave both husbands. She needs a Get from the second husband, despite the fact that their marriage is invalid - because we are afraid that when people see that her 'first' husband is still alive, they will think that he must have divorced her, in which case her marriage to the second one is valid ...

(c)... and if she now leaves him without a Get - it looks as if a married woman is going out without a Get.

10)

(a)The Tana rules - that she loses her ...

1. ... Kesubah and Peiros ...

2. ... Mezonos and Bela'os (worn-out clothes [See Tiferes Yisrael), and that ...

(b)... should she claim any of these from either of the two men - she is obligated to return them.

(c)He also declares a child that she bears from either man - a Mamzer (See Tos. Yom-Tov DH 'Teitzei mi'Zeh u'mi'Zeh') ...

(d)The author of this Mishnah is Rebbi Meir, who says that if anyone changes whatever the Chachamim say with regard to Gitin - any children from a subsequent marriage are Mamzerim.

(e)The Halachah however, is -that they are Kasher.

11)

(a)The Mishnah rules that neither husband ...

1. ... is obligated to bury her when she dies.

2. ... receives objects that she finds and work that she produces (even though they normally go to the husband).

3. ... may annul her Nedarim.

(b)If she is a bas ...

1. ... Yisrael - she loses the right to marry a Kohen (since she has the status of a Zonah.

2. ... Levi - she loses the right to eat Ma'aser (according to Rebbi Meir, as we learned in the previous Perek), and if she is a bas ...

3. ... Kohen - she loses the right to eat Terumah.

(c)When the Tana says that neither of the sets of heirs inherit her Kesubah, he is referring to - 'Kesubas B'nin Dichrin' (the clause in the Kesubah that enables the children that she has from her husband to inherit her Kesubah.

(d)In the event that either man dies, the Mishnah obligates his brother to do Chalitzah (but not Yibum).

12)

(a)If the Sofer changed the name of either ...

1. ... the husband or the wife (See Tos.Yom-Tov) or ...

2. ... the town in which either the husband or the wife reside - she must leave both husbands ...

(b)... and all the stringencies listed above apply to her too.

13)

(a)There are fifteen cases (listed at the beginning of Yevamos) where one wife is forbidden to marry one of the Arayos and her Tzarah (rival wife) is permitted to remarry without performing Chalitzah.

(b)The Tana now discusses where the Tzaros took advantage of this ruling, and where the Arayos are subsequently found to be Ayloniyos. The problem is that - it now transpires that the Kidushin of the first wives are Bateil, and the Tzaros remain Yevamos la'Shuk (who transgress a La'av when they remarry without having performed Chalitzah).

(c)The Mishnah rules that - the Tzarah is obligated to leave her second husband and that all the stringencies listed above apply to her as well.

(d)The author of the Mishnah is Rebbi Akiva, who holds - 'Yesh Mamzer me'Chayvei La'avin.

(e)The Halachah however is - that there is no Mamzer from Chayvei La'avin, only from Chayvei Kareis [See Tos. Yom-Tov]).

14)

(a)If, after Rachel performs Yibum and Le'ah (her Tzarah) gets married, they discover that Rachel is an Aylonis - Le'ah must leave both her husband and the Yavam, and she too, is subject to all the stringencies listed earlier (See Tos. Yom-Tov).

15)

(a)The Mishnah now discusses a case where the Sofer writes a Get to give to the man and a receipt to give to the woman, but he errs - and gives the Get to the woman and the receipt to the man ...

(b)Which they promptly exchange.

(c)According to the Rambam (whose explanation is a Dochek) - he thought that he gave the Get to the man and the receipt to the woman but he switched them.

(d)The Tana Kama rules that once again - assuming the error is discovered after she remarries -all the earlier stringencies apply to the woman,

16)

(a)Rebbi Eliezer rules in a case where the error is discovered ...

1. ... immediately that - the Get is Bateil.

2. ... only after the woman remarried - that the first husband is not believed to invalidate the Get ...

(b)... because we suspect he and his wife of collusion

(c)The Halachah is - like Rebbi Eliezer.

17)

(a)Beis Shamai rule that a woman whose husband writes her a Get, and changes his mind before giving it to her -is disqualified from the Kehunah (See Tos. Yom-Tov).

(b)According to Beis Hillel ...

1. ... not only is she permitted to marry a Kohen, but even ...

2. ... a woman whose husband actually gave her a Get, but with a condition that was not fulfilled, is permitted to do so.

18)

(a)Beis Shamai rule that if - two witnesses testify that a man stays alone with his wife in an inn (Yichud) after giving her a Get he does not need to give her another one.

(b)According to Beis Hillel - he does.

(c)Their Machlokes hinges around two principles; one of them concerns Eidei Yichud - which according to Beis Hillel - also constitute Eidei Bi'ah (proof that they were intimate ....

(d)... based on the principle 'Hein Hein Eidei Yichud, Hein Hein Eidei Bi'ah'.

(e)Having established that they were intimate, Beis Hillel also hold that - a man does not perform a Bi'as Z'nus (an immoral act) if he can avoid it. In other words, his Bi'ah was for the sake of Kidushin and they are betrothed (See Tos. Yom-Tov DH 'u'Beis Hillel Omrim'), and a second Get is therefore necessary.

19)

(a)The Mishnah confines the above Machlokes to where they were initially married. If they were only betrothed - then Beis Hillel would concede that no second Get is necessary ...

(b)... since a man is not so familiar with his betrothed, and the principle 'Hein Hein Eidei Yichud, Hein Hein Eidei Bi'ah' is therefore not applicable.

20)

(a)A Get Mekushar is one with many folds and knots, each knot requiring a witness to sign at the back of it. This makes writing it complicated and lengthy. The Chachamim instituted it - on behalf of Kohanim ...

(b)... who tend to get angry quickly, and later regret what they did in their anger.

(c)So they instituted the Get Mekushar - thereby giving the Kohanim a chance to calm down and retract by the time the Get has been written.

(d)A Get Kere'ach - is one which has more knots than witnesses.

21)

(a)The Mishnah rules that a woman who marries after receiving a Get Kere'ach - must leave both husbands, and is subject to all the Chumros that we learned above ...

(b)... because we are afraid that the husband actually appointed a Shali'ach for each knot and required them all to sign.

(c)Once again, the author of this ruling is - Rebbi Meir, who says that if someone changes anything that Chazal initiated with regard to Gitin - the children who are subsequently born are Mamzerim.

(d)The Halachah however, is - not like Rebbi Meir.

22)

(a)ben Azai considers anyone eligible to add his signature to a Get Kere'ach (to render it subject to the previous ruling). Besides an Eved Cana'ani, this comes to include - anyone who is Pasul le'Eidus on account of a sin that he performed.

(b)According to Rebbi Akiva - only relatives who are eligible to testify for somebody else are eligible to add their signatures to a Get Kere'ach.

(c)The Halachah is - like ben Azai.

(d)The final statement in the Mishnah is - 've'Eizehu Get Kere'ach? Kol she'Kesharav Merubin me'Eidav'.