GITIN 23 - Two weeks of study material have been dedicated by Mrs. Estanne Abraham Fawer to honor the Yahrzeit of her father, Rav Mordechai ben Eliezer Zvi (Rabbi Morton Weiner) Z'L, who passed away on 18 Teves 5760. May the merit of supporting and advancing Dafyomi study -- which was so important to him -- during the weeks of his Yahrzeit serve as an Iluy for his Neshamah.
 

12th CYCLE DEDICATION
GITIN 23 - dedicated l'Iluy Nishmas Reb Aharon Dovid ben Elimelech Shmuel Kornfeld (Muncasz/Israel/New York), who passed away on 3 Av 5761, by his daughter Diane Koenigsberg and family. May his love for Torah and for Eretz Yisrael be preserved in all of his descendants.

1)

WHO MAY WRITE A GET (Yerushalmi Perek 2 Halachah 5 Daf 13b)

מתני' הכל כשירין לכתוב את הגט אפי' חרש שוטה וקטן

(a)

(Mishnah): Anyone can write a Get, even a deaf person, lunatic or minor.

האשה כותבת את גיטה והאיש כותב את שוברו שאין קיום הגט אלא בחותמיו

(b)

A woman can write her own Get. A husband can write the receipt (in which his wife admits that she received the Kesuvah), since Kiyum of a document is only through its signatures.

הכל כשירין להביא את הגט חוץ מחרש שוטה וקטן סומא ונכרי:

(c)

Anyone may be a Shali'ach to bring (i.e. give) a Get, except for a deaf person, lunatic, minor, a blind person, or a Nochri.

גמ' רב הונא אמר והוא שהיה פיקח עומד על גביו.

(d)

(Gemara - Rav Huna): [A deaf person, lunatic or minor can write] only if a Pike'ach (adult with Da'as) oversees him.

רבי יוחנן אמר והכתיב [דברים כד א] וכתב לה לשמה.

(e)

Question (R. Yochanan): "V'Chasav Lah" - [it must be written] Lishmah! (People without Da'as cannot intend Lishmah!)

שמואל אמר צריך שיניח תרפו של גט עמו.

(f)

Answer (Shmuel): [A Pike'ach writes the parts that must be Lishmah. The deaf person, lunatic or minor] must leave over the Toref of the Get ('you are permitted to every man') with it (with the names; all agree that the names must be Lishmah.)

1.

Note: Mishnah 3:2 says that one who writes a Tofes must leave blank the names and date; Reish Lakish said [that he must leave blank] the Toref Imo, i.e. with the names and date. Also here 'Imo' means like this.

ואתייא כיי דמר ר"ש בן לקיש כתב תרפו בטופס פסול:

(g)

This is like Reish Lakish, who says that if one wrote the Toref in the Tofes (i.e. Lo Lishmah), it is Pasul. (R. Yochanan holds that Stam, the Toref is Lishmah; he would hold that it suffices for a Pike'ach to write the names. We explained this based on MEICHAL HA'MAYIM and NO'AM YERUSHALMI below, 3:2.)

2)

WHO CAN BRING A GET (Yerushalmi Perek 2 Halachah 6 Daf 14a)

[דף יד עמוד א] מתני' קיבל הקטן והגדיל חרש ונתפקח סומא ונתפתח שוטה ונשתפה נכרי ונתגייר פסול

(a)

(Mishnah): If a minor was appointed (to be a Shali'ach), and became an adult (and then gave it), or if a deaf, blind or insane person was appointed, and he became healthy, or if a Nochri was appointed and he converted, the Get is Pasul.

אבל פיקח שנתחרש וחזר ונתפקח פיתח שנסתמה וחזר ונתפתח שפוי שנשתטה וחזר ונשתפה כשר

(b)

However, if a healthy adult was appointed, and he became deaf, blind or insane, and he became healthy again (and then gave it), the Get is valid.

זה הכלל כל שתחילתו וסופו בדעת כשר:

1.

The rule is, whenever the Shali'ach had Da'as when appointed and when he gave it, it is valid.

גמ' אתא עובדא קומי ר' אימי בעבד שהביא את הגט כשר.

(c)

(Gemara): A case came in front of R. Imi of a slave who brought the Get; he was Machshir.

אמר ליה רבי אבא והתני רבי חייה עבד שהביא את הגט פסול.

(d)

Objection (R. Aba): R. Chiyah taught that if a slave brought the Get, it is Pasul!

אמר ר' אסי אילולא ר' בא כבר היינו להתיר את אשת איש.

(e)

Retraction (R. Asi): If not for R. Ba, we would have [mistakenly] permitted an Eshes Ish!

1.

Note: The case was brought in front of R. Imi! It seems that also Rav Asi was there; Rav Asi was not mentioned, for he was like a Talmid Chaver of R. Imi (TOSFOS HA'ROSH Bava Metzi'a Sof 24b; in the Bavli, he is called R. Ami).

ואפילו תימר לא שמיע ר' אסי הדא דתני ר' חייה לא שמיע מיליהון דרבנין.

(f)

Question: Even if you will say that [R. Ami and] R. Asi did not hear R. Chiyah's teaching, did not they not hear the [following] words of Rabanan?! (They were Talmidim Muvhakim of R. Yochanan, so they should have heard what others said in his name!)

(נישמעינה מן הדא - קרבן העדה מוחקו) דאמר רבי זעירא ר' חייה בשם ר' יוחנן נראין דברים שיקבל העבד גט שיחרור ואל יקבל גט אשה.

1.

(R. Ze'ira citing R. Chiyah citing R. Yochanan): It seems that a slave can receive a Get Shichrur, but he does not receive a Get Ishah.

סברין מימר לא אמר אלא אל יקבל הא אם עבר וקיבל כשר

(g)

Answer: They held that [R. Yochanan] said only that he should not receive it, but if he transgressed and received it, it is Kosher.

ר' יעקב בר אחא בשם רב הושעיה מעשה היה וכהנת היתה ולא חשו להן משום ריח פסול:

(h)

(R. Yakov bar Acha citing R. Hoshayah): A case occurred, and she was a Kohen's wife. [Chachamim] were not concerned for the scent [of a Get, which] disqualifies [to Kehunah].

3)

(Yerushalmi Perek 2 Halachah 7 Daf 14a)

מתני' אף הנשים שאינן נאמנות לומר מת בעלה נאמנות להביא את גיטה חמותה ובת חמותה וצרתה ויבמתה ובת בעלה

(a)

(Mishnah): Even the women who are not believed to say that a woman's husband died, they are believed to bring her Get - her mother-in-law; the daughter of her mother-in-law; her co-wife; her husband's brother's wife; and her husband's daughter (from another woman. They are suspected to hate her; perhaps they lie about his death, hoping that she will remarry and become Asur to her husband and suffer additional severe fines.)

מה בין גט למיתה

1.

Question: What is the difference between a Get and death? Why are they believed only about a Get?]

שהכתב מוכיח

2.

Answer: The writing (the signed Get that she holds) proves [that her husband sent her to divorce her].

האשה עצמה מביאה את גיטה ובלבד שהיא צריכה לומר בפני נכתב ובפ"נ:

(b)

A woman can bring her own Get, as long as she says b'Fanai Nechtav uv'Fanai Nechtam.

גמ' ולא מפיה אנו מאמינין אותה. שאילו לא אמרה בפני נכתב ובפני נחתם אף אתה מתירה להינשא

(c)

(Gemara) Question: (Does the writing prove by itself?) Do we not rely on her words?! If she [brought it from Chutz la'Aretz, and] did not say b'Fanai Nechtav uv'Fanai Nechtam, do you permit her to remarry?!

א"ר יוסי בי ר' בון כיי דמר ר' אבין אינו חשוד לקלקלה בידי שמים. בב"ד הוא חשוד לקלקלה.

(d)

Answer (R. Yosi bei R. Bun): We answer like R. Avin said - [a husband] is not suspected [to tell Pesulim to sign the Get, and ruin his wife] bi'Ydei Shamayim. He is suspected [only] to ruin her in Beis Din;

שמתוך שהוא יודע שאם בא ועירר עררו בטל אף הוא מחתמו בעדים כשרים.

1.

Since he knows that if he comes and protests [that the witnesses are Pasul], his protest is Batel, he has Kosher witnesses sign it;

[צ"ל והכא מתוך שהיא יודעת שלא עשו בה דבריה אצל חבירתה כלום אף היא אומרת אמת, כמו ביבמות טו:ד - הגהות ר' יוסף דיננער]

2.

And here, since she knows that [Chachamim] did not make her words regarding her colleague to have any effect [if she will retract and say that she did not see it written or signed, and even if also the husband protests, he will not be heeded], she tells the truth.

הגע עצמך שעשת עשר שנים ברומי ונישאת.

(e)

Question: (Our Mishnah said that a woman can bring her own Get, as long as she says b'Fanai Nechtav uv'Fanai Nechtam.) Exert yourself [and you will find the answer]! If she spent 10 years in Romi [after she was divorced] and remarried [and comes to Eretz Yisrael, must she say the declaration]?!

אמר רבי יוחנן מתני' כשאמר לה אל תיגרשי אלא במקום פלוני:

(f)

Answer (R. Yochanan): Our Mishnah discusses when he told her [when he gave the Get to her] 'you will be divorced only in the place Ploni.'

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