Other formulations that may or may not work for betrothal. What if the couple is talking about betrothal? Is that enough to betroth her? Also, the case of one who wants to betroth a woman with the money he's already lent her. Or the benefit of that loan.
Can each of these three ways of betrothal imply the others? Or can any two imply the third? Or do we need all three of them stated explicitly? Also, what about chuppah? Shouldn't it work to bring about a betrothal? The Gemara works out why not. Plus, the actual process of betrothal via "money."
Honing in on the language, specifically with regard to a girl's coming to physical majority. Plus, the question of superfluous words - with regard to letting a slave (or maidservant) go free. Also, investigating the source of betrothal taking place with money - is it logic or is it a verse?
The use of "derekh" - ways - in the mishnah, and a probe into why this term and not another. With parallel cases with a "zav" and an "etrog." What do the explicit cases (3 and 2 ways that a woman comes in or out of marriage) come to exclude? Plus, an investigation into the money that is used for betrothal. And the move from under her father's auspices.
Embarking on the new relationship, with the new tractate, as it is established by a transactional arrangements. The mishnah begins with the formal act of acquisition can be accomplished in one of three ways: money, contract, or sexual intercourse. The mishnah also outlines how she goes free from that bond too. Considering the rationale behind this kind of take on marriage, and the sense of it without the emotional side of things. The Gemara delves into the precise language of the mishnah, and th...
A new mishnah on this last daf! Specifically, under what circumstances is a husband allowed to divorce his wife - of course, a machloket, this time, between Beit Shammai, Beit Hillel, and Rabbi Akiva (based on interpreting a verse). Plus, 4 ways to understand the word, "ki," in the biblical text. Also, ending the tractate with the full emotions of divorce - in sorrow and some measure or regret - a husband shouldn't continue to stay married to a wife he hates, but he then is hated by God (with a ...
When rumours about a woman's conduct abound - when would she need to be divorced? How do we investigate rumors?
More on signatures on a get on the wrong place. Plus, a verse referring to the Children of Israel being long in the world - 3 generations. Also, another aggadah - about the number of generations before the destruction of the Temple (based on the list of Jewish kings who did some form of idolatry), which is understood to be 7. Also, 2 mishnayot, one about when a forced get is acceptable and one about the strength of rumors with regard to betrothal or divorce.
More on a joint get, where the date per divorce may make the difference (a dispute between Resh Lakish and R. Yochanan). Plus, a new mishnah - what happens if the signatures of the witnesses are in both Hebrew and Greek, under different sides of the get, in different orders, because of the different directions of the languages (dispute between Rashi and Rambam). Also, another mishnah, where the witnesses sign on different locations of the get document. Among other possible confusions.
2 mishnayot bookend this daf, with some "end of the tractate" outlandish cases: 3 types of gittin that are not good, but they are good enough to prevent children from a future marriage from being mamzerim. Basically, when the text is lacking in some way. Plus, why witnesses sign a get - namely, to prevent the husband from denying the get, for example. Also, the Gemara attempts to determine when the husband's handwritten get suffices and when it does not. Also, 2 husbands sent 2 wives divorces vi...
A mishnah with the case of a husband who gives his wife a get with a stipulation that she will be divorced as long as you doesn't go on to marry someone she isn't allowed to marry anyway (her father, his father, and so on). Plus, a case of a husband who gives his wife a get with the stipulation that she doesn't marry someone where the marriage would take hold, but it's still prohibited (like a divorcee to a kohen). Also, a mishnah that delves into the essence of the get, and divorce altogether -...
More other conditions that a husband might stipulate in a bill of divorce - for example, if he stipulates that she now marry another specific man -- then the divorce will take effect. But does that work? Or what if the condition is something that isn't humanly possible? Or on condition that she do a sin against the Torah? Also, what about when the condition is written into the get? Isn't that automatically a problem? It may actually depend on where in the get it's written (or said, for that matt...
After R. Eliezer died, 4 sages (Tannaim, of course) went to refute his statement with regard to divorce stipulations, each one in turn. Plus, all of the developments of the discussion in their wake, including issues of kehunah, and more, specifically because of concerns that the marital bond remained extant. NOTE: In a first for Talking Talmud, rather than the usual conversation or tag-team, Yardaena is the sole voice here. Anne's phone died literally as she went to record. But Yardaena covered ...
Chapter 9! A new mishnah - a divorce with the vocabulary of "ehla" - permitted to any man, but rather except... But doesn't that language stipulate a condition, in which case, how do they proceed? Is it a get on condition that she can't marry someone specific? Or does it specify whom she can marry?? A parallel case of "negaim" - house tzara'at - can help explain this "ehla." Also, betrothal with the exclusion of everyone except for one, and that one does the same betrothal. But how strange - to ...
A mishnah: A man writes a bill of divorce for his wife and then changes his mind - to what extent does that initial writing have impact in her availability to a kohen, say, in the event that he then died, and she wanted to remarry as a widow. Plus, the narrative of such a case... Also, another mishnah: Does a couple that is getting divorced need a second get if they stayed together in an inn? Plus, a hierarchy of authority with R. Yochanan. And a third mishnah: A bald get, with signatures that a...
A long mishnah (or a series that are published together): If a get is written with a name of a place that is not legitimate... Or other goofs in location... If other details are wrong... When is the get not a get? Plus, how a get that is not a get can really mess up a second marriage, and children from the second marriage. Plus, co-wives are treated like the divorcing woman too. Also, a deeper dive into the country that is not legitimate, and other countries as named in divorce. Plus, Rabbi Meir...
A woman who stands on top of the roof and her husband throws the get to her - under what terms is she divorced, and when is she not? Plus, the connection to space, as per Eruvin, and Shabbat in general -- and does the domain have impact on whether the divorce is a divorce. Also, a new mishnah: when one wrote a get long advance - usable or not?
2 mishnayot: If a husband says his wife should take a promissory note from him, it's fundamentally a get, but it won't actually function to divorce her. If she comes across it, or she discovers it, it doesn't count. If he's sleeping, and has the get, all the more so, it's not being given to her... Though there are exceptional cases. Also, if the husband throws the get to his wife, the question of how close it get to her, as compared to him, will dictate whether they are divorced. To what extent ...
The phrasing of one who tells others to write a get for his wife if he doesn't return by a date certain - unclear whether that can be a kosher get. Plus, noting how precise this timing really is. Also, a new mishnah in the new chapter: one who throws the bill of divorce to his wife and it lands next to her - whether she's divorced may depend on where she is (her courtyard, yes; his courtyard, no). But if he owns the place, he can transfer the ownership of the place in order to provide her with t...
More on conditional divorce. Specifically, that the woman should do things for others. Plus combined conditions with witnesses. Also, a condition with regard to the time it takes a husband to return home... the condition is cancelled. Plus, the geography of Israel, north and south. Also, a new mishnah -a new condition - if he doesn't come back by the end of their time, or if he died before the condition of his not returning has happened... She's either not divorced or she has the limbo status, d...
The daf explains how a condition is supposed to be formulated based on a famous example in Tanakh. A new Mishnah continues to discuss conditional getts but this time the condition involves other family members.
A new mishnah: A case where the divorce is conditional on a woman paying a sum of 200 dinar. Plus, other conditions. What happens if they're not fulfilled? Plus, a dispute as to when the conditional divorce kicks in - from the time she receives it or from the time she fulfills the condition? Also, a deep investigation into the text of the mishnah itself and the vocabulary used in the condition. Plus, what if he's just levying conditions to bother her? That seems to be allowed!
A tosefta on conditions that might prevent a get from bring valid - when one is too specific with a condition. (With very precise formulations). Plus, to what degree would uncommon things be included in a condition? Also, a new mishnah on an I'll man who gives his wife a conditional divorce - in the event that he dies, they are divorced - but in the interim, they must refrain from sexual intimacy.
More on the different readings by R. Meir and R. Yosi. When are verbal instructions to a scribe acceptable? The verse seems to imply that the husband's voice is necessary... Plus, a new mishnah: How a husband can formulate a conditional get in the event of his death. How to make it valid?? More, in trying to understand R. Yosi both supports his view and raises questions on it. Plus, a side bar and prooftext regarding the olive oil of non-Jews.
A deaf-mute who can communicate in writing, who wants to appoint one to write a get for his wife - because he can communicate, the court appoints on his behalf. [Note: The skipping and choppiness in Anne's recording is something we've never encountered before, and we didn't realize it was happening. You have our profound apologies.] Plus, mute vs deaf vs deaf-mute. Also, how the scribe(s) writing the get becomes relevant in the context of a shaliach, and a verbal directive for get.
Talmudic ronouncements about what diminishes a person's strength - with verses from Psalms as prooftexts. Plus, what not to do while standing. Plus, an assortment of things that will bring a person to death, if done in a particular order. Also, the case of the person who has some kind of temporary insanity and the implications for a get that is commissioned by him.
Talmudic medical remedies, which may or may not work (we don't know). Certainly, there was some scientific method, while others seem much farther flung. For example, writing Levi backwards, as compared to curing bleeding from the mouth, depending on whether it sticks to a straw, and therefore is understood to have an ailment of the lung or alternatively of the liver. Note also that the gemara supports the remedy with a claim from a mishnah. Also, remedies for the heart. And others that may smack...
A story with R. Sheshet - in his visit to the exilarch, where he has concerns about the uprightness of the servants, who were not careful with kashrut (in particular, eating a limb from a live animal). With sends them into a fairly graphic show-and-tell, whereby R. Sheshet makes his point, the exilarch accepts it, and the servants try to harm him in return. But he triumphs each time. Also, a deep investigation of the stories about King Solomon and his encounters with demons, 3 stories of which a...
How does R. Yehudah HaNasi side with R. Yosi against R. Meir and Hanina Ish Ono? Rabbi Yehudah HaNasi defends himself, and that leads into a characterization of each of the Tannaim. Plus, a new focus on R. Shimon, and his connection to R. Akiva. Also, in the end, a verbal direction for a shaliach to write a get does work, but should not be done (with explanation why not). Plus, the first mishnah of the new chapter - what happens if the man designating the writing of a get is not in his right min...
A series of mishnayot. 1. At first, when someone was to be taken out to be executed, they'd write a get on his behalf, even if he was abbreviated in his instructions. And that was extended to others. Plus, a story about Geneiva - another appearance in Gittin! Also, pre-death gifts in the context of gittin. 2. Concern about shedim, demons, who might trick one into giving a get. 3. A healthy person who designates a scribe to write a get, but doesn't say anything about delivering it - is that mocki...
