(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Gitin 84

GITIN 83-85 - 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) The Beraisa says 'Harei Zeh Gitech al-M'nas she'Tinas'i li'P'loni, Harei Zeh Lo Tinasei'.
Why is she not permitted to marry P'loni?

(b) According to Rav Nachman's initial explanation, when the Tana concludes 've'Im Niseis, Lo Teitzei', he means that if she married someone else, she may remain with him. On what grounds do we object to this explanation?

(c) What is Rav Nachman's second explanation of 've'Im Niseis, Lo Teitzei'?

(d) On what grounds does Rava object to Rav Nachman's explanation of the Reisha of the Beraisa (that 'Harei Zu Lo Tinasei' means that she may not marry specifically P'loni')?

(a) According to Rav Yehudah, if someone declares a Neder that he will not sleep today should he sleep tomorrow, he is forbidden to sleep today.
Why is that?

(b) What does Rav Nachman say?

(c) How does Rava suggest that Rav Nachman might establish our case in the same way as he does there?

(d) Why does he immediately refute this suggestion?

3) So how does Rava finally explain ...
  1. ... the Reisha of the Beraisa 'Harei Zeh Gitech al-M'nas she'Tinas'i li'P'loni, Harei Zeh Lo Tinasei'?
  2. ... the Seifa 've'Im Niseis, Lo Teitzei'?
(a) According to the Tana Kama of the Beraisa, if a man gives his wife a Get on condition that she flies to heaven, travels to the depths of the earth, or performs any other such impossible task, the Get is invalid.
What does Rebbi Yehudah ben Teimah say?

(b) Rav Nachman Amar Rav rules like Rebbi Yehudah ben Teimah.
How does Rav Nachman bar Yitzchak supports this ruling from a S'tam Mishnah in Bava Metzi'a 'Kol she'Efshar Lo Lekaymo be'Sofo ve'Hisnah Alav mi'Techilaso, Tena'o Kayam'?

(c) Abaye maintains that the same will apply in the case of a man who gives his wife a Get on condition that she eats Chazir.
What does Rava say?

(d) According to Abaye, 'K'lal Amar Rebbi Yehudah ben Teimah ... ' comes to include 'al-M'nas she'Tochli Basar Chazir'.
What does Rava extrapolate from Rebbi Yehudah ben Teimah's statement 'ka'Zeh Get'?

(a) What does the Tana of the Beraisa say in the case of 'Harei Zeh Gitech ...
  1. ... al-M'nas she'Tiba'ali li'P'loni'?
  2. ... al-M'nas she'Lo Tiba'ali le'Aba u'le'Avicha'?
(b) What would be the Din if he had said 'al-M'nas she'Lo Tiba'ali li'P'loni'?

(c) Why is the fact that the Tana omits the case of 'al-M'nas she'Tiba'ali le'Aba u'le'Avicha' no proof that Abaye is right and Rava wrong? Why will even Rava agree in this case that such a T'nai is Bateil?

(d) What does ...

  1. ... 'K'lal Amar ... ' now come to include, according to Rava?
  2. ... 'ka'Zeh Get' comes to preclude, according to Abaye?
Answers to questions



(a) How does Abaye reconcile his opinion (that by 'al-M'nas she'Tochli Basar Chazir' the T'nai is Batel, and the Get valid) with the Beraisa, which specifically states 'Niskaymah ha'T'nai Harei Zeh Get ... '?

(b) Which other two cases of T'nai does the Tana include (one, in the event that the woman is a Zarah, the other, that she is a Nezirah)?

(a) What other reason might there be in the previous case, for the T'nai to be Batel (according to everyone)?

(b) What is the classical case of 'Masneh al Mah she'Kasuv ba'Torah'?

(c) On what grounds does Ravina reject Rav Ada B'rei de'Rav Ika's suggestion that in this case, it is not the Masneh (the husband) who is fulfilling the condition that contravenes Torah law, but the other party (the wife)?

(d) So how does Ravina finally explain why this Tana does not make an issue of 'Masneh al Mah she'Kasuv ba'Torah'?

(a) The Tana of our Mishnah rules that, in the case of 'Harei At Muteres le'Chol Adam Ela li'P'loni', the husband must take back the Get and return it to his wife.
Like whom does Chizkiyah establish the Mishnah?

(b) Rebbi Yochanan quoting Rav Kahana disagrees.
On what grounds does he establish our Mishnah even like the Chachamim there?

(c) Why did he refer to Rav Kahana as 'Dilchon'?

(a) With regard to a Get in which the man actually *wrote* 'Harei At Muteres le'Chol Adam', the Tana of our Mishnah disqualifies the Get completely. What does Rav Safra mean when he says 'Kasvo be'Socho T'nan'? Seeing as the Tana has specifically validated a similar oral declaration, is this not obvious?

(b) Rava disagrees.
What does he say?

(c) What is Rava's reasoning?

(d) What instructions would Rava issue to the Sofrim who wrote Gitin?

(a) Rebbi invalidates a Get that contains any conditions.
What do the Rabbanan say?

(b) Which kind of conditions will ...

  1. ... invalidate the Get, according to them?
  2. ... not invalidate it?
Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,