Gittin 44

ר' אלעזר היא דאמר עדי מסירה כרתי

R. Eleazar [the Tanna] is meant, for he said that it is the witnesses to the delivery who make [the Get] effective. R. Eleazar further said: R. Eleazar declared [such a Get] valid only if brought [by the woman] before the <i>Beth din</i> immediately,<span class="x" onmousemove="('comment',' I.e., on the same day, in order to notify them that she obtained her divorce. ');">¹</span>

ואמר ר"א לא הכשיר ר"א אלא לאלתר אבל מכאן עד עשרה ימים לא חיישי' דילמא הוה ביה תנאה וזייפתיה

but not if it is brought ten days later, because in that case we have to consider the possibility that there was some condition in it and she altered it.<span class="x" onmousemove="('comment',' And meanwhile the witnesses to the delivery have forgotten it. ');">²</span>

ור' יוחנן אמר אפי' מכאן עד עשרה ימים דאם איתא דהוה ביה תנאי מידכר דכירי

R. Johanan, however, said [that it is valid] even if produced ten days later, because if there was any condition in it the witnesses [to the delivery] will still remember it. R. Eleazar further said: R. Eleazar declared valid a document [of this kind] only if it was a Get,<span class="x" onmousemove="('comment',' Because once it has been produced in the Beth din the matter is known, and therefore the Get need not be kept. ');">³</span>

ואמר ר"א לא הכשיר ר"א אלא בגיטין אבל בשאר שטרות לא דכתי' (ירמיהו לב, יד) ונתתם בכלי חרש למען יעמדו ימים רבים

but no other documents,<span class="x" onmousemove="('comment',' E.g., bonds and promissory notes. These are necessary for substantiating the claim at a later date and there is a possibility of altering any condition contained in them without necessarily arousing the suspicion of the witnesses. (Rashi). ');">⁴</span>

ורבי יוחנן אמר אפי' בשטרות והכתיב למען יעמדו ימים רבים התם עצה טובה קמ"ל:

in virtue of the Scriptural verse, And thou shalt put them in an earthenware vessel, in order that they may stand many days.<span class="x" onmousemove="('comment',' Jer. XXXII, 14. ');">⁵</span>

<big><strong>מתני׳</strong></big> הכל כשרין לכתוב את הגט אפי' חרש שוטה וקטן האשה כותבת את גיטה והאיש כותב את שוברו שאין קיום הגט אלא בחותמיו:

R. Johanan, however, held that even other documents of this nature are valid.<span class="x" onmousemove="('comment',' [Consistent with his view that witnesses will recall any condition that might have been inserted. (Tosaf.)]. ');">⁶</span>

<big><strong>גמ׳</strong></big> והא לאו בני דיעה נינהו אמר רב הונא

But does not Scripture say, 'In order that they may stand'? — That is merely a piece of good advice. <b><i>MISHNAH</i></b>. ALL [PERSONS] ARE QUALIFIED TO WRITE A GET, EVEN A DEAF-MUTE, A LUNATIC AND A MINOR. A WOMAN MAY WRITE HER OWN GET AND A MAN HIS OWN RECEIPT [FOR THE <i>KETHUBAH</i>], SINCE THE DOCUMENT IS MADE EFFECTIVE ONLY BY THE SIGNATURES ATTACHED TO IT.<span class="x" onmousemove="('comment',' Lit., 'by them that sign it'. ');">⁷</span> <b><i>GEMARA</i></b>. [How can a deaf-mute etc. be qualified to write] seeing that they do not understand<span class="x" onmousemove="('comment',' Lit., 'not men of knowledge'. ');">⁸</span> [what they are doing and therefore will not write with special reference to the woman in question]? — Said R. Huna: