Gittin

'If orphans [under age] desire to divide the property left to them by their father, the Beth din appoints for each of them a guardian who sees that he obtains a fair share. When they grow up, however, they are able to object,' and did not R. Nahman, speaking in his own name, hold that they are not at liberty to object, because if they are, what becomes of the authority of the Beth din? — The question there was one of money, here it is one of a forbidden act. Giddal b. Re'ilai sent a Get to his wife. The bearer went and found her weaving. He said to her, Here is your Get. She said to him: Go away now at any rate and come again tomorrow. He went back to him and told him, whereupon he exclaimed, Blessed be He who is good and does good!  Abaye said, 'Blessed is He who is good and does good,' and the Get itself is not cancelled,  and Raba said, 'Blessed is He who is good and does good,' and the Get is cancelled. What is the point at issue between them? — The point at issue is the revealing of intention in respect of a Get. Abaye holds that the revealing of intention in respect of a Get makes a difference, and Raba held that it makes no difference. Said Raba: What makes me take this view? Because R. Shesheth compelled a man to consent to give a Get, and the man said afterwards [to the witnesses], I heard R. Shesheth say to you, 'Let the Get be cancelled,' and R. Shesheth forced him to give another Get.  And did R. Shesheth then, asked Abaye, cancel other men's bills of divorce? In fact the man himself cancelled it, and the reason why he used these words  was on account of his [R. Shesheth's] beadles. Said Abaye: What makes me take my view? Because Rab Judah once forced the son-in-law of R. Jeremiah Bira'ah to give his wife a Get, and he cancelled it, whereupon he forced him again. He cancelled it again and he again forced him to give it, and he said to the witnesses, stuff grass  into your ears and write it.  Now if you assume that the revealing of intention makes a difference in a Get, do they not see him running after them? And Raba? — [He will reply that they may think] the reason why he ran after them was to tell them to make sure to give it to her so that he could put an end to his troubles. Said Abaye further: What makes me take this view? Because there was a man who said to the witnesses, If I do not come within thirty days, this shall be a Get. He came on the thirtieth day, but could not get across the river,  and he called to them, 'See that I have come, see that I have come,' and Samuel said that this was no coming.  And Raba? — [He can rejoin,] In that case did he want to annul the Get? What he wanted was but to fulfil his condition, and his condition was not fulfilled. A certain man said [on writing a Get for his betrothed], If I do not marry her within thirty days, this shall be a Get. When the thirtieth day came, he said, See, I am busy making the preparations. Now why should we have any doubts [about the validity of the Get]? If because the man was forcibly prevented [from marrying], force majeure is no plea in regard to a Get. If again because he revealed his intention [of annulling it], on this point there is a difference of opinion between Abaye and Raba. A certain man said [on writing a Get for his betrothed]. If I do not marry by the first day of Adar, this will be a Get. When the first of Adar came he said, I meant the first of Sivan. Now should we have any doubts about the validity of the Get? If because he was forcibly prevented, force majeure does not invalidate a Get. If because he revealed his intention, on this point there is a difference of opinion between Abaye and Raba. The law  follows Nahman, and the law follows Nahman,  and the law