In this daf, we continue our deep dive into the halachos of dating a get, exploring the Sages' decrees and how they apply in unusual circumstances. We begin by looking at a case where a husband writes a get but hesitates to hand it over, hoping for a reconciliation, and we address the status of gittin sent from overseas where a significant delay occurs between the writing and the delivery. This leads us directly into a major discussion regarding the three-month waiting period required for a divorcee before she can remarry.
We will learn the classic machlokes between Rav and Shmuel regarding when we start counting these three months—whether from the time the get is written or from when it is actually given. The Gemara brings various baraitas to support both sides, showing how we rule in practice, and then transitions into another fundamental machlokes between Rav and Shmuel regarding when a kesubah is subject to shemitas kesafim.
וְאוֹתְבֵיהּ בְּכִיסְתֵּיהּ – דְּאִי מִפַּיְּיסָהּ תִּיפַּיַּיס, מַאי?
If he wrote a get and put it in his pocket, thinking that if she is appeased, she will be appeased and he will not divorce her, but then he did not reconcile and gave it to her, what is the halacha? Do we fear that it is an outdated get?
אֲמַר לֵיהּ: לָא מַקְדֵּים אִינָשׁ פּוּרְעָנוּתָא לְנַפְשֵׁיהּ.
Rava said to him: A person does not hasten a calamity upon himself, and since divorce is a calamity, he would not write the get beforehand. Thus, we do not concern ourselves with this unlikely scenario.
אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: גִּיטִּין הַבָּאִים מִמְּדִינַת הַיָּם, דְּמִיכַּתְבִי בְּנִיסָן וְלָא מָטוּ עַד תִּשְׁרֵי – מָה הוֹעִילוּ חֲכָמִים בְּתַקָּנָתָם?
Ravina said to Rav Ashi: Regarding bills of divorce that come from overseas, which are written in the month of Nisan and do not arrive to the wife until the month of Tishrei, what did the Sages accomplish with their ordinance requiring a date? The husband can still unlawfully sell her property during this interval!
אֲמַר לֵיהּ: הָנְהוּ, קָלָא אִית לְהוּ.
Rav Ashi said to him: Those overseas divorces have a rumor associated with them, and everyone knows they take time to arrive; therefore, buyers are warned, and the woman can easily produce witnesses to prove when she actually received the get.
אִיתְּמַר: מֵאֵימָתַי מוֹנִין לַגֵּט?
It was stated that Amoraim disputed: From when do we count the three months of waiting for a woman who received a bill of divorce before she may remarry?
רַב אָמַר: מִשְּׁעַת נְתִינָה, וּשְׁמוּאֵל אָמַר: מִשְּׁעַת כְּתִיבָה.
Rav said: From the time of giving the get; and Shmuel said: From the time of writing the get.
מַתְקֵיף לַהּ רַב נָתָן בַּר הוֹשַׁעְיָא לִשְׁמוּאֵל, יֹאמְרוּ: שְׁתֵּי נָשִׁים בְּחָצֵר אַחַת – זוֹ אֲסוּרָה וְזוֹ מוּתֶּרֶת!
Rav Natan bar Hoshaya challenged Shmuel: If so, people will say: Here are two women living in one courtyard who received their bills of divorce on the same day, yet this one is forbidden to remarry because her get was written today, and that one is permitted to remarry because her get was written three months ago! This appearance of inconsistency will confuse people.
אֲמַר לֵיהּ אַבָּיֵי: זוֹ זְמַן גִּיטָּהּ מוֹכִיחַ עָלֶיהָ, וְזוֹ זְמַן גִּיטָּהּ מוֹכִיחַ עָלֶיהָ.
Abaye said to him: There is no concern, for this one, the date of her bill of divorce proves about her why she is forbidden; and that one, the date of her bill of divorce proves about her why she is permitted.
תַּנְיָא כְּווֹתֵיהּ דְּרַב, תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל.
The Gemara notes: It is taught in a braisa in accordance with Rav, and it is taught in another braisa in accordance with Shmuel.
תַּנְיָא כְּווֹתֵיהּ דְּרַב: הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ, וְנִשְׁתַּהָה שָׁלִיחַ בַּדֶּרֶךְ שְׁלֹשָׁה חֳדָשִׁים, כְּשֶׁהִגִּיעַ גֵּט לְיָדָהּ – צְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים;
It is taught in a braisa in accordance with Rav: One who sends a bill of divorce to his wife, and the agent was delayed on the way for three months, when the bill of divorce reaches her hand, she must wait three months from that point before remarrying.
וּלְגֵט יָשָׁן אֵין חוֹשְׁשִׁין, שֶׁהֲרֵי לֹא נִתְיַיחֵד עִמָּהּ.
And we do not fear that it is an outdated bill of divorce which would be invalid due to seclusion, for he was not secluded with her while the agent was traveling.
תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל: הַמַּשְׁלִישׁ גֵּט לְאִשְׁתּוֹ, וְאָמַר לוֹ: אַל תִּתְּנֵהוּ לָהּ אֶלָּא לְאַחַר שְׁלֹשָׁה חֳדָשִׁים, מִשֶּׁנְּתָנוֹ לָהּ – מוּתֶּרֶת לִינָּשֵׂא מִיָּד;
It is taught in a braisa in accordance with Shmuel: One who deposits a bill of divorce for his wife with a third party, and said to him, "Do not give it to her except after three months," once he gives it to her, she is permitted to remarry immediately
וּלְגֵט יָשָׁן אֵין חוֹשְׁשִׁין, שֶׁהֲרֵי לֹא נִתְיַיחֵד עִמָּהּ.
and we do not fear that it is an outdated bill of divorce, for he was not secluded with her during this time.
רַב כָּהֲנָא וְרַב פַּפֵּי וְרַב אָשֵׁי – עָבְדִי מִשְּׁעַת כְּתִיבָה, רַב פָּפָּא וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ – עָבְדִי מִשְּׁעַת נְתִינָה.
Rav Kahana, Rav Pappi, and Rav Ashi acted in practice to count from the time of writing; Rav Pappa and Rav Huna the son of Rav Yehoshua acted in practice to count from the time of giving.
וְהִלְכְתָא: מִשְּׁעַת כְּתִיבָה.
And the halacha is that we count from the time of writing.
אִיתְּמַר: מֵאֵימָתַי כְּתוּבָּה מְשַׁמֶּטֶת?
It was stated that Amoraim disputed: From when does a ketubah become subject to being canceled by the Shemittah year?
רַב אָמַר: מִשֶּׁתִּפְגּוֹם – וְתִזְקוֹף.
Rav said: From when she impairs the ketubah by collecting a portion of it, and converts the remainder into a formal loan.
וּשְׁמוּאֵל אָמַר: פָּגְמָה – אַף עַל פִּי שֶׁלֹּא זָקְפָה, זָקְפָה – אַף עַל פִּי שֶׁלֹּא פָּגְמָה.
And Shmuel said: If she impaired it, even though she did not convert it into a loan, or if she converted it into a loan, even though she did not impair it, it is canceled by Shemittah.
תַּנְיָא כְּווֹתֵיהּ דְּרַב, תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל.
It is taught in a braisa in accordance with Rav, and it is taught in another braisa in accordance with Shmuel.
תַּנְיָא כְּווֹתֵיהּ דְּרַב: מֵאֵימָתַי כְּתוּבָּה מְשַׁמֶּטֶת? מִשֶּׁתִּפְגּוֹם וְתִזְקוֹף.
It is taught in a braisa in accordance with Rav: From when does a ketubah become subject to being canceled? From when she impairs it and converts the rest into a loan.
פָּגְמָה וְלֹא זָקְפָה, זָקְפָה וְלֹא פָּגְמָה – אֵינָהּ מְשַׁמֶּטֶת, עַד שֶׁתִּפְגּוֹם וְתִזְקוֹף.
If she impaired it but did not convert it, or converted it but did not impair it, it is not canceled until she impairs it and converts it into a loan.
תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל: אוֹנֶס, וּקְנָס, וּפִיתּוּי, וּכְתוּבַּת אִשָּׁה – שֶׁזְּקָפָן בְּמִלְוָה, מְשַׁמְּטִין; וְאִם לָאו – אֵין מְשַׁמְּטִין.
It is taught in a braisa in accordance with Shmuel: Payments for rape, or a fine, or seduction, or a woman's ketubah, which one converted into a loan, are canceled by Shemittah; but if not, they are not canceled.
מֵאֵימָתַי נִזְקָפִים בְּמִלְוָה? מִשְּׁעַת הַעֲמָדָה בַּדִּין.
From when are they considered converted into a loan? From the time of standing trial and receiving a court verdict, which is equivalent to converting it into a loan even without impairing it.
אָמַר שְׁמוּאֵל: כְּתוּבָּה כְּמַעֲשֵׂה בֵּית דִּין דָּמְיָא – מָה מַעֲשֵׂה בֵּית דִּין נִכְתָּבִין בַּיּוֹם וְנֶחְתָּמִין בַּלַּיְלָה, אַף כְּתוּבָּה נִכְתֶּבֶת בַּיּוֹם וְנֶחְתֶּמֶת בַּלַּיְלָה.
Shmuel said: A ketubah is like a court decree. Just as court decrees are written by day and signed at night without being considered a predatory document, so too, a ketubah may be written by day and signed at night.
כְּתוּבְּתֵיהּ דְּרַבִּי חִיָּיא בַּר רַב אִיכְּתוּב בַּיּוֹם וְאִיחֲתוּם בַּלַּיְלָה; הֲוָה רַב הָתָם וְלָא אֲמַר לְהוּ וְלָא מִידֵּי.
The Gemara relates: The ketubah of Rabbi Chiyya bar Rav was written by day and signed at night; Rav was there and did not say anything to them to object.
לֵימָא כִּשְׁמוּאֵל סְבִירָא לֵיהּ?
Shall we say that Rav holds like Shmuel that a ketubah is like a court decree?
עֲסוּקִין בְּאוֹתוֹ עִנְיָן הֲווֹ.
No, there they were continuously engaged in that same matter from day to night, which makes it valid according to all opinions.
דְּתַנְיָא, אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי צָדוֹק: לֹא שָׁנוּ, אֶלָּא כְּשֶׁאֵין עֲסוּקִין בְּאוֹתוֹ עִנְיָן, אֲבָל עֲסוּקִין בְּאוֹתוֹ עִנְיָן – כָּשֵׁר.
As it is taught in a braisa, Rabbi Elazar bar Rabbi Tzadok said: They only taught that a document signed at night is invalid when they were not engaged in that same matter continuously, but if they were engaged in that same matter, it is valid.
רַבִּי שִׁמְעוֹן מַכְשִׁיר:
Our Mishnah stated: Rabbi Shimon declares an outdated get valid.
אָמַר רָבָא: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? קָסָבַר: כֵּיוָן שֶׁנָּתַן עֵינָיו לְגָרְשָׁהּ, שׁוּב אֵין לוֹ פֵּירוֹת.
Rava said: What is the reason of Rabbi Shimon? He holds: Once a husband has set his eyes on divorcing her, he no longer has rights to the usufruct of her property; therefore, the date of the get is correct in terms of property rights.
אָמַר רֵישׁ לָקִישׁ: לֹא הִכְשִׁיר רַבִּי שִׁמְעוֹן אֶלָּא לְאַלְתַּר, אֲבָל מִכָּאן וְעַד עֲשָׂרָה יָמִים – לֹא;
Reish Lakish said: Rabbi Shimon only declared it valid immediately, but from here until ten days later, no, he does not validate it, as we fear they may have reconciled in the interim.
The Gemara first clarifies that the Sages did not make a special decree for a husband who hesitates to give a get in hopes of appeasement, as such a scenario is uncommon. Regarding gittin sent from overseas, the Gemara explains that since the delay is public knowledge, there is no concern of illegal seizure of produce. We then learn that while Rav holds the three-month waiting period for remarriage begins from the giving of the get, Shmuel holds it begins from the writing; the Gemara cites supporting baraitas for both views and notes that the halakha follows Shmuel. Finally, the Gemara transitions to a dispute between Rav and Shmuel regarding shemitah, analyzing at what point a widow's kesubah is considered a standard debt that is cancelled by the Sabbatical year.
In our Gemara, we learn about the deep psychological reality of a person: "A person does not hasten a calamity on himself." Rava teaches us that a husband does not prepare a get in advance just in case he might need it, because we naturally avoid bringing difficult or painful situations into our immediate reality before we absolutely must.
This is a profound insight into our own nefesh. Hashem built us with a natural desire to push off pain, but the yetzer hara often twists this healthy instinct. How many times do we find ourselves "preparing for calamity" by worrying about future problems that haven't even happened yet? We mentally rehearse arguments, stress over financial scenarios that may never materialize, and carry the weight of tomorrow's potential troubles today. In doing so, we are doing the exact opposite of what Rava describes—we are actively bringing the "calamity" into our present moment, robbing ourselves of the menuchas hanefesh we need to serve Hashem.
True bitachon means leaving tomorrow's challenges to tomorrow. Dovid HaMelech teaches us to trust that Hashem provides the strength we need for each specific moment, not in advance. When we fill our minds with "what-ifs" and prepare for worst-case scenarios, we are living in a state of fear instead of emunah. We must trust that just as Hashem is helping us right now, He will surely help us when the time comes.
Today, whenever you catch yourself worrying about a future problem or mentally preparing for a difficult situation that has not yet arrived, stop and say to yourself: "I am not bringing this calamity into today; I trust that Hashem will give me the strength to handle it only when the time comes."