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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Gitin 65

GITIN 64 & 65 - Sponsored by Rabbi Dr. Eli Turkel and his wife, Jeri Turkel. May Hashem bless them with many years of Simcha, health and fulfillment, and may they see all of their children and grandchildren follow them in the ways of Torah and Yir'as Shamayim!


(a) What is the difference whether someone redeems his own Ma'aser Sheini, to take the money to Yerushalayim or someone else's?

(b) What does the Tana of the Beraisa therefore mean when he says 'Ma'arimin al Ma'aser Sheini? How could one avoid having to add an extra fifth?

(c) Whom does the Tana permit him to use for this trick?

(d) On what grounds do we refute the initial explanation (to answer how the Shifchah ha'Ivri'ah, who is a Ketanah can acquire the acquire on his behalf - see Rashash) that the Tana is speaking about Ma'aser nowadays, which is only mi'de'Rabbanan?

2) So how do we establish the Beraisa by Ma'aser de'Rabbanan, even in the times when Yovel was practiced?


(a) Rava lists three stages by a Katan. A Katan who can distinguish between a nut and a clod of earth can acquire for himself but not for others, as we learned earlier.
How does this stage effect specifically a Ketanah?

(b) The second stage is that of Pe'utos.
What is the Din of Pe'utos? What age are we talking about?

(c) How does this stage effect specifically a Ketanah?

(a) The third stage is that of 'Higi'u le'Onas Nedarim, whose Neder is a Neder and whose Hekdesh is Hekdesh.
What age are we talking about?

(b) How does this stage effect specifically a Ketanah?

(c) How old must an heir be before he can sell his father's property?

(a) When would a Ketanah be divorced, if she were to say to a Sheli'ach 'Hiskabel Li Giti'? Why is that?

(b) Would this also be the case if her father were to appoint a Sheli'ach to receive her Get on her behalf?

(c) If a man says to his Sheli'ach 'Ten Get Zeh le'Ishti be'Makom P'loni' and he hands it to her somewhere else, she is not divorced.
Why would this not be the case, if he said 'Harei Hi be'Makom P'loni'?

(d) What distinction does the Tana Kama of our Mishnah draw between a woman who says to her Sheli'ach 'Hiskabel Li Giti be'Makom P'loni', and one who says 'Havei Li mi'Makom P'loni'?

(a) What does Rebbi Elazar in our Mishnah say in the case when a woman said to her Sheli'ach 'Hiskabel Li Giti be'Makom P'loni' and he received it elsewhere?

(b) Why does he argue with the Tana Kama in this case, but not in the Reisha, in the equivalent case by the man?

(a) Up to when is the wife of a Kohen permitted to eat Terumah if she said to the Sheli'ach ...
  1. ... 'Havei Li Giti'?
  2. ... 'Hiskabel Li Giti'?
  3. ... 'Hiskabel Li Giti be'Makom P'loni', according to the Tana Kama? ...
  4. ... 'Hiskabel Li Giti be'Makom P'loni', according to Rebbi Elazar?
(b) In the last case in our Mishnah, the Get is considered a Get, according to the Tana Kama the moment it reaches the specified place.
How does this clash with the Tana Kama in the previous Mishnah?

(c) How do we establish the latter Mishnah in order to reconcile the two Mishnayos

(d) 've'Rebbi Elazar Oser Miyad'. Having already taught us that Rebbi Elazar holds 'Mar'eh Makom Hu Lo', is this not obvious? How do we establish the case?

Answers to questions



(a) One Beraisa states that if a man instructs his Sheli'ach to place an Eiruv on his behalf consisting of dates, and he made the Eiruv with dried figs or vice-versa, his Eiruv is valid, whereas another Beraisa states that it is not.
How does ...
  1. ... Rabah reconcile the two Beraisos by making a Machlokes Tana'im?
  2. ... Rav Yosef reconcile them even if they both follow the opinion of the Rabbanan? Why, in the first Beraisa, would the Rabbanan agree with Rebbi Elazar?
(b) What then, is the reason of the Tana in the second Beraisa?
(a) There is a divergence of opinion between the Tana'im of two Beraisos regarding someone who asks his Sheli'ach to place an Eiruv in a tower, and he placed it in a dovecote or vice-versa.
What do the two Beraisos say?

(b) Abaye asked Rav Yosef (who maintains that the Rabbanan agree in principle that, whenever there is no reason to be fussy, we say 'Mar'eh Makom Hu Lah') how he will reconcile the two Beraisos.
What is the problem?

(c) What did he reply?

(a) What do the following cases in our Mishnah have in common: Someone who says to two Sheluchim ...
  1. ... 'Kisvu Get u'T'nu le'Ishti'; 'Girshuhah u'T'nu Lah'; 'Kisvu Igeres u'T'nu Lah'?
  2. ... 'Pitruhah'; 'Pirnesuhah'; 'Asu Lah ke'Nimus'; 'Asu Lah ka'Ra'uy'?
(b) The Tana of the Beraisa repeats the latter list.
What does he say about 'Shilchuhah'; 'Shavkuhah'; 'Tarchuhah'?

(c) The Tana of our Mishnah does not differentiate between 'Patruhah' and 'Pitruhah'. What does Rebbi Nasan say?

(d) What is the basis of this Machlokes, according to Rava?

11) We ask whether 'Hotzi'uhah', 'Izvuhah'; 'Hatiruhah'; 'Hanichuhah'; 'Hanichu Lah' and 'Asu Lah ke'Das' are considered a Lashon of Geirushin or not. Which one of these do we resolve?


(a) What does the Tana say about someone who is being taken out with a 'Kolar' and who announces 'Kisvu Get le'Ishti!'? What is a Kolar?

(b) They subsequently added someone who departs on an overseas journey (a hazardous undertaking in those days) or who joins a long distance caravan train.
What does Rebbi Shimon Shezuri add to the list?

Answers to questions

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