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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Gitin 27

GITIN 27 - Marcia and Lee Weinblatt of New Jersey have dedicated this Daf in memory of Marcia's mother, Esther Friedman (Esther Chaya Raizel bat Gershom Eliezer) and father, Hyman Smulevitz (Chaim Yisochar ben Yaakov).


(a) If the Sheli'ach who is bringing the Get loses it and then finds it again, our Mishnah rules that sometimes the Get is Kosher and sometimes it is not.
When is it Kosher?

(b) Why is the Get not Kasher should he find it only later?

(c) Under which circumstances will the Get be Kasher even if he finds it only later?

(d) Will the Get be Kasher if the Sheli'ach recognizes it?

(a) The Tana of the Mishnah in Bava Metzi'a rules that someone who finds Gitei Nashim or other Sh'taros, should not return them to either party.
Why should the finder not return them to the person who is named as the recipient?

(b) How does this ruling then clash with our Mishnah?

(c) What distinction does Rabah make to reconcile the two Mishnahs?

(d) What additional condition do we add before the Tana of our Mishnah will invalidate the Get?

(a) What did ...
  1. ... Rav Huna rule with regard to a certain Get that was found in his Beis-Din in which the Sofer had written 'in Sheviri the town that is on the River Nachis'?
  2. ... Rav Chisda instruct Rabah to do?
  3. ... Rabah extrapolate from the Mishnah in Bava Metzi'a 'Kol Ma'aseh Beis-Din Yachzir'? What is the significance of 'Ma'aseh Beis-Din'?
(b) And what can we now extrapolate from Rabah's ruling there?

(c) What did Rabah rule when a Get was found in the flax-house of Pumbedisa?

(d) Some say that it was the house where they soaked the flax; whereas according to others, it was the house where they sold it.
What is the difference between the two opinions?

(a) The Tana in a Beraisa rules that if someone finds a Get in the street, then, assuming that the husband agrees, he must return it to the woman (even after a long time).
How does Rebbi Zeira reconcile this Beraisa with our Mishnah, which invalidates a Sh'tar that the Sheli'ach lost and found only later, for fear that this may not be the Get that he lost?

(b) Does the Beraisa speak when there is another Yosef ben Shimon in the same town or not?

(c) Should the husband not admit that he wrote the Get, the finder does not return it to either of them. He does return it to the woman, because of the fear that she will use it to remarry, even if she is not divorced.
But why should he not return it to the husband?

Answers to questions



(a) Why does ...
  1. ... Rabah prefer to deal with the discrepancy between our Mishnah and the Mishnah in Bava Metzi'a ('Matza Gitei Nashim ... Harei Zeh Lo Yachzir, she'ani Omer ... ')?
  2. ... Rebbi Zeira prefer to deal with the discrepancy between our Mishnah and the Beraisa ('Matza Get Ishah ba'Shuk, bi'Z'man she'ha'Ba'al Modeh, Yachzir la'Ishah ... ')?
(b) Why does the Beraisa imply that it speaks after a long time more than the Mishnah in Bava Metzi'a?
(a) Rebbi Yirmiyah explains that the witnesses testified that they only signed on one Sh'tar with these two names on it.
Which Kashya is he coming to resolve?

(b) If the Tana'im are talking in such a case, what exactly is the Chidush?
Why on earth should the Sh'tar not be returned?

(c) Rav Ashi establishes the Mishnah in Bava Metzi'a and the Beraisa when the person who lost the Sh'tar testifies that there is a hole beside such and such a letter.
Why does he require such a strong Si'man? Why is a hole anywhere in the Sh'tar not sufficient?

(a) When Rabah bar bar Chanah lost a Get in the Beis-ha'Medrash, they returned it to him for one of two possible reasons.
What were they?

(b) What is the difference between the two reasons?

(c) Why is it necessary to say that Rabah bar bar Chanah gave Si'manim that were not Muvhakim?

(d) What made him say that, assuming that Beis-Din returned him the Get on the basis of Si'manim, they must have held that 'Simanim d'Oraysa'? What if they would have held 'Si'manim de'Rabbanan'?

(a) We learned in our Mishnah that a Sheli'ach who loses a Get and then finds it is believed that the Get that he found is the one he lost, provided he finds it immediately. The Tana'im in a Beraisa argue over the meaning of 'immediately'.
How does Rebbi Nasan interpret it?

(b) Rebbi Shimon ben Elazar gives the Shiur as the time it takes for a person to keep check that nobody passed by.
What does he mean?

(c) 'Yesh Omrim' is slightly more lenient.
What does *he* say?

(d) Rebbi gives the Shiur as within the time it takes to write a Get. What does ...

  1. ... Rebbi Yitzchak (who is more stringent than Rebbi) say?
  2. ... 'Acheirim' (who is slightly more lenient than Rebbi Yitzchak) say?
(a) Rav Yehudah Amar Shmuel rules like 'Yesh Omrim' (that someone checked that nobody waited at that spot).
Like whom does Rabah bar bar Chanah quoting Rav Yitzchak bar Shmuel rule?

(b) Why did they not just say 'Halachah ke' ... ', rather than state the Halachah as if it was their own opinion?

(a) With regard to the Get itself, what does the Beraisa describe as ...
  1. ... an acceptable Si'man?
  2. ... an unacceptable Si'man?
(b) Is the Get Kasher if he finds it after the required time has elapsed ...
  1. ... tied to a purse or to a ring, which he recognizes?
  2. ... in a drawer in his house?
(c) Our Mishnah validates the Get even after the required time has elapsed, if the Sheli'ach finds it in a Chafisah or a Delusk'ma.
What is ...
  1. ... a 'Chafisah'?
  2. ... a 'Delusk'ma'?
Answers to questions

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