Gittin - Daf 88
- Hashem’s charitability in hastening to bring Galus – ex. ונושנתם= 852
Mereimar darshened about the passuk which says: וישקוד ה' על הרעה ויביאה עלינו– And Hashem hastened the evil and brought it upon us, כי צדיק ה' אלקינו – because Hashem, our G-d, is righteous. Why would Hashem’s righteousness hasten the evil to come? Rather: צדקה עשה הקדוש ברוך הוא עם ישראל – Hashem acted charitably with Yisroel to send out the exile of King Tzidkiyahu (those in Eretz Yisroel at the time of the Churban) while the sages of King Yechoniah’s exile were still alive in Bavel. That exile is described as החרש והמסגר אלף, which the Gemara darshens: חרש שבשעה שפותחין נעשו הכל כחרשין – חרש means those that when they begin discussing Torah, everyone else becomes like deaf-mutes. מסגר כיון שסוגרין שוב אינן פותחין – מסגר means those that once they close a discussion (without resolving it), there is no one else to open it. וכמה אלף – And how many such sages were there? A thousand. Ulla explains the charitability of the hastened exile: שהקדים שתי שנים לונושנתם – because He preempted the numerical value of "ונושנתם" (852) by two years. Remaining until then would have fulfilled the passuk of ונושנתם – you will have remained long, about which it concludes “you will be completely destroyed, quickly, from the Land.”
- גט מעושה – a get obtained by forcing the husband to authorize it
The next Mishnah states: גט מעושה – A get obtained by forcing the husband to authorize it, בישראל כשר – if it was forced by a Jewish court, the get is valid, ובעובדי כוכבים פסול – but if it was forced by a court of idolators, it is invalid. ובעובדי כוכבים חובטין אותו ואומרים לו – But even idolators may beat him and tell him, עשה מה שישראל אומרים לך – “Do what the Jewish court is telling you!” (because they are merely representing the Jewish court). Rav Nachman said in Shmuel’s name: גט המעושה בישראל – A get forced by a Jewish court, כדין כשר – if he was forced according to Jewish law, it is valid, שלא כדין פסול ופוסל – but if it was not according to Jewish law (i.e., where he was not required to divorce her), [the get] is invalid, but still disqualifies her from marrying a Kohen (being similar to a valid get). If it was forced by a court of idolators, then if it was according to Jewish law, it is invalid but disqualifies her from Kehunah, but if not, אפי' ריח הגט אין בו – it does not even have “a scent of a get,” and she may marry a Kohen. The Gemara ultimately explains that although a get forced by idolators is invalid, one which was required by Jewish law may be confused with a legitimate Jewish one.
- A get forced by a Beis Din in Bavel: שליחותייהו עבדינן
Abaye once found Rav Yosef forcing someone to issue a get. He asked: והא אנן הדיוטות אנן – But we are commoners (meaning lacking סמיכה – ordination), and Rebbe Tarfon taught in a Baraisa that when Hashem told Moshe to place the judgements "לפניהם" – before them, it teaches: ולא לפני הדיוטות – and not before commoners, disqualifying the unordained from actions requiring legitimate judges!? Rav Yosef answered: אנן שליחותייהו קא עבדינן – We are carrying out the shelichus of [the ordained judges of Eretz Yisroel], מידי דהוה אהודאות והלואות – just as we do in monetary disputes involving admissions or loans. The Gemara asks that if so, judges in Bavel should also rule on cases of גזילות וחבלות – robbery and injury, yet they do not!? It answers: במילתא דשכיחא – We only act as their agents concerning a common matter (such as loans, or divorces), but do not regarding uncommon matters, such as robbery and injury.
