The EB sit edition, an audio series of the Talmud Bavli, Masechet Gittin, has been sponsored by our good friend and loyal talmid of the Daf Yomi, Mr. Chaimy Dana, and his dear wife. He has dedicated this masechet with the intention that learning it may avert the occurrence of its subject matter in reality. Therefore, we hope that through our study, he and his dear wife, as well as all of Klal Yisrael, are blessed with shalom bayit and with success and prosperity in all their endeavors. Amen.
Today's daf is Daf Samech-Chet. We study today in memory of Mordechai Yosef ben Sarah v'Libba Razel, Kehati Yaffa bat Sarah v'Avraham ben Esther. May their souls find rest in Gan Eden. Amen. Additionally, we study today for the complete recovery of Moshe ben Sarah, Moshe Medinah Sarah, Ruchama bat Rachel, and Sarah bat Rachel. May they have healing of both body and soul, and may healing come swiftly. Amen.
We begin today's daf on Daf Samech-Chet, Amud Aleph, starting from the mishna. The first mishna presents a case involving a minor girl, a ketannah, who says to the shaliach, "Accept my get for me." We understand that a ketannah cannot appoint a shaliach, as there is no agency for a minor. Therefore, when the shaliach receives the get, it is not considered a valid get until it actually reaches the girl's hand. Thus, if the husband wishes to retract, he may do so, as the get does not take effect until it is in her possession.
The mishna continues, stating that if the father of the ketannah instructs the shaliach to receive the get on her behalf, the father can indeed appoint a shaliach. Once the shaliach receives the get from the husband, he cannot retract, because the father, being an adult, has the authority to appoint a shaliach for the get.
Next, the mishna discusses a situation where a husband instructs the shaliach, "Give this get to my wife in a specific place." If the shaliach delivers the get to her in a different location, the get is pasul, invalid. The rationale behind this is that the husband may have specific reasons for wanting the get delivered to that location, such as avoiding embarrassment in a particular neighborhood.
However, if the husband simply states, "The get should be given where she is," and the shaliach delivers it elsewhere, the get is kasher. This indicates that the husband's intent was not strict, and he was merely facilitating the shaliach's task.
Now we turn to the perspective of the wife. If she instructs the shaliach to receive the get in a specific location and he receives it elsewhere, the get is pasul, similar to the husband's case. Rabbi Elazar, however, permits it, suggesting that the wife’s situation is different because she does not have control over the get. She may have simply indicated a preferred location without strict insistence.
The mishna then presents another case where the wife instructs the shaliach to bring her the get from a specified place. If the shaliach brings it from a different location, the get is kasher. The explanation given is that she was effectively asking the husband to appoint the shaliach to bring the get, and since the husband has the authority to appoint the shaliach, the get remains valid even if the location differs.
The Gemara questions Rabbi Elazar's position, asking why he does not argue in the initial case concerning the husband. The reasoning is that the husband has control over the get and can even grant it against his will. Therefore, if he specifies a location, it must be adhered to. In contrast, the wife does not have control, and her instructions are not binding in the same way.
Moving forward, the mishna states that if a woman instructs the shaliach to receive the get in a specific place, she can continue to eat terumah until the get reaches her hand. However, if she instructs the shaliach to accept it, she is immediately forbidden to eat terumah, as the get could potentially reach her at any moment.
If she specifies a location for the shaliach to receive the get, she can continue to eat terumah until the get reaches that location. The timing must be estimated based on how long it would take the shaliach to arrive. Once that time has elapsed, she must cease eating terumah.
The Gemara raises a question regarding the validity of the get if the shaliach receives it in a different place than specified. Rabbi Elazar's view is that she does not control the location, and therefore the get remains valid. The Gemara elaborates on the implications of this position, emphasizing the importance of clear communication regarding the location of the get.
As we conclude today's study, we reflect on the nuances of agency and the importance of precise language in matters of personal status. The distinctions made in the mishna and the Gemara guide us in understanding the complexities of halachic rulings regarding marriage and divorce.
Baruch Hashem, we conclude our study here today, and may our learning continue to bring us closer to understanding and fulfilling the will of Hashem. Amen.