The daf explains how a condition is supposed to be formulated based on a famous example in Tanakh. A new Mishnah continues to discuss conditional getts but this time the condition involves other family members.

A new mishnah: A case where the divorce is conditional on a woman paying a sum of 200 dinar. Plus, other conditions. What happens if they're not fulfilled? Plus, a dispute as to when the conditional divorce kicks in - from the time she receives it or from the time she fulfills the condition? Also, a deep investigation into the text of the mishnah itself and the vocabulary used in the condition. Plus, what if he's just levying conditions to bother her? That seems to be allowed!

A tosefta on conditions that might prevent a get from bring valid - when one is too specific with a condition. (With very precise formulations). Plus, to what degree would uncommon things be included in a condition? Also, a new mishnah on an I'll man who gives his wife a conditional divorce - in the event that he dies, they are divorced - but in the interim, they must refrain from sexual intimacy.

More on the different readings by R. Meir and R. Yosi. When are verbal instructions to a scribe acceptable? The verse seems to imply that the husband's voice is necessary... Plus, a new mishnah: How a husband can formulate a conditional get in the event of his death. How to make it valid?? More, in trying to understand R. Yosi both supports his view and raises questions on it. Plus, a side bar and prooftext regarding the olive oil of non-Jews.

A deaf-mute who can communicate in writing, who wants to appoint one to write a get for his wife - because he can communicate, the court appoints on his behalf. [Note: The skipping and choppiness in Anne's recording is something we've never encountered before, and we didn't realize it was happening. You have our profound apologies.] Plus, mute vs deaf vs deaf-mute. Also, how the scribe(s) writing the get becomes relevant in the context of a shaliach, and a verbal directive for get.

Talmudic ronouncements about what diminishes a person's strength - with verses from Psalms as prooftexts. Plus, what not to do while standing. Plus, an assortment of things that will bring a person to death, if done in a particular order. Also, the case of the person who has some kind of temporary insanity and the implications for a get that is commissioned by him.

Talmudic medical remedies, which may or may not work (we don't know). Certainly, there was some scientific method, while others seem much farther flung. For example, writing Levi backwards, as compared to curing bleeding from the mouth, depending on whether it sticks to a straw, and therefore is understood to have an ailment of the lung or alternatively of the liver. Note also that the gemara supports the remedy with a claim from a mishnah. Also, remedies for the heart. And others that may smack more of the placebo effect.

A story with R. Sheshet - in his visit to the exilarch, where he has concerns about the uprightness of the servants, who were not careful with kashrut (in particular, eating a limb from a live animal). With sends them into a fairly graphic show-and-tell, whereby R. Sheshet makes his point, the exilarch accepts it, and the servants try to harm him in return. But he triumphs each time. Also, a deep investigation of the stories about King Solomon and his encounters with demons, 3 stories of which are here, including building the Temple and throwing King Solomon out of the kingdom.

How does R. Yehudah HaNasi side with R. Yosi against R. Meir and Hanina Ish Ono? Rabbi Yehudah HaNasi defends himself, and that leads into a characterization of each of the Tannaim. Plus, a new focus on R. Shimon, and his connection to R. Akiva. Also, in the end, a verbal direction for a shaliach to write a get does work, but should not be done (with explanation why not). Plus, the first mishnah of the new chapter - what happens if the man designating the writing of a get is not in his right mind, so to speak.

A series of mishnayot. 1. At first, when someone was to be taken out to be executed, they'd write a get on his behalf, even if he was abbreviated in his instructions. And that was extended to others. Plus, a story about Geneiva - another appearance in Gittin! Also, pre-death gifts in the context of gittin. 2. Concern about shedim, demons, who might trick one into giving a get. 3. A healthy person who designates a scribe to write a get, but doesn't say anything about delivering it - is that mocking the wife or an unfortunate circumstance? 4. Designating witnesses from among a group that include one who wouldn't be a kosher witness (eg, one's son) - how does that work?