1)

(a)If a man gives a woman a Get and declares that she is divorced (See Tos. Yom-Tov) from him but that she is not permitted to marry anybody else - she is not divorced, though she is forbidden to marry a Kohen, even in the event that her husband dies.

(b)We learn this from the Pasuk in Ki Seitzei "ve'Ishah Gerushah me'Iyshah" - which implies that even though she is only divorced from her husband, she has the Din of a Gerushah.

(c)Rebbi Eliezer carries this D'rashah one stage further - by declaring her divorced from her husband.

(d)According to the Chachamim - she only has the Din of a Gerushah vis-a-vis a Kohen, because, since the Torah gave them more Mitzvos, the Isur Kehunah is more stringent,.

(e)The Halachah is - like the Chachamim.

2)

(a)In the event that the man does give his wife the Get on the above condition, the Mishnah rules, that according to the Chachamim, in order to validate the divorce, he must - take the Get back from her and give it to her and declare that she is permitted to marry anybody.

(b)If he wrote the condition ...

1. ... in the Get however, even if ...

2. ... he subsequently erased it - the Get is Bateil (See Tos.Yom-Tov).

(c)The Tana is speaking where the man said ' ... other than so-and-so' or 'except for so-and-so'. But if he said 'This is your Get on condition that you do not marry so-and-so' - the Get is valid and the condition stands ...

(d)... just like any other condition (that does not validate a Get).

3)

(a)The Chachamim forbid a man to divorce his wife on condition that she marries so-and-so - so that people should not say that he is giving his wife as a gift.

(b)The correct time to stipulate when giving one's wife a Get is - immediately after he has given it to her.

(c)If, on the other hand, he makes the condition before the Get has been written - the Get is Pasul (See Tos. Yom-Tov).

4)

(a)If a man gives his wife a Get and stipulates that she is permitted to everybody except ...

1. ... his father, her father or his or her brother ...

2. ... an Eved or a Nochri (See Tos. Yom-Tov) - the Get is Kasher ...

(b)... seeing as, in all the above cases - Kidushin with the specified man would not have taken effect anyway (See Tos. Yom-Tov DH 'u'le'Chol Mi' & DH 'Kasher').

(c)If however, he were to stipulate that she is permitted to everybody except someone who is forbidden to her anyway but with whom Kidushin ...

1. ... would take effect - the Get is Bateil ...

2. ... even if the Kidushin would take effect ba'Aveirah (See Tos. Yom-Tov DH 'va'Afilu ba'Aveirah').

(d)Two examples of the latter are an Almanah to a Kohen Gadol and a Gerushah or Chalutzah to a Kohen Hedyot (See Tos. Yom-Tov). The two other examples presented by the Tana are - a Mamzeres or a Nesinah to a Yisrael and a bas Yisrael to a Mamzer or a Nasin (See Tos. Yom-Tov. DH 've'Chol Mi').

5)

(a)The five words that comprise a basic Get, according to the Tana Kama are - 'Harei at Muteres le'Chol Adam'.

(b)Rebbi Yehudah adds an entire section in Aramaic, which reads ...

1. ... 've'Dein de'Yih'vei Lichi Minai Seifer Tiruchin - and this will be from me to you a document of divorce ...

2. ... ve'Igeres Shibukin ve'Get Piturin - a letter of release and a Get of setting free ...

3. ... Lim'hach Lehisnasva le'Chol G'var de'Sitzbayin - to go and marry any man you wish'.

(c)The Halachah is - like Rebbi Yehudah (See Tos. Yom-Tov).

(d)The basic Get Shichrur of a Shifchah Cana'anis comprises 'Harei At Bas Chorin' (See Tos. Yom-Tov) or, says the Mishnah - 'Harei At le'Atzmech' (See Tos. Yom-Tov [See also Tos. Yom-Tov DH 'Gufo Shel Get Shichrur']).

6)

(a)The Mishnah lists three Gitin Pesulin (See Tos. Yom-Tov). The Tana rules that a Get which is written in the husband's handwriting but where witnesses have neither signed it nor are they present when it is handed over - is Pasul (See Tos. Yom-Tov).

(b)In the event that the woman does subsequently remarry, the children that she has from her second husband will be - Kasher.

(c)According to Rebbi Meir Eidei Chasimah Karsi (it is the witnesses who sign on the Get who validate the divorce). Rebbi Elazar maaintains -Eidei Mesirah Karsi' (it is the witnesses who see the handing over of the Get who validate it).

(d)The Get is basically Kasher, according to ...

1. ... Rebbi Meir - because a man's handwriting is as good as a hundred witnesses.

2. ... Rebbi Elazar - because seeing as he wrote the Get himself, it complies with the Torah's specifications ("ve'Kasav ve'Nasan"), and the need of Eidei Mesirah is only mi'de'Rabbanan.

(e)The reason that the Chachamim declare the Get Pasul is - in case one comes to permit a Get under the same circumstances, but which was written by the Sofer.

7)

(a)The second of the three Gitin on the current list is one which is signed by witnesses but is not dated. One of the reasons that the Chachamim instituted the insertion of the date is because of ...

1. ... 'Peiros' - the fruit of Nechsei Milug, which the husband may no longer eat from the moment the Get is written.

2. ... 'bas Achoso' - where a man marries his niece, of whom he is particularly fond and who commits adultery. We are afraid that he will cover up her sin by giving her an undated Get and claim that it preceded her adultery (both of which we learned in the first Perek).

(b)The third case on the current list is where the Get is dated (See Tos. Yom-Tov) but where there is only one witness. Assuming that this refers to where the husband wrote it, the Chidush in ...

1. ... the earlier case is - that even though there are no witnesses, the babies that are subsequently born are Kasher.

2. ... the current case is - that even though there is one witness, the Get is Pasul Lechatchilah (note that wherever the baby is Kasher, the Get is Kasher Bedi'eved).

(c)If it is referring to where the Sofer wrote it, the baby is Kasher - because the Sofer is considered to be the second witness.

(d)The Tana concludes this section of the Mishnah with 'Harei Eilu Sheloshah Gitin Pesulin' (See Tos. Yom-Tov), to which he adds - 've'Im Niseis, ha'Velad Kasher'.

8)

(a)Rebbi Elazar validates a Get on which witnesses did not sign (See Tos. Yom-Tov) - provided there are Eidei Mesirah.

(b)And if there are, he even permits the divorcee to claim - from Nechasim Meshu'badim (from people who purchased fields from her husband [See Tos. Yom-Tov]).

(c)Witnesses only sign on a Get due to a 'Tikun ha'Olam' - in case the husband claims that he did not divorce her, and the Eidei Mesirah are no longer alive.

(d)The Halachah is - like Rebbi Elazar.

9)

(a)The Mishnah suggests, that, in a case where two men send two Gitin with the same names, and they (the Gitin) become mixed up - both Gitin should be given first to one woman, then to the other (See Tos. Yom-Tov).

(b)Consequently, if one of the Gitin got lost before they managed to do that - the remaining Get is Bateil (See Tos. Yom-Tov).

(c)The Tana declares Kasher five Gitin that are written for five couples ('P'loni Megaresh P'lonis, 'P'loni P'lonis ... ') on one Get - provided they witnesses sign at the bottom.

10)

(a)The Tana now discusses the same case but where each Get has its own 'Tofeis' - date (See also Tiferes Yisrael).

(b)The Mishnah rules in this case - that the one to which the signatures are adjoined (the last one) is Kasher, but not the others (See Tos. Yom-Tov).

11)

(a)In a case where two Gitin are written side by side and where two witnesses sign underneath across the page (from right to left) and two Greek witnesses sign below them (from left to right [See Tos. Yom-Tov]), or vice-versa - the Mishnah validates the Get with which the first pair of witnesses are read (the right-hand Get in the former case, the left-hand one in the latter one.

(b)The second Get is Pasul - because we suspect that the second pair of witnesses - switched their signatures to conform to the first pair (See Tos. Yom-Tov).

(c)If the first witness signed from right to left, the second from left to right, the third, from right to left and the fourth from left to right - then both Gitin are Pasul.

(d)... because we suspect that, after the second witness signed on the left-hand Get, the third witness switched to conform to the second, and the fourth witness to the third, leaving us with three witnesses on the left-hand Get and only one on the right-hand one. The other possibility is that - perhaps the second and third witnesses conformed to the first one and the fourth witness alone signed on the left-hand one (See Tos. Yom-Tov DH 'Eid Echad Ivri').

12)

(a)The Tana rules that a Get which continues on to the second column of the parchment - is Kasher (See Tos. Yom-Tov) ...

(b)... provided the witnesses sign - after the writing on the second column.

(c)A Get whose witnesses sign ...

1. ... on top or on one of the sides of the Get, or ...

2. ... at the back of a Get Pashut (a regular Get) - is Pasulr.

13)

(a)The Mishnah now discusses two Gitin that are written on the same piece of K'laf, one on top, the other at the bottom and where the witnesses sign in the middle. The Tana rules that, where the top one is written ...

1. ... upside-down and the bottom one, the right way, so that the beginning of both Gitin are next to each other - both Gitin are Pasul (See Tos.Yom-Tov DH 'Chasmu Eidim ...').

2. ... the right way and the bottom one upside-down, so that the ends of both Gitin are next to each other - the one with which the witnesses can be read (the top one) is Kasher.

3. ... the right way and so is the bottom one - the one where the witnesses signature can be read together with the end of the Get (i.e. the top one) is Kasher.

(b)The reason for the first ruling is - because the witnesses cannot be read with either Get.

14)

(a)A Get which is written in Lashon ha'Kodesh but ...

1. ... whose witnesses sign in Greek, or vice-versa ...

2. ... where one witness signs in Lashon ha'Kodesh and the other one in Greek or ...

3. ... which is written by the Sofer plus one witness - is Kasher.

(b)When the Tana says 'written by the Sofer', what he really means is - signed by the Sofer.

(c)We might otherwise have thought that the latter is Pasul - because we suspect that the husband asked two other people to sign, only the two witnesses, figuring that the Sofer may feel hurt at not being asked to be a witness, appointed him in place of one of the witnesses (whom the husband asked them to appoint) without the husband's permission (See Tos. Yom-Tov).

15)

(a)The Tana rules that ...

1. ... 'Ish P'loni Eid', 'ben Ish P'loni Eid' and ...

2. ... 'P'loni ben Ish P'loni' (without the word 'Eid') - are all Kasher.

(b)That is in fact, what the 'Nekiyei ha'Da'as in Yerushalayim' (who counted their words) used to do.

(c)If the Sofer wrote his or her 'Shem Livuy ' - the family name (instead of their regular names [See also Tos. Yom-Tov]) in the Get, it is Kasher.

16)

(a)A 'Get Me'useh' is - where the husband hands it over by force ...

(b)... in a case where a husband is either Chayav to divorce his wife or is forbidden to live with her, but refuses to hand it over to her.

(c)According to the Mishnah, a Get Me'useh is Kasher - if it is a Yisrael who enforces it (See Tos. Yom-Tov), but Pasul - if it is a Nochri (See Tos. Yom-Tov).

17)

(a)It is Pasul even if it is given at the hand of a Yisrael - if it is she'Lo ke'Din (illegal).

(b)A Get Me'useh that is written by Nochrim ke'Din - renders the woman Pasul li'Kehunah (because of 'Re'ach ha'Get'); whereas one that is written 'she'Lo ke'Din - does not.

(c)Beis-Din will ask Nochrim to write a Get Me'useh - if they themselves are unable to force the husband's hand.

(d)It will be Kasher - provided the Nochrim, who beat the husband (See Tos. Yom-Tov), nstruct him to do what Yisrael tell him.

18)

(a)When the Mishnah says 'Yatzah Sh'mah ba'Ir, Mekudeshes' - it means that if a Kol (a rumor) spreads in town that P'lonis is engaged, then she is engaged ...

(b)... provided the rumor is borne out by facts, such as candles lit, couches bedecked and people coming and going and saying 'Mazal Tov'.

(c)The ramifications of this ruling are that - she is only permitted to marry the man concerned, but nobody else.

(d)When he continues 'Megureshes, harei Zu Megoreshes', he means that - if the first rumor is followed by a second rumor that the man gave her a Get, then she is divorced (See Tos. Yom-Tov) ...

(e)... since the second Kol overrides the first.

19)

(a)The Mishnah concludes 'Provided there is no Amasla' - a rumor that contradicts the original Kol ...

(b)... with reference to - both of the above cases.

(c)One example of this is where the Get was given with a condition attached (See Tos. Yom-Tov); the other - where there is a Safek as to whether the Kidushin fell closer to her or closer to him (See Tos. Yom-Tov).

20)

(a)Beis Shamai learn from the Pasuk in Ki Sietzei (in connection with Get) "u'Matza bah Ervas Davar" - that a man may divorce a woman only if he discovers that she has committed adultery.

(b)According to Beis Hillel - even if she annoyed him by burning his food (or by over-salting it).

(c)The latter explain "Ervas Davar" to mean - either 'Ervas' or 'Davar' (anything else that he finds wrong with her [See Tos. Yom-Tov]).

21)

(a)Rebbi Akiva permits him to divorce her - even if he finds another woman who is prettier than her.

(b)He learns it - from the preceding phrase ' ... ki Lo Simtza Chein be'Einav", indicating a third reason for divorcing one's wife (See Tos. Yom-Tov).

(c)The Halachah is - like Rebbi Akiva.