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משנה א

Mishnayos Gittin Perek 6 Mishnah 6

גיטין פרק ו׳ משנה ו׳

6
With regard to one who was thrown into a pit and thought that he would die there, and he said that anyone who hears his voice should write a bill of divorce for his wife, and he specified his name, her name, and all relevant details, those who hear him should write this bill of divorce and give it to his wife, even though they do not see the man and do not know him. A healthy man who said: Write a bill of divorce for my wife, but did not say to give it to her, presumably sought to mock her. Since he told them to write the bill of divorce and not to give it, it is not a valid bill of divorce. The mishna relates: There was an incident involving a healthy man who said: Write a bill of divorce for my wife, and then ascended to the roof and fell, and died. Rabban Shimon ben Gamliel said: If he fell at his own initiative, taking his own life, it is a valid bill of divorce, as it is clear that he anticipated his death and instructed those listening to write the bill of divorce with the intent of giving it to her. However, if the wind forced him to fall, it is not a valid bill of divorce, as there was no clear intent to give her the bill of divorce.
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:
ו׳
ברטנורא

ואמר: כל השומע את קולו – and he mentioned his name and the name of his city

רצה לשחק בה – for since he did not say, “give it”

מעשה בבריא – The Gemara explains that the Mishnah is deficient and this is how it should be explained: And if his end result is evidence of his [thinking at the] beginning, then it is surely a Jewish bill of divorce. And there is a story also about a healthy individual. And the Halakha is according to Rabban Shimon ben Gamaliel.

ואמר כל השומע את קולו. ופירש שמו ושם עירו:

רצה לשחק בה. הואיל ולא אמר תנו:

מעשה בבריא. מפרש בגמרא דחסורי מחסרא והכי קתני, ואם הוכיח סופו על תחלתו, הרי זה גט, ומעשה נמי בבריא וכו׳. והלכה כרבן שמעון בן גמליאל:

משנה ב

Mishnayos Gittin Perek 6 Mishnah 7

גיטין פרק ו׳ משנה ז׳

7
If a man said to two people: Give a bill of divorce to my wife, or if a man said to three people: Write a bill of divorce and give it to my wife, these people should write the document themselves and give it to her. If he said to three people: Give a bill of divorce to my wife, these people should tell others, and those others will write the document, because he designated the three people as a court. This is the statement of Rabbi Meir. And it is that halakha that Rabbi Ḥanina of Ono brought up from prison in the name of Rabbi Akiva, who was incarcerated there: I received a tradition from my teachers that in a case where a man says to three people: Give a bill of divorce to my wife, that these people should tell others and those others will write the document, because he designated the three people as a court. Rabbi Yosei said: We said [nomeinu] to the agent, Rabbi Ḥanina of Ono: We too received a tradition. However, it is a different one, that even if a man said to the High Court [Sanhedrin] in Jerusalem: Give a bill of divorce to my wife, that the members of the court should learn to write, and should write the document themselves, and give it to his wife. If a man said to ten people: Write and give a bill of divorce to my wife, one of the ten writes the bill of divorce and two sign it. If he said: All of you write the document, one of them writes the bill of divorce and all of them sign it. Therefore, if one of them died, then this is a bill of divorce that is null and void, as he directed all of them to participate in the process.
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:
ז׳
ברטנורא

אמר לשנים תנו גט לאשתי – even though he did not say, “write and give,” they should write [it] on their own, and not tell another scribe that he should write it, nor for witnesses to attest it with their signatures, for the Jewish court did consider that they should command others, but rather [only] on the witnesses, “these are the agents,” “these are the witnesses,.” But if he [i.e., the husband] said to three [individuals]: write and give a Jewish bill of divorce to my wife,” even though they are worthy to serve as a Jewish court, since in public, he said to them, “write,” he did not compare them to a Jewish court, but rather only as witnesses.

אמר לג' תנו – but did not say, “write”

הרי אלו יאמרו – to other witnesses to write, affix their signatures nad give it, because they were made into a Jewish court.

בבית האסורים – in the name of Rabbi Akiba who was imprisoned.

נומינו לשליח – We said to Rabbi Hanina that we should appoint an agent with regard to this Halakha and to mention it in the Bet Midrash/academy.

ילמדו – if they do not know how to write [a Jewish bill of divorce], they should learn to write until they can write them on their own.

אמר לשנים תנו גט לאשתי. אע״ג דלא אמר כתבו ותנו, הרי אלו יכתבו בעצמן. ולא יאמרו לסופר אחר שיכתוב, ולא לעדים לחתום, דלאו בית דין שוינהו לצוות על אחרים אלא עדים שוינהו, והן הן שלוחיו הן הן עדיו. ואם אמר לג׳ כתבו ותנו גט לאשתי, אע״פ שהן ראוין ליעשות ב״ד, כיון דבהדיא אמר להו כתבו, לאו בית דין שוינהו אלא עדים:

אמר לג׳ תנו. ולא אמר כתבו:

הרי אלו יאמרו. לעדים אחרים, לכתוב ולחתום וליתן, מפני שעשאן בית דין:

מבית האסורים. משמו של רבי עקיבא שהיה חבוש בבית האסורים:

נומינו לשליח. אמרנו לרבי חנינא שנעשה שליח בהלכה זו לאמרה בבית המדרש:

ילמדו. אם אינם יודעים לכתוב. ילמדו לכתוב עד שיכתבוהו הן בעצמן:

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