גיטין ו׳Gittin 6

Mishnah 1א׳

הָאוֹמֵר הִתְקַבֵּל גֵּט זֶה לְאִשְׁתִּי אוֹ הוֹלֵךְ גֵּט זֶה לְאִשְׁתִּי, אִם רָצָה לַחֲזֹר, יַחֲזֹר. הָאִשָּׁה שֶׁאָמְרָה, הִתְקַבֵּל לִי גִטִּי, אִם רָצָה לַחֲזֹר, לֹא יַחֲזֹר. לְפִיכָךְ, אִם אָמַר לוֹ הַבַּעַל, אִי אֶפְשִׁי שֶׁתְּקַבֵּל לָהּ אֶלָּא הוֹלֵךְ וְתֵן לָהּ, אִם רָצָה לַחֲזֹר, יַחֲזֹר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הָאוֹמֶרֶת טֹל לִי גִטִּי, אִם רָצָה לַחֲזֹר, לֹא יַחֲזֹר:

[With regard to] one who says, "Accept this bill of divorce on behalf of my wife," or, "Bring this bill of divorce to my wife," he may take it back if he wants. [With regard to ] a woman who said [to a messenger], "Accept my bill of divorce on my behalf," if [the husband] wants to take it back, he cannot. Therefore, if the husband says to [the messenger], "I do not wish that you should accept it on her behalf, rather, go bring it her [as my messenger]," he may take it back if he wants. Rabban Shimon ben Gamliel says, "Even if she said, 'Pick up my bill of divorce,' if [the husband] wants to take it back, he cannot."

Mishnah 2ב׳

הָאִשָּׁה שֶׁאָמְרָה, הִתְקַבֵּל לִי גִטִּי, צְרִיכָה שְׁתֵּי כִתֵּי עֵדִים, שְׁנַיִם שֶׁאוֹמְרִים בְּפָנֵינוּ אָמְרָה וּשְׁנַיִם שֶׁאוֹמְרִים בְּפָנֵינוּ קִבֵּל וְקָרַע, אֲפִלּוּ הֵן הָרִאשׁוֹנִים וְהֵן הָאַחֲרוֹנִים, אוֹ אֶחָד מִן הָרִאשׁוֹנִים וְאֶחָד מִן הָאַחֲרוֹנִים וְאֶחָד מִצְטָרֵף עִמָּהֶן. נַעֲרָה הַמְאֹרָסָה, הִיא וְאָבִיהָ מְקַבְּלִין אֶת גִּטָּהּ. אָמַר רַבִּי יְהוּדָה, אֵין שְׁתֵּי יָדַיִם זוֹכוֹת כְּאַחַת, אֶלָּא אָבִיהָ מְקַבֵּל אֶת גִּטָּהּ בִּלְבָד. וְכֹל שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר אֶת גִּטָּהּ, אֵינָהּ יְכוֹלָה לְהִתְגָּרֵשׁ:

[With regard to] a wife who said, "Accept my bill of divorce on my behalf," she requires two sets of witnesses; two who [must] say, "In our presence she uttered [this order]," and two who [must] say, "In our presence [the messenger] received the bill of divorce and tore it up." Even if the first group is the same as the second group, or one of the first and one of the second pair of witnesses [as long as] another [witness] joins with them. [With regard to] a betrothed pubescent girl, either she or her father may accept her bill of divorce. Rabbi Yehudah says, "Two hands [i.e., people] cannot posses that right at the same time; rather, only her father may accept her bill of divorce." And any female who is unable to take proper care of her bill of divorce, cannot be divorced at all.

Mishnah 3ג׳

קְטַנָּה שֶׁאָמְרָה הִתְקַבֵּל לִי גִטִּי, אֵינוֹ גֵט עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ. לְפִיכָךְ אִם רָצָה הַבַּעַל לַחֲזֹר, יַחֲזֹר, שֶׁאֵין קָטָן עוֹשֶׂה שָׁלִיחַ. אֲבָל אִם אָמַר לוֹ אָבִיהָ, צֵא וְהִתְקַבֵּל לְבִתִּי גִטָּהּ, אִם רָצָה לְהַחֲזִיר, לֹא יַחֲזִיר. הָאוֹמֵר תֵּן גֵּט זֶה לְאִשְׁתִּי בְמָקוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, פָּסוּל. הֲרֵי הִיא בְמָקוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, כָּשֵׁר. הָאִשָּׁה שֶׁאָמְרָה הִתְקַבֵּל לִי גִטִּי בְמָקוֹם פְּלוֹנִי, וְקִבְּלוֹ לָהּ בְּמָקוֹם אַחֵר, פָּסוּל. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. הָבֵא לִי גִטִּי מִמָּקוֹם פְּלוֹנִי וֶהֱבִיאוֹ לָהּ מִמָּקוֹם אַחֵר, כָּשֵׁר:

[With regard to] a female minor who said, "Accept my bill of divorce on my behalf," it is not an [effective] bill until it has reached her hands. Therefore, if the husband wished to revoke it, he can do so, because a minor cannot appoint a messenger. However, if her father said [to the messenger], "Go and accept my daughter's bill of divorce on her behalf," if the husband wished to revoke it, he cannot. [With regard to] one who says, "Give this bill of divorce to my wife in the place Such-and-such a place" and [the messenger] gave it to her elsewhere, it is invalid. [But had the husband said merely] "My wife is in Such-and-such a place" and [the messenger] gave it her in another place, it is valid. [With regard to] a woman who says, "Accept my bill of divorce on my behalf in Such-and-such a place," and he accepted it for her in another place, it is invalid; Rabbi Eliezer declares it valid. [If she said,] "Bring me my bill of divorce from Such-and-such a place," and he brought it from elsewhere, it is valid.

Mishnah 4ד׳

הָבֵא לִי גִטִּי, אוֹכֶלֶת בַּתְּרוּמָה עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ. הִתְקַבֵּל לִי גִטִּי, אֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה מִיָּד. הִתְקַבֵּל לִי גִטִּי בְמָקוֹם פְּלוֹנִי, אוֹכֶלֶת בַּתְּרוּמָה עַד שֶׁיַּגִּיעַ גֵּט לְאוֹתוֹ מָקוֹם. רַבִּי אֱלִיעֶזֶר אוֹסֵר מִיָּד:

[If she says,] "Bring me my bill of divorce," she may eat terumah [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] until the bill of divorce reaches her hands. [If she says,] "Accept my bill of divorce on my behalf," it is prohibited for her to eat terumah immediately. [If she said,] "Accept my bill of divorce on my behalf in Such-and-such a place," she may eat terumah until the bill of divorce reaches that place; Rabbi Eliezer prohibits it immediately.

Mishnah 5ה׳

הָאוֹמֵר, כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי, גָּרְשׁוּהָ, כִּתְבוּ אִגֶּרֶת וּתְנוּ לָהּ, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. פִּטְרוּהָ, פַּרְנְסוּהָ, עֲשׂוּ לָהּ כַּנִּמּוֹס, עֲשׂוּ לָהּ כָּרָאוּי, לֹא אָמַר כְּלוּם. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, הַיּוֹצֵא בְקוֹלָר וְאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. חָזְרוּ לוֹמַר, אַף הַמְפָרֵשׁ וְהַיּוֹצֵא בִשְׁיָרָא. רַבִּי שִׁמְעוֹן שְׁזוּרִי אוֹמֵר, אַף הַמְּסֻכָּן:

[With regard to] one who says, "Write a bill of divorce , and give it to my wife," or, "Divorce her," or, "Write her a letter and give it her," they shall write it and give it [to her]. [If he said,] "Release her," or, "Provide her her maintenance," or, "Do with her as is customary," or, "Do with her as is proper," he has said nothing [of significance]. Originally, they would say [that with regard to] one who was being led out with an iron collar [to the place of execution], and he said, "Write a bill of divorce for my wife," they shall write it and give it [to her]. They retracted [that] to say, "Even one who is going to sea, or to travel with a caravan [in the desert]." Rabbi Shimon Shazuri says, "Even one who is dangerously ill."

Mishnah 6ו׳

מִי שֶׁהָיָה מֻשְׁלָךְ לְבוֹר וְאָמַר, כָּל הַשּׁוֹמֵעַ אֶת קוֹלוֹ יִכְתֹּב גֵּט לְאִשְׁתּוֹ, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. הַבָּרִיא שֶׁאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, רָצָה לְשַׂחֶק בָּהּ. מַעֲשֶׂה בְּבָרִיא אֶחָד שֶׁאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, וְעָלָה לְרֹאשׁ הַגַּג וְנָפַל וּמֵת. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אָמְרוּ חֲכָמִים, אִם מֵעַצְמוֹ נָפַל, הֲרֵי זֶה גֵט. אִם הָרוּחַ דְּחָאַתּוּ, אֵינוֹ גֵט:

[With regard to] one who was cast into a pit and said that whoever should hear his voice should write a bill of divorce for his wife, they shall write it and give it [to her]. A healthy person who says, "Write a bill of divorce for my wife," [it is considered as though] he wishes to joke with her. It once happened that a healthy person said, "Write a bill of divorce for my wife," and then went on his roof, and he fell and died. Rabban Shimon ben Gamliel said, "The Sages said, 'If he fell on his own [i.e., purposely], it is a [valid] bill of divorce; if the wind pushed him, it is not a [valid] bill of divorce."

Mishnah 7ז׳

אָמַר לִשְׁנַיִם, תְּנוּ גֵט לְאִשְׁתִּי, אוֹ לִשְׁלֹשָׁה, כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. אָמַר לִשְׁלֹשָׁה, תְּנוּ גֵט לְאִשְׁתִּי, הֲרֵי אֵלּוּ יֹאמְרוּ לַאֲחֵרִים וְיִכְתְּבוּ, מִפְּנֵי שֶׁעֲשָׂאָן בֵּית דִּין, דִּבְרֵי רַבִּי מֵאִיר. וְזוֹ הֲלָכָה הֶעֱלָה רַבִּי חֲנִינָא אִישׁ אוֹנוֹ מִבֵּית הָאֲסוּרִין, מְקֻבָּל אֲנִי בְּאוֹמֵר לִשְׁלֹשָׁה, תְּנוּ גֵט לְאִשְׁתִּי, שֶׁיֹּאמְרוּ לַאֲחֵרִים וְיִכְתְּבוּ, מִפְּנֵי שֶׁעֲשָׂאָן בֵּית דִּין. אָמַר רַבִּי יוֹסֵי, נוּמֵינוּ לַשָּׁלִיחַ, אַף אָנוּ מְקֻבָּלִין, שֶׁאֲפִלּוּ אָמַר לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, תְּנוּ גֵט לְאִשְׁתִּי, שֶׁיִּלְמְדוּ וְיִכְתְּבוּ וְיִתֵּנוּ. אָמַר לַעֲשָׂרָה, כִּתְבוּ גֵט לְאִשְׁתִּי, אֶחָד כּוֹתֵב וּשְׁנַיִם חוֹתְמִין. כֻּלְּכֶם כְּתֹבוּ, אֶחָד כּוֹתֵב וְכֻלָּם חוֹתְמִין. לְפִיכָךְ, אִם מֵת אֶחָד מֵהֶן, הֲרֵי זֶה גֵט בָּטֵל:

If one says to two [men], "Give a bill of divorce to my wife," or to three, "Write a bill of divorce, and give it to my wife," they shall write, and give it [to her]. If he said to three, "Give a bill of divorce to my wife," the latter [may] tell others to write it, because he made them a tribunal; these are the words of Rabbi Meir. Rabbi Hanina of Ono brought this law with him from prison, [as he said]: "I have received a tradition, that when he said to three, 'Give my wife a bill of divorce,' that they may tell others to write it, because he made them a tribunal." Rabbi Yossi said, "We said to the messenger, We [also] have a tradition, that even if he said to the High Court in Jerusalem, 'Give my wife a bill of divorce,' that they must learn [the procedures of a bill of divorce], write a bill of divorce, and give it [to her]." If he said to ten [men], "Write a bill of divorce for my wife," one of them shall write, and two [shall] sign it; [but if he said], "Write it all of you," then one shall write, and all [shall] sign it. Therefore, if one of them should die, the bill of divorce becomes void.