Talking Talmud

Once the Get is with a Shaliach can the Get be voided by the husband and how must the husband express that wish to void the Get? The daf also discusses if that same Get can be used again once the husband voided the Get.

What information can we trust as not changing? For example, that the husband stays alive, after he's sent a get. So too one who separates tithes. Plus, there's a time frame on that kind of given - often only the first 24 hours. Note the brevity of the mishnah. Also, a discussion of the east wind. And winds coming from other directions, and how strong they can be, as well as how much impact they can have. Plus, Geneivah, who on the one hand seems to have learned a lot of Torah, but he's known to not be a nice person. And further discussion about the Amoraim, as they sit and chat... Plus, 3 things that disintegrate in the wake of the strong wind.

A new mishnah! On the concept of "chazakah" - including trusting that people are still alive. But what if the person dies? There are questions of inheritance... including questions of borrowing and lending in the context of the kehunah. Also, getting permission from a debtors heirs to continue the terms of a loan. Plus kindness to the orphaned heirs to help them pay back the debt.

2 mishnayot: first, a shaliach who gets sick. What's he supposed to do to make sure the get reaches the wife? He can appoint another shaliach in his place - depending on the husband's designation of him as a shaliach. Also, establishing the power of the shaliach.

When a shaliach brings a get from the husband to the wife, the assumption is that status quo ante - the husband is presumed to remain alive, and other similar conditions (eg, one's right to eat terumah). Plus, a key dispute that reflects personal approach, within the debate. Plus, why only men did semicha (laying on if hands) for the sin-offering, and women did not. [Who's Who: R. Yehudah ben Prata] Also, different cases, including a besieged town and a ship at sea... when does one presume the person there is alive or did, or get the stringencies of both cases?

What happens if the shaliach for a get loses the get? It depends how much time passes before he finds it, assuming he does. Could the get have been replaced in the interim, for example? What happens if the players in the get have the same names as others who are getting divorced. Also, Rabbi Zeira finds a contradiction to our mishnah in a baraita. Which turns out to be a bit lesser as compared to a mishnah contradicting a mishnah... But the baraita is the clearer contradiction this time. Which helps clarify the halakhah here, including how long a get can be lost without it becoming problematic.

A new mishnah! And a template for a divorce, as well as other transactions, and the question of what blanks would need to filled with the right names and the date and so on. But templates don't really work for gittin. Plus, how the get is actually written. Also, what does it mean that the sages decreed... They wanted to prevent quarreling. They wanted to prevent conflicts over the same name. Or putting the divorcing couple on the spot. Plus, "agunah" (in contrast to modern examples). How iron-tight can the decree go?

When a man wants to divorce a wife, and he has at least two, and he doesn't want to specify which one, and devises a plan for, let's say, whichever one comes to greet him first - the Gemara says, no. The get needs to be written in her name - they can't discover after the fact which wife was, lo and behold, the divorced one. But there many other circumstances where retroactive clarification does work.

What happens when the woman is her own shaliach for her get? She needs to show up to a stipulated court, and when does the divorce kick in? Also, what if the get is written in the name of the woman, but someone else has the same name - can it be used for the person with the same name? Plus, every time a get is invalidated, she still can't marry a kohen.

Three mishnayot: Who can write a get? Basically, everyone, even the unexpected categories of people - including a woman writing her own get. The implication of that is that the writing matters less than the signing of the document. Note, of course, that the get must be written for her sake. Also, everyone can deliver a get, except for 5 categories of people including one who is blind and one who is a non-Jew. But what if one of these ineligible people changes status? There are circumstances that would permit the delivery of the get. Plus, why a blind person couldn't deliver a get - even though he should recognize the relevant parties' voices. Also, a third mishnah on the trustworthiness of women - and the delivery of divorces from overseas.