Gittin - Daf 5
- לאחר שלמדו
A Mishnah later teaches that if a person delivers a get but cannot say בפני נכתב, the signatures must be confirmed, and the get is valid. The case is where the shaliach became a deaf-mute after giving her the get (otherwise, he is not a valid shaliach). This proves that confirmation of the signatures is sufficient, without confirming it was written לשמה!? The Gemara answers: לאחר שלמדו – The Mishnah is speaking after [those in מדינת הים] learned that a get must be לשמה, and we can assume it is לשמה. The Gemara wonders, if so, why should בפני נכתב ever be required when the signatures can be confirmed? It answers: גזירה שמא יחזור דבר לקלקולו – it is a decree, perhaps the situation will return to its problematic status of ignorance of the לשמה requirement. Although בפני נכתב was still required, the specific case of a shaliach who became a deaf-mute is an exception, since it is rare, ומילתא דלא שכיחא לא גזור בה רבנן – and the Rabbis did not issue decrees about an unusual occurrence.
- If a get was given without saying בפני נכתב
A Baraisa states: המביא גט ממדינת הים ונתנו לה ולא אמר לה בפ"נ ובפ"נ – One who brought a get from מדינת הים and gave it to her, and did not say בפני נכתב ובפני נחתם, אם נתקיים בחותמיו כשר – If it was confirmed through its signers, it is valid; ואם לאו פסול – if not, it is invalid. הוי לא הוצרכו לומר בפ"נ ובפ"נ להחמיר עליה אלא להקל עליה – It emerges that they were not required to say בפני נכתב ובפני נחתם to be strict with her, but only to be lenient with her. This seems to disprove Rabbah, who should requireבפני נכתב to prove the get was written לשמה!? Although it can be speaking after those in מדינת הים became familiar with לשמה, the Gemara asks that they decreed to require בפני נכתב nonetheless, lest it return to the former situation. The Gemara answers: כשניסת – The case is where she remarried already, in which case they did not invalidate the get after the fact (since the current requirement is a mere gezeirah).
- בפני כמה נותנו לה – עד נעשה דיין
The Gemara asks: בפני כמה נותנו לה – Before how many men does he give it to her? Rebbe Yochanan and Rebbe Chanina disagreed: חד אמר בפני שנים וחד אמר בפני שלשה – One said before two men, and one said before three men. After the Gemara proves that Rebbe Yochanan holds two are sufficient, it seeks to explain the machlokes. The Gemara proves that all agree that a Beis Din of three is required (to confirm the signatures), but that the shaliach himself can qualify as one of the three because עד נעשה דיין – a witness can become a judge, since the confirmation is only d’Rabbonon. The Gemara concludes that Rebbe Chanina holds: כיון דאשה כשירה להביא את הגט – since a woman is qualified to bring the get, זמנין דמייתא ליה איתתא וסמכי עלה – sometimes a woman will bring it and they will rely on her to act as the third judge, for which she is not qualified. Rebbe Yochanan holds: אשה מידע ידעי ולא סמכי עלה – A woman is known to be unqualified as a judge, and they will not rely on her. A Baraisa is brought in support of Rebbe Yochanan’ opinion, that two men are sufficient.
