GITIN 24 - 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.

GITIN 24 (3 Av) - dedicated l'Iluy Nishmos Reb Aharon Dovid ben Elimelech Shmuel Kornfeld (Muncasz/Israel/New York), who passed away on 3 Av 5761, and Mrs. Lily (Leah bas Pinchas) Kornfeld who passed away on 8 Av 5765, by their daughter Shifra, and family.


GITIN MUST BE LISHMAH (Yerushalmi Perek 3 Halachah 1 Daf 14a)

מתני' כל גט שנכתב שלא לשם אשה פסול


(Mishnah): Any Get that was not written l'Shem (for the sake of) a [particular] woman is Pasul.

כיצד היה עובר בשוק ושמע קול הסופרים מקרים איש פלוני מגרש את אשתו פלונית ממקום פלוני ואמר זה שמי וזה שם אשתי פסול מלגרש בו


What is the case? If a man overheard Sofrim dictating [the words of a Get as they wrote it] 'Ploni divorces his wife Plonis from the place Ploni', and he said 'this is my name and my wife's name', it is Pasul [for him] to divorce with it.

יתר מיכן כתב לגרש את אשתו [דף יד עמוד ב] ונמלך מצאו בן עירו ואמר לו שמי כשמך ושם אשתי כשם אשתך פסול מלגרש בו


Even further, if one wrote a Get for his wife, then decided not to divorce her, and found another man in his city with the same name, and their wives had the same names, it is Pasul [for the latter man] to divorce with it.

יותר מיכן יש לו שתי נשים ושמותיהן שוין כתב לגרש בו את הגדולה לא יגרש בו את הקטנה


Even further, if one had two wives with the same name, and wrote a Get for the older wife, he cannot use it to divorce the younger wife.

יותר מיכן אמר לליבלר כתוב לאי זה שארצה אגרש פסול מלגרש בו:


Even further, if one told a scribe 'write [a Get] for whichever [wife] I will want [to divorce], it is Pasul to divorce [either one] with it.

גמ' מהו מקרין מלמדי תינוקות.


(Gemara): What is dictating? It is [scribes] teaching youths (Talmidim practicing writing Gitin).

מהו יותר מיכן


Question: Why does it say 'even further'? (Also the second case was not written Lishmah!)

תמן לא נכתב לשם גט. ברם הכא נכתב לשם גט.


Answer: There (in the Reisha) it was not written l'Shem a Get. Here, it was written l'Shem a Get.

מהו יותר מיכן


Question: Why does it say [in the third clause] 'even further'? (Also the third case was not written Lishmah!)

תמן (תנינן) לא נכתב לא לשמו ולא לשמה ברם הכא נכתב לשמו ולא נכתב לשמה.


Answer: There (the second case) it was not written Lishmo (l'Shem the husband) and not Lishmah (l'Shem the wife). Here, it was written Lishmo, but not Lishmah.

מהו יתר מכאן


Question: Why does it say [in the fourth clause] 'even further'?

תמן נכתב לשמו ולא נכתב לשמה ברם הכא נכתב לשמו ולשמה אלא שלא היה לה כרות לשמה משעה ראשונה.


Answer: There (the third case) it was written Lishmo but not Lishmah. Here, it was written Lishmo and Lishmah, but it was not Krus (clearly) Lishmah from the beginning.

רב אמר כולהם אינן פסולין חוץ מן האחרון שהוא פסול


(Rav): All of them (the Gitin in our Mishnah) are not Pesulim (i.e. do not disqualify to Kehunah) except for the last (it disqualifies.)

איסי אמר כולן פסולין חוץ מן הראשון שאינו פסול


(Isi): All of them are Pesulim, except for the first, which does not disqualify.

ר' בא בר חיננא אמר כולן פסולין.


(Rabah bar Chinena): All of them are Pesulim.

מילתיה דריש לקיש אמר כולן אינן פסולין


Reish Lakish's teaching says that all of them are not Pesulim;

דריש לקיש אמר כתב תרפו בטופס פסול.


(Reish Lakish): If he wrote the Toref in the Tofes, it is Pasul [for Stam, a Get is not Lishmah. Therefore, we do not say that perhaps due to Bereirah it is considered Lishmah; it is totally Pasul.]

מילתיה דרבי יוחנן אמר כולן פסולין.


R. Yochanan's teaching says that all of them are Pesulim;

דרבי יוחנן אמר כתב תרפו בטופס כשר.


(R. Yochanan): If he wrote the Toref in the Tofes, it is Kosher [for Stam, a Get is Lishmah. Therefore, perhaps due to Bereirah it is considered totally Lishmah; therefore, it disqualifies to Kehunah.]

מילתיה דר"א אמר כולן אינן פסולין.


R. Elazar's teaching says that all of them are not Pesulim;

ר' אלעזר שאל כתב קידושין שכתבו שלא לשמו מהו שיתפסו בה קידושין


Question (R. Elazar): If a Kidushin document was written Lo Lishmah, does Kidushin take effect on her?

מן מה דלא צריכין לה בגיטין שאינן פסולין לפום כן שאל לה בקידושין. [דף טו עמוד א] אין תימר צריכין לה בגיטין לא ישאלינה בקידושין.


Since he did not ask about Gitin (in our Mishnah, whether they disqualify, therefore he asked about Kidushin. If you would say that he had a question about Gitin, he would not ask about Kidushin!

מה אם גיטין על ידי שהוא צריך לשמה וכתב שלא לשמה (לא נגעו) [צ"ל יגעו - נועם ירושלמי] בה גירושין. קידושין שאינו צריך לשמה וכתב שלא לשמה אינו דין שיתפסו בה קידושין.


In Gitin, it must be Lishmah [for a Stam woman is not destined to be divorced], and if he wrote Lo Lishmah, divorce affects her (forbids her to Kehunah) - Kidushin, which does not need Lishmah [for a Stam woman is destined to marry], and he wrote Lo Lishmah, all the more so Kidushin takes effect on her!

ותהא פשיטא ליה


Question: Kidushin should be obvious to him (since a Stam woman is destined to marry, surely even Lo Lishmah, Kidushin takes effect on her)!

הא (כן הוא) [צ"ל לא - נועם ירושלמי] פשיטא ליה הואיל ולא למדו כתב קידושין אלא מגירושין מה בגירושין אינה מגורשת אף בקידושין אינה מקודשת.


Answer: It is not obvious to him, because we learn a Kidushin document only from divorce. [Perhaps] just like in divorce, [Lo Lishmah] she is not divorced [at all], also in Kidushin, she is not Mekudeshes [at all. We explained this Sugya like NO'AM YERUSHALMI.]