Commentary for Gittin 6:1

הדא דאת אמר בראשונה שלא היו חבירים מצויין בחוץ לארץ. אבל עכשיו שחבירים מצויין בחוץ לארץ בקיאין הן. והא תנינן והמוליך. ואפילו תימר אין חבירים מצויין בח"ל אנן מצויין בא"י שלא לחלוק בגיטין בח"ל. מעתה המביא ממדינת הים לא יהא צריך לומר בפני נכתב ובפני נחתם. שלא לחלוק בגיטי א"י. מאי כדון מחמירין בקל מפני החמור ואין מקילין בחמור מפני הקל. רבי יעקב בר אחא בשם ר"ש בר אבא מה דא דא"ר יהושע בן לוי לשעבר אבל בתחילה אוף ר' יהושע בן לוי מודה. ר' בא בשם רב ר' זעירא בשם אבא בר חנה שנים שהביאו את הגט אינו צריך לומר בפנינו נכתב ובפנינו נחתם. ר' יוסי בן יוסי בשם ר' יוחנן צריך. הוא עצמו שהביא את הגט אינו צריך ליתנו לה בפני שנים כדי להחזיקה גרושה בפני שנים נתן לה גיטה נטלו ממנה והשליכו לים או לנהר. לאחר זמן אמר לה נייר חלק היה ושטר פרוע היה

But if the doubt exists, that the sight of the impurity dates partly from to-day and partly from the morrow, the impurity is certain, but the sacrifice uncertain. On account of this, R. Hiya bar-Joseph answered in the presence of B. Yohanan: Who is it who taught that one of these occasions of impurity can be divided into two? It was R. Yosse. He answered: You thus refute your own opinion; for you say that each twinkling of an eye of the time accomplished in a half-mile, according to R. Nehemiah, is doubtful, and not only the end of it. No contradiction can be offered to this; when the Prophet Elijah shall return to this world, and will explain to us what this twilight means, no one will contest him. R. Hanina argued against the disciples of the Rabbis: Since, said he, it is night as soon as three stars are visible, be the sun still high in the heavens, the same must apply (before the day) in the morning. R. Abba said: It is written (in Gen. xix. 23) : "The sun was risen upon the earth when Lot entered into Zoar;" and is written (in Lev. xxii. 7): "And when the sun is down he shall be clean." The sunrise is compared with the sunset: As sunset corresponds to the disappearance of the sun from the sight of man, so also sunrise is manifested by the appearance of the sun to the eye of man.

Shulchan Arukh, Even HaEzer

The scribe doesn't write, nor do the witnesses sign, until the husband says to them to write and sign. Rem"a: And ideally, he tells the scribe before the witnesses (Seder Haget of R' A Margoliot). And when the husband says it to them, they should write it themselves and not tell others to write and sign. Even if he says to the court, "Give a bill of divorce to my wife," they cannot tell a scribe to write and witnesses to sign. Even if he says to them, "Tell a scribe to write and witnesses to sign," a scribe cannot write and witnesses cannot sign until they hear it from his mouth. Rem"a: If he transgressed and divorced her by way of [telling the court] "Tell a scribe to write..." it is a legally unclear divorce (Tur in the name of the Ramah and the Beit Yosef in the name of the Ran, and the Baal Haterumah and Semag and the Mordechai and the Kol Bo).

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Shulchan Arukh, Even HaEzer

If he says to ten people, "Write and sign and give a bill of divorce to my wife," one writes and two sign and one gives.

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Shulchan Arukh, Even HaEzer

If he says, "All of you sign," or he assigns them, whether he assigns all of them or assigns some of them, and he says to them, "Sign it," it is as if he said to all of them to sign it, so all of them need to sign it. Two sign it first as the witnesses, and neither of them can be invalid [as witnesses on the bill of divorce], and the others [sign] as the condition. Therefore, if the rest of them are invalid, or one signs today and another signs tomorrow or after a few days, it is kosher, as long as each signs in front of the rest. Even if the rest sign after the giving of the bill of divorce, Rem"a: and even after she remarries (Ran First Perek of Gittin), , it is kosher. And if one of them dies before he signs it, the bill of divorce is void Rem"a: And see further down coming up.

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