About this episode
English Study Guide Gittin 21 Can we assume that a woman knows that if she provides the object on which the get will be written, she needs to first give it to her husband with a kinyan (an act of acquiring) so that he can own it when he gives it to her? If a husband writes the get on his servant and then gives his slave as a gift to his wife, is the get effective immediately (before the slave reaches the wife)? Rava rules that the slave functions like the courtyard of a woman and the divorce is effective immediately. But isn't this like a moving courtyard that is not able to acquire the get on behalf of the wife? Therefore, they understand it to be when the slave's feet are bound and he is not mobile. Rava also says the same ruling for a husband who puts the get in a courtyard and gives her the courtyard as a gift. Why does he need to rule in both cases - why can't we learn one from the other? Abaye raises a question on Rava's rulings. What is the root of the disagreement between Rabbi Yossi HaGelili who doesn't permit a get to be written on a live being or on food and the tana kamma who permits it? How do they each read the verses differently? The Mishna rules that one cannot write a get on something attached to the ground, but if one did and uprooted it and then signed it, it is valid. The Gemara brings two different ways to read the Mishna - Shmuel, Rabbi Oshaya and Rabbi Yochanan holding one way and Reish Lakish another. Each one reads the Mishna either according to Rabbi Elazar (the witnesses who witness the giving of the get are the main witnesses) or according to Rabbi Meir (the witnesses who sign the get are the main witnesses).