There were no extortionists of land in Judea in [the time of] those slain at war. From [the time of] the slain at war and onward, there are extortionists there. How? [If] one bought from the extortionist, and then bought from the owner, his purchase is void; from the owner, and then from the extortionist, his purchase is valid. [If] he bought from the husband, and then bought from the wife, his purchase is void; from the wife, and then from the husband, his purchase is valid. This is the original ruling.  The court that came after them said: One who buys from an extortionist gives the owner one-fourth. When [is this]? When they do not have [with what] to buy. But if they have [with what] to buy, they take precedence over any person.  Rabbi convened a court, and they voted and enacted that if it remained with the extortionist twelve months, whoever is first to buy it acquires [it], but he gives the owner one-fourth.

A deaf-mute gestures and is gestured to; Ben Beseirah, however, says: He moves his lips and is communicated with by means of lip-movements, in [transactions involving] chattels. Young children's purchases are purchases and their sales are sales in [transactions involving] chattels.

These things were declared in the interests of peace: a Kohen reads first, and after him a Levi, and after him a Yisrael, in the interests of peace. An eruv is placed in the [same] house as before, in the interests of peace. The cistern nearest to the channel is filled first, in the interests of peace.  Traps for beasts, birds, and fish are covered by the laws of theft, in the interests of peace. R' Yose says: [It is] actual theft.  An article found by a deaf-mute, a mentally deranged person, or a minor is covered by the laws of theft, in the interests of peace. R' Yose says: [It is] actual theft.  [If] a poor man is cutting at the top of an olive tree, [to take] what [lies] below him is [considered] theft, in the interests of peace. R' Yose says: [It is] actual theft. Poor gentiles are not prevented from [collecting] gleanings, forgotten sheaves, or the unpicked corners of fields, in the interests of peace.

A woman may lend to her friend who is suspect regarding produce of the Sabbatical year a sifter, a sieve, a handmill, or an oven, but she may not winnow or grind with her.  The wife of a scholar may lend a sifter or a sieve to the wife of an unlearned person; and she may winnow, grind, and sift with her. But from when she pours the water —- she may not help her, because it is forbidden to assist transgressors. All of these were stated only in the interest of peace.  Gentiles may be encouraged during the Sabbatical year —- but not a Jew —- and they may be greeted, in the interests of peace.

[If] one says: “Accept this get for my wife,” or: “Take this get to my wife,” if he wants to retract, he can retract. [If] a woman said: “Receive my get for me,” if [the husband] wants to retract, he cannot retract. Therefore, if the husband said to him: “I do not want you to accept [it] for her; rather, take [it] and give [it] to her,” if he wants to retract, he can retract. Rabban Shimon ben Gamliel says: Also, [if] she says: “Take my get for me,” if he wants to retract, he cannot retract.

[If] a woman said: “Receive my get for me,” she needs two pairs of witnesses: Two who say: “She said [so] in our presence,” and two who say: “He received [it] in our presence, and he tore [it] up,” even [if] the first witnesses are the same ones as the second witnesses or [if] one is from the first [pair] and one from the second, and another joined with each of them.  [If] a naarah is betrothed, she or her father [can] receive her get. R' Yehudah said: Two hands cannot make acquisitions as one; rather, her father alone receives her get.  Anyone who is unable to take care of her get cannot be divorced.

[If] a minor girl said: “Receive my get for me,” it is not a get until it reaches her hand. Therefore, if the husband wants to retract, he can retract, because a minor cannot appoint an agent. But if her father said to him: “Go receive my daughter's get for her,” if he wants to retract, he cannot retract.  [If] one says: “Give this get to my wife in such-and such a place,” and he gave it to her in a different place, it is void. [If he said:] “She is in such and such a place,” and he gave it to her in a different place, it is valid.  [If] a woman said: “Receive my get for me in such and such a place,” and he received it for her in a different place, it is void. R' Eliezer validates [it]. [If she said:] “Bring my get from such and such a place,” and he brought it to her from a different place, it is valid.

[If a woman said:] “Bring me my get,” she may eat terumah until the get reaches her hand. [If she said:] “Receive my get for me,” she is forbidden to eat terumah immediately. [If she said:] “Receive my get for me in such and such a place,” she may eat terumah until the get reaches that place. R' Eliezer prohibits [it] immediately.

[If] one says: “Write a get and give [it] to my wife,” “Divorce her,” [or] “Write a letter and give [it] to her,” they may write and give [it]. [If he said:] “Release her,” “Provide for her,” “Do for her as is customary,” [or] “Do for her as is proper,” he did not say anything.  Originally, they said: [If] one goes out in chains and says: “Write a get for my wife,” they write and give [it]. They later said: Also one who sets out [to sea] and one who leaves in a caravan. R' Shimon Shezuri says: Also one who is endangered.

[If] someone was thrown into a pit, and he said that whoever hears his voice should write a get for his wife, they shall write and give [it].  [If] a healthy man said: “Write a get for my wife,” he desired to taunt her. It happened that a healthy man said: “Write a get for my wife,” and he went up to the top of the roof, and he fell and died. Said Rabban Shimon ben Gamliel: The Sages said: If he fell on his own, it is a get; if the wind pushed him, it is not a get.

[If] someone said to two [persons]: “Give a get to my wife,” or to three: “Write a get and give [it] to my wife,” they shall write and give [it].  [If] he said to three: “Give a get to my wife,” they may tell others to write [it], because he designated them as a court; [these are] the words of R' Meir. R' Chanina of Ono brought this law from prison: I have a tradition concerning one who says to three: “Give a get to my wife,” that they may tell others to write [it], because he designated them as a court. Said R' Yose: We said to the messenger: We also have a tradition that even if he said to the Great Court in Jerusalem: “Give a get to my wife,” they must learn, and write, and give [it].  [If] he said to ten: “Write a get for my wife,” one writes and two sign. [If he said:] “All of you write,” one writes and they all sign. Therefore, if one of them died, the get is null.