Musar for Gittin 133:1
אמרו לסופר ויכתוב ולפלוני ופלוני ויחתמו ומשום כיסופא דסופר חיישי ומחתמי חד מהנך סהדי וסופר בהדייהו ובעל לא אמר הכי
Tell the scribe to write and So-and-so and So-and-so to sign, and out of fear of offending the scribe they will agree that one of them should sign and the scribe with him, which is not what the husband said?<span class="x" onmousemove="('comment',' He appointed special witnesses for the signature. This proves that the view that the scribe may witness the Get is not compatible with the view that the husband can say to the agent, Tell the scribe. ');"><sup>1</sup></span>
Shenei Luchot HaBerit
If Rabbi Yehudah chose "Moses received the Torah," as his introductory words to that tractate, he wanted to emphasize that it was the humility of a Moses that enabled him to "receive" the Torah in all its aspects. G–d's example of humility had inspired Moses to model himself after that example. This is the major challenge of ethics as we understand it. What Moses "received," is what our sages call אספקלריא מאירה, "a clear, unblurred vision." We have it on good authority that the attributes of Rabbi Akiva were essentially the same as those of Moses. In Gittin 67a Rabbi Shimon tells his students: "study my מדות, attributes, for my attributes are a tiny fraction of the attributes of Rabbi Akiva." [Clearly, even if we accept Rashi who explains the word מדות there to mean תורה, it is clear that Rabbi Akiva is held up as the ultimate model to follow. Ed.]
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