Chapter 9! A new mishnah - a divorce with the vocabulary of "ehla" - permitted to any man, but rather except... But doesn't that language stipulate a condition, in which case, how do they proceed? Is it a get on condition that she can't marry someone specific? Or does it specify whom she can marry?? A parallel case of "negaim" - house tzara'at - can help explain this "ehla." Also, betrothal with the exclusion of everyone except for one, and that one does the same betrothal. But how strange - to be betrothed to two people!

A mishnah: A man writes a bill of divorce for his wife and then changes his mind - to what extent does that initial writing have impact in her availability to a kohen, say, in the event that he then died, and she wanted to remarry as a widow. Plus, the narrative of such a case... Also, another mishnah: Does a couple that is getting divorced need a second get if they stayed together in an inn? Plus, a hierarchy of authority with R. Yochanan. And a third mishnah: A bald get, with signatures that are not visible because of the folds of the get.

A long mishnah (or a series that are published together): If a get is written with a name of a place that is not legitimate... Or other goofs in location... If other details are wrong... When is the get not a get? Plus, how a get that is not a get can really mess up a second marriage, and children from the second marriage. Plus, co-wives are treated like the divorcing woman too. Also, a deeper dive into the country that is not legitimate, and other countries as named in divorce. Plus, Rabbi Meir's approach in creating mamzerim.

A woman who stands on top of the roof and her husband throws the get to her - under what terms is she divorced, and when is she not? Plus, the connection to space, as per Eruvin, and Shabbat in general -- and does the domain have impact on whether the divorce is a divorce. Also, a new mishnah: when one wrote a get long advance - usable or not?

2 mishnayot: If a husband says his wife should take a promissory note from him, it's fundamentally a get, but it won't actually function to divorce her. If she comes across it, or she discovers it, it doesn't count. If he's sleeping, and has the get, all the more so, it's not being given to her... Though there are exceptional cases. Also, if the husband throws the get to his wife, the question of how close it get to her, as compared to him, will dictate whether they are divorced. To what extent are they really measuring the distance from where the get fell?? Plus, what if he throws her the get and he's tied a strong around it to be able to pull it back to him - then they aren't divorced. But if she's really got a firm grip, and he can't pull it anymore, then they are divorced.

The phrasing of one who tells others to write a get for his wife if he doesn't return by a date certain - unclear whether that can be a kosher get. Plus, noting how precise this timing really is. Also, a new mishnah in the new chapter: one who throws the bill of divorce to his wife and it lands next to her - whether she's divorced may depend on where she is (her courtyard, yes; his courtyard, no). But if he owns the place, he can transfer the ownership of the place in order to provide her with the get. With implications if he is very ill.

More on conditional divorce. Specifically, that the woman should do things for others. Plus combined conditions with witnesses. Also, a condition with regard to the time it takes a husband to return home... the condition is cancelled. Plus, the geography of Israel, north and south. Also, a new mishnah -a new condition - if he doesn't come back by the end of their time, or if he died before the condition of his not returning has happened... She's either not divorced or she has the limbo status, depending on timing.

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.