דברי הכל כשר ומתני' דקתני כתבו ואוקימנא בחוץ אבל ע"מ לא פסיל איבעית אימא לפני התורף ורבנן ואיבע"א לאחר התורף ודברי הכל
, both sides agree that [the Get is still] valid. As for the Mishnah which says. IF HE HAS WRITTEN IT, and which we have explained as referring to 'except', so that 'on condition' would not invalidate [the Get], if you like I can say that it is assuming it [to be inserted] before the substantive part [has been written], so that it concurs with the Rabbis, or if you like I can say that it is assuming it [to be inserted] after the substantive part [has been written], so that it concurs with both authorities. Raba, however, said that they [Rabbi and the Rabbis] disagree in the case where [the reservation is inserted] after the substantive part has been written, Rabbi holding that we disallow the insertion in this case in virtue of having disallowed it before the substantive part [has been written], while the Rabbis considered that we need not disallow one in virtue of the other; but if [it is inserted] before the writing of the substantive part, both sides agree that [the Get is] invalid. As for the Mishnah which says. IF HE HAS WRITTEN IT. and which we have explained as referring to 'except', so that 'on condition' would not invalidate [the Get], it is assuming it to be inserted after [the writing] of the substantive part, and it follows the Rabbis.
Sefer HaChinukh
And there are ten things (see Mishneh Torah, Divorce 1:1) that are called the fundamentals of divorce from the Torah, and these are they: 1) that a man can only divorce from his [own] will - and among them is the one who is coerced by Israelites until he says, "I want"; 2) that the divorce should be in writing and in nothing else; 3) that the matter of that which is written be that he is divorcing her and removing her from his acquisition; 4) that its matter should be something that cuts (separates) between him and her; 5) that it be written for that purpose; 6) that the get not lack another action after its writing, besides its giving; 7) that he gives it to her; 8) that he gives it to her in front of witnesses; 9) that he give it to her for the institution of divorce; 10) that the husband or his messenger be the one giving it to her. And all of these are elucidated in the meaning of the verses. And the rest of the things with a get - for example, the signing of the witnesses, and similar to it - are all from the words of the scribes. And the essence of a get is that (Gittin 85a) the man says to his wife, "I, x, divorce you, y, and behold, you are permitted to any man. And nonetheless, all of Israel have become accustomed to writing it in Aramaic, even though it is permissible to write it, a priori, in any language. And this is the text of the get that everyone is accustomed to in our land.
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