(ז) אָמַר לִשְׁנַיִם, תְּנוּ גֵט לְאִשְׁתִּי, אוֹ לִשְׁלֹשָׁה, כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. אָמַר לִשְׁלֹשָׁה, תְּנוּ גֵט לְאִשְׁתִּי, הֲרֵי אֵלּוּ יֹאמְרוּ לַאֲחֵרִים וְיִכְתְּבוּ, מִפְּנֵי שֶׁעֲשָׂאָן בֵּית דִּין, דִּבְרֵי רַבִּי מֵאִיר. וְזוֹ הֲלָכָה הֶעֱלָה רַבִּי חֲנִינָא אִישׁ אוֹנוֹ מִבֵּית הָאֲסוּרִין, מְקֻבָּל אֲנִי בְּאוֹמֵר לִשְׁלֹשָׁה, תְּנוּ גֵט לְאִשְׁתִּי, שֶׁיֹּאמְרוּ לַאֲחֵרִים וְיִכְתְּבוּ, מִפְּנֵי שֶׁעֲשָׂאָן בֵּית דִּין. אָמַר רַבִּי יוֹסֵי, נוּמֵינוּ לַשָּׁלִיחַ, אַף אָנוּ מְקֻבָּלִין, שֶׁאֲפִלּוּ אָמַר לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, תְּנוּ גֵט לְאִשְׁתִּי, שֶׁיִּלְמְדוּ וְיִכְתְּבוּ וְיִתֵּנוּ. אָמַר לַעֲשָׂרָה, כִּתְבוּ גֵט לְאִשְׁתִּי, אֶחָד כּוֹתֵב וּשְׁנַיִם חוֹתְמִין. כֻּלְּכֶם כְּתֹבוּ, אֶחָד כּוֹתֵב וְכֻלָּם חוֹתְמִין. לְפִיכָךְ, אִם מֵת אֶחָד מֵהֶן, הֲרֵי זֶה גֵט בָּטֵל:
(7) If one says to two [men], "Give a bill of divorce to my wife," or to three, "Write a bill of divorce, and give it to my wife," they shall write, and give it [to her]. If he said to three, "Give a bill of divorce to my wife," the latter [may] tell others to write it, because he made them a tribunal; these are the words of Rabbi Meir. Rabbi Hanina of Ono brought this law with him from prison, [as he said]: "I have received a tradition, that when he said to three, 'Give my wife a bill of divorce,' that they may tell others to write it, because he them a tribunal." Rabbi Yossi said, "We said to the messenger, We [also] have a tradition, that even if he said to the High Court in Jerusalem, 'Give my wife a bill of divorce,' that they must learn [the procedures of a bill of divorce], write a bill of divorce, and give it [to her]." If he said to ten [men], "Write a bill of divorce for my wife," one of them shall write, and two [shall] sign it; [but if he said], "Write it all of you," then one shall write, and all [shall] sign it. Therefore, if one of them should die, the bill of divorce becomes void.
(א) מִי שֶׁאֲחָזוֹ קֻרְדְּיָקוֹס, וְאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, לֹא אָמַר כְּלוּם. אָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, וַאֲחָזוֹ קֻרְדְּיָקוֹס, וְחָזַר וְאָמַר, אַל תִּכְתֹּבוּ, אֵין דְּבָרָיו הָאַחֲרוֹנִים כְּלוּם. נִשְׁתַּתֵּק, וְאָמְרוּ לוֹ נִכְתֹּב גֵּט לְאִשְׁתֶּךָ, וְהִרְכִּין בְּרֹאשׁוֹ, בּוֹדְקִין אוֹתוֹ שְׁלֹשָׁה פְעָמִים, אִם אָמַר עַל לָאו לָאו וְעַל הֵן הֵן, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ:
(ב) אָמְרוּ לוֹ, נִכְתֹּב גֵּט לְאִשְׁתֶּךָ, וְאָמַר לָהֶם כְּתֹבוּ, אָמְרוּ לַסּוֹפֵר וְכָתַב, וְלָעֵדִים וְחָתְמוּ, אַף עַל פִּי שֶׁכְּתָבוּהוּ וַחֲתָמוּהוּ וּנְתָנוּהוּ לוֹ וְחָזַר וּנְתָנוֹ לָהּ, הֲרֵי הַגֵּט בָּטֵל, עַד שֶׁיֹּאמַר לַסּוֹפֵר כְּתֹב וְלָעֵדִים חֲתֹמוּ:
(ג) זֶה גִטֵּךְ אִם מַתִּי, זֶה גִטֵּךְ אִם מַתִּי מֵחֹלִי זֶה, זֶה גִטֵּךְ לְאַחַר מִיתָה, לֹא אָמַר כְּלוּם. מֵהַיּוֹם אִם מַתִּי, מֵעַכְשָׁיו אִם מַתִּי, הֲרֵי זֶה גֵט. מֵהַיּוֹם וּלְאַחַר מִיתָה, גֵּט וְאֵינוֹ גֵט. אִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. זֶה גִטֵּךְ מֵהַיּוֹם אִם מַתִּי מֵחֹלִי זֶה, וְעָמַד וְהִלֵךְ בַּשּׁוּק וְחָלָה וּמֵת, אוֹמְדִין אוֹתוֹ, אִם מֵחֲמַת חֹלִי הָרִאשׁוֹן מֵת, הֲרֵי זֶה גֵט. וְאִם לָאו, אֵינוֹ גֵט:
(1) If a person seized with cardiacos [confused condition connected perhaps with hypoglycemia] should say, "Write a bill of divorce for my wife," his words are not to be noticed. If he said [before he was taken ill], "Write a bill of divorce for my wife," and when seized with cardiacos, he said, "Do not write it," his last words are not to be noticed. When a person became dumb, and on being asked, "Shall we write a bill of divorce for your wife?" nods his head [in token of assent], he shall be questioned three times, and if he [by his motions or gestures] answers rightly the questions proposed to him, both affirmative and negative, they may in that case write a bill of divorce and deliver it to his wife.
(2) If a person is asked, "Shall we write a bill of divorce for your wife?" and he answered, "Write it;" and they spoke to the scribe, who wrote it, and the witnesses, who signed it: although it was duly written, attested and delivered to the husband, who delivered it to his wife, nevertheless it is ineffective, because it is only then valid when the husband himself orders the scribe to write, and the witnesses to attest it.
(3) [When a husband says to his wife] "This is your bill of divorce in case I die," or, "If I die of this illness," or, "To take effect after my decease," his words are vain; but if he said, "Here is your bill of divorce, to take effect from this day," or, "from this moment, if I should die," it is a valid bill of divorce. If he said, "To take effect from this day and after my death," it is doubtful whether such bill of divorce is valid or not: and in case he dies [without leaving issue], his widow must perform Chalitsah [the ceremony performed to release a widow of a childless man from the obligation of Levirate marriage], but is not married via Yibbum [a Levirate marriage of a man to the widow of his childless brother, the first issue of which carries the name of the deceased brother, thereby continuing his line]. If he said, "This is your bill of divorce from this day if I die of this illness," and he rose [from his sick bed], went out into the street, and became ill again and died: if he died in consequence of a relapse of the former illness the bill of divorce is valid, but not otherwise.