Gittin 132

או לשלשה כתבו גט ותנו לאשתי הרי אלו יכתבו ויתנו אמר לשלשה תנו גט לאשתי הרי אלו יאמרו לאחרים ויכתבו מפני שעשאן ב"ד דברי ר"מ

OR TO THREE PERSONS, WRITE A GET AND GIVE IT TO MY WIFE, THEY SHOULD WRITE AND GIVE IT. IF HE SAID TO THREE PERSONS, GIVE A GET TO MY WIFE,<span class="x" onmousemove="('comment',' Without saying 'write'. ');">¹</span>

וזו הלכה העלה רבי חנינא איש אונו מבית האסורין מקובל אני באומר לשלשה תנו גט לאשתי שיאמרו לאחרים ויכתבו מפני שעשאן ב"ד

THEY MAY TELL OTHERS TO WRITE<span class="x" onmousemove="('comment',' And sign. ');">²</span>

אמר רבי יוסי נומינו לשליח אף אנו מקובלין שאפי' אמר לב"ד הגדול שבירושלים תנו גט לאשתי שילמדו ויכתבו ויתנו

BECAUSE HE HAS MADE THEM A <i>BETH DIN</i>.<span class="x" onmousemove="('comment',' And they have authority to do this. ');">³</span>

אמר לעשרה כתבו ותנו גט לאשתי אחד כותב ושנים חותמין כולכם כתובו אחד כותב וכולם חותמין לפיכך אם מת אחד מהן הרי זה גט בטל:

THIS IS THE VIEW OF R. MEIR, AND THIS IS THE <i>HALACHAH</i> WHICH R. HANINA A MAN OF ONO<span class="x" onmousemove="('comment',' In Benjamin near Lydda. I Chron. VIII, 12. ');">⁴</span>

<big><strong>גמ׳</strong></big> א"ר ירמיה בר אבא שלחו ליה מבי רב לשמואל ילמדנו רבינו אמר לשנים כתבו ותנו גט לאשתי ואמרו לסופר וכתב וחתמו הן מהו שלח להו תצא והדבר צריך תלמוד

BROUGHT [FROM R. AKIBA IN] PRISON:<span class="x" onmousemove="('comment',' Var. lec. Which R. Hanina sent from prison. ');">⁵</span>

מאי הדבר צריך תלמוד אילימא משום דהוו להו מילי ומספקא ליה מילי אי מימסרן לשליח אי לא מימסרן לשליח

'I HAVE IT FROM MY TEACHERS THAT IF A MAN SAYS TO THREE PERSONS, GIVE A GET TO MY WIFE, THEY MAY TELL OTHERS TO WRITE IT, BECAUSE HE HAS CONSTITUTED THEM A <i>BETH DIN</i>. R. JOSE SAID: WE SAID TO THE MESSENGER, WE ALSO HAVE IT ON TRADITION FROM OUR TEACHERS THAT EVEN IF HE SAID TO THE GREAT <i>BETH DIN</i> IN JERUSALEM,<span class="x" onmousemove="('comment',' The Synhedrion. ');">⁶</span>

והאמר שמואל אמר רבי הלכה כר' יוסי דאמר מילי לא מימסרן לשליח

GIVE A GET TO MY WIFE, 'THEY SHOULD LEARN<span class="x" onmousemove="('comment',' How to write. ');">⁷</span>

אלא לשמואל הא קא מיבעיא ליה האי כתובו אי כתב ידן אי כתב הגט

AND WRITE AND GIVE IT. IF A MAN SAYS TO TEN PERSONS, WRITE A GET AND DELIVER IT TO MY WIFE, ONE WRITES, AND TWO SIGN AS WITNESSES. [IF HE SAID,] ALL OF YOU WRITE, ONE WRITES AND ALL SIGN. CONSEQUENTLY IF ONE OF THEM DIES, THE GET IS INVALID.

ותיפשוט ליה ממתני' אמר לשנים תנו גט לאשתי או לשלשה כתבו גט ותנו לאשתי הרי אלו יכתבו ויתנו

<b><i>GEMARA</i></b>. R. Jeremiah b. Abba said: An inquiry was sent from the school of Rab<span class="x" onmousemove="('comment',' [Probably after the death of Rab (247 C.E.) or simply 'from the school'.] ');">⁸</span>

היא גופא קא מיבעיא ליה כתובו כתב ידן הוא או כתב הגט הוא פשיטא דכתב הגט הוא דקתני סיפא אמר רבי יוסי נומינו לשליח אף אנו מקובלין שאפי' אמר לב"ד הגדול שבירושלים תנו גט לאשתי שילמדו ויכתבו ויתנו לה

to Samuel: Would our teacher inform us: If a man said to two persons, Write and deliver a Get to my wife, and they told a scribe and he wrote it and they themselves signed it, what is the law?<span class="x" onmousemove="('comment',' Are the words THEY SHOULD WRITE in the Mishnah to be taken literally or do they denote merely the signatures. ');">⁹</span>

אי אמרת בשלמא כתב הגט הוא שפיר אלא אי אמרת כתב ידן הוא מי איכא בי דינא דלא ידעי מחתם חתימת ידייהו אין איכא בי דינא חדתא

— He sent back word: She must leave [her second husband],<span class="x" onmousemove="('comment',' If she has married again on the strength of the Get. ');">¹⁰</span>

ואי סבירא לן דהאי כתובו כתב ידן הוא הא כתב הגט כשר והאמר שמואל אמר רבי הלכה כר' יוסי דאמר מילי לא מימסרן לשליח

but the matter requires further study. What did he mean by saying that the matter requires further study? Shall we say it is because only a verbal instruction<span class="x" onmousemove="('comment',' Lit., 'words'. ');">¹¹</span>

אמרי אי סבירי לן דכתובו כתב ידן הוא כתב הגט נעשה כאומר אמרו ומודה ר' יוסי באומר אמרו ומי מודה ר' יוסי באומר אמרו והתנן כתב סופר ועד כשר ואמר ר' ירמיה חתם סופר שנינו

was given to them,<span class="x" onmousemove="('comment',' And they were not given the actual Get to deliver. ');">¹²</span>

ואמר רב חסדא מתני' מני ר' יוסי היא דאמר מילי לא מימסרן לשליח

and Samuel is in doubt whether a verbal instruction can be passed on to another agent or not? Has not Samuel said in the name of Rabbi that the <i>halachah</i> follows R. Jose who said that verbal instructions cannot be passed on to another agent?<span class="x" onmousemove="('comment',' And therefore if these tell a scribe to write the Get it is invalid, v. supra 29a. ');">¹³</span>

ואי סלקא דעתך מודה רבי יוסי באומר אמרו נפיק מינה חורבה דזימנין דאמר להו לשנים

— No; what Samuel wanted to know was this. [When the husband said to the men], 'write', did he mean their signatures or the Get?<span class="x" onmousemove="('comment',' If he meant them to write only the signatures the Get is valid, and therefore he was in doubt. ');">¹⁴</span> — Cannot this be determined from the Mishnah: IF A MAN SAID TO TWO PERSONS, GIVE A GET TO MY WIFE, OR IF HE SAID TO THREE, WRITE A GET AND GIVE [IT] TO MY WIFE, THEY SHOULD WRITE AND DELIVER [IT]? — Here too he was in doubt whether 'WRITE' meant their signatures or the actual Get. Surely it is obvious that it must be the Get, from what we read in the later clause: R. JOSE SAID, WE SAID TO THE MESSENGER, WE TOO HAVE IT ON TRADITION FROM OUR TEACHERS THAT EVEN IF HE SAID TO THE GREAT <i>BETH DIN</i> IN JERUSALEM, GIVE A GET TO MY WIFE, THEY SHOULD LEARN AND WRITE AND GIVE TO HER.<span class="x" onmousemove="('comment',' Infra 71b. ');">¹⁵</span> Now if you say that the writing of the Get is meant, this creates no difficulty, but if you say it is the writing of the signatures, surely there is no <i>Beth din</i>, the members of which do not know how to sign their names? — Yes; this might happen in a new <i>Beth din</i>. Now if we adopt the opinion that 'write' means 'write your signatures,' but as to the actual Get, it is in order even if written by others [how can this be seeing that] Samuel said in the name of Rabbi that the <i>halachah</i> is in accordance with R. Jose who said that verbal instructions cannot be passed on to another agent? — We might reply that if we adopt the opinion that 'write' means the signatures, then as far as the writing of the Get is concerned it is as though the husband had given instructions that they should tell [the scribe], and R. Jose admits that [the Get written by the scribe is valid] where he said, Tell [the scribe to write it]. But does R. Jose admit that it is valid where he says to them, Tell [the scribe]? Have we not learnt: 'If the scribe wrote and there was one witness [besides], the Get is valid,'<span class="x" onmousemove="('comment',' [Our Mishnah text actually reads: WRITE AND GIVE, but this Gemarah reading is supported by the J. Mishnah.] ');">¹⁶</span> and R. Jeremiah said in regard to this, Our Version is, If the scribe signs,<span class="x" onmousemove="('comment',' He signs the Get as witness, in conjunction with another witness. ');">¹⁷</span> and R. Hisda said, Whom does the Mishnah follow? R. Jose, who said that verbal instructions cannot be passed on to another agent.<span class="x" onmousemove="('comment',' Consequently we may safely assume that the scribe was commissioned to sign by the husband himself, and there is no fear that the agent told him to do so on his own authority, so as not to offend the scribe. ');">¹⁸</span> Now if you assume that R. Jose admits [that the Get is valid] where he says, Tell [the scribe], then a calamity may result, since sometimes he will say to two persons,