## Gittin Daf 67b

###### Gittin 67b:1
[Gittin 67b:1](https://torahapp.org/share/book/Gittin/r/67b:1)

וְאִיכָּא דְּאָפֵיךְ לְהוּ.

**William Davidson Edition - English:**
**And there are** those **who reverse** the attribution of the opinions of Rabba and Rav Yosef with regard to this matter.


###### Gittin 67b:2
[Gittin 67b:2](https://torahapp.org/share/book/Gittin/r/67b:2)

אָמַר לַעֲשָׂרָה: ״כִּתְבוּ גֵּט״. תָּנוּ רַבָּנַן, אָמַר לַעֲשָׂרָה: ״כִּתְבוּ גֵּט, וּתְנוּ לְאִשְׁתִּי״ – אֶחָד כּוֹתֵב עַל יְדֵי כּוּלָּם. ״כּוּלְּכֶם כְּתוֹבוּ״ – אֶחָד כּוֹתֵב בְּמַעֲמַד כּוּלָּם. ״הוֹלִיכוּ גֵּט לְאִשְׁתִּי״ – אֶחָד מוֹלִיךְ עַל יְדֵי כּוּלָּם. ״כּוּלְּכֶם הוֹלִיכוּ״ – אֶחָד מוֹלִיךְ בְּמַעֲמַד כּוּלָּם.

**William Davidson Edition - English:**
The mishna teaches that if a man **said to ten** people: **Write** and give **a bill of divorce** to my wife, one of the ten writes the bill of divorce and two sign it. **The Sages taught:** If **one said to ten** people: **Write a bill of divorce and give** it **to my wife, one writes on behalf of them all.** If he said: **All of you write** the document, **one writes** it **in the presence of them all.** If he said: **Deliver a bill of divorce to my wife, one** person **brings** it **on behalf of them all.** If he said: **All of you deliver** a bill of divorce, then **one brings** it **in the presence of them all.**


###### Gittin 67b:3
[Gittin 67b:3](https://torahapp.org/share/book/Gittin/r/67b:3)

אִיבַּעְיָא לְהוּ: מָנָה אוֹתָן, מַהוּ? רַב הוּנָא אָמַר: מָנָה אֵינוֹ כְּ״כוּלְּכֶם״, רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי אֶלְעָזָר דְּמִן רוֹמָה אָמַר: מָנָה הֲרֵי הוּא כְּ״כוּלְּכֶם״.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: If he said: Write a bill of divorce, and **he enumerated them** by name, **what is** the *halakha*? Can one of them write the bill of divorce on behalf of them all? Or perhaps it is comparable to a situation where one says: All of you write, when it must be written in the presence of them all. **Rav Huna says:** If **one enumerated** them by name, **it is not comparable to** saying: **All of you** write. **Rabbi Yoḥanan says in the name of Rabbi Elazar of Rome:** If **one enumerated** them by name, **it is comparable to** saying: **All of you** write.


###### Gittin 67b:4
[Gittin 67b:4](https://torahapp.org/share/book/Gittin/r/67b:4)

אָמַר רַב פָּפָּא: וְלָא פְּלִיגִי; הָא דְּמָנָה כּוּלְּהוּ, וְהָא דְּמָנָה מִקְצָתַיְיהוּ – אָמְרִי לַהּ לְהַאי גִּיסָא, וְאָמְרִי לַהּ לְהַאי גִּיסָא.

**William Davidson Edition - English:**
**Rav Pappa said: And they do not disagree. This** is referring to a case **where he enumerated them all, and that** is referring to a case **where he enumerated some of them. Some say** that the distinction between the cases should be explained **in this manner, and some say it in that manner.** Some explain that the distinction is that if he enumerated them all, he insists that they all participate, but if he enumerated some of them, he does not insist that they do so. He enumerated the names that he did only to indicate that he wants the people performing the task to be chosen from those people. Others explain that if he enumerated only some of them, he thereby expressed his intent that they alone participate, but if he enumerated them all but did not say: All of you write, that is not the case.


###### Gittin 67b:5
[Gittin 67b:5](https://torahapp.org/share/book/Gittin/r/67b:5)

אַתְקֵין רַב יְהוּדָה בְּגִיטָּא דְּ״כוּלְּכֶם״: כְּתוֹבוּ – אוֹ כּוּלְּכוֹן אוֹ כֹּל חַד וְחַד מִינְּכוֹן; חֲתוֹמוּ – אוֹ כּוּלְּכוֹן אוֹ כֹּל תְּרֵי מִינְּכוֹן; אוֹבִילוּ – אוֹ כּוּלְּכוֹן אוֹ כֹּל חַד וְחַד מִינְּכוֹן.

**William Davidson Edition - English:**
The Gemara recounts: **Rav Yehuda instituted in** the case of **a bill of divorce** with regard to which the husband gave instructions in the presence of many people and the concern is that it will be interpreted that he said: **All of you** write, and if they do not all sign there will be uncertainty whether or not the woman is divorced, that he should say: **Write** it, **either all of you or each and every one of you; sign** it, **either all of you or every two of you; deliver** it, **either all of you or each and every one of you.** In that way, there is no concern that the bill of divorce will be invalid if one of them fails to participate.


###### Gittin 67b:6
[Gittin 67b:6](https://torahapp.org/share/book/Gittin/r/67b:6)

אָמַר רָבָא: זִימְנִין דְּגָאֵיז לֵיהּ לְדִיבּוּרֵיהּ, וְאָמַר ״כּוּלְּכוֹן״ וְלָא אָמַר ״כֹּל חַד מִינְּכוֹן״, וְאָתֵי לְאִיפְּסוֹלֵי!

**William Davidson Edition - English:**
**Rava said:** This ordinance still leaves room for a pitfall. Since Rav Yehuda instituted a formula that is that long and complex, **sometimes** the husband **may truncate his statement and say: All of you, but he will not say: Every one of you. And** the bill of divorce **will be invalidated** as a result.


###### Gittin 67b:7
[Gittin 67b:7](https://torahapp.org/share/book/Gittin/r/67b:7)

אֶלָּא אָמַר רָבָא: ״כְּתוֹבוּ – כֹּל חַד מִינְּכוֹן, חֲתוֹמוּ – כֹּל תְּרֵי מִינְּכוֹן, אוֹבִילוּ – כֹּל חַד מִינְּכוֹן״.

**William Davidson Edition - English:**
**Rather, Rava said** that he must say: **Each of you** may **write** it, **every two of you** may **sign** it, **each one of you** may **deliver** it. However, he should not say: All of you, so that the bill of divorce will not be invalidated if one fails to do so.


###### Gittin 67b:8
[Gittin 67b:8](https://torahapp.org/share/book/Gittin/r/67b:8)

**הֲדַרַן עֲלָךְ הָאוֹמֵר**


###### Gittin 67b:9
[Gittin 67b:9](https://torahapp.org/share/book/Gittin/r/67b:9)

**מִי שֶׁאֲחָזוֹ** קוּרְדְּיָיקוֹס, וְאָמַר: ״כִּתְבוּ גֵּט לְאִשְׁתִּי״ – לֹא אָמַר כְּלוּם. אָמַר: ״כִּתְבוּ גֵּט לְאִשְׁתִּי״, וַאֲחָזוֹ קוּרְדְּיָיקוֹס, וְחָזַר וְאָמַר: ״לֹא תִּכְתְּבֶנּוּ״ – אֵין דְּבָרָיו הָאַחֲרוֹנִים כְּלוּם.

**William Davidson Edition - English:**
**MISHNA:** In the case of **one who was afflicted with** temporary **insanity [*kordeyakos*] and said: Write a bill of divorce for my wife, he said nothing,** because he was not lucid at the time. If **he said: Write a bill of divorce for my wife,** when he was lucid, **and was** then **afflicted with** temporary **insanity and he retracted** his previous statement **and said: Do not write it, his latter statement** is considered to be **nothing,** i.e., it is not halakhically valid.


###### Gittin 67b:10
[Gittin 67b:10](https://torahapp.org/share/book/Gittin/r/67b:10)

נִשְׁתַּתֵּק, וְאָמְרוּ לוֹ: ״נִכְתּוֹב גֵּט לְאִשְׁתְּךָ״, וְהִרְכִּין בְּרֹאשׁוֹ – בּוֹדְקִין אוֹתוֹ שְׁלֹשָׁה פְּעָמִים, אִם אָמַר עַל לָאו – ״לָאו״, וְעַל הֵן – ״הֵן״, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתְּנוּ.

**William Davidson Edition - English:**
The mishna continues: In a case where the husband **became mute, and** two people **said to him:** Shall **we write a bill of divorce for your wife, and he nodded his head** indicating his agreement, **they examine him** with various questions **three times. If he responded to** questions that have **a negative** answer: **No, and** responded **to** questions that have **a positive** answer: **Yes,** indicating his competence, **they shall write** the bill of divorce **and give** it to his wife based on the nod of his head.


###### Gittin 67b:11
[Gittin 67b:11](https://torahapp.org/share/book/Gittin/r/67b:11)

**גְּמָ׳** מַאי קוּרְדְּיָיקוֹס? אָמַר שְׁמוּאֵל: דְּנַכְתֵיהּ חַמְרָא חַדְתָּא דְּמַעְצַרְתָּא. וְלִיתְנֵי: מִי שֶׁנְּשָׁכוֹ יַיִן חָדָשׁ! הָא קָא מַשְׁמַע לַן, דְּהָא רוּחָא – ״קוּרְדְּיָיקוֹס״ שְׁמַהּ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What** is the nature of the temporary **insanity** mentioned in the mishna? **Shmuel said:** The reference is to one **who was afflicted by** drinking **new wine that** came directly **from the winepress.** The Gemara asks: **And let** the *tanna* of the mishna then **teach** explicitly: With regard to **one who was afflicted by** drinking **new wine.** The Gemara answers: **This teaches us that the name of the demon** that causes this insanity **is *Kordeyakos*.**


###### Gittin 67b:12
[Gittin 67b:12](https://torahapp.org/share/book/Gittin/r/67b:12)

לְמַאי נָפְקָא מִינַּהּ? לִקְמִיעָא. מַאי אָסוּתֵיהּ? בִּישְׂרָא סוּמָּקָא אַגּוּמְרֵי, וְחַמְרָא מַרְקָא.

**William Davidson Edition - English:**
The Gemara asks: **What difference is there?** The Gemara answers: The difference is with regard **to** writing **an amulet** to prevent harm caused by the demon. The amulet must include the name of the demon. The Gemara asks: **What is the remedy** for that illness? The Gemara responds: The afflicted person should eat **red meat** roasted **over coals and** drink **wine diluted [*marka*]** with a large amount of water.


###### Gittin 67b:13
[Gittin 67b:13](https://torahapp.org/share/book/Gittin/r/67b:13)

אָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: לְשִׁימְשָׁא בַּת יוֹמָא – כּוּזָא דְמַיָּא. בַּת תְּרֵי יוֹמֵי – סִיכּוּרֵי. בַּת תְּלָתָא יוֹמֵי – בִּשְׂרָא סוּמָּקָא אַגּוּמְרֵי, וְחַמְרָא מַרְקָא. לְשִׁימְשָׁא עַתִּיקְתָּא – לַיְתֵי תַּרְנְגוֹלְתָּא אוּכַּמְתִּי, וְלִיקְרְעַהּ שְׁתִי וָעֵרֶב, וְלִיגַלְּחֵיהּ לִמְצִיעֲתָא דְרֵישֵׁיהּ – וְלוֹתְבֵיהּ עִילָּוֵיהּ, וְנַנְּחֵיהּ עִילָּוֵיהּ עַד (דְּמִיסְּרַךְ);

**William Davidson Edition - English:**
**Abaye said:** My **mother told me** that the remedy **for a day-old fever,** i.e., one contracted that day, is drinking **a jug [*kuza*] of water.** The remedy for a fever **two days old** is **bloodletting [*sikurei*].** The remedy for a fever **three days old** is eating **red meat** roasted **over coals and** drinking **diluted wine. For an old fever** that lasts for an extended period of time, the remedy is **to bring a black hen, tear it lengthwise and widthwise, shave the middle of** the sufferer’s **head, and place** the hen **upon it, and leave** the hen **upon him until** it **adheres to his** head due to the blood.


###### Gittin 67b:14
[Gittin 67b:14](https://torahapp.org/share/book/Gittin/r/67b:14)

וְלִינְחוֹת וְלֵיקוּם בְּמַיָּא עַד צַוְּארֵיהּ – עַד דְּחָלֵישׁ עָלְמָא עִילָּוֵיהּ, וְלֵימוֹד, וְלִסְלַיק וְלִיתֵיב. וְאִי לָא – לֵיכוֹל כַּרָּתֵי, וְלִינְחוֹת וְלֵיקוּם בְּמַיָּא עַד צַוְּארֵיהּ – עַד דְּחָלֵישׁ עָלְמָא עִילָּוֵיהּ, וְלֵימוֹד, וְלִסְלַיק וְלִיתֵיב.

**William Davidson Edition - English:**
**And let him descend** into the water **and let him stand in the water up to his neck until the world** appears **faint for him,** i.e., he feels faint. **And let him submerge** himself in the water, **and emerge** from the water **and sit** and rest. **And if** he is **not** able to undergo this process, **let him eat leeks, and descend** into the water, **and stand in the water up to his neck until the world** appears **faint for him. And let him submerge** himself in the water, **and emerge** from the water **and sit** and rest.


###### Gittin 67b:15
[Gittin 67b:15](https://torahapp.org/share/book/Gittin/r/67b:15)

לְשִׁימְשָׁא – בִּישְׂרָא סוּמָּקָא אַגּוּמְרֵי, וְחַמְרָא מַרְקָא. לְתַלְגָא – בִּישְׂרָא שַׁמִּינָא אַגּוּמְרֵי, וְחַמְרָא חַיָּיא.

**William Davidson Edition - English:**
The remedy **for a fever** is eating **red meat** that was roasted **over coals and** drinking **diluted wine.** A remedy **for the chills** is eating **fatty meat** that was roasted **over coals and** drinking **undiluted wine.**


###### Gittin 67b:16
[Gittin 67b:16](https://torahapp.org/share/book/Gittin/r/67b:16)

רַב עַמְרָם חֲסִידָא, כִּי הֲוָה מְצַעֲרִין לֵיהּ בֵּי רֵישׁ גָּלוּתָא, הֲווֹ מַגְנוּ לֵיהּ אַתַּלְגָא. לִמְחַר אֲמַרוּ לֵיהּ: מַאי נִיחָא לֵיהּ לְמָר דְּלַיְיתוֹ לֵיהּ? אָמַר: הָנֵי, כֹּל דְּאָמֵינָא לְהוּ – מֵיפָךְ אָפְכִי. אֲמַר לְהוּ: בִּישְׂרָא סוּמָּקָא אַגּוּמְרֵי, וְחַמְרָא מַרְקָא. אַיְיתוֹ לֵיהּ אִינְהוּ: בִּישְׂרָא שַׁמִּינָא אַגּוּמְרֵי, וְחַמְרָא חַיָּיא.

**William Davidson Edition - English:**
It was related: **When the** members **of the Exilarch’s house would afflict Rav Amram the pious they would** make **him lie down** to sleep all night **on** the **snow. The next day they would say to him: What is preferable for the Master,** i.e., Rav Amram, **for us to bring him** to eat? Rav Amram **said** to himself: **Anything I say to them,** they will do **the opposite. He said to them:** Bring me **red meat** roasted **over coals and diluted wine. They brought him fatty meat** roasted **over coals and undiluted wine** instead, which is what Rav Amram had intended, because this is the remedy for one who suffers from the chills.


###### Gittin 67b:17
[Gittin 67b:17](https://torahapp.org/share/book/Gittin/r/67b:17)

שָׁמְעָה יַלְתָּא, וּמְעַיְּילָה לֵיהּ לְבֵי מַסּוּתָא, וּמוֹקְמִי לֵיהּ בְּמַיָּא דְּבֵי מַסּוּתָא – עַד דִּמְהַפְכִי מַיָּא דְּבֵי מַסּוּתָא וְהָווּ דְּמָא, וְקָאֵי בִּישְׂרֵיהּ פְּשִׁיטֵי פְּשִׁיטֵי.

**William Davidson Edition - English:**
**Yalta,** Rav Naḥman’s wife, **heard** what the members of the Exilarch’s house did, and that Rav Amram was suffering from the chills. **And she brought him to the bathhouse, and placed him in the water of the bathhouse until the water of the bathhouse turned** red like **blood. And his flesh became** covered with spots that looked like **coins [*peshitei*].**


###### Gittin 67b:18
[Gittin 67b:18](https://torahapp.org/share/book/Gittin/r/67b:18)

רַב יוֹסֵף אִיעֲסֵק בְּרִיחְיָא. רַב שֵׁשֶׁת אִיעֲסֵק בִּכְשׁוּרֵי, אֲמַר: גְּדוֹלָה מְלָאכָה שֶׁמְּחַמֶּמֶת אֶת בְּעָלֶיהָ.

**William Davidson Edition - English:**
It is related: When **Rav Yosef** suffered from the cold **he would work by** grinding with **millstones** in order to keep warm. When **Rav Sheshet** suffered from the cold **he would work by** lifting **beams. He said: Great is labor, as it warms its master.**


###### Gittin 67b:19
[Gittin 67b:19](https://torahapp.org/share/book/Gittin/r/67b:19)

אֲמַר לֵיהּ רֵישׁ גָּלוּתָא לְרַב שֵׁשֶׁת: מַאי טַעְמָא לָא סָעֵיד מָר גַּבָּן? אֲמַר לֵיהּ: דְּלָא מְעַלּוּ עַבְדֵי, דַּחֲשִׁידִי אַאֵבֶר מִן הַחַי. אֲמַר לֵיהּ: מִי יֵימַר? אֲמַר לֵיהּ: הַשְׁתָּא מַחְוֵינָא לָךְ. אֲמַר לֵיהּ לְשַׁמָּעֵיהּ: זִיל גְּנוֹב, אַיְיתִי לִי חֲדָא כַּרְעָא מֵחֵיוְתָא.

**William Davidson Edition - English:**
§ The Gemara relates another incident of the house of the Exilarch: **The Exilarch said to Rav Sheshet: What is the reason** that the **Master,** i.e., Rav Sheshet, **does not eat with us? He said to him: Because the slaves** do not act **according to a high standard, as** they are **suspected** of transgressing the prohibition against eating **a limb** severed **from a living** animal. The Exilarch **said to him: Who says** that this is so? Rav Sheshet **said to him: I will now show you.** Rav Sheshet **said to his servant: Go steal one leg from the animal** that the servants of the Exilarch’s house slaughtered for a meal and **bring** it **to me.**


###### Gittin 67b:20
[Gittin 67b:20](https://torahapp.org/share/book/Gittin/r/67b:20)

אַיְיתִי לֵיהּ. אֲמַר לְהוּ: אַהְדְּמוּ לִי הַדְמֵי דְּחֵיוְתָא. אַיְיתוֹ תְּלָת כַּרְעֵי, אוֹתִיבוּ קַמֵּיהּ. אֲמַר לְהוּ: הָא בַּעֲלַת שָׁלֹשׁ רַגְלַיִם הֲוַאי? פְּסוּק אַיְיתוֹ חֲדָא מֵעָלְמָא, אוֹתִיבוּ קַמֵּיהּ. אֲמַר לֵיהּ לְשַׁמָּעֵיהּ: אוֹתְבַיהּ נָמֵי לְהָךְ דִּידָךְ. אוֹתְבַהּ. אֲמַר לְהוּ: הַאי בַּת חָמֵשׁ רַגְלַיִם הֲוַאי?!

**William Davidson Edition - English:**
Rav Sheshet’s servant **brought** one leg **to him** and afterward Rav Sheshet **said to** the servants of the Exilarch’s household: **Set out the portions of the animal for me. They brought him** only **three legs and placed them before him,** because the fourth leg had been stolen. Rav Sheshet **said to them: Did this** animal **have** only **three legs?** When the servants heard this **they cut one** leg **from another** living animal and **they brought** it and **placed** it **before** Rav Sheshet. Rav Sheshet **said to his servant: Bring** out **this** leg **of yours,** i.e., that you stole, **as well. He placed** that leg on the table and Rav Sheshet **said to them: Did this** animal **have five legs?**


###### Gittin 67b:21
[Gittin 67b:21](https://torahapp.org/share/book/Gittin/r/67b:21)

אֲמַר לֵיהּ: אִי הָכִי, לִיעְבְּדוּ קַמֵּיהּ (שַׁמָּעֵיהּ) דְּמָר, וְלֵיכוֹל. אֲמַר לֵיהּ: לְחַיֵּי. קָרִיבוּ תַּכָּא קַמַּיְיהוּ, וְאַיְיתוֹ קַמֵּיהּ בִּישְׂרָא, וְאוֹתִיבוּ קַמֵּיהּ רִיסְתָּנָא דְּחָנְקָא חַמְתָּא. גַּשְּׁשֵׁיהּ וְשַׁקְלַהּ, כַּרְכַהּ בְּסוּדָרֵיהּ.

**William Davidson Edition - English:**
The Exilarch realized that he could not rely on his servants. **He said to** Rav Sheshet: **If so, they should prepare** the meat **in the presence of** my **Master’s servant and** then you can **eat** without concern. Rav Sheshet **said to him: Very well. They brought a table before them, and they brought** the **meat before him. And** the servants **placed a small** bone in the meat **before him so that** it **would cause** Rav Sheshet to **choke.** Since Rav Sheshet was blind, they thought that he would be unable to notice the bone. **He felt it, took** the entire piece of meat and **wrapped it in his scarf [*sudarei*]** out of concern that he would be hurt by the small bones that he could not see.


###### Gittin 67b:22
[Gittin 67b:22](https://torahapp.org/share/book/Gittin/r/67b:22)

לְבָתַר דְּאָכֵיל, אָמְרִי לֵיהּ:

**William Davidson Edition - English:**
**After he ate,** the servants realized what he had done and they wanted to show the Exilarch that Rav Sheshet did not eat the meat that was given to him. Therefore, the servants **said to** the Exilarch: