(Mishnah): [If one gave his wife a Get, and said] 'this is your Get (it will be valid) if I die', 'this is your Get from (after) this sickness' or 'this is your Get after my death', his words (i.e. the Get) did nothing;

[If he said] 'from today if I die', or 'from now if I die', this is a [valid] Get.

'From today, after my death', it is not a Get. If he died [without children], she does Chalitzah, but not Yibum.

Note: The text in the Mishnayos and the Bavli is 'it is a Get and not a Get', i.e. it is a Safek. Surely the Yerushalmi understood so; it does not ask that if it is not a Get, she should do Yibum! However, also below the Yerushalmi cites the text to say only 'it is not a Get.'

(Gemara - Beraisa): 'This is your Get if I die', 'this is your Get from this sickness', or 'this is your Get after my death', his words did nothing. Raboseinu (our Rebbeyim) said, it is a Get. (The date proves that it takes effect from today, but on condition that he die from the illness.)

Question: Who are Raboseinu?

Answer: They are R. Yehudah ha'Nasi and his Beis Din.

In three places, R. Yehudah ha'Nasi [and his Beis Din] is called Raboseinu - in [this law of] Gitin, oil (he permitted oil of Nochrim) and Sandal (a miscarried fetus that was mashed. Rebbi is Metaher from Tum'as Leidah unless the entire face resembles a human.)

They called him the permissive Beis Din, for any Beis Din that permits three matters is called a permissive Beis Din.

(R. Yudan bei R. Yishmael): His Beis Din argued with him about Gitin.

Question: [If one said 'this Get should take effect if I do not return within 12 months', and he died within 12 months,] may she remarry [immediately, without Chalitzah]?

Answer #1 (R. Chagai): She may remarry.

Answer #2 (R. Yosi): She is forbidden to remarry. I say, [perhaps] miracles will be done for him (Techiyas ha'Mesim), and he will live. (Indeed, Techiyas ha'Mesim does not annul her Heter due to his death. However, if she relied on the Get to exempt her from Chalitzah or Yibum, and he was revived and returned, it turns out that the Get was Batel. - ME'OR HA'SIMCHAH)

(Mishnah): 'From today if I die', or 'from now if I die', this is a [valid] Get. 'From now and after my death', it is not a Get.

(R. Yudan): Rebbi and Raboseinu [challenged] Rabanan.

Question (Rebbi, to Rabanan): Why do you say [in the middle clause] it is a Get - is it because he said 'if'? In the Reisha he said 'if', and you say that it is not a Get!

Rather, it is because he said 'from today' (this is primary). Also we say (in the Seifa, when he said 'from today, after my death') that 'from today' is primary (so it is a Get)!

Question (Raboseinu, to Rabanan): Why do you say [in the middle clause] it is a Get - is it because he said 'from today'? In the Seifa he said 'from today', and you say that it is not a Get!

Rather, it is because he said 'if.' Also we say that 'if' is primary (and in the Reisha, when he said 'if I die', it is a Get)!

There (in Bavel), they switch [Rebbi's question to Raboseinu's, and vice-versa].

(R. Yosa citing R. Yochanan, and Rav): Rebbi's opinion there (in a Beraisa, Bavli 74b) is like Rabanan here (in our Mishnah). Since he said 'from today'; it is as if he said Al Menas (on condition that; if the stipulation is fulfilled, the Get took effect retroactively, when it was given).

Question (R. Ze'ira, to R. Yosa): [Is 'from today' as if he said] 'Al Menas if I die', or 'Al Menas after death'?

Answer (R. Yosa): [It is like] 'Al Menas if I die.'

(R. Ba citing Rav): Rabanan's opinion here (in our Mishnah) is like Rabanan there (in another Mishnah). Since he said 'from today'; it is as if he said 'after death';

(Mishnah): One who writes his property to his sons, he must write 'from today and after death.' R. Yehudah says so;

R. Yosi says, he need not.

What is R. Yosi's reason?

Answer: The date on a document proves about it (that it takes effect from today).

R. Shimon ben Yakim brought a case in front of R. Yochanan. [If he said in a gift] 'from today and after death', the gift is a [valid] gift. [If he said] 'from today and after death' [in a Get], it is not a Get.

(Talmidim citing R. Yochanan): Isur (Gitin) is different. (There, 'after death' is a retraction from 'from today.' Regarding a gift, it is from today; 'after death' is a mere stipulation.)

(R. Ze'ira citing R. Yochanan): There is a reason for Gitin (why it is a retraction); there is a reason for a gift (why it is a stipulation).

(R. Ila): Regarding a gift, since he said 'from today', it is a total gift. Why did he say 'after death'? It is to keep [the rights to] eat the Peros [in his lifetime].

In a Get, since he said 'from today', it is Krus (total separation). Why did he say 'after death'? Is it to keep [rights] for himself in her herself?! (Surely this cannot be! Rather, it is a retraction.)

Question (R. Bun bar Kahana, to R. Ila): He said 'after death' to keep [rights to] her earnings!

Answer (R. Ila): We do not find a woman married to this man (the Get permits her to remarry), and another man owns her earnings.

R. Ze'ira praised this [answer], and announced about R. Ila 'he is a Ben Torah!'

The same applies to a Get Shichrur. [If one said] 'this is your Get Shichrur from now and after 30 days', according to Rebbi [since a Get cannot work half-way, after 30 days is a stipulation, so retroactively] it is a Get, and according to Rabanan [it is a retraction, so] it is not a Get.

The same applies to Hefker. [If one said] 'my field is Hefker from now and after 30 days', according to Rebbi [since it cannot be Hefker and the owner owns the Peros, after 30 days is a stipulation, so] it is Hefker, and according to Rabanan [it is a retraction, so] it is not Hefker.

Question: The same should apply to Hekdesh! (Why were only Get Shichrur and Hefker taught?)

Answer: All agree that Amirah l'Gavoha ki'Mesirah l'Hedyot (what one says to Hekdesh it is as if one handed over to a person. He cannot retract, so all agree that 'after 30 days' is a stipulation.)

Question: The same should apply to Kidushin! (He cannot leave anything over, so Rebbi should argue with Rabanan. Why does a Mishnah say about Kidushin from now and after 30 days, that if another was Mekadesh her in the middle, it takes effect, and Rebbi does not argue?)

Answer: A Beraisa was found that says that Rebbi says that she has full Kidushin [to the first man. We explained this Sugya like R. BETZALEL ASHKENAZI.]