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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Gitin 77

GITIN 77-79 - Dedicated by an admirer of the work of the Dafyomi Advancement Forum, l'Iluy Nishmas Mrs. Gisela Turkel, Golda bas Reb Chaim Yitzchak Ozer, A"H.


(a) What does Abaye say about a case where a man dies at night after saying ...
  1. ... 'le'che'she'Teitzei Chamah mi'Narteikah'?
  2. ... 'al-M'nas she'Teitzei Chamah mi'Narteikah'?
(b) The same will apply to 'le'che'she'Lo Avo le'Achar Sh'neim-Asar Chodesh' and 'al-M'nas she'Lo Avo le'Achar Sh'neim-Asar Chodesh'. The Machlokes between the Tana of our Mishnah and Raboseinu of the Beraisa is confined to a case of 'Im Teitzei ha'Chamah' (or 'Im Meisi').
What is the basis of their Machlokes?
(a) 'Kisvu u'T'nu Get le'Ishti Im Lo Ba'asi mi'Ka'an ve'Ad Sh'teim-Esrei Chodesh, Kasvu be'Soch Sh'neim-Esrei Chodesh, ve'Nasnu le'Achar Sh'neim-Asar Chodesh ... Rebbi Yossi Omer, ka'Zeh Get'.
Rav Yeimar asked Rav Ashi whether Rebbi Yossi argues on principle, because he holds that we ignore any T'nai by Gitin.
What are the ramifications of this contention?

(b) What did Rav Ashi answer him?

(c) What do the Rabbanan hold?

(a) By when must the husband have returned if he said 'Harei Zeh Gitech Im Lo Ba'asi ad le'Achar ...
  1. ... Shavu'a Zu'?
  2. ... Shanah Zu'?
  3. ... Chodesh'?
(b) Rebbi Zeira asked Rebbi Asi (or Rebbi Asi, Rebbi Yochanan) what the time period 'le'Achar ha'Shabbos' would constitute.
What did he answer him?

(c) According to Rebbi, 'le'Achar ha'Regel' constitutes thirty days.
Why was it, that when Rebbi Chiya Darshened this in the name of Rebbi, they all praised him, but when he Darshened it in the name of the Rabbanan, they remained silent?

***** Hadran Alach 'Mi she'Achzo' *****

***** Perek ha'Zorek *****


(a) What will be the Din if a husband throws a Get to his wife assuming that she is ...
  1. ... in her own house or Chatzer?
  2. ... in his house or Chatzer?
(b) If, in the latter case, he throws the Get on to the bed that they are sharing, will she be divorced?

(c) Will she be divorced if he tosses the Get into her lap or into her basket?

(a) How do we learn from the phrase in Ki Seitzei "ve'Nasan be'Yadah" that a woman is divorced even if her husband throws the Get on her roof, or into her courtyard or enclosure?

(b) We learn the same with regard to a thief, from the double expression used by the Pasuk in Mishpatim "Im Himatzei Simatzei be'Yado ha'Geneivah".
What are the ramifications of this D'rashah?

(c) Having taught us that one's Reshus is considered like one's hand with regard to Kinyanim by ...

  1. ... a Get, why does the Torah find it necessary to repeat it by a thief?
  2. ... a thief, why does the Torah need to repeat it by a Get?
(d) If a thief would not acquire an animal via the Kinyan of Chatzer, he would acquire it by means of a Kinyan Meshichah.
How is it possible to effect a Kinyan Chatzer without Meshichah?
(a) Considering that a husband acquires rights in his wife's property when he marries her, how can she be divorced by his placing a Get in her Chatzer?

(b) The Beraisa states that if a partner writes out a document on which he states that he withdraws from his share of the field, this does not give the remaining partner full ownership of the field.
Why is that?

(c) Then how will the husband writing that he withdraws from his wife's property make any difference with regard to a Get?

(a) What does ...
  1. ... Rav Kahana say about withdrawing from property that comes from another source? What does he mean by 'another source'?
  2. ... Rava say about someone who says that he declines to accept a Takanas Chachamim that is for his benefit?
(b) Which Takanas Chazal is Rava referring to when he says 'K'gon Zu'?

(c) What did Rav Huna Amar Rav say there?

Answers to questions



(a) Based on the clear-cut Din of 'Yadah', how does Rava prove that it is not necessary to establish the Din of Chatzer when he withdrew from shis rights?

(b) Then on what grounds will the woman acquire her Get, by both Yad and Chatzer?

(c) How does Ravina refute Rava's proof from the Yad of a woman?

(d) Rav Ashi counters that Rava's proof is not really from the Yad of a woman, but from that of an Eved Cana'ani.
How does Rava prove there that 'Gito ve'Yado Ba'in ke'Echad'?

(a) What was the problem in the case of that Shechiv-Mera who wrote a Get for his wife just before Shabbos came in and then, on Shabbos, he took a turn for the worse?

(b) What did Rava advise him to do? Which Mishnah in Bava Basra served as the basis for Rava's advice?

(c) What did Rav Ilish comment that caused Rava to become embarrassed?

(d) What did Rava subsequently discover that alleviated his embarrassment?

(a) How did Rava subsequently reverse his previous ruling?

(b) But did we not quote him earlier as having said this?

(a) We learned in our Mishnah that if the woman is in her house, and her husband throws her a Get, she is divorced. Ula takes this literally to mean that she must be standing in or next to her house when her husband gives her the Get (see Tosfos DH 've'Hu').
How does Rebbi Oshaya explain it?

(b) Why is it not necessary for her to be there, according to him?

(c) On what do we initially base their Machlokes?

(a) We conclude that both learn Chatzer from Yad.
How does Rebbi Oshaya counter Ula's proof that, like her Yad, her Chatzer must be close?

(b) Then in what way does he compare Chatzer to Yad?

(a) What did Rav Yosef rule in the case where a man threw his wife a Get, which fell on a large block of wood?

(b) Why can this not be speaking when the block of wood was in her Chatzer?

(c) We therefore establish it when it was in *his* Chatzer.
What difference would it then make if the wood was more than four by four Amos?

(d) In which two instances would she not be divorced even if the block of wood was less than four by four Amos?

Answers to questions

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