Talking Talmud

A slave who has unintentionally killed someone and been exiled to a city of refuge, how will he provide food for himself? How are his earnings to pay for himself or for his master? Plus, what happens if it's a man's wife who is exiled to the city of refuge? Who and how is she provided for? Can she even go out to work? Shouldn't she be staying at home? (No) Also, what stipulations can be made between a master and his slave? Plus, issues of compensation - medical expenses? Lost earnings? What finds go to a slave, and what to the master?

More on non-Jewish involvement in divorces and other documents. Rava introduces an example specifically with Persian non-Jews, but did Jewish witnesses know the Persian to be sure they're accurate? Indeed. How to ensure that the documents can't be forged? Also, at what point can one who's giving a get retract the document? For divorce, it's possible to do, but not for freeing a slave - where the shaliach accepts the document on behalf of the slave, as it's to the slave's benefit. But divorce is not automatically to the woman's benefit, so the shaliach doesn't accept the document on her behalf when she's not present.

2 mishnayot: First, the question of witnesses of "Kutim" - which usually invalidates a document, with exceptions, of course. Plus, an emendation of the mishnah by the Gemara. Also, documents that are produced in non-Jewish courts are valid - with exception. Plus, "dina de-malkhuta dina" - the law of the land is the law. Plus, speech as speech acts.

The contracts a person makes on his death bed, signing over property to his slave, including freeing him. But then he recovers. So what happens to the slave? Also, a new mishnah: one who delivers a get from overseas, but without a declaration. If there are witnesses, that works. But what if one is deaf? (In the ancient category and all that entailed). Plus, exceptional cases.

Is Syria like the Land of Israel when it comes to freeing a slave? Yes and no. Also, a freed slave who has the document that frees him doesn't automatically grant him property, for example. With parallels to the woman and her bill of divorcement. Plus, a comment on the term "emancipation."

[Who's Who: Mar Ukva] Mar Ukva, the exilarch, asks whether he is allowed to turn over Jews to the non-Jewish (Babylonian) government - the reasons they are upsetting him are unclear, but he is clearly bothered by them. The response: even when you know you have enemies, keep yourself quiet. Plus, follow-up on the idea that God will ease the unpleasant situation, instead of people taking matters into their own hands to bring the other parties to the authorities. Also, a discussion of the crowns that were worn by the brides and bridegrooms, and how it became prohibited (citing Sotah!) - and whether it's a rabbinic or Torah prohibition (a suggestion by R. Hisda, in the absence of his teacher R. Huna). Plus, why the brides were able to continue to wear garlands.

The Gemara discusses how does one establish that a get was written lishmah. There is also a lengthy discussion about verifying gittin written in Bavel and what does this passage teach about the relationship between Eretz Yisroel and Bavel.

More on the declaration that the get was written and signed in the shaliach's presence - but what if there are two shlichim? What if the shaliach is the woman herself? What if the shaliach is the husband himself? Also, the concern for mamzerut that emerges from an ineffective delivery of a get - does the lack of a proclamation get in the way if the get?

On the dispute between Rava and Rabbah - why a shaliach needs to proclaim that the get was written and signed before him. Plus, the locations from where the proclamations had to be made, and the implications with regard to the land of Israel vs. outside of the land. Also, the implications of travel within the same country, and how that doesn't involve said declaration.

How many people must witness the shaliach's statement that he was present for the signing and giving of the get (2 vs 3)? And why. But isn't one witness enough, under these conditions? Wouldn't a woman also be sufficient under these conditions? Also, whose opinion is the basis for the mishnah's position? Plus, the Torah (d'Oraita) level and rabbinic level to the issues of gittin/divorce.