Shulchan Aruch, Even HaEzer Siman 142

Siman 142

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 שָׁלִיחַ שֶׁהֵבִיא גֵּט מִמָּקוֹם לְמָקוֹם בְּחוּצָה לָאָרֶץ, אוֹ מֵאֶרֶץ יִשְׂרָאֵל לְחוּצָה לָאָרֶץ, אוֹ מִחוּצָה לָאָרֶץ לְאֶרֶץ יִשְׂרָאֵל, אִם הָיָה הַשָּׁלִיחַ עוֹמֵד בִּשְׁעַת כְּתִיבַת הַגֵּט וַחֲתִימָתוֹ, הֲרֵי זֶה אוֹמֵר בִּפְנֵי שְׁנַיִם: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, וְאַחַר כָּךְ יִתֵּן לָהּ בִּפְנֵיהֶם וְתִתְגָּרֵשׁ בּוֹ; וְאַף עַל פִּי שֶׁאֵין עֵדָיו יְדוּעִים אֶצְלֵנוּ. וַאֲפִלּוּ הָיוּ שְׁמוֹת עֵדָיו כִּשְׁמוֹת הַכּוּתִים, אֵין חוֹשְׁשִׁין לָהֶם. וְאִם בָּא הַבַּעַל וְעָמַד וְעִרְעֵר, אֵין מַשְׁגִּיחִין בּוֹ. לְפִיכָךְ, אַף הַנָּשִׁים שֶׁאֵינָן נֶאֱמָנוֹת לוֹמַר: מֵת בַּעְלָהּ, נֶאֱמָנוֹת לְהָבִיא גֵּט זֶה וְלוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם. וְכֵן שָׁלִיחַ שֶׁהֵבִיא גֵּט בֵאֶרֶץ יִשְׂרָאֵל וְאָמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, אַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ, אִם יָבֹא הַבַּעַל וִיעַרְעֵר, אֵין מַשְׁגִּיחִין בּוֹ. וְאִם אֵין הַשָּׁלִיחַ עוֹמֵד בִּשְׁעַת כְּתִיבָה וַחֲתִימָה, לֹא יִנָּתֵן לָהּ אֶלָּא אִם כֵּן נִתְקַיֵּם בְּחוֹתְמָיו. וְיֵשׁ לַשָּׁלִיחַ לִהְיוֹת מִכְּלַל הַשְּׁלֹשָׁה שֶׁקִּיְּמוּ אוֹתוֹ; וְאִם לֹא נִתְקַיֵּם, וְנָתַן לָהּ, הֲרֵי זֶה פָּסוּל, עַד שֶׁיִּתְקַיֵּם. וְאִם בָּא הַבַּעַל וְעִרְעֵר, וְלֹא נִתְקַיֵּם, אֵינָהּ מְגֹרֶשֶׁת. אָבַד הַגֵּט, הֲרֵי זוֹ סְפֵק מְגֹרֶשֶׁת. וּמִפְּנֵי מָה הִצְרִיכוּ לוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, בְּחוּצָה לָאָרֶץ, כְּדֵי שֶׁלֹּא תִּהְיֶה הָאִשָּׁה צְרִיכָה לְקַיְּמוֹ אִם יָבֹא הַבַּעַל וִיעַרְעֵר, מִפְּנֵי שֶׁאֵין עֵדִים מְצוּיִים לְקַיְּמוֹ מִמָּקוֹם לְמָקוֹם בְּחוּצָה לָאָרֶץ. וְנִרְאֶה לִי, דְּהָאִדָּנָא, אֲפִלּוּ בְּאֶרֶץ יִשְׂרָאֵל צָרִיךְ לוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם. הַגָּה: וּבַזְּמַן הַזֶּה, הַמֵּבִיא גֵּט, אֲפִלּוּ מִבַּיִת לְבַיִת בְּעִיר אַחַת, צָרִיךְ לוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם (תּוֹסָפוֹת רֵישׁ גִּטִּין). וְעַיֵּן לְעֵיל סִימָן קמ"א סָעִיף נ"ה, דְּאֵין לִתְּנוֹ בִּזְמַן שֶׁהַבַּעַל בָּעִיר. יֵשׁ אוֹמְרִים דְּאִם יֵשׁ לַשָּׁלִיחַ הַרְשָׁאָה וְכָתַב בָּהּ מִי הֵם עֵדֵי הַגֵּט, דְּזֶה מִקְּרֵי נִתְקַיֵּם בְּחוֹתְמָיו, וְאִם כֵּן אֵין הַשָּׁלִיחַ צָרִיךְ לוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם (רַשְׁבָּ"א סִימָן תקס"א וּמָרְדְּכַי רֵישׁ הִתְקַבֵּל). וְיֵשׁ חוֹלְקִים וְאוֹמְרִים דְּהַרְשָׁאָה לֹא מִקְּרֵי קִיּוּם (רִיבָ"שׁ סִימָן שי"ח וּבִסְדָרִים). וְכֵן נוֹהֲגִין דְּשָׁלִיחַ אוֹמֵר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, אַף כְּשֶׁיֵּשׁ לוֹ הַרְשָׁאָה, וְאֵין לְשַׁנּוֹת:

1 An agent who brings the get from place to place outside the land of Israel or from the land of Israel to outside the land or from outside the land to the land of Israel if the agent was there when the get was written and signed, behold he must say: It was written and signed in front of me. And then he gives it to her in front of them and she will be divorced with it. And even if the witnesses are not known to them. And even if the witnesses have non-Jewish names we are not concerned. And if the husband comes and protests, we don't listen to him. Therefore, even women who are not trusted to say: My husband died are trusted to bring the get and say: It was written and signed in front of me. And similarly an agent who brings a get in the land of Israel and said: It was written and signed in front of me, even though he doesn't need to do so, if the husband comes and protests, we don't listen to him. And if the agent wasn't there at the time of the writing and signing, it shouldn't be given to her unless its signatures can be confirmed. And the agent can be one of the three to confirm it. But if it has not been upheld and he gave it to her, it is invalid until it is upheld. And if the husband comes and protests and it is not upheld, she is not divorced. If the get is lost, she is doubtfully divorced. And why did they make him say: It was written and signed in front of me, outside the land of Israel, so that the woman wouldn't have to uphold the get if the husband comes and protests, for witnesses are not easily found to uphold it from place to place outside the land. And it seems to me that now even in the land of Israel he must say: It was written and signed in front of me. Rema: And in these time one who brings a get even from one house to another house in the same city, he must say: It was written in front of me and signed in front of me (Tosafot, the beginning of Gittin). And see above siman 141, seif 55, that he should not give it when the husband is in the city. And there are those who say that if the agent has authority and wrote in it who are the get's witnesses, that this is considered the upholding of the signatures, and if so the agent need not say: It was written and signed in front of me (Rashba siman 561, and Mordecai, beginning of ch. hitkabel). And there are those who disagree and say that authority is not considered upholding (Ribash siman 318 and in the sedarim). And thus we are accustomed to doing, that the agent says: It was written and signed in front of me, even if he has authority and we should not change this custom.

ב בַּעַל שֶׁהֵבִיא רְאָיָה בְּרוּרָה בִּשְׁנֵי עֵדִים שֶׁגֵּט זֶה שֶׁנֶּאֱמַר בּוֹ: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, מְזֻיָּף הוּא, הֲרֵי זֶה בָּטֵל:

2 A husband who brings clear proof with two witnesses that this get about which it was said: It was written and signed in front of me, is actually forged, the get is annulled.

ג כְּשֵׁם שֶׁאֵין צָרִיךְ לְקַיֵּם הַגֵּט כְּשֶׁאוֹמֵר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, כָּךְ אֵין צָרִיךְ לְקַיֵּם עֵדֵי הַשְּׁלִיחוּת, אֶלָּא נֶאֱמָן לוֹמַר שֶׁהַבַּעַל עֲשָׂאוֹ שָׁלִיחַ בְּעֵדִים, אַף עַל פִּי שֶׁאֵין מַכִּירִין חֲתִימַת עֵדֵי הַשְּׁלִיחוּת, אוֹ אֲפִלּוּ אֵין לוֹ שׁוּם עֵדוּת בַּשְּׁלִיחוּת אֶלָּא שֶׁאָמַר שֶׁהַבַּעַל עֲשָׂאוֹ שָׁלִיחַ כָּרָאוּי, נֶאֱמָן. וְעַיֵּן לְעֵיל סִימָן קמ"א סָעִיף י"א וְסָעִיף כ"ד כֵּיצַד נוֹהֲגִין לְכַתְּחִלָּה:

3 Just as it is unnecessary to uphold the get when he says: It was written and signed in front of me, so too it is unnecessary to uphold the witness to the agency. Rather he is trusted to say that the husband appointed him to be an agent in front of witnesses, even if they don't recognize the signature of the witnesses to the agency. And even if there is no testimony as to the agency whatsoever but he just said that the husband appointed him an agent in an appropriate manner, he is trusted. And see above siman 141 seif 11, and seif 24 concerning the appropriate manner of acting ab initio.

ד בַּמֶּה דְּבָרִים אֲמוּרִים, שֶׁנּוֹתְנוֹ לָהּ בִּפְנֵי שְׁנַיִם כְּשֶׁאֵין הַשָּׁלִיחַ קָרוֹב אוֹ פָּסוּל, אֲבָל אִם הוּא קָרוֹב אוֹ פָּסוּל, צָרִיךְ לִתְּנוֹ לָהּ בִּפְנֵי ג' זוּלָתוֹ. הַגָּה: וְיֵשׁ אוֹמְרִים דְּיֵשׁ לְהַחֲמִיר, אֲפִלּוּ אֵין הַשָּׁלִיחַ קָרוֹב אוֹ פָּסוּל, לִתְּנוֹ לָהּ לִפְנֵי שְׁלשָׁה, כְּדֵי שֶׁלֹּא יָבֹא לִתְּנוֹ לָהּ בִּפְנֵי שְׁנַיִם אַף כְּשֶׁהוּא קָרוֹב אוֹ פָּסוּל (טוּר בְּשֵׁם הָרִי"ף), וְכֵן נוֹהֲגִין. וְיֵשׁ מַחֲמִירִין עוֹד, לִטֹּל שְׁנַיִם אֲחֵרִים לְעֵדֵי מְסִירָה, וְלֹא יִהְיוּ קְרוֹבִים לַדַּיָּנִים וְלֹא לָאִישׁ וְלֹא לָאִשָּׁה, גַּם הַשְּׁלשָׁה שֶׁיּוֹשְׁבִים לֹא יִהְיוּ קְרוֹבִים לְעֵדֵי הַגֵּט, וְלֹא לַשָּׁלִיחַ, (בְּסֵדֶר גִּטִּין). וְעַיֵּן לְעֵיל סִימָן קמ"א סָעִיף ל"ג. יֵשׁ מַחֲמִירִים וְאוֹמְרִים דְּהָרַב הַנּוֹטֵל שָׂכָר מִסֵּדֶר נְתִינַת הַגֵּט לֹא יִהְיֶה אֶחָד מִשְּׁלשָׁה הַיּוֹשְׁבִים לְדַיָּנִים, אֶלָּא יוֹשִׁיב ג' אֲחֵרִים וְהָרַב שׁוֹאֵל כָּל הַשְּׁאֵלוֹת וּמְסַדֵּר הַנְּתִינָה (בְּסֵדֶר גִּטִּין, כֵּן עָשָׂה מהרא"י):

4 When do we say [that an agent is believed]? When the husband gave [the get] to her in front of two [witnesses] when the agent is neither a relative or invalid [witness]. If [the agent] is a relative or invalid witness, he [the agent] needs to hand her [the get] in front of three [men] excluding himself. Rema: And some say to be stringent, that even if the agent isn't a relative or invalid [witness], he should give it to her in front of three [witnesses] so as not to [mistakenly] give her [the get] even when he is a relative or invalid [witness], and that is our practice. There are those that are even more stringent, to take to additional [men] as witnesses of the handing over [of the get], and [the witnesses] can not be related either to the judges or to the man or the woman. Additionally, the three [judges] that sit can not be related to the witnesses of the get or to the agent. And see earlier 141:33. There are those that are stringent and say that the rabbi that earns a reward from organizing the giving of the get can not be one of the three that sit as judges. Rather, three others should sit [as judges] and the rabbi asks all the questions and organizes the handing over.

ה אוֹתָם שֶׁנָּתְנוֹ לָהּ בִּפְנֵיהֶם אֵין צְרִיכִין לֵישֵׁב. וּכְשֶׁאוֹמֵר הַשָּׁלִיחַ: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, צָרִיךְ לַעֲמֹד. וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁלְּכַתְּחִלָּה צְרִיכִים לֵישֵׁב, אוֹתָם שֶׁאוֹמֵר בִּפְנֵיהֶם: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם. וּלְכַתְּחִלָּה יִתְּנוֹ לָהּ בַּיּוֹם וְלֹא בַּלַּיְלָה (בִּנְיָמִין זְאֵב סִימָן קכ"ב):

5 Those, who he gives it to her in front of them, do not need to sit. And when the messenger says, "Before me it was written and before me it was signed," he needs to stand. And some say that ideally they need to sit, those who he says in front of them, "before me it was written and before me it was signed." Rema: And ideally he gives it to her at daytime and not night (Binyamin Ze'ev Siman 122).

ו אוֹמֵר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, בְּשָׁעָה שֶׁנּוֹתְנוֹ לְיַד הָאִשָּׁה אוֹ סָמוּךְ לוֹ מִיָּד תּוֹךְ כְּדֵי דִּבּוּר. לְפִיכָךְ, נְתָנוֹ לָהּ וְלֹא הִסְפִּיק לוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם עַד שֶׁנִּשְׁתַּתֵּק, פָּסוּל, עַד שֶׁיִּתְקַיֵּם בְּחוֹתְמָיו:

6 [The agent] proclaims: "Before me it was written and before me it was signed," at the time that he hands it (the get) over to the woman or immediately thereafter within the amount of time it takes to say a short phrase ("tokh k'dei dibur"). Therefore, if he handed over the get but did not suffice to say "Before me it was written and before me it was signed," before becoming silenced (unable to speak, e.g. by a stroke), the get is invalid until it is validated by the signed witnesses.

ז אִם אֵחַר מִלְּאוֹמְרוֹ יוֹתֵר מִתּוֹךְ כְּדֵי דִּבּוּר, אוֹ שֶׁלֹּא אֲמָרוֹ בִּפְנֵי הָאִשָּׁה (טוּר), אוֹ שֶׁנְּתָנוֹ לָהּ בֵּינוֹ לְבֵינָהּ; אַף עַל פִּי שֶׁנִּשֵּׂאת, נוֹטְלוֹ מִמֶּנָּה וְחוֹזֵר וְנוֹתְנוֹ לָהּ בִּפְנֵי שְׁנַיִם, וְאוֹמֵר בִּפְנֵיהֶם: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם. וְאִם לֹא נְטָלוֹ מִמֶּנָּה, הֲרֵי זֶה פָּסוּל, עַד שֶׁיִּתְקַיֵּם בְּחוֹתְמָיו. הַגָּה: וְלָכֵן, אִלֵּם לֹא יוּכַל לְהָבִיא גֵּט, אַף עַל פִּי שֶׁיּוּכַל לִכְתֹּב: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, דְּצָרִיךְ לוֹמַר בְּפִיו (רִיבָ"שׁ סִימָן ר"מ). וְיֵשׁ אוֹמְרִים דְּצָרִיךְ לְאָמְרוֹ בִּלְשׁוֹן הַקֹּדֶשׁ, וְהַיְנוּ: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם (כֵּן מַשְׁמַע מֵהָרֹא"שׁ פ"ק מִסֵדֶר גִּטִּין). וְאִם עַם הָאָרֶץ הוּא, מַקְרִין אוֹתוֹ מִלָּה בְּמִלָּה וּמוֹדִיעִים לוֹ בְּלַעַ"ז הַפֵּרוּשׁ (גַּם זֶה בִּסְדָרִים). מִיהוּ, בְּדִיעֲבַד אִם אֲמָרוֹ בִּלְשׁוֹן לַעַ"ז, נִרְאֶה לִי דְּכָשֵׁר:

7 If [the agent] delayed saying it ("before me it was written...") for more than tokh k'dei dibur (the amount of time it takes to say a short phrase), or he did not say it at all... Rema: in front of the woman (Tur) Mechaber:... or he handed it over in private between him and her, even if she had already married (another), he takes the get from her, and hands it over to her in front of two witnesses, and says in front of them "before me it was written and before me it was signed." If he (the agent) did not take the get back from her [and redeliver it in the proper manner], the get is invalid until the signatures of the witnesses are validated. Rema: Therefore, a mute person is unable to bring a get, even though he is capable of writing "before me it was written and before me it was signed," for he is required to speak the phrase by mouth (Rivash chapter 240). Some authorities say that he must say the phrase in Hebrew, to wit: "befanai nichtav uv'fanai nechtam," (so apparent in Rosh first chapter of Seder Gitin). If he is an ignoramus, he repeats (the phrase) word for word after a reader, and they inform him the interpretation in the vernacular (this also in the sedarim). Nevertheless, if he said the phrase in the vernacular, it appears to me that the get is valid ex post facto.

ח וְאִם לֹא אָמַר הַשָּׁלִיחַ: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, וּמֵת הַבַּעַל, אֵין תַּקָּנָה לִטְּלוֹ מִמֶּנָּה וְלַחֲזֹר וְלִתְּנוֹ לָהּ וְלוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, וְאֵין לוֹ תַּקָּנָה אֶלָּא לְהִתְקַיֵּם בְּחוֹתְמָיו:

8 If the agent did not say "before me it was written and before me it was signed," and the husband died, there is no possible fix of taking the get back from her and re-delivering it accompanied by the statement of "before me it was written and before me it was signed," and there is no solution other than to validate the signatures of the witnesses on the get.

ט שָׁלִיחַ שֶׁעוֹשֶׂה שָׁלִיחַ, יַעֲשֶׂנּוּ בִּפְנֵי בֵּית דִּין, דְּהַיְנוּ שְׁנַיִם וְהוּא מִצְטָרֵף עִמָּהֶם אִם הוּא כָּשֵׁר לְדִין, וְאוֹמֵר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם בְּשָׁעָה שֶׁנּוֹתְנוֹ לַשָּׁלִיחַ, וְכֵן אַחֵר לְאַחֵר, עַד מֵאָה. וְכָל אֶחָד אוֹמֵר בִּפְנֵי בֵּית דִּין בִּשְׁעַת נְתִינָה אוֹ תּוֹךְ כְּדֵי דִּבּוּר (בְּסֵדֶר גִּטִּין): שְׁלִיחַ בֵּית דִּין אֲנִי. וְכֵן יֹאמַר הָאַחֲרוֹן כְּשֶׁנּוֹתְנוֹ לְיָדָהּ. הַגָּה: וְלָאו דַּוְקָא הַאי לִשָּׁנָא, אֶלָּא הוּא הַדִּין אִם אוֹמֵר: אֲנִי הַשָּׁלִיחַ נַעֲשֵׂיתִי לִפְנֵי בֵּית דִּין, סָגֵי (מ"כ תִּקוּן יָשָׁן). וַאֲפִלּוּ לֹא אָמַר כְּלוּם, אִם יֵשׁ לוֹ הַרְשָׁאָה, וְהוּא בִּמְקוֹם עִגּוּן, יֵשׁ לְהָקֵל (רִיבָ"שׁ סִימָן שי"ח). וְכֵן יֹאמַר כָּל אֶחָד לַחֲבֵרוֹ: הִנְנִי פְּלוֹנִי בַּר פְּלוֹנִי מְמַנֶּה אוֹתְךְ פְּלוֹנִי בַּר פְּלוֹנִי לִהְיוֹת שָׁלִיחַ בִּמְקוֹמִי וּבַחֲרִיקַאי וְיִהְיֶה יָדְךְ כְּיָדִי כוּ' לְגָרֵשׁ פְּלוֹנִית בַּת פְּלוֹנִי אִשְׁתּוֹ שֶׁל פְּלוֹנִי בַּר פְּלוֹנִי בְּכָל מָקוֹם שֶׁתִּמְצְאֶנָּה וְהִנְנִי נוֹתֵן לְךְ רְשׁוּת לַעֲשׂוֹת שָׁלִיחַ וּשְׁלִיחַ שָׁלִיחַ וְכוּ' וּמִיָּד שֶׁיַּגִּיעַ הַגֵּט לְיַד פְּלוֹנִית בַּת פְּלוֹנִי אֵשֶׁת פְּלוֹנִי בַּר פְּלוֹנִי תְּהֵא מְגֹרֶשֶׁת כוּ' (הַכֹּל בְּסֵדֶר גִּטִּין), כְּדֶרֶךְ שֶׁנִּתְבָּאֵר לְקַמַּן בְּסֵדֶר הַגֵּט סָעִיף ל'. וְאֵין שְׁלִיחַ בֵּית דִּין צָרִיךְ הַרְשָׁאָה כְּמוֹ שָׁלִיחַ הָרִאשׁוֹן, אֲבָל נוֹהֲגִין בְּהַרְשָׁאָה כְּמוֹ בַּשָּׁלִיחַ הָרִאשׁוֹן (רִיבָ"שׁ סִימָן נ"ג). וְעַיֵּן לְעֵיל סִימָן קמ"א סָעִיף כ"ד. וַאֲפִלּוּ לֹא הָיוּ חֲתוּמִים עַל הַהַרְשָׁאָה רַק שְׁנַיִם, וְכָּתְבוּ בִּלְשׁוֹן עֵדוּת וְלֹא בִּלְשׁוֹן דַּיָּנוּת, נֶאֱמָן הַשָּׁלִיחַ הַשֵּׁנִי לוֹמַר שֶׁהָיוּ ג' אוֹ שֶׁהוּא הָיָה עִמָּהֶם, וְלֹא שַׁיָּךְ בָּזֶה אֵין עֵד נַעֲשָׂה דַּיָּן (רִיבָ"שׁ סִימָן שי"ח). וְלֹא חַיְשִׁינַן לְבֵית דִּין טוֹעִין, אֶלָּא אִם כֵּן אָנוּ מַכִּירִין בְּאוֹתָן שֶׁסִּדְּרוּ הַגֵּט שֶׁאֵין בְּקִיאִין, שֶׁאָז אֲפִלּוּ כָּתוּב כַּהֹגֶן חוֹשְׁשִים לָהֶם (גַּם זֶה שָׁם):

9 If one agent designates another agent, he should designate him before a court. {This should consist of three judges, but there can be an alternative:} i.e., two people {serving as judges}, and he joins them {to be the third}—if he is qualified to be a judge. And {the first agent} says, “{The get} was written in my presence, and it was signed in my presence,” at the time that he gives it to the {second} agent. And that {second agent may give the get} to another {agent}—up to a hundred. And each {designating agent} says before the court (at the time of the transfer of {the get} or within a time span in which one can speak {a brief formula} <unclear> [Seder Gittin]), “I am an agent of the court.” And so should the last {agent} say when he places {the get} in the woman’s hand. Rema: And {he need} not necessarily {use} this phraseology. But the same applies if he says, “I was made the agent before the court.” That {too} suffices [Matnot Kehunah, Tikun Yashan]. But even if he says nothing, as long as he has a harsha’ah {a document testifying to his credentials} and the alternative is {the woman becoming} an agunah {a grass widow}, one should be lenient [Rivash 318]. And so should each {agent} say to his compatriot: “I, So-and-so son of So-and-so, appoint you, So-and-so son of So-and-So, to be an agent in my place, in my stead, and your hand should be as my hand, etc., to divorce Woman-so-and-so daughter of So-and-so, the wife of So-and-so son of So-and-so, wherever you may find her. And I give you permission to appoint an agent, and that agent an agent, etc. And as soon as the get comes into the hand of Woman-So-and-so daughter of So-and-so, she will be divorced, etc.” [all in Seder Gittin], as is explained below in Seder HaGet, 30. And the {latter} court agent does not need a harsha’ah as does the first agent. But the custom is for him to have such a document, as does the first agent [Rivash 53]. And see above 141:24. And {in addition} even if only two people signed the authorizing document {instead of three}, and {even if} they wrote as witnesses and not as judges, {even then} the second agent is believed if he says that there were three or that he was with them {to make three}. And in this case, the principle that a witness is not made a judge is not germane (Rivash 318). And we are not concerned about the court [judges] being in error unless we know that those who produced the get are not expert. In such a case, even if {the get} is written properly, we are concerned about {the judges} [ibid.].

י כְּשֶׁבָּא לַעֲשׂוֹת שָׁלִיחַ אַחֵר, אֵין צָרִיךְ שֶׁיִּהְיֶה בְּפָנָיו, אֶלָּא אוֹמֵר בְּבֵית דִּין: הֲרֵי פְּלוֹנִי שְׁלוּחִי, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו. וְכֵן יָכוֹל לִמְסֹר שְׁלִיחוּת לְבֵית דִּין שֶׁהֵם יַעֲשׂוּ שְׁלוּחִים אֲחֵרִים, וִיכוֹלִים לַעֲשׂוֹת שָׁלִיחַ שֶׁלֹּא בִּפְנֵי שָׁלִיחַ רִאשׁוֹן. הַגָּה: וְיֵשׁ אוֹמְרִים דְּלֹא מְהַנֵּי שֶׁיֹּאמַר: שְׁלִיחַ בֵּית דִּין אֲנִי, מֵאַחַר שֶׁלֹּא שָׁמַע שֶׁהַשָּׁלִיחַ אוֹמֵר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, אֶלָּא צָרִיךְ שֶׁיִּהְיֶה לוֹ הַרְשָׁאָה אוֹ שֶׁיִּתְקַיֵּם הַגֵּט בְּחוֹתְמָיו (רִיבָ"שׁ סִי' נ"ג):

10 When {one agent} comes to appoint another agent, {the new agent} does not need to be in his presence. Instead, {the first agent} declares in court: “So-and-so is my agent”—even if {the latter} is not in his presence. And similarly, {the agent} can transfer agency to the court to appoint other agents. And {the judges} can appoint an agent not in the presence of the previous agent. Rema: And some say that it is not effective for {the new agent} to say, “I am an agent of the court,” because he did not hear the {first} agent say, “It was written before me and it was signed before me.” Rather, he must have a harsha’ah or else the signatures on the get must be validated [Rivash 53].

יא הַסוּמָא בִּשְׁנֵי עֵינָיו, אֵינוֹ יָכוֹל לְהָבִיא גֵּט שֶׁל חוּצָה לָאָרֶץ, מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם. לְפִיכָךְ, אִם נִכְתַּב וְנֶחְתַּם בְּפָנָיו כְּשֶׁהוּא פָּתוּחַ, וְנִסְתָּמֵא, הֲרֵי זֶה אוֹמֵר: [בִּפְנֵי שְׁלשָׁה] בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, וְנוֹתְנוֹ לָהּ. וְהוּא שֶׁמַּכִּיר הָאִשָּׁה בִּטְבִיעוּת קוֹל. וְאִם אֵינוֹ מַכִּירָהּ בִּטְבִיעוּת קוֹל, לֹא מְהַנֵּי מַה שֶּׁאֲחֵרִים אוֹמְרִים לוֹ שֶׁהִיא זֹאת, אַף עַל גַּב דִּמְהַנֵּי בְּפִקֵּחַ. וּבָעֵינָן גַּבֵּי פִּקֵּחַ שְׁנֵי עֵדִים כְּשֵׁרִים שֶׁאֵינָן קְרוֹבִים וְלֹא פְּסוּלִים (ת"ה סִימָן רל"ח):

11 A person blind in both eyes cannot bring a get {that comes from} outside the country, because he cannot say: “It was written before me and it was signed before me.” Therefore, if it was written and signed before him when he had sight, and then he became blind, he says (before {a court of} three people): “It was written before me and it was signed before me,” and he gives it to her. And that is the case if he recognizes the woman’s voice. But if he does not recognize her voice, it does not help for others to tell him that she is the woman, although that would help with someone who is sighted. Rema: And in regard to a sighted person, we need two kosher witnesses {to testify to her identity} who are not {her} relatives and not disqualified [Terumat Hadeshen 248].

יב אִם יֵשׁ עֵדִים שֶׁהַבַּעַל מָסַר לְסוּמָא זֶה גֵּט זֶה לְגֵרוּשִׁין, כָּשֵׁר, שֶׁהֲרֵי כֵּיוָן שֶׁיֵּשׁ עֵדִים אֵינוֹ צָרִיךְ לוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, וְיָהִיב לַהּ בְּאַפֵּי הַנְהוּ סַהֲדֵי גּוּפַיְהוּ. וְאִם נִתְקַיֵּם בְּחוֹתְמָיו, כָּשֵׁר בְּכָל גַּוְנָא:

12 If there are witnesses that the husband handed over the get to a blind man for purposes of divorce, it is kosher; for since there are witnesses, the blind man does not need to state "before me it was written and before me it was signed," and he gives her the get in the presence of those two witnesses themselves. If the signatures of the witnesses to the divorce document were validated, it is kosher in all circumstances.

יג הָאִישׁ שֶׁנָּתַן גֵּט לְאִשְׁתּוֹ, וְנִכְתַּב וְנֶחְתַּם בְּפָנֶיהָ, וְאָמַר לָהּ: הֲרֵי אַתְּ שָׁלִיחַ לְהוֹלָכָה עַד בֵּית דִּין פְּלוֹנִי וְהֵם יַעֲמִידוּ שָׁלִיחַ וְיִתְּנוּ לִיךְ גֵּט זֶה וְתִתְגָּרְשִׁי בּוֹ, הֲרֵי זוֹ נֶאֱמֶנֶת לוֹמַר בִּפְנֵיהֶם: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם. וּצְרִיכָה לְאָמְרוֹ בְּשָׁעָה שֶׁהַגֵּט יוֹצֵא מִתַּחַת יָדָהּ (טוּר וְהָרֹא"שׁ). וְהֵם נוֹטְלִים אוֹתוֹ וְנוֹתְנִים לְשָׁלִיחַ לִתְּנוֹ לָהּ כְּמַאֲמַר הַבַּעַל. וְאִם לֹא הִתְנָה עָלֶיהָ הַבַּעַל תְּנַאי זֶה, וַהֲרֵי הַגֵּט יוֹצֵא מִתַּחַת יָדָהּ, אֵינָהּ צְרִיכָה לוֹמַר כְּלוּם, וַהֲרֵי הִיא בְּחֶזְקַת מְגֹרֶשֶׁת, וְאַף עַל פִּי שֶׁלֹּא נִתְקַיְּמָה חֲתִימַת יְדֵי הָעֵדִים; שֶׁעֵדִים הַחֲתוּמִים עַל הַגֵּט, כְּמִי שֶׁנֶּחְקְרָה עֵדוּתָן בְּבֵית דִּין דָּמֵי, כָּל זְמַן שֶׁאֵין מְעַרְעֵר. וַאֲפִלּוּ אָמַר לָהּ: אַל תִּתְגָּרְשִׁי בּוֹ אֶלָּא בְּבֵית דִּין פְּלוֹנִי, תְּנָאָה בְּעָלְמָא הוּא; וּכְשֶׁתָּבֹא לְאוֹתוֹ בֵּית דִּין וְהַגֵּט בִּרְשׁוּתָהּ, מִתְגָּרֶשֶׁת בְּקַבָּלָתָה רִאשׁוֹנָה, וְאֵינָהּ צְרִיכָה לוֹמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם:

13 If a man gave a get to his wife, and it was written and signed in her presence, and he told her, “You are an agent to bring it to Court So-and-so, and they will appoint an agent and give you this get and {then} you will be divorced with it,” she is believed when she tells {the judges of that court}, “It was written before me and signed before me.” (And she must say this at the time that the get leaves her hand [Tur and the Rosh].) And {the judges} take it and give it to an agent to give to her in keeping with the statement of {her} husband. And if the husband did not did not impose this condition upon her, and she gives the get {to the court}, she need not say anything, and she is assumed to be divorced, and {that is the case} even though the signatures of the witnesses have not been validated; {that is} because witnesses that sign the get are considered like people whose testimony was validated by the court, as long as there is no challenger. And even if {the husband} told her, “Only get divorced with it before Court So-and-so,” that is a mere condition<unclear?>; and when she comes to that court and the get is in her possession, she is divorced {retroactively} with her initial receiving {of it}. And she does not need to say, “It was written before me and signed before me.”

יד וְיֵשׁ חוֹלְקִים וְאוֹמְרִים שֶׁאֵין לְהַתִּירָהּ לִנָּשֵׂא עַל יְדֵי גֵּט שֶׁיּוֹצֵא מִתַּחַת יָדָהּ, אִם לֹא נִתְקַיֵּם בְּחוֹתְמָיו, אַף עַל פִּי שֶׁאֵין עָלָיו עוֹרְרִים, שֶׁמֵּעוֹלָם לֹא שָׁמְעוּ מִי שֶׁנָּהַג קֻלָּא כָּזוֹ. הַגָּה: בַּעַל שֶׁמֵּבִיא גֵּט לְאִשְׁתּוֹ, וְהוּא בְּעַצְמוֹ הוֹלִיכוֹ מִמָּקוֹם שֶׁכָּתְבוּ אוֹתוֹ עַד מְקוֹם הַנְּתִינָה, צָרִיךְ לְמָסְרוֹ לָהּ כְּשָׁלִיחַ, וְצָרִיךְ לוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, כְּמוֹ הַשָּׁלִיחַ, כְּדֵי שֶׁלֹּא לָבֹא לִטְעוֹת גַּם בְּשָׁלִיחַ אַחֵר, מֵאַחַר שֶׁעַכְשָׁיו אֵינָן בְּנֵי תּוֹרָה (ב"י בְּשֵׁם א"ח):

14 And some disagree and say that she should not be allowed to marry with a get that she has produced unless its signatures have been validated, even if there are no challengers to it, for no one has ever heard of anyone who employed such a leniency. Rema: A husband who brings a get to his wife, and he himself transported it from where it was written to the place that {he} gives {it} must transfer it to her as an agent, and he must say: “It was written before me and it was signed before me” like the agent, so as not to come to err with another agent<unclear>, since at present people are unlearned [Beit Yosef in the name of A.Ch..)

טו נִכְתַּב מִקְצָת הַגֵּט בְּפָנָיו, וְנֶחְתַּם כֻּלּוֹ בְּפָנָיו, אִם מִקְצָתוֹ הָרִאשׁוֹן הוּא, הֲרֵי זֶה אוֹמֵר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, אֲפִלּוּ לֹא נִכְתַּב בּוֹ אֶלָּא שִׁיטָה אַחַת בְּפָנָיו, וַאֲפִלּוּ שָׁמַע קוֹל קוּלְמוּס כּוֹתֵב, וְחָתְמוּ הָעֵדִים בְּפָנָיו, הֲרֵי זֶה אוֹמֵר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם. וְכֵן אִם יָצָא הַסוֹפֵר לַשּׁוּק, וְחָזַר וְהִשְׁלִים הַגֵּט, אֵינוֹ חוֹשֵׁשׁ שֶׁמָּא אַחֵר מְצָאוֹ וְאָמַר לוֹ וּלְשֵׁם אִשָּׁה אַחֶרֶת כְּתָבוֹ. וְאִם בָּא לְהַחֲמִיר וְלַעֲמֹד עַל כְּתִיבַת כֻּלּוֹ אֵין שׁוֹמְעִין לוֹ, שֶׁלֹּא לְהוֹצִיא לַעַז עַל גִּטִּין הָרִאשׁוֹנִים. וְכָל זֶה בִּכְתִיבָתוֹ, אֲבָל בַּחֲתִימָתוֹ צָרִיךְ לַעֲמֹד עֲלֵיהֶם מִתְּחִלָּה וְעַד סוֹף:

15 If part of the get was written in the presence of {the agent}, and all of it was signed in his presence, if that {part that was written in his presence} is its first part, he says, “It was written before me and it was signed before me.” Even if only one line was written before him, and, {moreover,} even if he {only} heard the sound of the quill writing, and {then} the witnesses signed in his presence, he says, “It was written before me and it was signed before me.” And also, if the scribe {interrupted his writing and} went outside, and he returned and finished the get, {the agent} should not be concerned lest another person met {the scribe} and spoke with him and {the scribe} wrote {the get} in the name of another woman. And if {the agent} wishes to be strict and insist that all of it should have been written {in his presence}, we do not listen to him, so as not to cast into doubt {the legitimacy of} previous gittin. And all of this is in regard to its writing. But in regard to its being signed, {the agent} must be present with the {signatories} from beginning to end.

טז אָמַר: בְּפָנַי נִכְתַּב, וְלֹא אָמַר: וּבְפָנַי נֶחְתַּם, אוֹ אָמַר: בְּפָנַי נֶחְתַּם, וְלֹא אָמַר: וּבְפָנַי נִכְתַּב, אוֹ שֶׁאָמַר: בְּפָנַי נִכְתַּב חֶצְיוֹ הָאַחֲרוֹן וְנֶחְתַּם כֻּלּוֹ, אוֹ שֶׁאָמַר: בְּפָנַי נִכְתַּב כֻּלּוֹ וְנֶחְתַּם עֵד אֶחָד אֲבָל לֹא הָעֵד הַשֵּׁנִי, אֵינוֹ כְּלוּם. אֲפִלּוּ אִם הוּא אֶחָד מֵעֵדֵי הַגֵּט, וְאָמַר: הָעֵד הָאֶחָד חָתַם בְּפָנַי, וְזֹאת הִיא חֲתִימָתִי, יִתְקַיֵּם בְּחוֹתְמָיו. וְאִם הֵעִיד הוּא וְאַחֵר עִמּוֹ עַל חֲתִימַת הָעֵד הַשֵּׁנִי שֶׁלֹּא חָתַם בְּפָנָיו, שַׁפִּיר דָּמֵי. וְאֵין צָרִיךְ לוֹמַר אִם הֵעִידוּ שְׁנַיִם אֲחֵרִים עַל חֲתִימַת אוֹתוֹ הָעֵד שֶׁלֹּא חָתַם בְּפָנָיו:

16 If {the agent} said, “It was written before me,” but he did not say, “And it was signed before me,” or if he said, “It was signed before me,” but he did not say, “And it was written before me,” or if he said, “Its second half was written before me and all of it was signed {before me},” or if he said, “All of it was written before me, and one witness signed {before me}, but not the second witness,” that counts for nothing. Even if {the agent} is one of the {signed} witnesses of the get, and he said, “One witness signed before me, and this is my signature,” {but he did not see the second witness sign}, its signatures must be validated. And if he and another person testified regarding the signature of the second witness who did not sign before him, that is fine. And there is no need to say that if two others testified regarding the signature of that witness who did not sign before him {that that is fine as well}.

יז הָיוּ שְׁלשָׁה עֵדִים חֲתוּמִים בּוֹ, וְהַשְּׁנַיִם חָתְמוּ בְּפָנָיו, אַף עַל פִּי שֶׁהָאֶחָד חָתַם שֶׁלֹּא בְּפָנָיו אֵין בְּכָךְ כְּלוּם:

17 If there were three witnesses signed on the divorce, and two of them signed in the presence of the delivering agent, even though the third witness signed not in the presence of the agent, it is of no concern.

יח עָשָׂה הַבַּעַל שְׁנַיִם שְׁלוּחִים לְהוֹלִיךְ גֵּט לְאִשְׁתּוֹ, אַף עַל פִּי שֶׁלֹּא נִכְתַּב וְנֶחְתַּם בִּפְנֵיהֶם, נוֹתְנִים אוֹתוֹ לָהּ וְתִהְיֶה מְגֹרֶשֶׁת; וְהוּא שֶׁהָיוּ כְּשֵׁרִים לְהָעִיד, שֶׁהֲרֵי אֵין הַבַּעַל יָכוֹל לְעַרְעֵר בְּגֵט זֶה אַף עַל פִּי שֶׁאֵינוֹ מְקֻיָּם שֶׁהֲרֵי שְׁלוּחָיו הֵם עֵדָיו. וְיֵשׁ אוֹמְרִים דְּאִם בָּא הַבַּעַל וְעִרְעֵר, צָרִיךְ לְהִתְקַיֵּם בְּחוֹתְמָיו (טוּר, וְכֵן מַשְׁמַע מֵהָרַ"ן לְדַעַת ב"י). וְיֵשׁ אוֹמְרִים שֶׁאֲפִלּוּ לֹא עָשָׂה שָׁלִיחַ אֶלָּא אֶחָד, וְהַשֵּׁנִי מֵעִיד שֶׁבְּפָנָיו נָתַן הַבַּעַל לְזֶה הַגֵּט לְהוֹלִיךְ לְאִשְׁתּוֹ, אֵין צָרִיךְ לוֹמַר: בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם. וְיֵשׁ מִי שֶׁמַּצְרִיךְ בָּזֶה שֶׁיִּמְסְרֶנּוּ בִּפְנֵי עֵידֵי שְׁלִיחוּת עַצְמָם:

18 If the husband appointed two agents to transport the get to his wife, even though it was not written and signed in their presence, they give it to her and she is divorced. And that is the case if they are fit to give testimony, for the husband cannot challenge this get even though it is not validated, for his agents are his witnesses. (And some say that if the husband came and challenged {the get}, its signatures must be validated [Tur, and so too Maharan as understood by the Beit Yosef].) And some say that even if {the husband} only appointed one {person as an} agent, and a second {person} testifies that in his presence the husband gave this one {person} the get to transport to his wife, {the agent} does not need to say, “It was written before me and it was signed before me.” And there is an authority who does require that in such a case he should transmit it before people who witness the transfer.

יט שְׁנַיִם שֶׁמְּבִיאִים גֵּט, וְאֶחָד אוֹמֵר: בְּפָנַי נִכְתַּב, וְאֶחָד אוֹמֵר: וּבְפָנַי נֶחְתַּם, אִם אֵין שָׁלִיחַ אֶלָּא אֶחָד מֵהֶם, לֹא יִנָּתֵן לָהּ עַד שֶׁיִּתְקַיֵּם בְּחוֹתְמָיו. וְכֵן אִם שְׁנַיִם אוֹמְרִים: בְּפָנֵנוּ נִכְתַּב, וְאֶחָד שְׁלִישִׁי אוֹמֵר: בְּפָנַי נֶחְתַּם, אִם אֵין שָׁלִיחַ אֶלָּא אֶחָד, לֹא יִנָּתֵן לָהּ עַד שֶׁיִּתְקַיֵּם בְּחוֹתְמָיו. אָמַר אֶחָד: בְּפָנַי נִכְתַּב, וּשְׁנַיִם אוֹמְרִים: בְּפָנֵנוּ נֶחְתַּם, אַף עַל פִּי שֶׁאֵינוֹ יוֹצֵא מִתַּחַת יָדָם, כָּשֵׁר, שֶׁהֲרֵי נִתְקַיֵּם בְּחוֹתְמָיו. הַגָּה: יֵשׁ אוֹמְרִים דְּאִם הֵבִיא הַשָּׁלִיחַ הַגֵּט מְקֻיָּם בְּחוֹתְמָיו, אַף עַל פִּי שֶׁאֵין מַכִּירִין חֲתִימוֹת דַּיָּנֵי הַקִּיּוּם, מִכָּל מָקוֹם בִּמְקוֹם דְּחָק וְעִגּוּן יֵשׁ לְהָקֵל וְלִסְמֹךְ עָלָיו, אַף עַל פִּי שֶׁלֹּא אָמַר הַשָּׁלִיחַ: בִּפְנֵי נִכְתַּב וּבְפָנַי נֶחְתַּם, הוֹאִיל וְאִי אֶפְשָׁר לְהַחֲזִיר וְלוֹמַר, יֵשׁ לִסְמֹךְ עַל הַחֲתִימוֹת, דְּמִן הַתּוֹרָה עֵדִים הַחֲתוּמִים עַל הַשְּׁטָר כְּמוֹ שֶׁנֶּחְקְרָה עֵדוּתָן בְּבֵית דִּין דָּמֵי (בֵּית יוֹסֵף בְּשֵׁם רַשְׁבַּ"ץ):

19 If two people bring a get, and one says, “It was written before me,” and the other one says, “And it was signed before me,” if one of them is the {sole} agent, it is not given to her until its signatures are validated. And similarly, if two people say, “It was written before us,” and a third person says, “It was signed before me,” if there is only one agent, it is not given to her until its signatures are validated. If one says, “It was written before me,” and two say, “It was signed before us,” even though it does not leave their hands, it is kosher, for its signatures are validated. Rema: Some say that if the agent brought a get with its signatures validated, even though {the judges} do not recognize the signatures of the judges giving the confirmation, at any rate, in a pressing situation and possibility {of a woman being an} agunah, one should be lenient and rely upon it, although the agent did not say, “It was written before me and it was signed before me,” because it is impossible to return and say, one should rely upon the signatures, because according to the Torah the signed witnesses to a contract are considered as though their testimony has been investigated {and accepted} by the court (Beit Yosef in the name of Rashbatz).

Previous Chapter Next Chapter