Gittin 2a — the Talmud in English

Introduction The first Mishna deals with the enactment of the Sages, that every agent who brings a get from the husband in order to divorce his wife with it, if the agent brought it from overseas to the Land of Israel, must say before giving it to her: “Before me it was written and before me it was signed” this get. According to Rabba in the Gemara [2a], the reason for the statement is because the inhabitants of overseas are not expert in “for her sake” — they do not know that the get must be written specifically for this woman who is being divorced, and the absence of writing it for the sake of this woman who is being divorced invalidates the get. Therefore, the Sages enacted that the agent say, “Before me it was written and before me it was signed,” and we will ask him whether this was done for her sake. But according to Rava, the reason for the statement is because witnesses are not readily available to verify it — there are no witnesses in the Land of Israel who recognize the signatures of the inhabitants of overseas. And that witnesses should come from overseas to the Land of Israel in order to verify the signatures is not common, since caravans are not readily available. Therefore, the Sages enacted that the agent say, “Before me it was written and before me it was signed,” and this statement is considered the “verification” of the signatures of the witnesses in the get. According to Rashi, all overseas is called “overseas country.” But according to Tosafot [the opening words “overseas country”], and the other Rishonim, only distant places are called this, excluding places adjacent to the Land of Israel and enclaves within it. Mishna:

One who brings a get from overseas,

a delivery agent, who was appointed by the husband, residing overseas, to transport the get and give the get to his wife, who is located in the Land of Israel,

must say

the agent, when he comes to give her the get:

“Before me it was written”

this get,

“and before me it was signed”

by the witnesses.

Rabban Gamaliel says: Also

an agent

who brings

a get

from Rekem [

Kadesh ],

and from Heger [

Barad — places mentioned in Genesis, chapter 16], adjacent to the Land of Israel, must say so. These towns are located on the eastern side of the Land of Israel, toward the south.

Rabbi Eliezer says: Even

an agent who brings a get

from Kfar Ludim,

which is a town outside the Land of Israel, very close to the Land of Israel, and even enclosed within its boundaries on three sides [“and the people of Lod are always found there”—Tosafot],

to Lod,

which belongs to the Land of Israel and is adjacent to it, must likewise say, “Before me it was written and before me it was signed.” [

Rabbi Eliezer’s reason is explained in the Gemara, page 4a: so that you should not distinguish with regard to overseas. That is to say: since they decreed concerning one who brings a get from a distant place—and according to the reasons that will be explained in the Gemara—the Sages did not distinguish between a distant place and a nearby place, and their law is equal, requiring an agent who brings a get from there to say, “Before me it was written and before me it was signed.” ]

And the Sages say:

the agent

does not need to say, “Before me it was written and before me it was signed,” but rather one who brings

a get

from overseas

to the Land of Israel,

or one who transports

from the Land of Israel to overseas.

And

even

one who brings

a get

from one country

to

another country

elsewhere

in overseas, must

the agent

say: “Before me it was written and before me it was signed.” [

And it is explained in the Gemara that even from city to city in overseas one must say it, according to Rabba, because the reason is that they are not expert in “for her sake.” But according to Rava, from city to city witnesses are available to verify it, and one need not say it. ]

Rabban Shimon ben Gamaliel

adds

and says: Even

one who brings a get from one principality called

“hegmonia”

after the hegemon who rules it

to

“hegmonia”

another, ruled by another hegemon, while both are in the same city, must the agent say, “Before me it was written and before me it was signed,” if they are particular that the inhabitants of this hegmonia should not enter that hegmonia. Since witnesses are not readily available to verify the get, according to Rava. And Rabba too is concerned for this reason, even where there is no concern of “for her sake” [as explained in the Gemara at the end of page 4b].

In order to explain which places are called overseas on the different sides of the Land of Israel [north, east, and south—excluding the western side, where the sea is the border], Rabbi Judah specifies the names of the cities situated on each side.

Rabbi Judah says: From Rekem

which is situated on the eastern side of the Land of Israel and onward

in

the direction of

east

is outside the Land of Israel.

And Rekem

itself is considered

like the east,

which is outside the Land of Israel.

From Ashkelon

which is situated in the south of the Land of Israel and onward

in

the direction of

south

is like outside the Land of Israel.

And Ashkelon

itself is considered

like the south,

which is outside the Land of Israel.

From Akko

which is situated in the north of the Land of Israel and onward

in

the direction of

north

is like outside the Land of Israel.

And Akko

itself is considered

like the north,

which is outside the Land of Israel.

But

Rabbi Meir

disagrees

and says: Akko

is considered

like the Land of Israel with regard to

the matter of

divorce documents,

and one who brings a get from there does not need to say, “Before me it was written and before me it was signed.” [

In Tosafot on 2a, opening words “and Ashkelon,” it is cited in the name of Rabbeinu Tam that Akko is half in the Land of Israel and half outside the Land of Israel. Nevertheless, even one who brings a get from its southern half, which belongs to the Land of Israel, must say, “Before me it was written and before me it was signed,” according to Rabbi Judah, since it is located at the end of the border and far from the center of the Jewish settlement, where the yeshivot and the rabbinical courts are located. ]

And the Mishna concludes:

An agent

who brings a get

from place to place

in the Land of Israel does not need to say, “Before me it was written and before me it was signed,”

since in the Land of Israel everyone is expert in “for her sake,” and caravans traveling from place to place are also readily available.

Therefore,

if there are challengers against it —

that is, the husband challenges it and claims that it is forged —

the get shall be verified

the get

by its signatures,

that is, the witnesses who signed shall come and confirm that this is their signature, or others who recognize their signatures shall come and identify it.

However, if there is no challenge at all, presumably the get is valid, for the reason that was explained.

Gemara:

And we inquire concerning it:

What is the reason?

What is the reason for the enactment of the Sages that the agent should say, “Before me it was written and before me it was signed”?

The Gemara brings two explanations: