Shulchan Aruch, Even HaEzer Siman 141

Siman 141

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א הָאִשָּׁה יְכוֹלָה לַעֲשׂוֹת שָׁלִיחַ לְקַבֵּל גִּטָּהּ מִיַּד שְׁלִיחַ בַּעְלָהּ. בַּמֶּה דְּבָרִים אֲמוּרִים, שֶׁעָשְׂתָה שָׁלִיחַ אַחֵר לְקַבֵּל מִמֶּנּוּ. אֲבָל אִם אָמְרָה לִשְׁלִיחַ הַבַּעַל: יִהְיֶה גֵּט זֶה פִּקָּדוֹן אֶצְלְךָ, אוֹ שֶׁאָמְרָה לוֹ: הֲרֵי אַתָּה שָׁלִיחַ לְקַבְּלוֹ לִי, וְיֵשׁ אוֹמְרִים אֲפִלּוּ לֹא אָמְרָה לוֹ רַק: תִּתְקַּבֵּל (בֵּית יוֹסֵף בְּשֵׁם הָרַמְבַּ"ן וְהָרַשְׁבָּ"א), הֲרֵי זוֹ סְפֵק מְגֹרֶשֶׁת, עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ, וּמִשֶּׁיַּגִּיעַ לְיָדָהּ תִּתְגָּרֵשׁ וַדַּאי. הַגָּה: אָמְרָה הָאִשָּׁה לִשְׁלוּחָהּ לְקַבֵּל הַגֵּט מִיַּד בַּעְלָהּ, אֵין לְקַבְּלוֹ מִיַּד שְׁלוּחוֹ. אֲבָל אָמְרָה: קַבֵּל גֵּט מִבַּעְלִי, יָכוֹל לְקַבְּלוֹ מִיַּד שְׁלוּחוֹ (תְּשׁוּבַת רַשְׁבָּ"א אֶלֶף ר"נ). וְיֵשׁ אוֹמְרִים שֶׁאֵין הָאִשָּׁה יְכוֹלָה לַעֲשׂוֹת שָׁלִיחַ לְקַבֵּל מִיַּד שְׁלִיחַ בַּעְלָהּ:

1 The woman is able to make [appoint] an agent to accept her Get from the hand of her husband's agent. What case are we talking about here[?], that she made another agent to accept it from him. But if she said to the agent of her husband, "This Get shall be entrusted to you", or she said to him, "Behold you are an agent who will accept it for me", and there are those who say even if she only said, "You will accept it." (Beit Yosef in the name of the Ramban and the Rashba), behold this is a doubtful divorce, until the Get will arrive to her hand, and when it arrives to her hand she will surely be divorced. Rema: The wife said to her agent to accept the Get from the hand of her husband, he does not accept it from the hand of his [the husband's] agent. But if she said: "Accept the Get from my husband, it is possible to accept it from the hand of his agent (Responsa of the Rashba 1,250) And there are those who say that the wife is not able to make an agent to accept [the Get] from the hand of her husband's agent.

ב נַעֲרָה הַמְאֹרָסָה, אַף עַל פִּי שֶׁמִּתְגָּרֶשֶׁת בְּקַבָּלַת גִּטָּהּ בְּיָדָהּ כְּמוֹ קַבָּלַת אָבִיהָ, אָבִיהָ יָכוֹל לַעֲשׂוֹת שְׁלִיחַ קַבָּלָה; אֲבָל הִיא אֵינָהּ יְכוֹלָה לַעֲשׂוֹת שְׁלִיחַ קַבָּלָה, אֶלָּא אִם כֵּן אֵין לָהּ אָב, אוֹ שֶׁנִּשֵּׂאת:

2 A betrothed (through erusin) maiden (between the ages of 12 and 12.5 years), even though she is divorced by receipt of the get into her own hand just as [she is divorced] by her father's receipt [of the get], her father may appoint an agent for receipt, but she may not appoint an agent unless she has no father, or she has been fully married (through nisuin).

ג קְטַנָּה, אֲפִלּוּ אֵין לָהּ אָב, אוֹ שֶׁנִּשֵּׂאת, אֵינָהּ יְכוֹלָה לַעֲשׂוֹת שְׁלִיחַ קַבָּלָה; אֲבָל אָבִיהָ יָכוֹל לַעֲשׂוֹתוֹ, אִם הִיא אֲרוּסָה:

3 A minor, even is she has no father or she has been fully married (through nisuin) cannot appoint an agent for receiving a get, but her father may appoint an agen if she was [only] betrothed (through erusin; but not if she was fully married through nisuin).

ד הַמְקַדֵּשׁ קְטַנָּה עַל יְדֵי אָבִיהָ, וְגֵרְשָׁה כְּשֶׁהִיא קְטַנָּה בְּעוֹדָהּ אֲרוּסָה וְאָבִיהָ חַי (טוּר), אָבִיהָ מְקַבֵּל גִּטָּהּ, וְלֹא הִיא שֶׁלֹּא מִדַּעְתּוֹ. וְיֵשׁ אוֹמְרִים שֶׁהִיא יְכוֹלָה לְקַבֵּל גִּטָּהּ:

4 If one betrothed (by kiddushin) a minor by the hand of her father, and divorced her while she was still a minor... Rema: while still only betrothed and her father yet alive (Tur), Mechaber:...her father receives her get, and she may not receive the get without his knowledge [and consent]. But some authorities say that she may indeed receive her get.

ה נִשֵּׂאת, אֵין אָבִיהָ יָכוֹל לְקַבֵּל גִּטָּהּ.

5 If she (a minor) was fully married (by nisuin), her father may not receive her get.

ו קִדְּשָׁהּ אָבִיהָ כְּשֶׁהִיא קְטַנָּה, וּמֵת, אוֹ שֶׁנִּשֵּׂאת, אִם מַבְחֶנֶת בֵּין גִּטָּהּ לְדָבָר אַחֵר, דְּהַיְנוּ שֶׁנּוֹתְנִים לָהּ צְרוֹר וּזְרַקְתּוֹ, אֱגוֹז וְנוֹטַלְתּוֹ, וְיֵשׁ אוֹמְרִים דְּהַיְנוּ מִשֶּׁתַּגִּיעַ לְעוֹנַת הַפָּעוֹטוֹת, דְּהַיְנוּ בַּת שִׁית אוֹ בַּת שֶׁבַע, כָּל חַד וְחַד לְפוּם חֻרְפֵהּ (טוּר), מִתְגָּרֶשֶׁת עַל יְדֵי עַצְמָהּ. וְאִם אֵינָהּ מַבְחֶנֶת, וְגֵרְשָׁהּ עַל יְדֵי עַצְמָהּ, אֵינָהּ מְגֹרֶשֶׁת. אֲבָל עַל יְדֵי אָבִיהָ מִתְגָּרֶשֶׁת, אֲפִלּוּ אֵינָהּ מַבְחֶנֶת. וְיֵשׁ מִי שֶׁחוֹלֵק וְאוֹמֵר שֶׁכָּל שֶׁאֵינָהּ מַבְחֶנֶת אֵינָהּ מִתְגָּרֶשֶׁת אֲפִלּוּ עַל יְדֵי אָבִיהָ. הַגָּה: וְעַיֵּן לְקַמָּן בְּסֵדֶר הַגֵּט סָעִיף צ"ו כֵּיצַד כּוֹתְבִין לִקְטַנָּה הַמִּתְגָּרֶשֶׁת עַל יְדֵי אָבִיהָ:

6 If her father betrothed her while she was a minor, and then he died, or she completed marriage with nisuin; if she recognizes the difference between her get and something else, i.e. when given a stone she throws it away, but when proferred a nut she will take it, and some say when she reaches the age of young girls... Rema: which is about 6 or 7 years old, depending on her mental acuity (Tur), Mechaber:... she may be divorced by her own acceptance of the get. If she cannot differentiate between a get and other items, yet received a get to her own hand, she is not divorced. But she may be divorced by her father's acceptance of a get, even if she cannot distinguish between a get and other items. There is an authority who argues and says that any girl who cannot distinguish between a get and other items may not be divorced even by the hand of ther father. Rema: See infra in Seder haGet se'if 96 how to write a get for a minor who is being divorced via her father's acceptance of the get.

ז כָּל הֵיכָא שֶׁיֵּשׁ לִקְטַנָּה יָד לְקַבֵּל גִּטָּהּ, יֵשׁ לָהּ תּוֹרַת חָצֵר אוֹ ד' אַמּוֹת (הַגָּהוֹת מַיְמוֹנִי פ"ה) לְקַבְּלוֹ, כְּשֵׁם שֶׁיֵּשׁ לִגְדוֹלָה:

7 Everywhere that a Katana is able to accept a get, she has the laws of a courtyard or [the laws of one] being able to acquire whatever is in her four amos of personal space, just as there is [the ability to acquire] to a Gedolah.

ח כְּשֶׁהִיא עוֹשָׂה שָׁלִיחַ לְקַבָּלָה, צְרִיכָה לַעֲשׂוֹתוֹ בִּפְנֵי שְׁנֵי עֵדִים. וְצָרִיךְ לְקַבֵּל הַגֵּט בִּפְנֵי שְׁנַיִם, אֲפִלּוּ אִם הַשְּׁנַיִם הַמְּעִידִים עַל הַשְּׁלִיחוּת הֵם מְעִידִים עַל קַבָּלַת גִּטָּהּ, אוֹ אֶחָד מֵעִיד עַל הַשְּׁלִיחוּת וְאֶחָד עַל הַקַּבָּלָה וְאֶחָד מִצְטָרֵף עִם כָּל אֶחָד לִהְיוֹת מֵעִיד עַל זֶה וְעַל זֶה. הַגָּה: וּלְכַתְּחִלָּה לֹא יִמְסֹר הַבַּעַל הַגֵּט לְיַד הַשָּׁלִיחַ, עַד שֶׁיְּבָרֵר תְּחִלָּה שֶׁנַּעֲשָׂה שְׁלִיחַ קַבָּלָה בְּעֵדִים (מָרְדְּכַי רֵישׁ הִתְקַבֵּל בְּשֵׁם מוהר"ם):

8 when she [the woman accepting the kesubah] has an agent [to accept it for her], she needs to establish him in front of two witnesses. Its necessary that [he the messenger] accepts the get on her behalf in front of two witnesses, even if they are testifying [only] on the agent's work their testimony is accepted on the acceptance of the Get, or [even] if one witness testifies on the agent's work and one witness testifies on [her] acceptance [of the get]. One joins with everyone that testifies about both the agent's work and her acceptance of the Get. Rema: at the preferred Halachic standard [its best] not for the husband to give the get through an agent, until he will be certain in the first place that the agent accepts with witnesses.

ט מַה שֶּׁצָּרִיךְ שְׁנֵי עֵדִים עַל הַקַּבָּלָה, דַּוְקָא כְּשֶׁאֵין הַשָּׁלִיחַ כָּשֵׁר; אֲבָל אִם הוּא כָּשֵׁר, מִצְטָרֵף עִם עֵד אֶחָד. וְיֵשׁ מִי שֶׁנִּרְאֶה מִדְּבָרָיו שֶׁחוֹלֵק עַל זֶה. וְהוּא הַדִּין לִשְׁלִיחוּת לְהוֹלָכָה:

9 whats unique to the requirements of two witnesses [who sign off] on a invoice? its only in a case where there is no proper messenger [between the two parties involved]; But if the messenger is proper, [the invoice] is can be supported with one witness. there are those that seem to disagree on this opinion. THIS IS THE RULING FOR SENDING MESSENGERS

י בַּמֶּה דְּבָרִים אֲמוּרִים שֶּׁצָּרִיךְ עֵדֵי קַבָּלָה, כְּשֶׁאָבַד הַגֵּט אוֹ נִקְרַע. אֲבָל אִם הָיָה הַגֵּט יוֹצֵא מִתַּחַת יַד שְׁלִיחַ קַבָּלָה, אֵינוֹ צָרִיךְ עֵדֵי קַבָּלָה. וְעַיֵּן לְקַמַּן סִימָן זֶה סָעִיף י"ג:

10 In what circumstances do we say that we need the witnesses of the receiving? When the divorce bill was lost or torn. But if the divorce bill comes from the hand of the proxy of receiving, there is no need for the witnesses of the receiving. And see below in this siman on paragraph 13.

יא אֵין שְׁלִיחַ לְהוֹלָכָה צָרִיךְ עֵדִים, אִם הוֹדוּ הַשָּׁלִיחַ וְהַמְשַׁלֵּחַ. וְאִם הַמְשַׁלֵּחַ כּוֹפֵר, הֲרֵי זֶה סָפֵק. וְיֵשׁ אוֹמְרִים שֶׁשְּׁלִיחַ הוֹלָכָה צָרִיךְ לְמַנּוֹתוֹ בְּעֵדִים. הַגָּה: מִיהוּ, הַשָּׁלִיחַ נֶאֱמָן לוֹמַר שֶׁעֲשָׂאוֹ בְּעֵדִים, וְאֵין צָרִיךְ עֵדוּת עַל כָּךְ (רַבִּי יְרֻחָם ח"ג נכ"ד). וְנוֹהֲגִים לְהַצְרִיךְ הַרְשָׁאָה וְעֵדִים עַל הַרְשָׁאָה שֶׁנַּעֲשָׂה שָׁלִיחַ. וְעַיֵּן לְקַמָּן סָעִיף כ"ד:

11 No agent that is sent requires witnesses [to determine his validity], if he and the sender is worthy. And if the sender [of the witness] is a heretic, it is doubtful [if the function could be preformed]. Some say that the agent that is sent could be counted with witnesses. Rema: whats the case that the agent is believed to say that he is included with the witnesses, and there is need to require testimony on this. Its customary its necessary for legal purposes and the witnesses on the legality to be made [also serve the function as] an agent. See later on in Seif 24:

יב בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁאֵין שְׁלִיחַ הָאִישׁ צָרִיךְ עֵדִים, כְּשֶׁמָּסַר לָהּ גֵּט שֶׁחֲתוּמִים בּוֹ עֵדִים. אֲבָל אִם אֵין עֵדִים חֲתוּמִים בּוֹ, וְהָלַךְ הַשָּׁלִיחַ וּמְסָרוֹ לָהּ בִּפְנֵי עֵדִים, הֲרֵי זוֹ סְפֵק מְגֹרֶשֶׁת:

12 When was it said hat a man's agent doesn't need witnesses? When he hands her a divorce document with witnesses signatures. But if there are no witnesses signatures on it, an the agent goes and hands it to her in front of witnesses, this is a doubtful divorce.

יג יֵשׁ מִי שֶׁאוֹמֵר, שֶׁשְּׁלִיחַ הוֹלָכָה וּשְׁלִיחַ הוֹבָאָה אֵין צָרִיךְ לַעֲשׂוֹתוֹ בְּעֵדִים, וְיֵשׁ מִי שֶׁחוֹלֵק. הַגָּה: כֶּפֶל דְּבָרִים הֵן בְּכָאן, כִּי בָּבָא זוֹ נִתְבָּאֵר סָעִיף י"א. וְיֵשׁ מַחֲלֹקֶת בְּדִין זֶה בְּדֶרֶךְ אַחֵר, דְּיֵשׁ אוֹמְרִים דִּשְׁלִיחַ הוֹלָכָה אִם מָסַר לָהּ הַגֵּט בֵּינוֹ לְבֵינָהּ, וְאִי אֶפְשָׁר לַחֲזֹר וְלִתְּנוֹ לָהּ בִּפְנֵי שְׁנַיִם, דִּמְגֹרֶשֶׁת מֵאַחַר שֶׁהַגֵּט יוֹצֵא מִתַּחַת יָדָהּ בְּחוֹתְמָיו (טוּר בְּשֵׁם הָרַמְבַּ"ם). וְיֵשׁ אוֹמְרִים דְּפָסוּל (טוּר בְּשֵׁם הַגְּאוֹנִים). מִיהוּ, אִם הַגֵּט מְקֻיָּם בְּחוֹתְמָיו, מִתַּחַת יָדָהּ, אֵינָהּ צְרִיכָה שֶׁתָּבִיא עֵדֵי מְסִירָה בְּפָנֵינוּ, רַק שֶׁאוֹמֶרֶת שֶׁקִּבְּלָה אוֹתוֹ בִּפְנֵי שְׁנַיִם כָּרָאוּי (טוּר). וְהוּא הַדִּין בִּשְׁלִיחַ קַבָּלָה מִן הַבַּעַל:

13 There those that say, that a agent that is sent or a agent that is brought, it is not necessary make him [included in a group] with witnesses, and there are those who differ on this opinion. Rema: multiple subjects [which require explanation] are here, when it is explained in seif 11. There are those that disagree with the law in another way, explaining that a agent that goes- if it is to give her [the woman] the get between him [the husband] and her, and its impossible to return and to give her [the get] before two [witnesses], she is divorced [from then husband] when she accepts from him [the agent] the get (Tur in the name of the Rambam). There are those that say this is invalid (Tur in the name of the Goaniem). Is it, if the get is fulfilled in the document, from under her hand [???], its not necessary to bring testimony that she accepted it before us, only that she said that she accepted it before two [witnesses] who were fitting. And it is the ruling in regard to a agent's acceptance from the husband.

יד בֵּין שְׁלִיחַ קַבָּלָה בֵּין שְׁלִיחַ הוֹלָכָה אֵין צָרִיךְ שֶׁיִּשְׁמַע מִפִּיהֶם שֶׁמְּמַנִּים אוֹתוֹ שָׁלִיחַ. לְפִיכָךְ, בֵּין הָאִישׁ בֵּין הָאִשָּׁה יְכוֹלִים לַעֲשׂוֹת בִּפְנֵי עֵדִים שָׁלִיחַ הָעוֹמֵד בְּמָקוֹם אַחֵר, וְהָעֵדִים כּוֹתְבִים וְחוֹתְמִים שֶׁמִּנָּה לִפְלוֹנִי שָׁלִיחַ. וְעַיֵּן לְקַמָּן סָעִיף ל"ה:

14 Neither an emissary appointed to receive a writ of divorce, nor an emissary appointed to deliver the writ need hear from their senders that they have been designated as an emissary. Therefore, both the man and the woman may designate, in the presence of witnesses, an emissary who is in some other place, and the witnesses will then write and sign that such-and-such has been designated as an emissary. Rema: See (Shulchan Arukh, Even HaEzer 141:35)

טו בַּעַל שֶׁעָשָׂה שָׁלִיחַ לְהוֹלָכָה, צָרִיךְ שֶׁיֹּאמַר לוֹ: תֵּן גֵּט זֶה לְאִשְׁתִּי, אוֹ שֶׁיֹּאמַר לַסוֹפֵר וְלָעֵדִים שֶׁיִּכְתְּבוּ וְיַחְתְּמוּ גֵּט וְיִתְּנוּ לְאִשְׁתּוֹ, אוֹ לָשׁוֹן שֶׁמַּשְׁמָעוֹ שֶׁיְּגָרְשׁוּהָ, כְּמוֹ: גָּרְשׁוּהָ אוֹ שַׁלְּחוּהָ אוֹ שִׁבְקוּהָ אוֹ תִּרְכוּהָ אוֹ כִּתְבוּ אִגֶּרֶת וּתְנוּ לָהּ; אֲבָל אִם אָמַר: פַּטְּרוּהָ, פַּרְנְסוּהָ, עֲשׂוּ לָהּ כַּדָּת, עֲשׂוּ לָהּ כַּנִּמּוּס, עֲשׂוּ לָהּ כָּרָאוּי, לֹא אָמַר כְּלוּם. אָמַר לָהֶם: עִזְבוּהָ, הוֹצִיאוּהָ, הַתִּירוּהָ, הַנִּיחוּהָ, הוֹעִילוּ לָהּ, הֲרֵי זֶה סָפֵק:

15 If a husband designated an emissary to deliver the write, he must say to him, "Give this writ to my wife" or he must tell the scribe and the witnesses that they should write and sign the writ, and give it to his wife, or some other language that implies that he will divorce her, such as, 'divorce her' or 'send her away' or 'separate her' or 'divorce her [in Aramaic]' or 'write a letter and give it to her'. If, however, he said, "dismiss her, support her, do with her what is in keeping with our religion, do with her what is lawful, do what is proper with her" he has said nothing. If he said to them, "forsake her, take her out, permit her, leave her be, assist her" it is considered a doubt.

טז הָאוֹמֵר: כִּתְבוּ גֵּט לְאִשְׁתִּי, הֲרֵי אֵלּוּ כּוֹתְבִין וְנוֹתְנִין לַבַּעַל בְּיָדוֹ, וְאֵין נוֹתְנִין לְאִשְׁתּוֹ עַד שֶׁיֹּאמַר לָהֶם לִתֵּן לָהּ. וְאִם נָתְנוּ לָהּ, אֵינוֹ גֵּט. בַּמֶּה דְּבָרִים אֲמוּרִים, בְּבָרִיא. אֲבָל בִּמְסֻכָּן, וְהוּא אָדָם שֶׁקָּפַץ עָלָיו הַחֹלִי בִּמְהֵרָה וְהִכְבִּיד עָלָיו חָלְיוֹ מִיָּד, וְהַיּוֹצֵא בְּקוֹלָר, אֲפִלּוּ עַל עִסְקֵי מָמוֹן, וְהַמְפָרֵשׂ בַּיָּם וְהַיּוֹצֵא בְּשַׁיָּרָא, וְאָמַר: כִּתְבוּ גֵּט לְאִשְׁתִּי, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתְּנוּ לָהּ, שֶׁהַדָּבָר יָדוּעַ שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לִכְתֹּב וְלִתֵּן לָהּ:

16 He who says, "write a Get for my wife", they shall write it and give it to the husband, but they should not give it to the wife until he [explicitly] says they should give it to her. And if they gave it to her, it is not a valid Get. In which case does this apply? A healthy person. But for someone who is in danger, that is, someone who was suddenly sick and the sickness was immediately serious, and one who goes out with a [???], even for monetary matters, and one who sails out to sea or travels with a traveling market -- if he says "write a Get for my wife," they shall write it and give it to her, since it is known that he intended for it to be [both] written and given to her.

יז בָּרִיא שֶׁאָמַר: כִּתְבוּ גֵּט לְאִשְׁתִּי, וְכָתְבוּ וְנָתְנוּ לָהּ, וְהָרַג עַצְמוֹ מִיָּד, כְּגוֹן שֶׁהִשְׁלִיךְ עַצְמוֹ מִן הַגַּג, אוֹ הִפִּיל עַצְמוֹ לַיָּם, הֲרֵי זֶה גֵּט כָּשֵׁר. וְאִם לֹא כְּתָבוּהוּ, כּוֹתְבִין וְנוֹתְנִין לָהּ כָּל זְמַן שֶׁיֵּשׁ בּוֹ נְשָׁמָה. עָלָה לַגַּג וּדְחָפַתּוּ הָרוּחַ וְנָפַל וָמֵת, אֵינוֹ גֵּט:

17 A healthy man who said: 'write a divorce bill for my wife'; and it was written and it was delivered to her, and then he committed suicide immediately - for example, he threw himself from the roof, or into the sea - this is a effective divorce bill. And if it wasn't written, we still write and deliver it to her all the time while his soul is still within him. If he went to the roof, and a strong wind pushed him and he fell and died - this is not a[n effective] get.

יח סָפֵק מֵעַצְמוֹ נָפַל סָפֵק הָרוּחַ דְּחָפַתּוּ; אִם לְאַלְתָּר נָפַל, הֲרֵי זֶה גֵּט; וְאִם לֹא נָפַל לְאַלְתָּר, הֲרֵי זֶה סָפֵק:

18 If there is a doubt whether he threw himself or a wind pushed him [off the roof] - if he fell immediately, it is a[n effective] divorce bill; and if he did not fall immediately, behold the doubt remains.

יט וְכֵן מִי שֶׁהָיָה מֻשְׁלָךְ לַבּוֹר וְאָמַר: כָּל הַשּׁוֹמֵעַ קוֹלִי יִכְתֹּב גֵּט לְאִשְׁתִּי, וּפֵרַשׁ שְׁמוֹ וְשֵׁם אִשְׁתּוֹ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ, הֲרֵי אֵלּוּ יִכְתְּבוּ [וְיִתְּנוּ] לָהּ. וְאַף עַל פִּי שֶׁהֶעֱלוּהוּ וְלֹא הִכִּירוּהוּ, הֲרֵי זֶה כָּשֵׁר, שֶׁזֶּה כִּשְׁעַת הַסַכָּנָה הוּא, שֶׁכּוֹתְבִין וְנוֹתְנִין אַף עַל פִּי שֶׁאֵין מַכִּירִין. וְיֵשׁ אוֹמְרִים דְּהָנֵי מִלֵּי שֶׁרָאוּ לוֹ דְּמוּת אָדָם וְחָזוּ לֵהּ נַמֵּי בָּבוּאָה דְּבָבוּאָה, הָא לָאו הָכִי חָיְשִׁינָן שֶׁמָּא שֵׁד הוּא, שֶׁדֶּרֶךְ הַשֵּׁדִים לִמָּצֵא בְּבוֹרוֹת וְכֵן בַּשָּׂדוֹת:

19 And it is the same regarding someone who was thrown into a pit and said: 'anyone who is able to listen to my voice, go write a divorce bill to my wife', and he makes explicit what are his name and his wife's name, the name of his town and the name of her town, those should write [and deliver] it to her. and even if he was brought up and did not acknowledge [the divorce bill], it is still effective, since it is like [what happens in] a moment of danger: we write and deliver, even if we do not acknowledge [later]. And there are those who say that these words only apply when they saw a figure of a man, or even a faint resemblance, so that one does not suspect it to be a deamon, since usually deamons are found in pits and fields.

כ אִם הָיוּ שָׁם שְׁלשָׁה, וְאָמַר: כָּל הַשּׁוֹמֵעַ קוֹלִי יִכְתֹּב גֵּט לְאִשְׁתִּי, אֶחָד כּוֹתֵב וּשְׁנַיִם חוֹתְמִים, וְאֵין צָרִיךְ מַעֲמַד כֻּלָּם, דְּאַף עַל גַּב דְּאָמַר: כָּל, לֹא הֲוֵי כְּאוֹמֵר: כֻּלְּכֶם כְּתֹבוּ:

20 If there were three, and he said: All who hear my voice shall write a divorce writ for my wife, one writes it and two sign it. There is no need for the attendance of all of them, because even though he said: "All," it is not the same as if he said: "All of you write."

כא הָיוּ רַבִּים עוֹמְדִים בְּיַחַד, וְאָמַר: הוֹלִיכוּ גֵּט לְאִשְׁתִּי, אֵיזֶה מֵהֶם שֶׁיִּרְצֶה יוֹלִיךְ אוֹתוֹ בִּשְׁבִיל כֻּלָּם וְעַיֵּן בְּסָמוּךְ סוֹף סָעִיף כ"ג. וְאִם אָמַר: שְׁנַיִם מִכֶּם יוֹלִיכוּהוּ, יוֹלִיכוּ שְׁנַיִם. אֲפִלּוּ הָיָה בִּכְלָלָם אָב וּבְנוֹ, דַּעְתּוֹ גַּם עַל הַבֵּן, וְנַעֲשָׂה הַבֵּן שָׁלִיחַ בִּמְקוֹם הָאָב:

21 If many people were standing together, and he said: Take a divorce writ to my wife, any of them who wants may take it on behalf of all of them. See below at the end of Se'if 23. If he said: Two of you shall take it, two of them need to take it. Even if there were a father and his son among them, his intent is also on the son, and the son may become an agent [even] in the presence of his father.

כב וְהוּא הַדִּין לָאוֹמֵר לִשְׁלֹשָׁה: שְׁנַיִם מִכֶּם יִכְתְּבוּ גֵּט לְאִשְׁתִּי וְיַחְתְּמוּ וְיִתְּנוּ לָהּ, וְהָיָה בָּהֶם אָב וּבְנוֹ, בֵּין שֶׁחָתַם הַבֵּן עִם הָאַחֵר, בֵּין שֶׁחָתַם הָאָב עִם הָאַחֵר, הֲרֵי זֶה גֵּט כָּשֵׁר:

22 So too if one says to three people: Two of you shall write a divorce writ for my wife and sign it and give it to her, and there were among them a father and his son, whether the son signed it with the other or whether the father signed it with the other, it is a kosher divorce writ.

כג אָמַר לַחֲבוּרָה: כֻּלְּכֶם הוֹלִיכוּהוּ, אֵינוֹ גֵּט עַד שֶׁיּוֹלִיכוּהוּ כֻּלָּם. וְהָאִדָּנָא תִּקְּנוּ חֲכָמִים שֶׁהָאוֹמֵר לְרַבִּים לְהוֹלִיךְ גֵּט לְאִשְׁתּוֹ, יֹאמַר: כָּל אֶחָד מִכֶּם יוֹלִיךְ גֵּט לְאִשְׁתִּי:

23 If he said to a group: All of you take it [to her], it is not a valid divorce writ unless all of them take it [to her]. Nowadays the sages decreed that whoever asks many people to take a divorce writ to his wife, should say: Any of you shall take a divorce writ to my wife.

כד מַה שֶּׁכָּתוּב בְּתִקּוּן שְׁטָרוֹת שְׁטַר הַרְשָׁאָה בְּשׁוֹלֵחַ גֵּט מִמָּקוֹם לְמָקוֹם, אֵין צָרִיךְ, אֶלָּא לְפִי שֶׁכָּתוּב בָּהּ שֶׁנּוֹתֵן הַבַּעַל רְשׁוּת לַעֲשׂוֹת כַּמָּה שְׁלוּחִים אֲפִלּוּ לֹא יֶחֱלֶה וְלֹא יֵאָנֵס. הַגָּה: וְלָכֵן אִם נֶאֱבַד שְׁטָר הַרְשָׁאָה אוֹ נִפְסַל, וְהוּא שְׁעַת הַדְּחָק, נוֹתְנִין הַגֵּט בְּלֹא הַרְשָׁאָה (מַהֲרִי"ק שֹׁרֶשׁ כ"ו). וְהַשָּׁלִיחַ נֶאֱמָן עַל הַשְּׁלִיחוּת וְלוֹמַר שֶׁעֲשָׂאוֹ שָׁלִיחַ בְּעֵדִים, כְּמוֹ שֶׁנֶּאֱמָן לוֹמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם וְעַיֵּן לְקַמָּן סִימָן קמ"ב סָעִיף ג'. אֲבָל לְכַתְּחִלָּה כּוֹתְבִין הַהַרְשָׁאָה בְּדִקְדּוּק, וְנִזְהָרִין שֶׁלֹּא לִכְתֹּב בָּהּ רָאשֵׁי תֵּיבוֹת (בְּתִקוּן מהר"י מִינְץ בְּשֵׁם מהרא"י). גַּם שֶׁלֹּא לְשַׁנּוֹת בָּהּ בִּדְבָרִים הַכְּתוּבִים בַּגֵּט, כְּגוֹן אִם כָּתוּב בַּגֵּט שֵׁם זַנְבִיל בְּב', לֹא יִכְתֹּב בַּהַרְשָׁאָה בְּוָי"ו (ג"ז שָׁם), וְכָל כַּיּוֹצֵא בָּזֶה. וְנֻסַּח הַרְשָׁאָה, עַיֵּן בא"ה סִימָן קמ"א וּלְמַטָּה סָעִיף ל'. וּשְׁאָר דִּינִים וְסֵדֶר הַשְּׁלִיחוּת, עַיֵּן לְקַמָּן בְּסֵדֶר הַגֵּט. עֵדֵי הַרְשָׁאָה לֹא יִהְיוּ קְרוֹבִים זֶה לָזֶה, וְלֹא לָאִישׁ וְלֹא לָאִשָּׁה, וְלֹא לְעֵדֵי הַגֵּט (סֵדֶר גִּטִּין סי' ע"ג). וְאִם נִמְצְאוּ עֵדֵי הַרְשָׁאָה פְּסוּלִים, נִתְבַּטֵּל כָּל הַשְּׁלִיחוּת, שֶׁהֲרֵי הֵם מְעִידִים עַל עִקַּר הַשְּׁלִיחוּת וְשֶׁבִּפְנֵיהֶם עָשָׂה הַבַּעַל לַשָּׁלִיחַ, וְלֹא דָּמֵי לִשְׁאָר פְּסוּלֵי הַרְשָׁאָה, כֵּן נִרְאֶה לִי. וְנָהֲגוּ שֶׁהָרַב הַמְסַדֵּר הַגֵּט מְקַיֵּם הַהַרְשָׁאָה. וְיֵשׁ אוֹמְרִים דְּיֵשׁ לְקַיְּמָהּ בִּשְׁלֹשָה; מִיהוּ, אִם אֵינוֹ נִכָּר רַק חֲתִימָה אַחַת, סָגֵי (גַּם זֶה בַּסֵדֶר). וְיֵשׁ נוֹהֲגִין לִכְתֹּב כְּתָב (שֶׁל) [אֶל] מְקוֹם הַנְּתִינָה, לְהוֹדִיעַ אִם יֵשׁ שִׁנּוּי בְּאֵיזֶה דָּבָר בַּהַרְשָׁאָה (שָׁם בְּשֵׁם מהר"ר ז"ךְ):

24 That which is written in Tikkun Shtarot, "A writ that designates an agent when sending a Get from one place to another," is not needed, since it is written in it that the husband gives permission to make a number of agents, even without the agent getting sick or otherwise prevented. Rema: Therefore, if the writ that designates the agent is lost or disqualified, if it is an urgent moment, we give the Get without the writ (Mahari"k, Shoresh 26). The agent is trustworthy with regard to his agency and to say that he was designated as an agent in the presence of witnesses, just like he is trustworthy to say, "it was written and sealed in front of me." Look also later in 142:3. A priori, however, one should write the writ of agency carefully, and be cautious not to use acronyms (in tikkun Mahar"i of Mintz in the name of the Mahara"i). Also one should not change things that are written in the Get, such as if the name "Zanvil" is written with a bet, he should not write in the writ of agency with a vav (G"Z ibid.) etc. The language of the writ of agency can be found in Even Haezer 141:30. The other rules and the order of the agency, look later in the order of the Get. The witnesses to the writ of agency should not be related to each other, nor to the husband or the wive, nor to the witnesses of the Get (Seder Gittin 73). If the witnesses to the writ of agency are invalidated, the entire agency is cancelled because they are testifying to the essence of the agency and that in front of them the husband appointed the agent, which is different than the other possible invalidations of the writ of agency [itself] as it seems to me. The custom is that the Rabbi who is arranging the Get establishes the writ of agency also. Some have the practice that one should establish it with [a beit din of] three. In any case, even if only one of the signatures is recognizable (this is also acceptable). Some have the practice to write a writ (or in the handwriting) (of) [to] the place where it is being given to advise if there is a change in anything having to do with the writ of agency (there, in the name of the Mahara"r Za"kh).

כה אִם הַבַּעַל אוֹ הַשָּׁלִיחַ רַךְ בַּשָּׁנִים, טוֹב לְהַצְרִיךְ לְדַקְדֵּק אַחֲרָיו אִם הֵבִיא סִימָנִים כְּשֶׁעוֹשֶׂה שָׁלִיחַ, שֶׁאֵין קָטָן עוֹשֶׂה שָׁלִיחַ וְלֹא נַעֲשֶׂה שָׁלִיחַ; וְאִם יֵשׁ לוֹ זָקָן בְּפָנָיו, אֵין לָחוּשׁ. הַגָּה: אֲבָל אֵין צָרִיךְ לְדַקְדֵּק כָּל כָּךְ בְּעֵדֵי חֲתִימָה, דְּעֵדֵי מְסִירָה כַּרְתֵּי, וּרְגִילִים לִהְיוֹת הַרְבֵּה גְּדוֹלִים אֵצֶל נְתִינַת הַגֵּט (בֵּית יוֹסֵף בְּשֵׁם א"ח). וּלְפִי מַה שֶּׁנּוֹהֲגִין לְיַחֵד עֵדֵי מְסִירָה, יְדַקְדֵּק בָּהֶם שֶׁיִּהְיוּ גְּדוֹלִים:

25 If the husband or the proxy are young in age, it is good to inquire and examine if he brought proof of his agency [that he was made a proxy], since a minor cannot be a proxy nor appoint a proxy. And if he has a beard on his face, there is no problem. Rema: But one does not need to check too much the witnesses of the signing, since the witnesses of the delivery are [more important], and it is common to be much older regarding the giving of the divorce bill (Beit Yosef in the name of A"ch). And since we are used to setting aside the witnesses of the delivery, one should be punctilious that they are adults.

כו נָהֲגוּ לְהַקְנוֹת לְעוֹשֵׂה שָׁלִיחַ, לְהוֹדִיעַ שֶׁגָּמַר בְּלִבּוֹ. וְאִם אָמַר: בְּלֵב שָׁלֵם אָמַרְתִּי וְגָמַרְתִּי לַעֲשׂוֹת דָּבָר זֶה, אֵין צָרִיךְ קִנְיָן:

26 It is customary to perform the ceremony of acquiring to the one who appoints a proxy, to make public that he is set on this. And if he says: 'I said this with all intention, and I am completely set on doing this' - there is no need to perform the ceremony of acquiring.

כז עַל שְׁטַר שְׁלִיחוּת קַבָּלָה יַחְתְּמוּ שְׁנֵי עֵדִים כְּשֵׁרִים. וְצָרִיךְ שֶׁיִּהְיוּ בְּנֵי אָדָם יְדוּעִים שֶׁתִּהְיֶה חֲתִימָתָן נִכֶּרֶת בִּמְקוֹם הַנְּתִינָה, וְאַף אִם יְקַיְּמוּהָ בְּהֶנְפֵּק, צָרִיךְ שֶׁיִּהְיוּ חֲתִימוֹת הַדַּיָּנִים נִכָּרוֹת וִידוּעוֹת לִבְנֵי מְקוֹם הַנְּתִינָה. וְעַיֵּן בְּטוּר אֶבֶן הָעֶזְר סִימָן קמ"א נֻסַּח שְׁטַר שְׁלִיחוּת הַקַּבָּלָה:

27 On a document of accepting agency [to act on another's behalf] two witnesses who are fit [in regard to testimony] will sign off on the document. and its necessary that the people [who are signing off on the document] know that they are signing instead of giving [as apposed to getting married without a agent] and even if in the issuing [of the document], its necessary for those signing off [on the document] to know the laws and that people are being used [agency] instead of giving [to the woman personally by the man who is getting married]. see in Tur Even HaEzer 141 reception of a document through agency.

כח צָרִיךְ לִזָּהֵר וּלְדַקְדֵּק, שֶׁתִּהְיֶה הָאִשָּׁה שֶׁעוֹשָׂה שְׁלִיחַ קַבָּלָה גְּדוֹלָה בְּשָׁנִים וּבְסִימָנִים. וְאִם אֵין (הַנָּשִׁים יוֹדְעוֹת) [הַשָׁנִים יְדוּעוֹת] כִּי עִם עַל פִּי הָאָב, צָרִיךְ רִבּוּי שְׂעָרוֹת שְׁחוֹרוֹת וּגְדוֹלוֹת כְּדֵי לָכֹף רֹאשָׁן לְעִקָּרָן:

28 Its necessary to be wary and particular, that the woman that made a agent to accept the document [from the husband] is an adult with two and with signs. and if there is not (women's knowledge) [the women who know if she posses the signs] because it is with the word of the father, it requires a multiplicity of black hair [more then one at least two] and as large as the measure [of those hairs] on the cape [back of neck].

כט בִּשְׁעַת נְתִינַת הַגֵּט בְּיַד שְׁלִיחַ קַבָּלָה, יֵשְׁבוּ בֵּית דִּין כְּשֵׁרִים שֶׁאֵינָם קְרוֹבִים זֶה לָזֶה וְלֹא לַבַּעַל וְלֹא לָאִשָּׁה, וְנָהֲגוּ לִזָּהֵר גַּם כֵּן שֶׁלֹּא יִהְיֶה קָרוֹב לַשָּׁלִיחַ, וְיַכִּירוּ חֲתִימוֹת הַהַרְשָׁאָה, וְאַחַר כָּךְ יָבִיא הַבַּעַל הַגֵּט, וְיִקְרְאוּהוּ וְיַחְזִירוּהוּ לוֹ, וִיבַטֵּל כָּל מוֹדָעוֹת וְיִפְסֹל עֵדִים שֶׁיָּעִידוּ דָּבָר שֶׁגּוֹרֵם בִּטּוּל הַגֵּט, וְיִתְּנֵהוּ לְיַד הַשָּׁלִיחַ וְיֹאמַר לוֹ: הִתְקַבֵּל גֵּט זֶה לִפְלוֹנִית אִשְׁתִּי וַהֲרֵי הִיא מְגֹרֶשֶׁת מִמֶּנִּי (מְעַכְשָיו) וּמֻתֶּרֶת לְכָל אָדָם. וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁלֹּא יַטִּיל בּוֹ שׁוּם תְּנַאי. וְיַחְזְרוּ לִקְרוֹתוֹ אַחַר הַנְּתִינָה, וְהַדַּיָּנִים יִכְתְּבוּ עֵדוּתָם וְיִהְיוּ הַחֲתִימוֹת נִכָּרוֹת וִידוּעוֹת (טוּר), וְיִתְּנֶנּוּ לְיַד הַשָּׁלִיחַ. הַגָּה: וְנֻסַּח (הַגֵּט) [הַשְּׁטָר] שֶׁנּוֹתְנִים לוֹ, עַיֵּן בְּטוּר סִימָן זֶה. וְכָל זֶה הוּא מִדִּינָא, אֲבָל יֵשׁ אוֹמְרִים שֶׁנָּכוֹן לְהַחֲמִיר שֶׁלֹּא לְגָרֵשׁ עַל יְדֵי שְׁלִיחַ קַבָּלָה כְּלָל (טוּר בְּשֵׁם הָר"פ), וְכֵן נוֹהֲגִין:

29 On the moment of giving the divorce bill through an agent for its receiving, a beit din of [three are implied] upstanding [men] should be gathered. [They] must not be related to each other, nor to the husband, nor to the wife, and there is the custom of forewarning that they should not be related to the agent. They are to recognize the signatures on the document of authorization, and afterwards the husband brings the divorce bill, and they read it and give it back to him [husband], and he must nullify all notices, and all disqualifications of the witnesses that would witness anything that would cancel the divorce bill, and he should give it on the hands of the agent and say: "Receive this divorce bill [in place] of Plonit, my wife, and behold she is divorced from me (from this very moment) and she is permitted to any [other] man. And there are those who say that he must not apply on it any conditions. And they [beit din] read the divorce bill again after the delivery [to the agent], and the judges should sign their witnessing (Tur: and their signatures must be recognizable and well known) and they will give it in the hand of the agent. Rema: And [regarding] the wording [of the divorce bill/of the document of authorization] that we give him, see the Tur in this siman. And all this is according to the law, however, there are those who say that the right thing is to be strict and not divorce through an agent, at all, and this is how we proceed. (Tur in the name of Harap)

ל בְּנֻסַח הַרְשָׁאַת שְׁלִיחַ הוֹלָכָה, צָרִיךְ לְהוֹסִיף עַל הַנֻּסָח שֶׁכָּתוּב בְּטוּר אֶבֶן הָעֵזֶר: בְּפָנֵינוּ עֵדִים חֲתוּמֵי מַטָּה מָסַר פְּלוֹנִי בֶּן פְּלוֹנִי גֵּט כְּרִיתֻת בְּיַד פְּלוֹנִי בֶּן פְּלוֹנִי לְהוֹלִיכוֹ לְאִשְׁתּוֹ פְּלוֹנִית בַּת פְּלוֹנִי וְלִתֵּן אוֹתוֹ בְּיָדָהּ. וְכָךְ אָמַר בְּפָנֵינוּ פְּלוֹנִי בֶּן פְּלוֹנִי הַבַּעַל לִשְׁלוּחוֹ פְּלוֹנִי בֶּן פְּלוֹנִי: הוֹלֵךְ גֵּט זֶה לְאִשְׁתִּי פְּלוֹנִית בַּת פְּלוֹנִי בְּכָל מָקוֹם שֶׁתִּמְצָאֶנָּהּ וְתֵן אוֹתוֹ בְּיָדָהּ אוֹ בְּיַד שְׁלוּחָהּ אוֹ בְּיַד שְׁלִיחַ שְׁלוּחָהּ וּתְהֵא יָדְךָ כְּיָדִי וּפִיךָ כְּפִי וְדִבּוּרְךְ כְּדִבּוּרִי (הַגָּהוֹת מָרְדְּכַי דְּגִטִּין) הַגָּה: וְאִם יֵשׁ תְּנַאי בַּגֵּט, מַזְכִּירוֹ כָּאן וְכוֹתְבִין: עַל תְּנַאי כָּךְ וְכָךְ, וְכֵן חוֹזֵר וּמַזְכִּירוֹ בַּסוֹף אַחַר שֶׁכָּתַב וּמֻתֶּרֶת לְכָל אָדָם (גַּם זֶה בַּהַגָּ"ה הַנַּ"ל) וַעֲשִׂיָּתְךָ כַּעֲשִׂיָּתִי וְנוֹתֵן אֲנִי לְךָ רְשׁוּת לַעֲשׂוֹת שָׁלִיחַ וּשְׁלִיחַ שָׁלִיחַ עַד מֵאָה שְׁלוּחִים אֲפִלּוּ בְּלֹא אֹנֶס וְתֵכֶף שֶׁיַּגִּיעַ גֵּט זֶה לְיַד אִשְׁתִּי הַנִּזְכֶּרֶת אוֹ לְיַד שְׁלוּחָהּ אוֹ לְיַד שְׁלִיחַ שְׁלוּחָהּ מִיָּדְךָ אוֹ מִיַּד שְׁלוּחֲךָ אוֹ מִיַּד שְׁלִיחַ שְׁלוּחֲךָ תְּהֵא מְגֹרֶשֶׁת מִמֶּנּוּ וּמֻתֶּרֶת לְכָל אָדָם וְנוֹתֵן אֲנִי לְךָ רְשׁוּת לְמַנּוֹת שָׁלִיחַ וּשְׁלִיחַ שָׁלִיחַ עַד מֵאָה אֲפִלּוּ בְּלֹא אֹנֶס עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ וְתֵכֶף שֶׁיַּגִּיעַ גֵּט זֶה לְיַד אִשְׁתִּי הַנִּזְכֶּרֶת אוֹ לְיַד שְׁלוּחָהּ אוֹ לְיַד שְׁלִיחַ שְׁלוּחָהּ מִיָּדְךָ אוֹ מִיַּד שְׁלוּחֲךָ אוֹ מִיַּד שְׁלִיחַ שְׁלוּחֲךָ תְּהֵא מְגֹרֶשֶׁת מִמֶּנִּי וּמֻתֶּרֶת לְכָל אָדָם. הַגָּה: וְכוֹתְבִין גַּם כֵּן בַּהַרְשָׁאָה שֵׁם הָעִיר עִם הַנְּהָרוֹת שֶׁלָּהּ, כְּמוֹ בַּגֵּט (בְּסֵדֶר גִּטִּין). וְכֵן כּוֹתְבִין כָּל כִּנּוּי הָאִישׁ וְהָאִשָּׁה, כְּמוֹ בַּגֵּט (מהרא"י סִימָן ט"ז וְי"ז). וְיֵשׁ אוֹמְרִים דְּכוֹתְבִים אַף כִּנּוּי הַשָּׁלִיחַ (בְּסֵדֶר בְּשֵׁם מהר"ר ז"ךְ). וְיֵשׁ אוֹמְרִים שֶׁאֵין לְהַאֲרִיךְ בַּהַרְשָׁאָה בִּדְבָרִים שֶׁאֵינָם צְרִיכִין (פִּסְקֵי מהרא"י סִימָן ט"ו). וְיֵשׁ אוֹמְרִים שֶׁאֵין לָחוּשׁ לְהַאֲרִיךְ בְּדָבָר שֶׁעִקַּר הַשְּׁלִיחוּת תָּלוּי בּוֹ, מֵאַחַר שֶׁכָּל אֶחָד יָכוֹל לִכְתֹּב כְּפִי צַחוּת לְשׁוֹנוֹ וְאֵינוֹ תִּקּוּן חֲכָמִים (ב"י). וְעַיֵּן לְקַמָּן בְּסֵדֶר הַגֵּט סָעִיף כ"ו כֵּיצַד כּוֹתְבִין בְּהַרְשָׁאַת מוּמָר. שְׁלִיחַ הוֹלָכָה שֶׁמֵּבִיא הַרְשָׁאָה וְכָתַב בָּהּ שֶׁהוּא שְׁלִיחַ קַבָּלָה, אִם הַשָּׁלִיחַ אֵינוֹ מַכְחִישׁ הַהַרְשָׁאָה רַק שֶׁאוֹמֵר שֶׁנַּעֲשָׂה שְׁלִיחַ הוֹלָכָה וְקַבָּלָה, אָז הַשְּׁלִיחוּת כָּשֵׁר וְנַעֲשָׂה שְׁלִיחַ הוֹלָכָה וְנוֹתֵן הַגֵּט לָאִשָּׁה. אֲבָל אִם הַשָּׁלִיחַ אוֹמֵר שֶׁלֹּא נַעֲשָׂה שְׁלִיחַ קַבָּלָה מֵעוֹלָם, הֲרֵי הַהַרְשָׁאָה מַכְחֶשֶׁת אוֹתוֹ וְנִתְבַּטֵּל כָּל הַשְּׁלִיחוּת, גַּם הַגֵּט עַצְמוֹ פָּסוּל מֵאַחַר שֶׁמּוּכַח שֶׁמְּסַדְּרֵי הַגֵּט הָיוּ עַמֵּי הָאָרֶץ וְלֹא יָדְעוּ שֶׁאֵין הַבַּעַל עוֹשֶׂה שְׁלִיחַ קַבָּלָה, יֵשׁ לָחוּשׁ לְכַמָּה מִינֵי פְּסוּלִין (ב"י מ"כ מַעֲשֶׂה בכה"ג נַעֲשָׂה בִּפְנֵי ר"א מִזְרָחִי), וְכֵן כַּיּוֹצֵא בָּזֶה שֶׁנִּכָּר שֶׁאוֹתָן שֶׁסִּדְּרוּ הַגֵּט הָיוּ הֶדְיוֹטוֹת (רִיבָ"שׁ):

30 The nusach (proper formula) for the document that designates the delivery agent, needs to be added to that which is written in The Tur Even Haezer:

לא הַכֹּל כְּשֵׁרִים לִשְׁלִיחוּת הַגֵּט, בֵּין לְקַבָּלָה בֵּין לְהוֹלָכָה, אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה, חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן, עֶבֶד וְנָכְרִי. וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁאִם הָעֶבֶד הוּא שְׁלִיחַ הוֹלָכָה, הָוֵי סָפֵק:

31 All are valid to be an agent for a bill of divorce, whether receiving or delivering, men as well as women, besides a deaf-mute, someone who is mentally disabled, a minor, a slave, and a non-Jew. Some say that if a slave is a delivering agent, it is doubtful [whether the bill of divorce is valid].

לב הָיָה הַשָּׁלִיחַ קָטָן כְּשֶׁנָּתְנוּ לוֹ הַגֵּט, וְהִגְדִּיל וְהֵבִיאוֹ; אוֹ חֵרֵשׁ וְנִתְפַּקֵּחַ, שׁוֹטֶה וְנִשְׁתַּפֶּה, עֶבֶד וְנִשְׁתַּחְרֵר, נָכְרִי וְנִתְגַּיֵּר, פָּסוּל. אֲבָל אִם נָתַן לוֹ הַגֵּט כְּשֶׁהוּא פִּקֵּחַ, וְנִתְחָרֵשׁ וְחָזַר וְנִתְפַּקֵּחַ, שָׁפוּי וְנִשְׁתַּטֶּה וְחָזַר וְנִשְׁתַּפֶּה, כָּשֵׁר, כֵּיוָן שֶׁתְּחִלָּתוֹ וְסוֹפוֹ בְּכַשְׁרוּת:

32 If the agent was a minor when he was charged with delivering the divorce document, and he came of age and brought it, or if he was deaf-mute and was cured, or if he was mentally disabled and he became sane, or if he was a slave and was freed, or if he was a non-Jew and converted, it [the divorce document] is invalid. However, if he gave it to him [the agent] when he was cured, and he became deaf-mute and was cured again, or if he was sane and had a mental break down and became sane again, it [the divorce document] is valid, because the beginning and the end were valid.

לג הַנָּשִׁים וְהַקְּרוֹבִים, כְּשֵׁרִים לִשְׁלִיחוּת הַגֵּט. הַגָּה: וְיֵשׁ מִי שֶׁכָּתַב, דִּבְמָקוֹם שֶׁאֶפְשָׁר, לְכַתְּחִלָּה לֹא יְהֵא הַשָּׁלִיחַ קָרוֹב לָאִישׁ וְלֹא לָאִשָּׁה וְלֹא לַדַּיָּנִים שֶׁנּוֹתְנִים הַגֵּט לִפְנֵיהֶם (בְּסֵדֶר גִּטִּין). וַאֲפִלּוּ הַפְּסוּלִים מִדִּבְרֵי סוֹפְרִים, בַּעֲבֵרָה, כְּשֵׁרִים לִשְׁלִיחוּת הַגֵּט. אֲבָל הַפְּסוּלִים בַּעֲבֵרָה מִדִּבְרֵי תּוֹרָה, פְּסוּלִים לַהֲבָאַת הַגֵּט אֶלָּא אִם כֵּן נִתְקַיֵּם הַגֵּט בְּחוֹתְמָיו. וְיֵשׁ פּוֹסְלִים אַף בְּנִתְקַיֵּם בְּחוֹתְמָיו. וְדִין מוּמָר, כְּדִין פְּסוּלֵי עֵדוּת מִדְּאוֹרָיְתָא כֵּן מַשְׁמַע בְּהַגָּהוֹת אַלְפָסִי דְּגִטִּין:

33 Women and relatives are valid agents for sending a bill of divorce. Rema: Some write that if possible, at the outset the agent should not be related to the man [husband], the woman [wife], or to the judges before whom the bill of divorce is given (in the order of Gittin). Even those who are rabbinically invalid, in sin [it is a sin to appoint such an agent], are valid agents for sending a bill of divorce. But those Biblically invalid, in sin, are invalid to bring a bill of divorce unless the bill of divorce is upheld by its signers. Some declare it invalid even if it is upheld by its signers. Rema: The law of an apostate, is the same as that of a Biblically invalid witness. So is the sense of the commentary of Alfasi on Gittin.

לד הָיוּ פְּסוּלִים כְּשֶׁנִּתְמַנּוּ שְׁלוּחִים, וְחָזְרוּ בִּתְשׁוּבָה קֹדֶם שֶׁנְּתָנוּהוּ לָאִשָּׁה, כְּשֵׁרִים:

34 If they were invalid [because of sin] when they were appointed agents, and they repented before they delivered [the bill of divorce] to the wife, they are valid.

לה הַשּׁוֹלֵחַ הַגֵּט בְּיַד גּוֹי שֶׁיִּתְּנֶנּוּ לִפְלוֹנִי, וּמִנָּה הַבַּעַל בִּכְתָבוֹ לְאוֹתוֹ פְּלוֹנִי שָׁלִיחַ לְהוֹלִיךְ הַגֵּט לְאִשְׁתּוֹ, כָּשֵׁר, מִפְּנֵי שֶׁהַגּוֹי אֵינוֹ עוֹשֶׂה אֶלָּא מַעֲשֵׂה קוֹף בְּעָלְמָא. הַגָּה: מִיהוּ, יֵשׁ חוֹלְקִין וּסְבִירָא לְהוּ דְּאֵין לְמַנּוֹת שְׁלִיחַ הוֹלָכָה עַל יְדֵי כְּתָב, גַּם לֹא רָאִיתִי נוֹהֲגִין כֵּן:

35 One who sends a bill of divorce through a non-Jew so that s/he will give it to John/Jane Doe, and the husband appoints John/Jane Doe in writing as an agent to deliver the bill of divorce to his wife, it [the divorce] is valid, because the non-Jew is only performing an insignificant act. Some disagree, and argue that an agent cannot be appointed by writing. I have also not seen this practiced.

לו נָתַן הַגֵּט לַשָּׁלִיחַ וְאָמַר לוֹ: הוֹלֵךְ גֵּט זֶה לְאִשְׁתִּי, אָמַר לוֹ הַשָּׁלִיחַ: אֵינִי מַכִּירָהּ, אָמַר לוֹ הַבַּעַל: תְּנֵהוּ לִפְלוֹנִי שֶׁהוּא מַכִּירָהּ וְיִתְּנֵהוּ לָהּ; הָרִאשׁוֹן לֹא נַעֲשָׂה שָׁלִיחַ לְגֵרוּשִׁין רַק לְהוֹלִיךְ הַגֵּט לְאוֹתוֹ פְּלוֹנִי, וְלֹא יָכוֹל לְשַׁלְּחוֹ לוֹ עַל יְדֵי שָׁלִיחַ (טוּר), וְאוֹתוֹ פְּלוֹנִי הוּא שָׁלִיחַ לְגֵרוּשִׁין וְנוֹתְנוֹ לָהּ, אוֹ מְשַׁלְּחוֹ בְּיַד אַחֵר אִם חָלָה אוֹ נֶאֱנַס. וְאִם נָתַן לָהּ הַגֵּט, הָרִאשׁוֹן אוֹ שְׁלוּחוֹ, הֲרֵי זֶה סְפֵק מְגֹרֶשֶׁת. הַגָּה: הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ וְאֵין הַשָּׁלִיחַ מַכִּירָהּ, יִתְּנֵהוּ לָהּ עַל פִּי שְׁנַיִם שֶׁזֹּאת אִשְׁתּוֹ (טוּר):

36 One who gives a bill of divorce to an agent and tells him, "Send this bill of divorce to my wife," and the agent says to him [the husband], "I don't know her," and the husband says to him [the agent], "Give it to John/Jane Doe that knows her and s/he will give it to her," the first [agent] is not an agent to give divorce, but to send the bill of divorce to John/Jane Doe. Rema: He can therefore not send it [the bill of divorce] through a [different] agent--Tur. John/Jane Doe is therefore an agent of divorce and gives it [the bill of divorce] to her [the wife], or sends it with another [agent] if he becomes sick or is [otherwise] prevented. If he gives her the bill of divorce, that is, the first [agent] or his agent, there is a doubt of divorce. Rema: If one sends a bill of divorce to his wife and the agent does not know her, he [the agent] should give it to her according to the testimony of two [witnesses] that this is his wife--Tur.

לז נָתַן הַגֵּט לְשָׁלִיחַ וְאָמַר לוֹ: לֹא תִּתְּנֵהוּ לָהּ עַד שְׁלֹשִׁים יוֹם, אִם חָלָה אוֹ נֶאֱנַס בְּתוֹךְ שְׁלשִׁים, יָכוֹל לַעֲשׂוֹת שָׁלִיחַ שֶׁיִּתְּנֵהוּ לָהּ לְאַחַר שְׁלֹשִׁים יוֹם, אַף עַל פִּי שֶׁאֵינוֹ עַכְשָׁו שָׁלִיחַ לְגֵרוּשִׁין, הוֹאִיל וּלְאַחַר שְׁלֹשִׁים יִהְיֶה שָׁלִיחַ לְגֵרוּשִׁין, וּבִלְבַד שֶׁיֹּאמַר הַבַּעַל: נֶאֱמֶנֶת עָלַי שֶׁלֹּא פִּיַּסְתִּי, אִם הִיא נְשׂוּאָה. וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁלֹּא יִמְסֹר מִיָּד לְשָׁלִיחַ שֵׁנִי, אֶלָּא יִמְסֹר שְׁלִיחוּתוֹ לְבֵית דִּין, וְהֵם לֹא יַעֲשׂוּ לַשֵּׁנִי שָׁלִיחַ עַד אַחַר שְׁלֹשִׁים יוֹם:

37 One who gives a bill of divorce to an agent and says to him/her, "Do not give this to her [my wife] until thirty days," if s/he [the agent] sickened or was prevented [from delivering the bill of divorce] during the thirty days, s/he can appoint an agent to give it [the bill of divorce] to her [the wife] after thirty days. This is true even though s/he is not an agent for divorce at that moment, since s/he will become an agent of divorce after thirty days, provided that the husband says to him/her, "She has promised me that I will not be reconciled, if she is married." Some say that s/he [the agent] should not transfer it to a second agent, but rather should transfer his agency to a court, and they do not appoint a second agent until after 30 days.

לח הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ, וְאָמַר לוֹ: הוֹלֵךְ גֵּט זֶה לְאִשְׁתִּי, אוֹ שֶׁאָמַר לֵיה: אַתָּה הוֹלֵךְ, לֹא יִשְׁלְחֶנּוּ בְּיַד אַחֵר, אֶלָּא אִם כֵּן חָלָה אוֹ נֶאֱנַס, אוֹ שֶׁפֵּרַשׁ לוֹ שֶׁיּוּכַל לְמַנּוֹת שָׁלִיחַ וּשְׁלִיחַ שָׁלִיחַ עַד כַּמָּה שְׁלוּחִים. פֵּרַשׁ לוֹ שֶׁלֹּא יִשְׁלְחֶנּוּ בְּיַד אַחֵר, לֹא יוּכַל לַעֲשׂוֹת שָׁלִיחַ, אֲפִלּוּ חָלָה אוֹ נֶאֱנַס (כֵּן מַשְׁמַע בְּטוּר). וְיֵשׁ מִי שֶׁחוֹלֵק וְאָמַר דִּבְהוֹלֵךְ סְתָם יָכוֹל לְשָׁלְחוֹ עַל יְדֵי אַחֵר, אַף עַל פִּי שֶׁלֹּא חָלָה. וּבְאַתָּה הוֹלֵךְ, לֹא יִשְׁלְחֶנּוּ עַל יְדֵי אַחֵר, אֶלָּא אִם כֵּן חָלָה אוֹ שֶׁפֵּרַשׁ לוֹ שֶׁיּוּכַל לְמַנּוֹת שָׁלִיחַ:

38 If one who sends a bill of divorce to his wife, and says to him/her [the agent], "Deliver this bill of divorce to my wife," or if he says to him/her, "You deliver it, do not send it through another [agent]," but even so, s/he [the agent] sickens or is prevented, or if s/he is given instructions to appoint [additional] agents, s/he appoints agents until many agents. Rema: If it is explained to him/her not to send it through another [agent], s/he cannot appoint an agent, even if s/he sickens or is prevented--this is the sense of the Tur. Some disagree and say that one who is delivering may send through another [agent], even is s/he does not sicken. For "You go," [the agent is instructed to deliver the bill of divorce personally] s/he cannot send it through another [agent], even if s/he sickens or if it is explained to him/her that s/he is permitted to appoint an agent.

לט דִּין שָׁלִיחַ שֵׁנִי כְּדִין שָׁלִיחַ רִאשׁוֹן, שֶׁאֵינוֹ יָכוֹל לְמַנּוֹת שָׁלִיחַ אֶלָּא אִם כֵּן נֶאֱנַס אוֹ שֶׁפֵּרַשׁ לוֹ:

39 The laws of a second agent are like the laws of a first agent, in that he cannot appoint a [subsequent] agent unless he is coerced or given specific instruction.

מ כְּשֶׁמְּמַנֶּה הַשָּׁלִיחַ שָׁלִיחַ אַחֵר, אִם הוּא צָרִיךְ לוֹמַר "בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם", צָרִיךְ לְמַנּוֹתוֹ בִּפְנֵי בֵּית דִּין. וְאִם אֵינוֹ צָרִיךְ לוֹמַר: "בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם", אֵין צָרִיךְ לְמַנּוֹתוֹ בִּפְנֵי בֵּית דִּין, אֲבָל צָרִיךְ לְמַנּוֹתוֹ בִּפְנֵי עֵדִים. וְעַיֵּן לְקַמָּן סִימָן קמ"ב סָעִיף ט':

40 When an agent appoints another agent, if s/he must say, "In my presence it [the bill of divorce] was written and it was signed," the appointment must be in the presence of a court. If s/he does not need to say, "In my presence it [the bill of divorce] was written and it was signed," the appointment does not have to be in the presence of a court, but the appointment must be in the presence of witnesses. Rema: See above Shulchan Arukh Even HaEzer 142:9.

מא שָׁלִיחַ שֶׁעָשָׂה שֵׁנִי, וְשֵׁנִי שְׁלִישִׁי, אִם מֵת הַבַּעַל נִתְבַּטְּלוּ כֻּלָּם. אֲבָל אִם הַבַּעַל קַיָּם, אַף עַל פִּי שֶׁמֵּת הַשָּׁלִיחַ הָרִאשׁוֹן, לֹא נִתְבַּטֵּל שְׁלִיחוּת הַשְּׁאָר, מֵאַחַר שֶׁהַבַּעַל קַיָּם:

41 If an agent has made a second [agent], and a second [who has made] a third, the death of the husband cancels [the agency of] all of them. But if the husband remains alive, even if the first agent dies, the agencies of the rest are not cancelled, because the husband is still alive.

מב אִם מֵת שָׁלִיחַ שֵׁנִי, יָכוֹל שָׁלִיחַ רִאשׁוֹן לִטְּלוֹ מִיּוֹרְשָׁיו שֶׁל שֵׁנִי, וְיוֹלִיכֶנּוּ אוֹ יִשְׁלְחֶנּוּ בְּיַד אַחֵר:

42 If the second agent dies, the first agent may take [the responsibility of agency] from the heirs of the second [agent] and go personally or delegate the task to another.

מג שְׁלִיחַ קַבָּלָה אֵינוֹ יָכוֹל לְמַנּוֹת שָׁלִיחַ, וַאֲפִלּוּ נֶאֱנַס, וַאֲפִלּוּ נָתְנָה לוֹ רְשׁוּת לְמַנּוֹת שָׁלִיחַ, מִשּׁוּם דַּהֲוָה לֵיהּ מִלֵּי, וּמִלֵּי לֹא מִמְסְרָן לְשָׁלִיחַ. וְיֵשׁ מַתִּירִין אִם נָתְנָה לוֹ רְשׁוּת לְמַנּוֹת שָׁלִיחַ. וְאָז יוּכַל לְמַנּוֹת אַחֵר בְּלֹא בֵּית דִּין, רַק לִפְנֵי שְׁנַיִם (ב"י בְּשֵׁם הָרַשְׁבַּ"ץ):

43 A proxy for receiving does not have the power to appoint a proxy, even if he was under duress, and even if she gave her permission to appoint another proxy, because [all] he has [are] words, and words are not [able to be] passed onwards. And there are those who permit [this] if she gave him the [express] permission to appoint a proxy. 'And then he can appoint another one without a beit din, just [doing so] in front of two [witnesses]'. (Beit Yosef in the name of the Rashbatz)

מד אִם עָשְׂתָה שְׁלִיחַ קַבָּלָה, וְחָזְרָה וְעָשְׂתָה שָׁלִיחַ, אֲפִלּוּ עֲשָׂרָה זֶה אַחַר זֶה, אוֹ שֶׁעָשְׂתָה עֲשָׂרָה בְּבַת אַחַת, כָּל שֶׁהִגִּיעַ הַגֵּט לְיַד אֶחָד מֵהֶן, מְגֹרֶשֶׁת. וַאֲפִלּוּ נָתַן בְּיַד אֶחָד מֵהֶם גֵּט פָּסוּל, וְלַשֵּׁנִי גֵּט כָּשֵׁר, מְגֹרֶשֶׁת (מָרְדְּכַי רֵישׁ הַשּׁוֹלֵחַ):

44 If she [the woman desiring a divorce] designated a receiving agent, and she then designated another, even ten one after the other or at one time, she becomes divorced if the bill of divorce is delivered to one of them. This applies even if one of them is given an invalid bill of divorce and another is given a valid one.

מה הַשָּׁלִיחַ שֶׁשִּׁנָּה בִּשְׁלִיחוּתוֹ מִמָה שֶׁאָמַר לוֹ הוּא אוֹ הִיא, לֹא עָשָׂה כְּלוּם. כֵּיצַד, אָמַר לֵיהּ: תְּנֵהוּ לָהּ בְּמָקוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר; אַל תִּתְּנֵהוּ לָהּ אֶלָּא בַּעֲלִיָּה, וּנְתָנוֹ לָהּ בַּבַּיִת, אוֹ אִפְּכָא; אוֹ אַל תִּתְּנֵהוּ לָהּ אֶלָּא בְּיָמִין, וּנְתָנוֹ לָהּ בִּשְׂמֹאל, אוֹ אִפְּכָא; לֹא עָשָׂה כְּלוּם:

45 An agent who, in his agency, deviated from what [his sender] told him, has done nothing. What is this case? [The sender] said to [the agent]: "Put this [item] in such a place," and he put it in another; or "put this item on the upper floor of the house" and he put it on the lower floor, or the reverse; or "don't give it except with the right [hand]" and he gave it with the left hand, or the reverse. In all these cases the agent has done nothing.

מו יֵשׁ מִי שֶׁאוֹמֵר, שֶׁאִם אָמַר לוֹ: אַל תְּגָרְשֶׁנָּה אֶלָּא בִּימִינְךָ, אֵינוֹ יָכוֹל לְשָׁלְחוֹ בְּיַד אַחֵר, אֲפִלּוּ אִם חָלָה, דַּהֲוָה לֵהּ כְּאִלּוּ פֵּרַשׁ: לֹא יְגָרְשֶׁנָּה אַחֵר אֶלָּא אַתָּה:

46 Some say that if he [the husband] says [to the agent], "only divorce her with your right hand," it [the bill of divorce] cannot be sent through an additional [agent], even if [the first agent] sickens, because it is as though he [the husband] explained, "another shall not divorce her, only you."

מז אָמַר לֵהּ: תֵּן גֵּט זֶה לְאִשְׁתִּי, הֲרֵי הִיא בְּמָקוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, הֲרֵי זֶה גֵּט, שֶׁאֵין זֶה קְפֵידָא אֶלָּא מַרְאֶה מָקוֹם:

47 If [the sender] said to [the agent]: give this bill of divorce to my wife, who is in this place, and [the agent] gave it to her in a different place, the divorce is valid, as this condition is a speculation of place rather than a specific care of the sender.

מח אָמַר לוֹ: תְּנֵהוּ לָהּ בְּיוֹם פְּלוֹנִי, וּנְתָנָהּ לָהּ בְּתוֹךְ הַזְּמַן, אֵינוֹ גֵּט. אַל תִּתְּנֵהוּ לָהּ אֶלָּא בְּיוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בֵּין מִלְּפָנָיו בֵּין מִלְּאַחֲרָיו, אֵינוֹ גֵּט:

48 If [the sender] said to [the agent]: give [the bill of divorce] to her on such-and-such a future day, and he gave it to her in the intervening time, the divorce is not valid. [If the sender said:] only give it to her on such-and-such a day, and he gave it before or after, the divorce is not valid.

מט הָאִשָּׁה שֶׁאָמְרָה לִשְׁלוּחָהּ: קַבֵּל לִי גִּטִּי בְּמָקוֹם פְּלוֹנִי, וְקִבְּלוֹ בְּמָקוֹם אַחֵר, אֵינוֹ גֵּט. אֲבָל אִם אָמְרָה: הָבֵא לִי גִּטִּי בְּמָקוֹם פְּלוֹנִי, וְהֵבִיאוֹ לָהּ בְּמָקוֹם אַחֵר, כָּשֵׁר:

49 A woman who says to her agent: "receive my bill of divorce for me in this place" and he receives it elsewhere, the divorce is not valid. However, if she says "bring me my bill of divorce at this place" and he brings it to her elsewhere, the divorce is valid.

נ אָמְרָה לוֹ: הִתְקַבֵּל לִי גִּטִּי בְּבָבֶל וּפְעָמִים תִּמְצְאֶנּוּ בְּדַמֶּשֶׂק, בְּכָל מָקוֹם שֶׁיְּקַבְּלֶנּוּ הָוֵי גֵּט, וּבִלְבַד לִכְשֶׁיַּגִּיעַ לְבָבֶל לַמָּקוֹם שֶׁאָמְרָה הִיא:

50 If she [the wife] says to [her agent], "accept my bill of divorce for me in Babylon, and sometimes he [the husband or his agent] is found in Damascus," in any place it is accepted [by the agent] it is a [valid] bill of divorce, as long as when it reaches Babylon it reaches the place she specified.

נא אָמַר הַבַּעַל לְשָׁלִיחַ: טֹל מִמֶּנָּה חֵפֶץ פְּלוֹנִי וְתֵן לָהּ גֵּט זֶה, הֲרֵי זֶה לֹא יְשַׁלְּחֶנּוּ בְּיַד אַחֵר. וְאִם שְׁלָחוֹ בְּיַד אַחֵר וְנָתְנָה הָאִשָּׁה לַשָּׁלִיחַ הַחֵפֶץ תְּחִלָּה וְאַחַר כָּךְ נָתַן הַגֵּט, הֲרֵי זוֹ מְגֹרֶשֶׁת. וְאִם נָתַן לָהּ הַגֵּט תְּחִלָּה וְאַחַר כָּךְ נָתְנָה הַחֵפֶץ, אֲפִלּוּ בְּיַד שָׁלִיחַ רִאשׁוֹן אֵינוֹ גֵּט. אָמַר לוֹ: תֵּן לָהּ הַגֵּט וְטֹל מִמֶּנָּה חֵפֶץ פְּלוֹנִי, הֲרֵי זֶה לֹא יְשַׁלְּחֶנּוּ בְּיַד אַחֵר, שֶׁאֵין רְצוֹנוֹ שֶׁיִּהְיֶה פִּקְדוֹנוֹ בְּיַד אַחֵר. וְאִם שְׁלָחוֹ בְּיַד אַחֵר, הֲרֵי זֶה גֵּט, בֵּין שֶׁנָּתְנָה תְּחִלָּה בֵּין שֶׁלֹּא נָתְנָה אֶלָּא בַּסוֹף. וְיֵשׁ אוֹמְרִים שֶׁכְּשֶׁאָמַר לוֹ: טֹל מִמֶּנָּה חֵפֶץ פְּלוֹנִי וְתֵן לָהּ הַגֵּט, אִם שְׁלָחוֹ בְּיַד אַחֵר, אֲפִלּוּ נָתְנָה לוֹ הַחֵפֶץ תְּחִלָּה וְאַחַר כָּךְ נָתַן לָהּ הַגֵּט, מֵאַחַר שֶׁלֹּא נָתְנָה הַחֵפֶץ בְּיַד שָׁלִיחַ רִאשׁוֹן קֹדֶם שֶׁתְּקַבֵּל הַגֵּט מִשָּׁלִיחַ שֵׁנִי, אֵינָהּ מְגֹרֶשֶׁת. כֵּיצַד יַעֲשֶׂה, יִטְּלֶנּוּ הָרִאשׁוֹן מִיָּדָהּ, וְיַחֲזֹר וְיִתְּנֶנּוּ לָהּ בְּתוֹרַת גֵּרוּשִׁין, אַחַר שֶׁהִגִּיעַ לְיָדוֹ הַחֵפֶץ:

51 [If] the husband says to the messenger: Take from her this item and give her this Get, he [the messenger] cannot send it in another's hand. And if he sent it in another's hand, and the wife gave the [other] messenger the item first and afterwards he gave the Get, she is divorced. But if he gave the Get first and afterwards she gave the item, even in the hands of the first messenger it is not a Get. [If the husband] said to him: Give her the Get and take from her this item, he [the messenger] cannot send it in another's hand. And if he sent it in another's hand, it is a Get whether she gave [the item] first or she only gave it afterwards. And there are those who say that when [the husband] says to him: Take from her this item and give her the Get, if he sent it in another's hand, even if she gave him the item first and afterwards he gave her the Get, because she did not give the item to the first messenger before she received the Get from the second messenger, she is not divorced. What should he do [to rectify the situation]? The first [messenger] should take [the Get ] from her hand and return it under the law of divorce, after he has received the item.

נב כָּל תְּנַאי שֶׁהִתְנָה הַבַּעַל עִם הַשָּׁלִיחַ, כְּגוֹן אַל תְּגָרְשֶׁנָּה אֶלָּא בַּבַּיִת אוֹ בָּעֲלִיָּה וְכַיּוֹצֵא בָּזֶה, אִם לֹא הִרְשָׁהוּ הַבַּעַל לְמַנּוֹת שָׁלִיחַ אֵינוֹ יָכוֹל לְשַׁלְּחוֹ בְּיַד אַחֵר לְכַתְּחִלָּה, שֶׁמָּא לֹא יְדַקְדֵּק הַשֵּׁנִי בִּשְׁלִיחוּתוֹ וְיִתְבַּטֵּל הַגֵּט. הַגָּה: מִיהוּ, אִם עָשָׂה שָׁלִיחַ שֵׁנִי, אֲפִלּוּ לֹא הִגִּיד לוֹ הַתְּנַאי אוֹ הֶחֱלִיף לוֹ, אִם נִתְקַיֵּם הַתְּנַאי הָוֵי גֵּט (רִיבָ"שׁ סִימָן שי"ו). אִם הִתְנָה שֶׁתִּמְחוֹל לוֹ כָּל זְכוּת שֶׁיֵּשׁ לָהּ עָלָיו, אַף עַל גַּב דִּלְעִנְיַן דִּינָא יֵשׁ לָדוּן מַהוּ בִּכְלַל "כָּל זְכוּת", מִכָּל מָקוֹם יֵשׁ לְהַחֲמִיר לְעִנְיַן גֵּט שֶׁתִּמְחוֹל כָּל זְכוּת שֶׁיֵּשׁ לָהּ עָלָיו וְאַחַר כָּךְ תָּדוּן עִמּוֹ מַהוּ בִּכְלָל, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה (שָׁם סִימָן שי"ז):

52 When the husband imposes a condition on the agent, such as, "Only divorce her in the house" or "in the attic" and anything similar, if the husband does not give the agent permission to appoint a [different] agent, it [the bill of divorce] should not be sent through another at the outset, because the second might not be specific in agency and the bill of divorce would be invalidated. Rema: In any case, if a second agent was appointed and he was not told of the condition or he replaced it, if the condition was fulfilled the bill of divorce is valid (Riva"sh 316). If the condition was that she renounce all prerogatives she had over him, even though it must be discussed what is included in "all prerogatives", in any case there is reason to be strict about a bill of divorce in which she forgives all prerogatives over him, and then discuss with him what that entails, and so everything similar (Riva"sh 217).

נג שָׁלִיחַ הַמֵּבִיא גֵּט בְּמָקוֹם שֶׁאֵינוֹ צָרִיךְ לוֹמַר "בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם", נוֹתְנוֹ לָהּ וּמִתְגָּרֶשֶׁת בּוֹ וְנִשֵּׂאת אַף עַל פִּי שֶׁאֵין מַכִּירִין חֲתִימוֹת הָעֵדִים, וְגוֹבָה כְּתֻבָּתָהּ מִבְּנֵי חָרֵי. וְאִם בָּא עֵד אֶחָד וְעִרְעֵר לוֹמַר שֶׁהוּא מְזֻיָּף, אֵין שׁוֹמְעִין לוֹ. בָּאוּ שְׁנַיִם וְעִרְעֲרוּ, אֲפִלּוּ נִשֵּׂאת כְּבָר, תֵּצֵא. וְאִם בָּא הַבַּעַל וְעִרְעֵר וְאָמַר: לֹא גֵּרַשְׁתִּי מֵעוֹלָם, וְגֵט שֶׁהוּבָא לָהּ מְזֻיָּף הוּא, יִתְקַיֵּם בְּחוֹתְמָיו; וְאִם לֹא נִתְקַיֵּם וְלֹא נוֹדְעוּ עֵדָיו כְּלָל, תֵּצֵא וְהַוָּלָד מַמְזֵר, שֶׁהֲרֵי אֵינָהּ מְגֹרֶשֶׁת. אָבַד הַגֵּט, הֲרֵי זוֹ סְפֵק מְגֹרֶשֶׁת:

53 A messenger bringing a Get from a place that does not need to say "In front of me it was written and in front of me it was signed", he gives [the Get ] to [the wife] and she is divorced through it, and she can [re]marry even if [ Beis Din ] does not recognize the signatures of the witnesses, and she can collect her Ketubah from (???). And if one witness comes to appeal and says [the Get ] is forged, we don't listen to him. If two come and appeal, even if she is already [re]married, she must get divorced. And if the husband comes and appeals, saying: I never divorced her and the Get that was brought to her is forged! [ Beis Din ] confirms [the Get 's] signatures; and if they are not confirmed and nothing is known of the witnesses, she must get divorced and any child [of the second marriage] is a Mamzer, because she was [never] divorced. If the Get was lost, she is doubtfully divorced.

נד חֲמוֹתָהּ וּבַת חֲמוֹתָהּ וְצָרָתָהּ אֲפִלּוּ הָיְתָה נְשׂוּאָה לְאַחֵר, וִיבִמְתָּהּ אֲפִלּוּ הִיא אֲחוֹתָהּ, וּבַת בַּעְלָהּ, אֵינָן נֶאֱמָנוֹת לְהָבִיא אֶת גִּטָּהּ בְּמָקוֹם שֶׁאֵין צָרִיךְ לוֹמַר: "בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם", דְּשֶׁמָּא מְזֻיָּף הוּא וְהֵם מְכַוְּנוֹת לְקַלְקְלָהּ. וְאִם הוּא בְּמָקוֹם שֶׁצָּרִיךְ לוֹמַר: "בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם", וַאֲמָרוּהוּ, נֶאֱמָנוֹת, וְאִם הוּא בְּמָקוֹם שְׁאֵין צָרִיךְ לוֹמַר וְאֲמָרוּהוּ, יֵשׁ אוֹמְרִים שֶׁנֶּאֱמָנוֹת, וְיֵשׁ אוֹמְרִים שֶׁאֵינָן נֶאֱמָנוֹת:

54 Her mother-in-law or her sister-in-law or her co-wife, even if [now] she was married to someone else, or her Yevama (I believe this refers to her potential co-wife through Yibum) even if she is her sister (and therefore no Yibum can occur) or the daughter of her husband [from another marriage] are not believed to bring her Get in a place where they don't say "Before me it was written and before me it was signed", because maybe it is forged and they want to ruin her. And if she (one of the previous women, not sure why it says 'he'...) was in a place where they need to say "Before me it was written and before me it was signed", and they said it, they are believed. And if she is in a place that they do not need to say it and they say it, there are those that say that they are believed and there are those that say that they are not believed.

נה עָשְׂתָה שָׁלִיחַ לְקַבָּלָה בְּעֵדִים, וְהַגֵּט יוֹצֵא מִתַּחַת יָדוֹ, וְהַבַּעַל אוֹמֵר: מְזֻיָּף הוּא, אִם נִתְקַיֵּם בְּחוֹתְמָיו אוֹ בְּעֵדֵי מְסִירָה, הֲרֵי זוֹ מְגֹרֶשֶׁת. וְאִם הוּא מוֹדֶה שֶׁכְּתָבוֹ, אֶלָּא שֶׁאוֹמֵר שֶׁלֹּא נְתָנוֹ בְּתוֹרַת גֵּרוּשִׁין אֶלָּא בְּתוֹרַת פִּקָּדוֹן, וְהַשָּׁלִיחַ אוֹמֵר שֶׁקִּבְּלוֹ (בִּשְׁבִילָה) שֶׁתִּתְגָּרֵשׁ בּוֹ, הַשָּׁלִיחַ נֶאֱמָן, אֲפִלּוּ אִם שְׁלָשְׁתָּם בְּעִיר אַחַת. וְיֵשׁ אוֹמְרִים שֶׁאִם שְׁלָשְׁתָּם בְּעִיר אַחַת, הַבַּעַל נֶאֱמָן, דְּאִם אִיתָא דִּבְתוֹרַת גֵּרוּשִׁין יַהֲבֵהּ, לְדִידָהּ הֲוָה יָהֵיב לָהּ. וְדַוְקָא כְּשֶׁטּוֹעֵן שֶׁלְּפִקָּדוֹן נְתָנוֹ לוֹ, אֲבָל אִם טוֹעֵן שֶׁעֲשָׂאוֹ שָׁלִיחַ לְהוֹלָכָה, וְרוֹצֶה לַחֲזֹר בּוֹ קֹדֶם שֶׁיַּגִּיעַ לְיָדָהּ, אֵינוֹ נֶאֱמָן. וְאִם אֵינָם בְּעִיר אַחַת, הַשָּׁלִיחַ נֶאֱמָן, וְהוּא שֶׁבָּאִים בְּפָנֵינוּ עֵדִים שֶׁעֲשָׂאַתּוּ שָׁלִיחַ קַבָּלָה, וְהַשָּׁלִיחַ אוֹמֵר שֶׁמְּסָרוֹ לוֹ בִּפְנֵי עֵדִים. הַגָּה: יֵשׁ אוֹמְרִים דַּוְקָא שֶׁהַגֵּט יוֹצֵא מִתַּחַת יָדוֹ, אֲבָל אֵין הַגֵּט בְּיָדוֹ אֵינוֹ נֶאֱמָן, אֲפִלּוּ הָיָה לוֹ עֵדִים שֶׁרָאוּהוּ תַּחַת יָדוֹ (כֵּן מַשְׁמַע מֵהַטּוּר לְדַעַת הָרֹא"שׁ). וְלִסְבָרָא זוֹ טוֹב לִזָּהֵר שֶׁלֹּא לְגָרֵשׁ עַל יְדֵי שָׁלִיחַ כְּשֶׁהַבַּעַל וְהָאִשָּׁה בְּעִיר אַחַת, מִשּׁוּם דְּמָצֵי מִפָּק מִנֵּיהּ חֻרְבָה, שֶׁאִם יִטְעַן שֶׁלֹּא נְתָנוֹ לוֹ לְגֵרוּשִׁין, שֶׁהוּא נֶאֱמָן. הַגָּה: וְאֵין חִלּוּק בָּזֶה בֵּין שְׁלִיחַ הוֹלָכָה לִשְׁלִיחַ קַבָּלָה (כ"כ הָרִי"ף). מִיהוּ, בִּזְמַן שֶׁהַרְשָׁאָה בְּיָדוֹ שֶׁנַּעֲשָׂה שָׁלִיחַ לְגָרֵשׁ, אֵין חִלּוּק בֵּין אִם הַבַּעַל בָּעִיר אוֹ לֹא (מהר"ם פַּדָּוואָה סִימָן ג'). וְאִם הָאִשָּׁה אוֹמֶרֶת: בְּפָנַי קִבְּלוֹ שָׁלִיחַ לְגֵרוּשִׁין, נֶאֱמֶנֶת. וְיֵשׁ אוֹמְרִים דַּוְקָא כְּשֶׁהַגֵּט בְּיַד הָאִשָּׁה:

55 [If] she appointed a messenger to accept [the Get ], and the Get is sent through him and the husband [later] says: It is forged! If the signatures or the sending messengers are confirmed, she is divorced. And if he admits to writing it, but he says that he did not give it to her under the law of divorce but rather for safekeeping, and [her] messenger says he received it for her to be divorced through it, the messenger is believed, even if all three were in the same city. And there are those that say, if the three are in the same city, the husband is believed, because if he wanted it to be under the law of divorce, he would have given it to her. And this [last law] is only when he claims it given for safekeeping, but if he claims it was that he used a messenger to bring it, but wanted to take it back before it reached her, he is not believed. And if they're not in the same city, the messenger is believed and this is when witnesses who were appointed by the receiving messenger come to us [ Beis Din ] and the messenger said that he sent it in front of witnesses. Rema: There are those that say this is only when the Get is sent through him [the wife's messenger], but if the Get is not in his hand, he is not believed, even if he has witnesses that saw it in his hand (Tur accord. to Rosh). Mechaber: And according to this logic, it is good to beware divorcing through a messenger when the husband and the wife are in the same city because there is a possibility of destruction (translation is unclear...) because if he claims that he did not give it for divorce, he is believed. Rema: And there is no distinction between a messenger for bringing and a messenger for receiving (Rif). However, once there is [written] permission in his hand to be a messenger of divorce, there is no distinction whether the husband is in the city or not (Maharam Padva Siman 3). And if the wife says: In front of me the messenger accepted it for divorce, she is believed. And there are those that say this is only when the Get is [now] in the hand of the wife.

נו הָיָה הַגֵּט יוֹצֵא מִיַּד הָאִשָּׁה וְהִיא אוֹמֶרֶת: שָׁלִיחַ זֶה נְתָנוֹ לִי לְגֵרוּשִׁין, וְהַשָּׁלִיחַ אוֹמֵר: כֵּן נְתַתִּיו לָהּ וּלְגֵרוּשִׁין, וְהַבַּעַל אוֹמֵר: לֹא נְתַתִּיו לוֹ אֶלָּא לְפִקָּדוֹן, הַשָּׁלִיחַ נֶאֱמָן וְהִיא מְגֹרֶשֶׁת. וְאִם אָבַד הַגֵּט וְאֵין עֵדִים שֶׁרָאוּ אוֹתוֹ בְּיָדָהּ, אַף עַל פִּי שֶׁהַבַּעַל אוֹמֵר: לְגֵרוּשִׁין נְתַתִּיו לַשָּׁלִיחַ, וְהַשָּׁלִיחַ אוֹמֵר: נְתַתִּיו לָהּ, הֲרֵי זוֹ סְפֵק מְגֹרֶשֶׁת; שֶׁהֲרֵי הֻחְזְקָה אֵשֶׁת אִישׁ, וְאֵין כָּאן אֶלָּא עֵד אֶחָד וּבַעַל. וַאֲפִלּוּ אָמְרָה הָאִשָּׁה: בְּפָנַי נְתָנוֹ לוֹ לְגֵרוּשִׁין וּנְתָנוֹ הַשָּׁלִיחַ לִי, הוֹאִיל וְהַבַּעַל וְהַשָּׁלִיחַ מְסַיְּעִים אוֹתָהּ אֶפְשָׁר שֶׁתָּעִיז פָּנֶיהָ, וְשֶׁמָּא לֹא נִתְגָּרְשָׁה:

56 If the divorce document came from the woman's hand and she says, "This messenger gave it to me for the divorce process", and the messenger says, "Yes, I have given it to her for the divorce process," and the husband says, "It was only given to her as a deposit," the messenger is trustworthy and she is divorced. And if the divorce document was lost and there are no witnesses who saw the document in her hand, even though the husband says, "The messenger gave it for the divorce process," and the messenger says, "it was given to her," this is a divorce in doubt, since she held up as a married woman, and here there is only one witness and a husband. And even if the woman says, "In my midst it was given to him for the divorce process and the messenger gave it to me," since the husband and the messenger are assisting her it is possible that they will scorn her and perhaps she will not be divorced.

נז שְׁלִיחַ קַבָּלָה שֶׁקִּבֵּל הַגֵּט לְאִשָּׁה, וּשְׁלָחוֹ לָהּ בִּפְנֵי שְׁנֵי עֵדִים, וְהִגִּיעַ הַגֵּט לְיָדָהּ וּנְטָלַתּוּ, וַהֲרֵי הַגֵּט יוֹצֵא מִתַּחַת יָדָהּ, וְהִיא אֵינָהּ יוֹדַעַת אִם בַּעְלָהּ שְׁלָחוֹ לָהּ אוֹ שְׁלִיחַ קַבָּלָה שֶׁלָּהּ אוֹ שְׁלוּחוֹ שֶׁל בַּעַל, הֲרֵי זוֹ מְגֹרֶשֶׁת. וְאִם בָּא הַבַּעַל וְעִרְעֵר שֶׁלֹּא כְּתָבוֹ, אוֹ שֶׁהוּא גֵּט בָּטֵל, יִתְקַיֵּם בְּחוֹתְמָיו, שֶׁהֲרֵי עֵדִים מְעִידִים שֶׁהַגֵּט שֶׁנָּתְנוּ לָהּ יָצָא מִתַּחַת יַד שְׁלוּחָהּ שֶׁיָּדוֹ כְּיָדָהּ, וְאַף עַל פִּי שֶׁהִיא אֵינָהּ יוֹדַעַת הֲרֵי הָעֵדִים יָדְעוּ. וְאִם לֹא נִתְקַיֵּם, אֵינָהּ מְגֹרֶשֶׁת. וְיֵשׁ אוֹמְרִים שֶׁאִם שְׁלָשְׁתָּם בְּעִיר אַחַת, אִכָּא לְמֵיחַשׁ שֶׁמָּא יֹאמַר הַבַּעַל: לְפִקָּדוֹן נְתַתִּיו. וַאֲפִלּוּ אֵינָן בְּעִיר אַחַת, יֵשׁ אוֹמְרִים דְּאֵין הַשָּׁלִיחַ נֶאֱמָן רַק כְּשֶׁהַגֵּט בְּיָדוֹ (כֵּן מַשְׁמַע מֵהַטּוּר לְדַעַת הָרֹא"שׁ) דְּהָוֵי כְּשָׁלִישׁ שֶׁיִּתְבָּאֵר בְּחֹשֶׁן הַמִּשְׁפָּט סִימָן נ"ו:

57 A messenger of receiving that receives a Get for a woman, and sends it to her in front of two witnesses, and it reaches her and she takes it, and therefore the Get has passed into her hand, but she doesn't know if her husband sent it to her or her receiving messenger received it, or [if it was from] the messenger of the husband, she is [nevertheless] divorced. And if the husband comes a protests that he didn't write it, or that it was an annulled Get, we confirm it through its signatures, because there are witnesses that the Get that was given to her came from her messenger because his hand is like her hand (i.e. he can accept it for her), and even though she didn't know, the witnesses knew. And if it is not confirmed, she is not divorced. And there are those that say that if the three of them are in the same city, we are worried that maybe the husband will say: I gave it to her [only] for safekeeping. And even if they are not in the same city, there are those that say that a messenger is only believed when the Get is in his hand (so it seems from the Tur in the name of the Rosh) because he is like a Shlish (???) which is explained in Choshen Mishpat Siman 56.

נח כֵּיוָן שֶׁהַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ אֵינוֹ גֵּט עַד שֶׁיַּגִּיעַ לְיָדָהּ, הוּא חַיָּב בִּמְזוֹנוֹתֶיהָ וּבְכָל תְּנָאֵי כְּתֻבָּה עַד שֶׁיַּגִּיעַ לְיָדָהּ אוֹ לְיַד שְׁלִיחַ קַבָּלָה. וְאִם מֵת קֹדֶם שֶׁיַּגִּיעַ, אֵין גֵּט לְאַחַר מִיתָה:

58 Since the divorce document which is sent to his wife is not a legal divorce document until it reaches her hand, he is liable in her nourishment and in all the stipulations of her marriage license until it reaches her hand or it is accepted by the hand of the messenger. And if he dies before it arrives, there is no divorce after death.

נט הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ, וּבִטְּלוֹ קֹדֶם שֶׁיַּגִּיעַ לְיָדָהּ, הֲרֵי זֶה בָּטֵל. וְאִם הִגִּיעַ לְיָדָהּ, אֵינוֹ יָכוֹל לְבַטְּלוֹ, אֲפִלּוּ בְּתוֹךְ כְּדֵי דִּבּוּר. הַגָּה: יֵשׁ אוֹמְרִים דְּמוּמָר אֵינוֹ יָכוֹל לַעֲשׂוֹת שָׁלִיחַ לְהוֹלִיךְ גֵּט לְאִשְׁתּוֹ, דְּחַיְשִׁינָן שֶׁמָּא יְבַטְּלֶנּוּ (מהרי"ו סִי' קכ"ו). וְאַף אִם מְקַבֵּל עָלָיו בְּחֵרֶם וּבִשְׁבוּעָה שֶׁלֹּא לְבַטְּלוֹ, לָא מְהַנֵּי, דְּחָיְשִׁינָן שֶׁמָּא יַעֲבֹר עַל שְׁבוּעָתוֹ. וְיֵשׁ אוֹמְרִים דְּהַמוּמָר עוֹשֶׂה הַשָּׁלִיחַ תְּחִלָּה שָׁלִיחַ לְקַבָּלָה וְאוֹמֵר לַשָּׁלִיחַ: זְכֵה בְּגֵט זֶה לְאִשְׁתִּי פְּלוֹנִית וּבוֹ תְּהֵא מְגֹרֶשֶׁת וְכוּ', וְנוֹתְנוֹ לַשָּׁלִיחַ, וְאַחַר כָּךְ חוֹזֵר וְלָקְחוֹ מִן הַשָּׁלִיחַ וְעוֹשֶׁה אוֹתוֹ שָׁלִיחַ לְהוֹלָכָה, וְאוֹמֵר: הוֹלֵךְ גֵּט לְאִשְׁתִּי וְכוּ' (ת"ה סִימָן רל"ז וּבִפְסָקָיו סִימָן מ"ב), וְכֵן נוֹהֲגִין. אֲבָל לֹא יַעֲשֶׂה הַשָּׁלִיחַ תְּחִלָּה שָׁלִיחַ לְהוֹלָכָה וְאַחַר כָּךְ שָׁלִיחַ לְקַבָּלָה. וּכְבָר נִתְבָּרֵר כָּל זֶה לְעֵיל סִימָן ק"מ סָעִיף י"א:

59 One who sends a Get to his wife and annuls it before it gets to her, it is annuled. But if it reached her, he is not able to annul it, even [if it had reached her] within the time of speaking [a greeting to someone]. Rema: There are those that say that a Mumar [someone who denies a specific Mitzvah] is not able appoint a messenger to bring a Get to his wife, because we are concerned that he will annul it (Mahariv Siman 126). And even if he accepts upon himself a Cherem or a vow that he will not annul it, it does not help, because we are concerned that maybe he will violate his oath. And there are those that say that a Mumar can make an initial messenger as a messenger a reception [of the Get ] and say to the messenger: Accept this Get for my wife so-and-so and with it she will be divorced etc. And then he gives it to the messenger and afterwards he takes it back from the messenger and makes him into a messenger of bringing [the Get ] and says: Bring this Get to my wife etc. (??? Siman 237 and his ruling in Siman 42), and this is our practice. But he should not make a messenger initially as a messenger of bringing and then afterwards [make] a messenger of reception. And this has all already been explained above in Siman 140 Se'if 11.

ס לְכַתְּחִלָּה אֵין לוֹ לְבַטְּלוֹ אֶלָּא בִּפְנֵי הַשָּׁלִיחַ עַצְמוֹ אוֹ בְּפָנֶיהָ, אֲבָל בְּדִיעֲבַד אֲפִלּוּ בִּטְּלוֹ שֶׁלֹּא בִּפְנֵיהֶם, מְבֻטָּל, וְהוּא שֶׁיְּבַטְּלֶנּוּ בִּפְנֵי שְׁנַיִם. הַגָּה: וְאֵין הַבַּעַל נֶאֱמָן לוֹמַר שֶׁבִּטְּלוֹ, אֶלָּא אִם כֵּן הַשָּׁלִיחַ אוֹ הָאִשָּׁה מוֹדִים בַּדָּבָר אוֹ שֶׁיֵּשׁ לוֹ עֵדִים שֶׁבִּטְּלוֹ (ב"י וְכֵן הוּא בְּהַגָּהוֹת אֲשֵׁרִ"י בְּפֶּרֶק הַשּׁוֹלֵחַ). יֵשׁ אוֹמְרִים דְּאֵלּוּ הַשְּׁנַיִם שֶׁמְּבַטֵּל לִפְנֵיהֶם הַשָּׁלִיחַ צְרִיכִים לִהְיוֹת בְּיַחַד, אֲבָל זֶה שֶׁלֹּא בִּפְנֵי זֶה, לֹא. אֲבָל אִם מְבַטֵּל הַגֵּט עַצְמוֹ, אֲפִלּוּ לְאַחַר שֶׁנִּכְתַּב, מְהַנֵּי אֲפִלּוּ זֶה שֶׁלֹּא בִּפְנֵי זֶה (רִיבָ"שׁ סִי' רל"ב):

60 Ideally, he [the husband] may not nullify it [the bill of divorce] except in the presence of the agent or in her [the wife's] presence. However, he may still nullify it when he is not in their presence, as long as he is before two [witnesses]. Rema: The husband is not to be trusted that he nullified it, unless the wife or agent back him up, or he has witnesses (Be'er Yosef and in the commentary of Asher"i in the chapter of the sender). Some say that he must nullify an agent before the two [witnesses] together, but not separately. However, if he is nullifying the bill of divorce, even after it is written he may nullify it [before the two witnesses] even separately (Riva"sh 232).

סא שְׁלָחוֹ עַל יְדֵי שְׁנַיִם אוֹ עַל יְדֵי עֲשָׂרָה, יָכוֹל לְכַתְּחִלָּה לְבַטֵּל זֶה שֶׁלֹּא בִּפְנֵי זֶה, וְאוֹתָם שֶׁבִּטֵּל שְׁלִיחוּתָם בָּטֵל, וְאֵינָם יְכוֹלִין לְעַשׂוֹת שְׁלוּחִים אֶלָּא אִם כֵּן יִתְמַנּוּ פַּעַם אַחֶרֶת. וּבַעֲשָׂרָה שֶׁעֲשָׂאוּם שְׁלוּחִים, (בֵּין) לִכְתֹּב וְלִתֵּן גֵּט בֵּין שֶׁעֲשָׂאָם שְׁלוּחִים לְהוֹלָכָה, אִם בִּטֵּל מִקְצָתָם לֹא נִתְבַּטְּלוּ כֻּלָּם. וְיֵשׁ מִי שֶׁאוֹמֵר, דְּבִשְׁלִיחוּת, אִם בִּטֵּל אֶחָד מֵהֶם נִתְבַּטְּלוּ כֻּלָּם:

61 If it was sent through two or ten agents, there is no issue with nullifying [the agents] separately. Those who are nullified have their agency nullified, and cannot fulfill it even if they are appointed another time. With ten who are appointed agents, whether to write and give the bill of divorce or to deliver it, if some are nullified, the rest are not. Some say, that with agency, if one is nullified the rest are.

סב בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁהוּא בָּטֵל, כְּשֶׁבִּטְּלוֹ בְּפֵרוּשׁ. אֲבָל אִם לֹא בִּטְּלוֹ בְּפֵרוּשׁ, אַף עַל פִּי שֶׁגִּלָּה דַּעְתּוֹ שֶׁחָפֵץ בְּבִטּוּלוֹ, כְּגוֹן שֶׁאָמַר לוֹ הַשָּׁלִיחַ: לֹא נְתַתִּיו לָהּ עֲדַיִן, וְאָמַר: בָּרוּךְ הַטּוֹב וְהַמֵּטִיב, וְכַיּוֹצֵא בָּזֶה, אֵינוֹ בָּטֵל. וְלֹא עוֹד, אֶלָּא אֲפִלּוּ הָיָה מְחַזֵּר לָרוּץ אַחַר הַשָּׁלִיחַ לְבַטְּלוֹ, וְלֹא הִסְפִּיק לְהַגִּיעַ אֵלָיו עַד שֶׁהִגִּיעַ לְיָדָהּ, אֵינוֹ בָּטֵל. הַגָּה: וְכֵן אִם אוֹמֵר לַשָּׁלִיחַ: הַחֲזֵר לִי גֵּט זֶה וַאֲנִי נוֹתֵן לְךְ גֵּט אַחֵר, אֵינוֹ אֶלָּא גִּלּוּי דַּעַת וְאֵינוֹ בָּטֵל (מָרְדְּכַי רֵישׁ הִתְקַבֵּל). כָּתַב כְּתָב אַחַר הַשָּׁלִיחַ שֶׁלֹּא לִתֵּן הַגֵּט, הָוֵי בִּטּוּל, דְּיָכוֹל לְבַטֵּל עַל יְדֵי כְּתִיבָה (תְּשׁוּבַת הָרַ"ן בַּבֵּית יוֹסֵף). הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ וְאָמַר לַשָּׁלִיחַ: אִם תִּרְצֶה הָאִשָּׁה לָבֹא אֵלַי אֲקַיְּמֶנָּה, וְאִם לֹא פְּטֹר אוֹתָה בַּגֵּט, וְהָלַךְ הַבַּעַל מִן הָעִיר הַהִיא, וְאַחַר כָּךְ בָּאתָה הָאִשָּׁה עִם הַשָּׁלִיחַ לְאוֹתָהּ הָעִיר, יָכוֹל הַשָּׁלִיחַ לִתֵּן הַגֵּט, דְּהָא לֹא בָּאתָה הָאִשָּׁה אֶל הַבַּעַל, כִּי יָצָא מִן הָעִיר קֹדֶם בּוֹאָהּ. וַאֲפִלּוּ הָיָה הַבַּעַל בָּעִיר, אִם לֹא יוּכַל לְהִתְפַּיֵּס עִמָּהּ יוּכַל הַשָּׁלִיחַ לִתֵּן הַגֵּט, דְּמַה שֶּׁאָמַר תְּחִלָּה: אִם תָּבֹא אֵלַי אֲקַיְּמֶנָּה, אֵינוֹ אֶלָּא דְּבָרִים בְּעָלְמָא, וְלֹא הָוֵי אֶלָּא גִּלּוּי דַּעַת, שֶׁאֵינוֹ כְּלוּם (טוּר בְּשֵׁם תְּשׁוּבַת הָרֹא"שׁ):

62 In what circumstances is a get nullified? Only when he nullified it explicitly. But if he did not nullify it explicitly, even if he demonstrated that he wanted it to be nullified, such as if the messenger told him "I have not yet given it to her" and he replied "Blessed is the Good One who does good!" or something similar, it is not nullified. And in addition, even if he had attempted to run after the messenger in order to nullify it, but he did not reach him until the get was in her hand, it cannot be nullified. Rema: Similarly, if he said to the messenger, "bring me back this get and I will give you a different one," that is only demonstrated desire and does not nullify the get. If he sent a letter after the messenger telling him not to deliver the get, that constitutes nullification because a get can be nullified in writing. If he sent a get to his wife and told the messenger: "if my wife wants to come to me, I will honor the marriage, but if not, release her with the get" and then left the city, the messenger may deliver the get, because the wife did not come to her husband because he had left the city. And even if the husband was in the city, if he could not make up with her, the messenger may deliver the get, because what he said originally, "if she comes to me, I will honor it" is nothing but idle words, and is only demonstration of desire, which is nothing.

סג בְּאֵיזֶה לְשׁוֹנוֹת מְבַטֵּל גֵּט, אָמַר: בָּטֵל הוּא, אִי אֵיפְשִׁי בּוֹ, גֵּט זֶה לֹא יוֹעִיל, לֹא יַתִּיר, לֹא יַעֲזֹב, לֹא יְשַׁלַּח, לֹא יְגָרֵשׁ, יְהֵא כַּחֶרֶס, הֲרֵי הוּא כַּחֶרֶס; אִם אָמַר אֶחָד מִלְּשׁוֹנוֹת אֵלּוּ וְכַיּוֹצֵא בָּהֶם, הֲרֵי זֶה בִּטְּלוֹ. אֲבָל אִם אָמַר: גֵּט זֶה אֵינוֹ גֵּט, פָּסוּל הוּא, אֵינוֹ מוֹעִיל, אֵינוֹ מַתִּיר, אֵינוֹ מְשַׁלֵּחַ, אֵינוֹ מְגָרֵשׁ, חֶרֶס הוּא; לֹא אָמַר כְּלוּם. אָמַר: גֵּט זֶה בָּטֵל, וְלֹא אָמַר: הוּא, אוֹ שֶּׁאָמַר: גֵּט זֶה בָּטַל, שֶׁמַּשְׁמָעוֹ פֹּעַל עָבַר, כְּמוֹ "חָמַק עָבַר" (שִׁיר הַשִּׁירִים ה, ו) הֲרֵי זֶה סָפֵק:

63 With which phrases may a get be nullified? He could say "It is nullified!" "It is nothing," "This get will be ineffective," will not release her," "will not leave," "will not send her away," "will not divorce," "will be as a shard of pottery," or "Behold! It is as a shard of pottery." If he said any of those phrases or other similar ones, it is nullified. But if he said "this get is not a get," or "is not effective," "does not release," "does not send away," "does not divorce," "is as a shard of pottery," it is as if he said nothing. If he said "this get is nullified" but did not say "it" or said "this get has been nullified, in the past tense as in "had turned and gone" (Song of Songs 5:6), this is ambiguous.

סד יֵשׁ מִי שֶׁאוֹמֵר, שֶׁאִם אָמַר: יְהֵא פָּסוּל, בִּטְּלוֹ. אָמַר: לֹא תֵצֵא לִצְמִיתוּת, הָוֵי בָּטֵל, וּכְאִלּוּ אָמַר: הַיּוֹם אֵין אַתְּ אִשְׁתִּי וּלְמָחָר אַתְּ אִשְׁתִּי (ב"י בְּשֵׁם תְּשׁוּבַת הָרַ"ן סִימָן מ"ג):

64 There is one [opinion] who says, if [the husband] says: it [the Get ] should be invalidated, it is annulled. [If] he said: Don't go forever, it is annulled and it is as if he said: today you are not my wife, but tomorrow [he says]: you are my wife. (Beis Yosef in the name of the Teshuvat HaRan Siman 43)

סה אִם לֹא גִּלָּה דַּעְתּוֹ מִתְּחִלָּה שֶׁרוֹצֶה לְבַטְּלוֹ, וְאָמַר אֶחָד מִלְּשׁוֹנוֹת שֶׁאֵינָם מוֹעִילִים לְבַטֵּל הַגֵּט, מִכָּל מָקוֹם עִרְעוּר הוּא, לְפוֹסְלוֹ, וְצָרִיךְ שֶׁיִּתְקַיֵּם בְּחוֹתְמָיו:

65 If he did not reveal his intent that he wanted to annul [the Get ], and he says one of the phrases which is not effective in annulling the Get, nevertheless [if] he protests in order to invalidate it, [ Beis Din ] needs to confirm its signatures.

סו הַשּׁוֹלֵחַ גֵּט בְּיַד שָׁלִיחַ וּבִטֵּל הַגֵּט, הֲרֵי זֶה חוֹזֵר וּמְגָרֵשׁ בּוֹ כְּשֶׁיִּרְצֶה, שֶׁלֹּא בִּטֵּל מִתּוֹרַת גֵּט אֶלָּא מִתּוֹרַת שְׁלִיחוּת. לְפִיכָךְ, אִם הָיָה הַגֵּט בְּיַד הַבַּעַל וּבִטְּלוֹ, כְּגוֹן שֶּׁאָמַר: גֵּט זֶה בָּטֵל הוּא, אֵינוֹ מְגָרֵשׁ בּוֹ לְעוֹלָם. וְכֵן אִם פֵּרַשׁ בְּעֵת שֶׁבִּטְּלוֹ, וְהוּא בְּיַד הַשָּׁלִיחַ, וְאָמַר: גֵּט שֶׁשָּׁלַחְתִּי הֲרֵי הוּא בָּטֵל מִלִּהְיוֹת גֵּט, אֵינוֹ מְגָרֵשׁ בּוֹ; וְאִם גֵּרַשׁ, הֲרֵי זוֹ סְפֵק מְגֹרֶשֶׁת:

66 One who sends a Get in the possession of a messenger, he can go back [on sending the messenger, and still] divorce her with it when he wants, because he did not annul the law of the Get, but rather the law of the messenger. Therefore, if the Get was in the hand of the husband and he annulled it, for example he said: This Get is annulled, he cannot ever divorce with it. And so too, even he specified at the time of his annulment, and it was in the possession of the messenger [at the time], and he said: The Get that I sent, behold, it is annulled from being a Get! He cannot divorce with it, and if he did [try to] divorce, she is doubtfully divorced.

סז מִי שֶׁשָּׁלַח גֵּט לְאִשְׁתּוֹ, וְחָזַר וּבִטְּלוֹ בִּפְנֵי שְׁנַיִם אֲחֵרִים; וְכֵן מִי שֶׁמָּסַר מוֹדָעָא עַל הַגֵּט, מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת, מִפְּנֵי שֶׁגּוֹרֵם לִהְיוֹת מַמְזֵרִים:

67 One who sent a Get to his wife, and went back on it and annulled it in front of two other [people], and so too one who sent information about the Get [to his wife], we flog him with Makkat Mardut (lit. rebellious lashes) because he caused there to be Mamzerim.

סח שָׁלִיחַ שֶׁהֵבִיא גֵּט, אֵין חוֹשְׁשִׁין שֶׁמָּא בִּטְּלוֹ הַבַּעַל אוֹ שֶׁמָּא מָסַר מוֹדָעָא, וְנוֹתְנוֹ לָאִשָּׁה בְחֶזְקָת שֶׁהוּא חַי, אֲפִלּוּ הִנִּיחוֹ זָקֵן אוֹ חוֹלֶה. וְיֵשׁ אוֹמְרִים דַּוְקָא חוֹלֶה בִּידֵי שָׁמַיִם, אֲבָל הֻכָּה וְנַעֲשָׂה טְרֵפָה, דִּינוֹ כְּגוֹסֵס (הַגָּהוֹת אַלְפָסִי). אֲבָל אִם הִנִּיחוֹ גּוֹסֵס, לֹא יִתְּנֶנּוּ לָהּ, שֶׁרֹב גּוֹסְסִים לְמִיתָה; וְאִם נְתָנוֹ לָהּ, הֲרֵי זוֹ סְפֵק מְגֹרֶשֶׁת. וְיֵשׁ מִי שֶׁאוֹמֵר, דְּהָא דְּאָמְרִינָן בְּזָקֵן, דַּוְקָא בְּפָחוֹת מִבֶּן שְׁמוֹנִים אוֹ מִבֶּן מֵאָה וָמַעְלָה, אֲבָל מִבֶּן שְׁמוֹנִים (טוּר בְּשֵׁם הָרְמַ"ה) עַד בֶּן מֵאָה, דִּינוֹ כְּגוֹסֵס:

68 A messenger who brought a Get, we do not worry that maybe the husband annulled it or maybe he sent a message, and it is given to the woman on the assumption that he is alive, even if he was left old or sick. And there are those who say specifically a sick man is in the hands of heaven [and we assume he's alive], but an injured person who is mortally wounded, he is considered on death row (HaGaot Alfasi). But if he was left on death row, [the messenger] should not give it to her, because the majority of people on death row die. But if he gave it to her, she is doubtfully divorced. And there is [an opinion] who says, that which we said about an old person [that we assume he is still alive] is specifically when he is less than eighty and greater than one hundred (not sure why...) but if he is between eighty (Tur in the name of Rem"a) and one hundred, he is considered one on death row.

סט עִיר שֶׁהִקִּיפוּהָ חַיִל מֵאוֹתוֹ מַלְכוּת, וְהָיוּ בְּמָצוֹר, וּסְפִינָה הַמְטֹרֶפֶת בַּיָּם, וְהַיּוֹצֵא לִדּוֹן בְּדִינֵי נְפָשׁוֹת, הֲרֵי אֵלּוּ בְּחֶזְקַת חַיִּים; וְאִם הָיָה גֵּט אֶחָד מֵהֶם בְּיַד שָׁלִיחַ, נוֹתְנוֹ לְאִשְׁתּוֹ וְתִהְיֶה בְּחֶזְקַת מְגֹרֶשֶׁת. אֲבָל עִיר שֶׁכְּבָשׁוּהָ כְּבָר, אוֹ עִיר שֶׁהִקִּיפוּהָ חַיִל מִמַּלְכוּת אַחֶרֶת, וּסְפִינָה שֶׁאָבְדָה בַּיָּם, וְהַיּוֹצֵא לֵהָרֵג בְּדִינֵי כּוּתִים, וּמִי שֶׁגּוֹרָרְתוֹ חַיָּה אוֹ שְׁטָפוֹ נָהָר אוֹ נָפְלָה עָלָיו מַפֹּלֶת, נוֹתְנִים עֲלֵיהֶם חָמְרֵי חַיִּים וְחָמְרֵי מֵתִים, וְאִם הָיָה גֵּט אֶחָד מֵהֶם בְּיַד הַשָּׁלִיחַ אֵינוֹ נוֹתְנוֹ לְאִשְׁתּוֹ, וְאִם נְתָנוֹ לָהּ, הֲרֵי זוֹ סְפֵק מְגֹרֶשֶׁת. וְאִם נוֹדַע שֶׁמֵּת הַבַּעַל קֹדֶם שֶׁיַּגִּיעַ גֵּט לְיָדָהּ, אֵינוֹ גֵּט:

69 A city which was surrounded by soldiers from his own kingdom and they were sieged, or a ship which is being tossed at sea, and one who goes to court for case of capital punishment, they are assumed to be alive [after the fact] and if a Get from one of them was in the possession of a messenger, he can give it to his wife and she is assumed divorced. But a city which was captured before, or a city surrounded by soldiers of another kingdom, or a ship that is lost at sea, or one sent to death from a case of capital punishment in the courthouses of Kutim (presumably referring to non-Jews), or one hauled by a wild animal, or washed away by a river or one who a pillar fell upon, we place upon them the stringencies of the living and of the dead, and if a Get from one of them was in the possession of a messenger, he should not give it to his wife, and if he did give it to her, she is doubtfully divorced. But if it is known that the husband died before the Get reached her, it is not a [valid] Get.

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