Study Gittin folio 71B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
But didn’t we learn in a Mishnah (Yevamot 112b): In a case where there were two deaf-mute brothers, whose marriage is valid by rabbinic law, married to two halakhically competent sisters, or to two deaf-mute sisters, or to two sisters, one of whom was halakhically competent and one of whom was a de
And if they were unrelated women the men may marry them in levirate marriage, and if they wanted to divorce them later via a bill of divorce they may divorce them. Since this is stated as a general halakha it indicates that the deaf-mute brother can also give a bill of divorce to his yevama who was
Rather, it is clear as we initially answered, that it is referring to a yevama, previously married to a halakhically competent brother, who fell before a yavam who was a deaf-mute from birth. The alternative answer given on the previous amud is rejected.
R' Yoḥanan says: The colleagues of Rabban Shimon ben Gamliel disagree with him, and hold that written instructions from a deaf-mute have no halakhic validity.
Abaye said that we, too, learn in the Mishnah (Yevamot 112b) that non-verbal instructions are insufficient to initiate a divorce even for one who was born with the ability to hear and subsequently became a deaf-mute: If a woman became an imbecile after her wedding the rabbis instituted that the husb