Rif Gittin 46b-47a {86a-b}

46b-47a

{Gittin 86a}

כתב בכתב ידו ואין עליו עדים

"IF THE HUSBAND WROTE IT WITH HIS OWN HAND BUT IT WAS ATTESTED BY NO WITNESSES":

אמר רב כתב ידו שנינו
אהייא אילימא ארישא פשיטא כתב ידו קתני
אלא אמציעתא הרי יש עליו עדים
אלא אסיפא יש בו זמן ואין בו אלא עד אחד וקתני שלשה גיטין פסולין ואם נשאת הולד כשר
אמר רב דוקא כתב ידו ועד אבל כתב סופר ועד אין הולד כשר
וכי קתני כתב סופר ועד כשר חתם סופר ועד הוא אבל כתב סופר לא מהני ולא מידי
וכן א"ר יוחנן כתב ידו שנינו
וכן הלכתא:

Rav said: We have learned "with his own handwriting."
Upon what {is this statement}? If you say on the resha, then it is obvious! It states {explicitly} in the Mishna "with his own handwriting." Rather, on the middle portion, behold it has witnesses! Rather, on the sefa -- "IF IT HAS A DATE BUT THE SIGNATURE OF ONLY ONE WITNESS," and it {=the Mishna} teaches "THE FOLLOWING THREE BILLS OF DIVORCE ARE INVALID BUT IF A WOMAN MARRIES ON THE STRENGTH OF THEM THE CHILD [BORN OF SUCH MARRIAGE] IS LEGITIMATE."
{Gittin 86b}
Rav said {in his earlier statement} that this is specifically his handwriting and a witness, but the handwriting of the scribe, plus a witness, the child would not be legitimate.
And where it taught that the handwriting of the scribe plus a witness is valid, this means the signature of the scribe and a witness, but the handwriting of the scribe does not help at all.
And so did Rabbi Yochanan say: We learnt "with his own handwriting."
And so is the halacha.

שלשה גיטין אלו הפסולין אם נשאת באחד מהן זימנין אמר רב תצא וזימנין אמר רב לא תצא
יש לה בנים לא תצא אין לה בנים תצא

רבא אמר לעולם לא תצא
וכן א"ר יוחנן לעולם לא תצא
וכן הלכתא
הלכך לגבי גט ישן תנשא לכתחלה:

These three invalid gets, if she married on the force of one of them, there are times that Rav said she should leave {her second husband} and there are times that Rav said that she should not leave. If she has children, she should not leave; if she does not have children, she should leave.

Rava said: She should never leave.
And so did Rabbi Yochanan say: She should never leave.
And so is the halacha.
Therefore, in terms of an "old" get, she may marry ab initio.

רבי אלעזר אומר אע"פ שאין עליו עדים אלא שנתנו לה בפני עדים כשר.
אמר רב יהודה אמר רב הלכה כר"א בגיטין אבל לא בשטרות ושמואל אמר אף בשטרות
וכן אמר
רבי יעקב בר אידי אמר רבי יהושע בן לוי הלכה כר' אלעזר בגיטין.
והלכתא כר"א בגיטין

"RABBI ELEAZAR SAYS THAT EVEN THOUGH IT WAS NOT ATTESTED BY WITNESSES AT ALL, SO LONG AS HE GAVE IT TO HER IN THE PRESENCE OF WITNESSES IT IS VALID":
Rav Yehuda said that Rav said: The halacha is like Rabbi Eleazar by get, but not by shtar {other legal documents}.
And Shmuel said: Even by shtar.
{Rif 47a}
And so did Rabbi Yaakov bar Iddi cite Rabbi Yehoshua ben Levi: The halacha is like Rabbi Eleazar by get.
And the halacha is {indeed} like Rabbi Eleazar by get.