הָאוֹמֵר הִתְקַבֵּל גֵּט זֶה לְאִשְׁתִּי אוֹ הוֹלֵךְ גֵּט זֶה לְאִשְׁתִּי, אִם רָצָה לַחֲזֹר, יַחֲזֹר. הָאִשָּׁה שֶׁאָמְרָה, הִתְקַבֵּל לִי גִטִּי, אִם רָצָה לַחֲזֹר, לֹא יַחֲזֹר. לְפִיכָךְ, אִם אָמַר לוֹ הַבַּעַל, אִי אֶפְשִׁי שֶׁתְּקַבֵּל לָהּ אֶלָּא הוֹלֵךְ וְתֵן לָהּ, אִם רָצָה לַחֲזֹר, יַחֲזֹר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הָאוֹמֶרֶת טֹל לִי גִטִּי, אִם רָצָה לַחֲזֹר, לֹא יַחֲזֹר: With regard to one who says to another: Receive this bill of divorce for my wife, or: Deliver this bill of divorce to my wife as my agent, if the husband seeks to retract his designation and cancel the agency, he can retract it until the document reaches his wife’s possession. However, in the case of a woman who said to an agent: Receive my bill of divorce for me, and the husband handed the bill of divorce to her agent, if the husband seeks to retract his decision to divorce his wife upon receipt of the bill of divorce by the agent, he cannot retract it. Once the bill of divorce is transferred to her agent, its legal status is like that of a bill of divorce that was handed directly to her, and the divorce takes effect immediately. Therefore, if the husband said to the agent whom the woman designated to receive the bill of divorce: I do not want [ee ifshi] for you to receive the bill of divorce for her; rather, deliver it and give it to her, then if the husband seeks to retract his designation and cancel the agency, he can retract it until it reaches his wife’s possession. Since the husband does not agree to have the divorce take effect upon receipt by his wife’s agent, he changes the designation of the agent and designates him as his own agent for delivery. Therefore, the divorce takes effect only when the bill of divorce reaches his wife’s possession. Rabban Shimon ben Gamliel says: Even a woman who did not instruct the agent: Receive my bill of divorce for me but says: Take my bill of divorce for me, thereby designates the agent as an agent of receipt on her behalf. Therefore, if after handing the bill of divorce to the agent the husband seeks to retract his decision and cancel the agency, he cannot retract it.
הָאִשָּׁה שֶׁאָמְרָה, הִתְקַבֵּל לִי גִטִּי, צְרִיכָה שְׁתֵּי כִתֵּי עֵדִים, שְׁנַיִם שֶׁאוֹמְרִים בְּפָנֵינוּ אָמְרָה וּשְׁנַיִם שֶׁאוֹמְרִים בְּפָנֵינוּ קִבֵּל וְקָרַע, אֲפִלּוּ הֵן הָרִאשׁוֹנִים וְהֵן הָאַחֲרוֹנִים, אוֹ אֶחָד מִן הָרִאשׁוֹנִים וְאֶחָד מִן הָאַחֲרוֹנִים וְאֶחָד מִצְטָרֵף עִמָּהֶן. נַעֲרָה הַמְאֹרָסָה, הִיא וְאָבִיהָ מְקַבְּלִין אֶת גִּטָּהּ. אָמַר רַבִּי יְהוּדָה, אֵין שְׁתֵּי יָדַיִם זוֹכוֹת כְּאַחַת, אֶלָּא אָבִיהָ מְקַבֵּל אֶת גִּטָּהּ בִּלְבָד. וְכֹל שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר אֶת גִּטָּהּ, אֵינָהּ יְכוֹלָה לְהִתְגָּרֵשׁ: A woman who said to an agent: Receive my bill of divorce for me, requires two sets of witnesses to confirm that she was divorced when the agent received the bill of divorce. She requires two witnesses who say: In our presence she said to the agent: Receive my bill of divorce on my behalf, and two who say: In our presence the agent received the bill of divorce and tore it. This testimony is effective even if two people are the first pair of witnesses and the same two are the latter pair of witnesses, or if there is one witness from the first pair of witnesses and one witness from the latter pair, and one additional witness joins with them as the second witness in both testimonies. With regard to a betrothed young woman, she and her father are each eligible to receive her bill of divorce, and the divorce takes effect at the moment that either of them receives the bill of divorce. Rabbi Yehuda said: Two hands do not have the right to acquire an item on behalf of one person as one. Rather, her father alone receives her bill of divorce on her behalf. And there is another principle: Any female who is unable to safeguard her bill of divorce is unable to be divorced.
קְטַנָּה שֶׁאָמְרָה הִתְקַבֵּל לִי גִטִּי, אֵינוֹ גֵט עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ. לְפִיכָךְ אִם רָצָה הַבַּעַל לַחֲזֹר, יַחֲזֹר, שֶׁאֵין קָטָן עוֹשֶׂה שָׁלִיחַ. אֲבָל אִם אָמַר לוֹ אָבִיהָ, צֵא וְהִתְקַבֵּל לְבִתִּי גִטָּהּ, אִם רָצָה לְהַחֲזִיר, לֹא יַחֲזִיר. הָאוֹמֵר תֵּן גֵּט זֶה לְאִשְׁתִּי בְמָקוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, פָּסוּל. הֲרֵי הִיא בְמָקוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, כָּשֵׁר. הָאִשָּׁה שֶׁאָמְרָה הִתְקַבֵּל לִי גִטִּי בְמָקוֹם פְּלוֹנִי, וְקִבְּלוֹ לָהּ בְּמָקוֹם אַחֵר, פָּסוּל. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. הָבֵא לִי גִטִּי מִמָּקוֹם פְּלוֹנִי וֶהֱבִיאוֹ לָהּ מִמָּקוֹם אַחֵר, כָּשֵׁר: In the case of a minor girl who said to an agent: Receive my bill of divorce for me, it is not a valid bill of divorce until the bill of divorce reaches her possession. Therefore, if the husband seeks to retract his decision before his wife receives the bill of divorce, he can retract it, as a minor does not designate an agent. Consequently, the agent is not an agent for receipt, and the divorce does not take effect when the husband hands the document to the agent. The agent is an agent for delivery, and the divorce takes effect when the bill of divorce enters the wife’s possession. And if her father said to the agent: Go out and receive my daughter’s bill of divorce on her behalf, then if the husband seeks to retract his decision, he cannot retract it. As a father can receive the bill of divorce on behalf of his minor daughter, he can designate an agent for receipt, and the divorce takes effect when the husband hands the document to the agent. With regard to one who says to an agent: Give this bill of divorce to my wife in such and such a place, if the agent deviated and gave it to her in another place the divorce is invalid. However, if he said to the agent: Give this bill of divorce to my wife, she is in such and such a place, without explicitly instructing the agent to give her the document there, and he gave it to her in another place the divorce is valid. With regard to the woman who when designating her agent for receipt said to her agent: Receive my bill of divorce for me in such and such a place, and he received it for her in another place, the divorce is invalid; and Rabbi Elazar deems it valid. If she said to him: Bring me my bill of divorce from such and such a place, and he brought it for her from another place, it is valid. Because he is an agent for delivery, the woman is not particular where he receives the bill of divorce, as the divorce takes effect only when the bill of divorce reaches her possession.
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: 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.
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: 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.
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: 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.
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: 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.