Previous daf

1)

(a) What does Rava say about a man who gives the Get for his wife to his slave, whom he writes out as a gift to her?

(b) Can a walking Chatzer acquire for its owner?

(c) Then on what grounds is the woman divorced when her Get is brought by her slave?

(d) Why can we not answer that it speaks when the woman received the Get whilst the slave was standing still?

(a) Rava repeats the same Halachah with regard to a Get which the husband placed in his Chatzer, before being Makneh her the Chatzer.
Why might we have thought that the woman is not divorced ...

1. ... in the latter case (when the Get is in the Chatzer) even though she is in the former (when the Get is on the slave)?
2. ... in the former case, even though she is divorced in the latter case?

(b) What is the case of 'Chatzer ha'Ba'ah le'Achar mi'Ka'an'?

(a) What does Abaye ask on Rava, based on the assumption that Chatzer is derived from Yad?

(b) Rav Shimi bar Ashi asks on Abaye from a Sheli'ach le'Kabalah (who is appointed by the woman), who can only be appointed with the woman's consent, even though Yad can acquire against her will?
How does Abaye refute this Kashya on the grounds that ...

1. ... he considers Rav Shimi bar Ashi's theory erroneous?
2. ... Shelichus le'Kabalah can also occur against her will.
   In which case is that?

4)

(a) Considering that it is possible to sever the horn from the cow, we ask why does the Tana of our Mishnah requires the husband to give his wife the cow on whose horn the Get is written.
Why do we not ask the same Kashya with regard to the Get that is written on the slave's hand? There too, it would be possible to cut off his hand, even if the slave would still belong to her husband?

(b) How do we answer the initial Kashya?

(a) The Torah writes "ve'Kasav Lah Sefer Kerisus".
If, as Rebbi Yossi Hagelili understands, "Sefer" is restrictive, and consequently "ve'Kasav Lah" comes to validate any surface for writing a Get, what does he learn from "Sefer"?

(b) On what grounds do the Rabbanan disagree with Rebbi Yossi Hagelili?

(c) According to them, why does the Torah then write "Sefer"?

(d) The Rabbanan, who do not need a Pasuk to include any surface (seeing as "Sefer" does imply a restriction) learn from "ve'Kasav Lah" that a woman can only be divorced through Kesivah (a Get), but not through money.
Why would we have thought that she can?

(a) What does Rebbi Yossi Hagelili learn from the juxtaposition of "Sefer" to "Kerisus"?

(b) What do the Rabbanan learn from "Sefer Kerisus"?

(c) Rebbi Yossi Hagelili learns this from "Kares" 'Kerisus'.
What do the Rabbanan learn from there?

(d) Based on the previous D'rashah, what will be the Din if a man says to his wife 'Here is your Get on condition that you ...

1. ... never go back to your father's house'?
2. ... do not return to your father's house for thirty days'?

(a) Why can one not write a Get on Mechubar (something that is connected to the ground)?

(b) What does the Tana Kama say about a Get that is written on Mechubar?

(c) What does Rebbi Yehudah say?

(a) Rebbi Yehudah ben Beseira invalidates a Get that is written on parchment on which something was already written and erased, or that is written on Diftera (which will be explained later).
Why is that?

(b) What do the Chachamim say?

(a) After invalidating a Get that is written on Mechubar, how can the Tana then go on to teach us what the Din will be if it nevertheless was?

(b) Why must the author of our Mishnah, which requires the Get to be written on Talush, be Rebbi Elazar?

(c) Seeing as the main part of the Get is the Toref, why did Rebbi Elazar forbid writing the Tofeis on Mechubar?

(a) Resh Lakish establishes the Seifa by the Chasimah (meaning that in the Seifa, the Tana comes to stress that the Chasimah was performed be'Talush).
Who is then the author of our Mishnah?

(b) How does Resh Lakish then explain ...

1. ... the Reisha ('Ein Kosvin')?
2. ... the Seifa ('Kasvo bi'Mechubar ... ')?

(a) If a man writes a Get on a holed flower-pot and gives it to his wife, she is divorced.
Why might we have thought otherwise?

(b) According to Abaye, the same will apply to a Get that he wrote on a leaf that is growing in a holed flower-pot.
What does Rava say?

(c) Why does Rava make a distinction between the two cases? Why is the Get that is written on a flower-pot Kasher, and the one that is written on a leaf, Pasul?

Next daf