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משנה א

Mishnayos Gittin Perek 6 Mishnah 4

גיטין פרק ו׳ משנה ד׳

4
An Israelite woman married to a priest partakes of teruma. If she says to an agent: Bring me my bill of divorce, designating him as an agent for delivery, she continues to partake of teruma until the bill of divorce reaches her possession. However, if she says: Receive my bill of divorce for me, thereby designating him as an agent for receipt, it is immediately prohibited for her to partake of teruma. Since the divorce takes effect when the husband hands the bill of divorce to the agent, the concern is that the agent encountered the husband nearby. If the woman said to the agent: Receive my bill of divorce for me in such and such a place, then even if he received it elsewhere, she continues to partake of teruma until the bill of divorce reaches that place. Rabbi Elazar prohibits her from partaking of teruma immediately.
הָבֵא לִי גִטִּי, אוֹכֶלֶת בַּתְּרוּמָה עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ. הִתְקַבֵּל לִי גִטִּי, אֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה מִיָּד. הִתְקַבֵּל לִי גִטִּי בְמָקוֹם פְּלוֹנִי, אוֹכֶלֶת בַּתְּרוּמָה עַד שֶׁיַּגִּיעַ גֵּט לְאוֹתוֹ מָקוֹם. רַבִּי אֱלִיעֶזֶר אוֹסֵר מִיָּד:
ד׳
ברטנורא

הבא לי גטי אוכלת בתרומה – if she is the wife of a Kohen, until the Jewish bill of divorce reaches her hand.

לאותו מקום – since she said to him (i.e., the agent): you will not be my agent other than “there.”

ורבי אליעזר אוסר מיד – from when he separated from her. And Rabbi Eliezer, according to his reasoning, who validates [the Jewish bill of divorce] when it is received in a different placer, for he she is merely showing him the place, and from the time that he [i.e., the agent] receives it, she will be divorced from him. Therefore, from the moment that he separated from her presence, she is prohibited [from consuming the heave-offering/sanctified food of the Kohen] lest the husband find the agent outside the city and he receives it [i.e., the Jewish bill of divorce] from him. But the Halakha is not according to Rabbi Eliezer.

הבא לי גטי אוכלת בתרומה. אם אשת כהן היא. עד שיגיע גט לידה:

לאותו מקום. שכך אמרה לו לא תהא שלוחי אלא שם:

ורבי אליעזר אוסר מיד. משפירש מאצלה. ורבי אליעזר לטעמיה דמכשיר כשקבלו במקופ אחר, דמראה מקום היא לו ומשעת קבלה איגרשה לה, לפיכך משעה שפירש מלפניה אסורה, שמא מצאו חוץ לעיר וקבלו הימנו. ואין הלכה כר״א:

משנה ב

Mishnayos Gittin Perek 6 Mishnah 5

גיטין פרק ו׳ משנה ה׳

5
With regard to a husband who says to two people: Write a bill of divorce and give it to my wife, or: Divorce her, or: Write a letter and give it to her, they should write the document and give it to her. In each of those cases his intent is clear. He is instructing them to effect her divorce. However, one who said: Release her, or: Sustain her, or: Treat her according to the law [nimus], or: Treat her appropriately, said nothing, as none of these expressions clearly expresses his desire to divorce his wife. At first the Sages would say: In the case of one who is taken out in a neck chain [kolar] to be executed and who said: Write a bill of divorce for my wife, these people should write the document and give it to his wife even though there was no explicit instruction to give it to her. They then said: Even with regard to one who sets sail and one who departs in a caravan to a far-off place and says: Write a bill of divorce to my wife, his intention is to write the bill of divorce and give it to his wife. Rabbi Shimon Shezuri says: Even if one who is dangerously ill gives that instruction, they write the bill of divorce and give it to his wife.
הָאוֹמֵר, כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי, גָּרְשׁוּהָ, כִּתְבוּ אִגֶּרֶת וּתְנוּ לָהּ, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. פִּטְרוּהָ, פַּרְנְסוּהָ, עֲשׂוּ לָהּ כַּנִּמּוֹס, עֲשׂוּ לָהּ כָּרָאוּי, לֹא אָמַר כְּלוּם. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, הַיּוֹצֵא בְקוֹלָר וְאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. חָזְרוּ לוֹמַר, אַף הַמְפָרֵשׁ וְהַיּוֹצֵא בִשְׁיָרָא. רַבִּי שִׁמְעוֹן שְׁזוּרִי אוֹמֵר, אַף הַמְּסֻכָּן:
ה׳
ברטנורא

כתבו אגרת וכו' – For the Jewish bill of divorce is called a “letter” since [the words] “a letter of divorce” in it [i.e., the Jewish bill of divorce].

פטרוה לא אמר כלום – perhaps the language of “exempt” and “liable” is being said, to lighten from her the obligations that she is liable for.

פרנסוה – the language of performing her needs, such as taking out for [the purposes] of [providing] sustenance etc. Therefore, we do not know if these are the needs of the Jewish bill of divorce, that she will not be dependent upon/tied to leviratical marriage (i.e., she cannot marry otherwise until released from him), or [the document is speaking of] the needs of clothing and covering.

כנימוס – according to law, and we do not know if it is the Jewish law of divorce or the law of [provision of] food and clothing, and similarly as appropriate.

היוצא בקולר – to be killed as per the law of the kingdom.

ואמר כתבו – even though he did not say, “give it” [to my wife].

יכתבו ויתנו – for on account of his fear, he was troubled and did not expound [on his intentions].

המפרש – on the sea

והיוצא בשיירא – to the deserts

המסוכן – the infirm, and Halakha is according to Rabbi Shimon Shezuri

כתבו אגרת וכו׳ שהגט קרוי אגרת שכך כתוב בו ואגרת שבוקין:

פטרוה לא אמר כלום. דלמא לשון פטור וחובד קאמר, להקל מעליה חובות שחייבת:

פרנסוה. לשון עשיית צרכיה כמו מוציאים לפרנסה וכו׳. הלכך לא ידעינן אי צרכי הגט הוא, שלא תהא זקוקה ליבם, אי צרכי מלבוש וכסות הוא:

כנימוס. כחוק. לא ידעינן אי חוק גט אי חוק מזון וכסות. וכן כראוי:

היוצא בקולר. ליהרג בדין המלכות:

ואמר כתבו. אע״פ שלא אמר תנו:

יכתבו ויתנו. דאגב פחדיה. טריד ולא פריש:

המפרש. לים:

והיוצא בשיירא. למדבריות:

המסוכן. חולה. והלכה כר״ש שזורי:

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