Halakhah for Gittin 42:5
ורבנן האי וכתב מאי עבדי ליה מיבעי להו בכתיבה מתגרשת ואינה מתגרשת בכסף ס"ד אמינא אקיש יציאה להויה מה הוייה בכסף אף יציאה נמי בכסף קמ"ל
How do I know that any thing will serve the purpose? Because it says, 'and he write her', that is to say, any form of written document — If so why does it specify 'book'? To show that, just as a 'book' is not animate and does not eat, so the document used for the Get must be inanimate and not a thing which eats. What do the Rabbis [who allow this say to this]? — [They can reply:] If the text had written be sefer ['in a book'], your deduction would be correct, but as it writes sefer it refers only to the record [sefirath,]<span class="x" onmousemove="('comment',' Lit., 'telling'. ');"><sup>4</sup></span>
Shulchan Arukh, Even HaEzer
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Shulchan Arukh, Even HaEzer
We don't write a divorce document on [something] attached, even if he gives to her the attached thing as it is, since we need "and he puts it in her hand" (Deuteronomy 24:1). And even if the witnesses signed after it was detached, and then he gives it to her, it's not a [valid] divorce document. And if he wrote it on a leaf that was planted in a flowerpot (explanation: like a half potter pot that you plant in it) that was holed, even though he gave her the entire flowerpot, it's invalid, lest it be cut off. But he [can] write it on the pottery of a flowerpot and give it to her, and provided there are witnesses of the exchange in front of us, since pottery is something that can be forged. Ram"a: The same law applies to a flowerpot that is not holed; and some say that when it's not holed we don't decree perhaps it will be cut off (you will find the two opinions explained in the Beit Yosef).
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