Talking Talmud

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?

Two mishnayot! But first, a quick note on the tearing of the get document. Plus, how minors can acquire property... with 3 stages of development. Also, a new mishnah, with several cases - including the important detail that a minor cannot designate a shaliach, and R. Elazar's point that a woman (then) could be divorced against her will. Also, another mishnah with implications regarding eating from terumah. Plus, the implications of a get going into effect at a place specified.

Two mishnayot: 1. A woman who appoints a shaliach to accept her get for her needs two sets of witnesses to ensure the divorce goes through. Likewise, when are the main parties in a transaction believed over a third (objective) party, and when the reverse? 2. The case of the na'arah hame'orsah - a minor girl who is betrothed and needs a get to be free of the betrothed. Her father needs to accept the get. Plus, a minor girl who can safeguard her get can get divorced.

When a woman tells a shaliach to go get her get, and he goes the husband, tells him, and the husband hands it over "as she said," but R. Nachman maintains that she's still not divorced. The Gemara then discusses why he says this, and also where his analysis may go wrong (and she would be divorced). Where the wording and process are essential. Also, may a woman appoint a shaliach to accept a get? It's a machloket. But don't we need to be stringent and be careful lest she not really be divorced, and this could become a case of adultery or even chalitzah, depending.