אבן העזר ק״מEven HaEzer 140

Siman 140 of 178 in Even HaEzer — 11 se'ifim

Se’if 1א׳

הָאִישׁ עוֹשֶׂה שָׁלִיחַ לְהוֹלִיךְ גֵּט לְאִשְׁתּוֹ, וְזֶה נִקְרָא שְׁלִיחַ הוֹלָכָה. וְאֵינוֹ גֵּט, עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ; לְפִיכָךְ, יָכוֹל לַחֲזֹר בּוֹ עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ:

A man may appoint an emissary to deliver his writ of divorce to his wife, and this is called a "messenger for delivery". It is not a valid divorce until it reaches her hand. Therefore he can back out until the writ reaches her hand.

Se’if 2ב׳

כָּל דִּין הָאִישׁ עִם הָאִשָּׁה, בְּעִנְיַן נְתִינַת הַגֵּט וּקְרִיאָתוֹ וְדִבּוּרוֹ, כֵּן דִּין שְׁלוּחוֹ עִמָּהּ. הַגָּה: וְהֶחָכָם הַמְסַדֵּר הַנְּתִינָה עִם שְׁנַיִם שֶׁעִמּוֹ כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן סִי' קמ"ב סָעִיף ד', יְדַקְדֵּק בַּגֵּט תְּחִלָּה שֶׁכָּתוּב כַּהֹגֶן וּכְמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן בְּסֵדֶר הַגֵּט סָעִיף צ"א):

All of the laws that apply to a husband with his wife, with respect to giving the writ of divorce and reading it and speaking about it, also apply to his emissary's conduct with her. Rem"a: The rabbi who organizes the transfer [of the writ] with two others with him (as explained futher on (Shulchan Arukh, Even HaEzer 142:4)) should review the writ first to ensure that it is written properly as explained later on in the process for writing the writ (Shulchan Arukh, Even HaEzer 91).

Se’if 3ג׳

הָאִשָּׁה עוֹשָׂה שָׁלִיחַ לְקַבָּלָה, וְהִיא מְגֹרֶשֶׁת בְּקַבָּלָתוֹ מִיָּד כְּשֶׁיַּגִּיעַ הַגֵּט לְיָדוֹ. וְדִינוֹ כְּדִין הָאִשָּׁה לְכָל דָּבָר, לְעִנְיַן אִם זָרַק גֵּט לַחֲצֵרוֹ אוֹ לְתוֹךְ אַרְבַּע אַמּוֹתָיו. הַגָּה: וְכוֹתֵב בַּגֵּט: הֲרֵי אַתְּ מֻתֶּרֶת וְכוּ', אֲבָל כְּשֶׁנּוֹתֵן הַגֵּט אוֹמֵר לוֹ: הִתְקַּבֵּל גֵּט זֶה לְאִשְׁתִּי (הָרַ"ן פ"ק דְּקִדּוּשִׁין):

A woman appoints an emissary to receive [the get], and she is divorced when he receives [the get] immediately when the get reaches his hand. And the ruling for him is like the ruling for the woman in every way, for the matter of whether he threw the get to his courtyard or to within four amot of him. Hagah: And he writes in the get: Behold you are permitted etc., but when he gives the get he says to him: Receive this get for my wife (the Ran first chapter of Kiddushin).

Se’if 4ד׳

אָמְרָה לוֹ: הִתְקַּבֵּל לִי גִּטִּי אוֹ טֹל לִי אוֹ יְהֵא לִי בְּיָדְךָ, כֻּלָּן לְשׁוֹן קַבָּלָה הֵן. וְיֵשׁ אוֹמְרִים דְּהוּא הַדִּין שָׂא לִי (ב"י בְּשֵׁם רַשִׁ"י וְהַמ"מ) אוֹ קַח לִי (ר"י):

If she said to the agent, "Accept for me my get," or "Take for me," or "It shall be for me in your hands," these are all [valid] language [to appoint an agent] for acceptance [of a get]. Rama: Some authorities also accept "Pick it up for me" (Beit Yosef in the name of Rashi and Magid Mishna) or "Take for me" (Ri; the first 'take for me' above was in Aramaic, the second was in Hebrew).

Se’if 5ה׳

יְכוֹלָה גַּם כֵּן לַעֲשׂוֹת שָׁלִיחַ לְהוֹבָאָה, שֶׁתֹּאמַר לוֹ: הָבֵא לִי גִּטִּי, וְדִינוֹ כְּדִין שְׁלִיחַ הוֹלָכָה שֶׁל בַּעַל, שֶׁאֵינוֹ גֵּט עַד שֶׁיַּגִּיעַ לְיָדָהּ. אֲבָל הָאִישׁ אֵינוֹ יָכוֹל לַעֲשׂוֹת שָׁלִיחַ קַבָּלָה, שֶׁאֵינוֹ יָכוֹל לַעֲשׂוֹת שָׁלִיחַ לְחוֹבָתָהּ, שֶׁלֹּא מִדַּעְתָּהּ, וַאֲפִלּוּ הָיְתָה אֵשֶׁת מֻכֵּה שְׁחִין, אוֹ שֶׁהָיְתָה קְטָטָה בֵּינֵיהֶם וְתוֹבַעַת לְהִתְגָּרֵשׁ. וְיֵשׁ מִי שֶׁאוֹמֵר בְּזוֹ, שֶׁהִיא סְפֵק מְגֹרֶשֶׁת. הַגָּה: וְאִם בַּעְלָהּ מוּמָר, וְיָדְעִינָן שֶׁהִיא מְהַדֶּרֶת אַחַר גֵּט, יֵשׁ אוֹמְרִים דְּהַמוּמָר יָכוֹל לְזַכּוֹת לָהּ גֵּט (ת"ה סִימָן רל"ז וּבִפְסָקָיו סִימָן מ"ג), וְיֵשׁ מַחֲמִירִין גַּם בָּזֶה (הָרַ"ן בִּתְשׁוּבָה). וְכֵן אִם הָיָה הַיָּבָם (עי' בב"י) מוּמָר, וְהַבַּעַל מְזַכֶּה לָהּ גֵּט כְּדֵי שֶׁלֹּא תִּפֹּל לִפְנֵי הַיָּבָם (עַיֵּן בְּב"י). וְאִם אִשְׁתּוֹ מוּמֶרֶת, וְזִכָּה לָהּ גֵּט עַל יְדֵי אַחֵר (עי' בְּת"ה סִי' רל"ז וּבִפְסָקָיו סִי' מ"ד), כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סי' א', אַף עַל פִּי שֶׁחָזְרָה בָּהּ אַחַר כָּךְ, אֵינָהּ צְרִיכָה גֵּט אַחֵר (שָׁם בת"ה). וְהוּא הַדִּין לְאִשָּׁה הַנֶּאֱסֶרֶת עַל בַּעְלָהּ, מְזַכֶּה לָהּ גֵּט עַל יְדֵי אַחֵר. וְיֵשׁ מַחֲמִירִין בָּזֶה (מַהֲרִי"ק שֹׁרֶשׁ קמ"א):

She may also delegate an agent to bring it to her, as she may say, "Bring me my bill divorce," and his laws are the same as those of an agent of the husband, that it is not considered a bill of divorce until it reaches her hands. Homessengerwever, the man is unable to accept it as her agent, for he may not be made an agent to perform her obligation without homessengerer knowledge, even if she were the wife of one afflicted with boils, or there was strife between them and she requested a divorce. There is one who says that in such a case, her divorce is subject to doubt. Rem"a: If her husband is an apostate, and it is known that she is seeking a divorce, there are those who say that the apostate may grant her a bill of divorce (T"H #237 and in his decisions #43). There are those who are stringent even in this (Ra"n in a responsum). So too if the levirate husband (see Beit Yosef) was an apostate, the husband can grant her a bill of divorce so that she will not fall before a levirate marriage (see Beit Yosef). If his wife was an apostate, her bill of divorce may be acquired for her via another (see T"H #237 and in his decisions #44), as has been explained above, even though she went back on it afterward, she does not need another bill of divorce (T"H ibid.). This is also the case for a woman who has become forbidden to her husband--the bill of divorce is transferred to her via another person. There are those who are stringent in this (Mahari"k #141).

…and 6 more se'ifim in this siman.

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Shulchan Aruch, Even HaEzer — Torat Emet 357 edition, via Sefaria — public domain

English: Sefaria Community Translation — CC0