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MISHNA: Anyone is qualified to write a bill of divorce, even a deaf-mute, an imbecile, or a minor. Additionally, a woman may write her own bill of divorce and give it to her husband so that he can present it to her. And a man may write his own receipt, which must be given to him by the woman to confirm that he has paid her the value of her marriage contract. This is because the ratification of a bill of divorce is only through its signatories, and it is irrelevant who wrote it…

Gittin 22b:6-23a:10

§ Shmuel says: If a man gave his wife a blank piece of paper and said to her: This is hereby your bill of divorce, then she is divorced. Why? We are concerned that perhaps he wrote it with gall water, rendering it a valid bill of divorce, and the writing was subsequently absorbed into the paper so that it was no longer visible. The Gemara raises an objection based on what was taught in a baraita (Tosefta 8:2): If a husband said to his wife: This is hereby your bill of divorce…

Gittin 19b:13-20a:4

§ The Gemara relates several rulings concerning the precise terminology to be used in writing a bill of divorce. Abaye said: This person who writes a bill of divorce should not write the word meaning: And this, by spelling it vav, dalet, yod, nun, as that can be misread as having the vowel of a ḥirik under the letter dalet, not a tzeire. Read with a ḥirik, it indicates: And there is a law that we should get divorced…

Gittin 85b:10-16

MISHNA: With regard to a case of two men who sent their wives two identical bills of divorce with an agent, as both their names and their wives’ names are identical, and the two bills of divorce were mixed up, the agent should hand both bills of divorce to this wife and both of them to that wife, so that each wife definitely receives her bill of divorce, although it is unclear which one is hers. Therefore, if one of the bills of divorce was lost before it was given to both women…

Gittin 86b:29-87b:12

Rava says that Rav Naḥman says: It follows that if one said to two people: Go and betroth the woman for me, the very same people who are his agents for the betrothal are his witnesses. And a similar halakha is true with regard to divorce: If a man sent a bill of divorce to his wife with two people, they serve both as agents of delivery and as witnesses to the divorce.

Kiddushin 43a:18

And Shmuel said his ruling in accordance with the opinion of Rabbi Elazar, who said that witnesses of the transmission effect the transaction, i.e., the act of transferring the legal document to the beneficiary causes the transaction to take effect. Therefore, the fact that the two documents bear the same date is of no consequence because the documents were presumably not given to their beneficiaries simultaneously, and the property belongs exclusively to the individual who received his document first. Consequently, there is no reason to divide the property.

Ketubot 94b:1

§ The Gemara returns to its discussion of the halakhot mentioned in the mishna. The mishna teaches: If he said: Write a bill of divorce for my wife, when he was lucid, and was then afflicted with temporary insanity and he retracted his previous statement and said: Do not write it, his latter statement is considered to be nothing, i.e., it is not halakhically valid. The Gemara comments on this that Rabbi Shimon ben Lakish says: In that case the court writes and gives the bill of divorce immediately, because even though he is insane…

Gittin 70b:3-9

Rava explains: This matter applies only with regard to Shabbat. But with regard to a bill of divorce, if it fell onto another roof that is adjacent to the roof that he lent her for the purpose of acquiring the bill of divorce, she is divorced. The reason that a woman is usually not divorced when a bill of divorce falls into a different place, even though that place also belongs to her husband, is due to the fact that a husband is particular and does not want to lend her more than one place; but people are not particular to that extent, i.e…

Gittin 79b:2-80a:3

Rav Naḥman objects to this ruling of Rabba. Does the husband say to them: Write it and place it in your pockets? He instructed them to write the document and divorce her with it. They did not perform their agency by merely writing a valid bill of divorce. Rather, Rav Naḥman said: In every case of this type, the witnesses write a bill of divorce and give it to the wife even one hundred times. Rava raised a dilemma before Rav Naḥman: In a case where the husband said to witnesses: Write a bill of divorce and give it to…

Gittin 63b:20-23

Rather, the Gemara retracts the previous answer and states: Actually, the mishna is in accordance with the opinion of Rabbi Elazar, and when does Rabbi Elazar not require that the signing must be for her sake? Where there are no witnesses at all on the bill of divorce. However, where there are witnesses, he does require that all their signatures must be for her sake. The proof for this is that Rabbi Abba says: Rabbi Elazar concedes with regard to a document whose falsification is inherent in it, i.e…

Gittin 4a:2

MISHNA: Three bills of divorce are invalid ab initio, but if the woman marries another man on the basis of one of these bills of divorce the lineage of the offspring from this marriage is unflawed. In other words, she is not considered to be a married woman who engaged in sexual intercourse with another man, which would impair the lineage of their child. These three bills are: A bill of divorce that the husband wrote in his handwriting but has no signatures of witnesses on the document at all…

Gittin 86a:4-86b:1

A woman may be divorced only by receiving a bill [of divorce]. This bill is called a get.
The Torah establishes ten principles as fundamental [for a divorce to be effective]. They are:
a) That a man must voluntarily initiate the divorce;
b) That he must effect the divorce by means of a written document and through no other means;
c) That this document must communicate that he is divorcing [his wife] and releasing her from his domain;
d) That it should utterly sever the connection between the husband and his wife…

Mishneh Torah, Divorce 1-5

And the other Sage, Rabbi Oshaya, holds that if you derive matters in this way, you should say that just as her actual hand is attached to her, so too, her courtyard can acquire a bill of divorce only when it is attached to her, which cannot be. Rather, the comparison is as follows: Her courtyard is like her actual hand, and just as her hand is secured with her knowledge, so too, only her courtyard that is consciously secured by her can acquire a bill of divorce for her…

Gittin 77b:15-78b:8

Rav Ashi said: Come and hear: If a man changed his name, or his wife’s name, or the name of his city, or the name of her city, and she remarried, she must leave both this one and that one, and all these matters apply to her. But why? Let us say: What could she have done. The Gemara answers: Once again, she should have had the bill of divorce read by a scholar.

Yevamot 91b:9

MISHNA: In the case of one who was afflicted with temporary insanity [kordeyakos] and said: Write a bill of divorce for my wife, he said nothing, because he was not lucid at the time. If he said: Write a bill of divorce for my wife, when he was lucid, and was then afflicted with temporary insanity and he retracted his previous statement and said: Do not write it, his latter statement is considered to be nothing, i.e., it is not halakhically valid…

Gittin 67b:9-10

Rav Shimi said to Rav Pappa: But what about the case of a bill of divorce, where another mind, the husband, transfers its ownership to the wife, and nevertheless Ulla says with regard to one who threw a bill of divorce into his wife’s house or courtyard: But it is a valid divorce only if she is standing next to her house or next to her courtyard? Rav Pappa responded: A bill of divorce is different, as it is possible to give it to one’s wife even against her will.…

Bava Metzia 11b:9-12a:1

And if you wish, say a different answer: We also have found that agency for receipt can be effective against her will. How so? As the halakha is that a father can receive a bill of divorce for his minor daughter against her will. The halakhot of agency are therefore consistent with the halakhot with regard to her hand, and Abaye’s objection stands. § The mishna taught that a bill of divorce may be written on an olive leaf, on the horn of a cow, or on the hand of a slave…

Gittin 21a:13-22a:1

§ The mishna states that an agent has the power to effect betrothal. The Gemara asks: From where do we derive that there is halakhic agency? The Gemara answers: As it is taught in a baraita: The Torah states with regard to one who divorces his wife: “That he writes her a bill of divorce, and gives it in her hand, and sends her [veshilleḥah] out of his house” (Deuteronomy 24:1). The verse employs the verb: And he sends [veshillaḥ]. The fact that the verse employs the term veshillaḥ, as opposed to another verb denoting divorce…

Kiddushin 41a:9-10

And similarly, Rav Asi says: Reception of any of the bills of divorce mentioned in the mishna does not disqualify the woman from marrying a priest except in the final case. But Rabbi Yoḥanan says: Even in the final case, that bill of divorce does not disqualify her from marrying a priest as well, as even that bill of divorce is not a bill of divorce at all. According to Rabbi Yoḥanan, there is no concern that retroactive clarification will determine that the bill of divorce was written for the sake of the woman who received it…

Gittin 25a:3

§ The mishna teaches that the husband gives the scribe’s wages for writing a bill of divorce. The Gemara asks: What is the reason for this? The Gemara answers: As the verse states: “When a man takes a wife and marries her, and it comes to pass, if she finds no favor in his eyes, because he has found some unseemly matter in her, he shall write her a scroll of severance and give it in her hand” (Deuteronomy 24:1). It is therefore the husband’s responsibility to have the bill of divorce written…

Bava Batra 168a:4

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