Related for Gittin 46:15
תניא כוותיה דאביי ר"ש בן אלעזר אומר משום ר"ע אשה נאמנת להביא גיטה מק"ו ומה נשים שאמרו חכמים אין נאמנות לומר מת בעלה נאמנות להביא גיטה היא שנאמנת לומר מת בעלה אינו דין שנאמנת להביא גיטה
WHY IS A GET DIFFERENT FROM [A REPORT OF] DEATH? BECAUSE THE WRITING AFFORDS PROOF. A WOMAN MAY BE THE BEARER OF HER OWN GET,<span class="x" onmousemove="('comment',' To a place which the husband specifies. ');"><sup>14</sup></span> ONLY SHE IS REQUIRED TO DECLARE,<span class="x" onmousemove="('comment',' Before a Beth din in the place specified. ');"><sup>15</sup></span> 'IN MY PRESENCE IT WAS WRITTEN AND IN MY PRESENCE IT WAS SIGNED.' <b><i>GEMARA</i></b>. [How can you say this] seeing that it has been taught: Just as these women's word is not accepted as evidence that her husband is dead, so they are not accepted as bearers of her Get? — R. Joseph replied: There is no contradiction. The one rule is for Eretz Yisrael, the other for outside Eretz [Yisrael]. In Eretz Yisrael, where we do not rely upon her [word],<span class="x" onmousemove="('comment',' Because witnesses to the signatures are always available. ');"><sup>16</sup></span> such a woman is permitted to bring the Get: outside Eretz [Yisrael], where we should have to rely upon her [word],<span class="x" onmousemove="('comment',' I.e. on the declaration, 'In my presence' etc. ');"><sup>17</sup></span> she is not permitted to bring it. Said Abaye to him: On the contrary, the opposite is more reasonable: in Eretz Yisrael, where if the husband comes and challenges [the Get] we take note of his objection,<span class="x" onmousemove="('comment',' The declaration 'in my presence' etc., not having been made. ');"><sup>18</sup></span> it could be argued that the woman has been deliberately trying to make mischief, and therefore she should not be trusted, but outside, where if the husband comes and challenges [the Get] we do not pay any attention to him,<span class="x" onmousemove="('comment',' Because the Get has been certified by virtue of the declaration in my presence etc. ');"><sup>19</sup></span> she should be trusted.<span class="x" onmousemove="('comment',' Because she cannot be trying to make mischief. ');"><sup>20</sup></span> It has been taught in accordance with the view of Abaye: R. Simeon b. Eleazar says in the name of R. Akiba: That a woman may be trusted to bring her own Get may be established <i>a fortiori</i>. For since those women whose word [the Rabbis] declared to be inacceptable as evidence that her husband is dead can be trusted as bearers of her Get, does it not follow that she herself whose word is accepted as evidence that her husband is dead should be trusted to bring her own Get?