Gittin 36

חיישינן שמא פייס ורבי יוחנן אמר אפי' מכאן ועד עשרה ימים אם איתא דפייס קלא אית ליה למילתא

since there is a possibility that he made it up with her [in the interval].<span class="x" onmousemove="('comment',' Cf. p. 66, n. 3. ');">¹</span>

איתמר אמר לעשרה כתבו גט לאשתי אמר ר' יוחנן שנים משום עדים וכולם משום תנאי וריש לקיש אמר כולם משום עדים

R. Johanan, however, says that even if it was signed ten days later [it is valid, because] if he had made it up with her, people would have got to know.

היכי דמי אילימא דלא אמר להו כולכם והא תנן אמר לעשרה כתבו גט לאשתי אחד כותב ושנים חותמין אלא דאמר להו כולכם

It has been stated: If a man said to ten persons, 'Write a Get for my wife', according to R. Johanan, two of them sign as witnesses and the rest [simply] because he made it a condition,<span class="x" onmousemove="('comment',' The fulfilment of which he insisted upon, because it was his intention to shame her in the presence of all these people. ');">²</span>

מאי בינייהו איכא בינייהו דחתום בי תרי מינייהו ביומיה ואינך מכאן ועד עשרה ימים מאן דאמר משום תנאי כשר ומאן דאמר משום עדים פסול

while according to Resh Lakish, all of them sign as witnesses. How are we to understand this? Are we to suppose that he did not say to them 'all of you [write]'? [This cannot be] because we have learnt: If he says to ten persons, 'Write a Get for my wife' [without saying 'all of you'], one writes and [only] two sign!<span class="x" onmousemove="('comment',' V. infra 66b. ');">³</span>

אי נמי כגון שנמצא אחד מהם קרוב או פסול למאן דאמר משום תנאי כשר למאן דאמר משום עדים פסול

— We suppose then that he used the words 'all of you'. What is the practical difference between R. Johanan and Resh Lakish?<span class="x" onmousemove="('comment',' Since all have in any case to sign. ');">⁴</span>

אי חתום בתחילה קרוב או פסול אמרי לה כשר ואמרי לה פסול אמרי לה כשר תנאי הוא אמרי לה פסול אתי לאיחלופי בשטרות דעלמא

— The practical difference arises where two of them signed on the same day and the rest ten days later. According to the authority [R. Johanan] who said [that the rest only sign] because he made it a condition, [the Get is] valid, but according to the authority who says [that they all sign] as witnesses, [the Get is] invalid. Or again [there is a difference] where, for example, one of the persons [who signed it] was found to be a relative or in some way disqualified [from acting as witness]. According to the authority who said [that the rest sign] because he made it a condition, [the Get is] valid, but according to the authority who says [that they all sign] as witnesses [it is] invalid.<span class="x" onmousemove="('comment',' According to Sanhedrin 9a, if there are a hundred witnesses and one of them is a relative or otherwise disqualified, the evidence is not accepted. ');">⁵</span>

ההוא דאמר להו לעשרה כתבו גט לאשתי חתום בי תרי מינייהו ביומיה ואינך מכאן ועד עשרה ימים אתא לקמיה דרבי יהושע בן לוי אמר ליה

If [the relative or disqualified person] signs first, some say [that the Get is] valid and some that [it is] invalid. Some say [it is] valid because [the person thus signing may be regarded as fulfilling] the condition. Some say [it is] invalid because [otherwise] a precedent may be set for the signing of documents in general. A certain man said to ten persons, [All of you]<span class="x" onmousemove="('comment',' These words are not in the text, but, as Rashi points out, they are necessary for the sense, because if they were not used, according to all authorities it is necessary for only two to sign. ');">⁶</span> write a Get for my wife, and two signed on the same day and the rest ten days later. [The question of its validity] came before R. Joshua ben Levi. He said: