Beis Shammai say: A man may divorce his wife with an “old” get; Beis Hillel, however, prohibit [it]. What is an `old' get? Any [time] he secludes himself with her after he wrote it for her.

[If] he wrote [the date of the get] according to [the reign of] a kingdom which is unworthy, according to the kingdom of Media, according to the kingdom of Greece, to the construction of the Temple, [or] to the destruction of the Temple; [or if] he was in the East, and he wrote: “in the West,” [or] in the West, and he wrote: “in the East,” she must leave both of them, and she needs [to receive] a get from each of them. She is entitled neither to a kesubah, nor usufruct, nor sustenance, nor worn-out clothing, from either; if she took from either, she must return [it]. [Her] child by either is a mamzer. Neither of them may contaminate himself to her, and neither has rights to her findings, her handiwork, or the revocation of her vows. [If] she was the daughter of a non-Kohen, she is disqualified from marrying a Kohen; [if] the daughter of a Levi, [she is disqualified] from the tithe; [and if] the daughter of a Kohen, [she is disqualified] from terumah. The heirs of both do not inherit her kesubah. If they died, the brother of each performs chalitzah, but not yibum.  If he changed his name or her name, the name of his town or the name of her town, she must leave both of them, and all of these procedures apply to her.

[Concerning] all the arayos [about] which they said that their co-wives are permitted —- if these co-wives went and were married, and these were found to be ailoniyos, she must leave both of them, and all of these procedures apply to her.

[If] one married his yevamah, and her co-wife went and was married to another, and it was discovered that this one is an ailonis, she must leave both of them, and all of these procedures apply to her.

[If] a scribe wrote a get for a man and a receipt for a woman, and he erred and gave the get to the woman and the receipt to the man, and they gave [them] one to another, and afterward, the get was found in the hand of the man and the receipt in the hand of the woman, she must leave both of them, and all of these procedures apply to her. R' Eliezer says: If it went out immediately, it is not a get; if it went out afterward, it is a get, [because] the first is not believed to abrogate the rights of the second.  [If a man] wrote [a get] to divorce his wife and [then] changed his mind —- Beis Shammai say: He disqualified her from marrying a Kohen; Beis Hillel, however, say: Even if he gave it to her on a condition, and the condition was not met, he did not disqualify her from marrying a Kohen.

One who divorced his wife, and [then] she lodged with him in an inn —- Beis Shammai say: She does not need a second get from him; Beis Hillel, however, say: She needs a second get from him. When? When she was divorced from nisuin. They agree that [if] she was divorced from erusin, she does not need a second get from him because his heart is not close to her.  [If a man] married a woman [on the basis of] a `bald' get, she must leave both of them, and all of these procedures apply to her.

10. A “bald” get may be completed by anyone; [these are] the words of Ben Nannas. R' Akiva says: No one may complete it, except relatives, who are qualified to testify elsewhere. What is a “bald” get? Any whose bindings are more than its witnesses.

[If] one divorced his wife and said to her: “You are permitted to every man, except So-and-so” —- R' Eliezer permits [her]; the Sages, however, prohibit [her]. What shall he do? He must take it from her and give it to her again, and say to her: “You are permitted to every man.” If he wrote it inside it, although he subsequently erased it, it is void.

[If one said:] “You are permitted to every man, except Father and your father,” “my brother and your brother,” [or] “a slave and a gentile,” or anyone with whom she cannot have kiddushin, it is valid.  [If he said:] “You are permitted to every man except ...” —- [if she was] a widow, “to the Kohen Gadol”; [or if she was] a divorcee or a chalutzah, “to an ordinary Kohen”; [or if she was] a mamzeres or a Nesinite, “to a [regular] Jew”; [or if she was] the daughter of a [regular] Jew, “to a mamzer or a Nesinite”; or to anyone with whom she can have kiddushin —- even illicitly —- it is void.

The essence of a get [is]: “You are permitted to every man.” R' Yehudah says: “And this, which shall be to you from me, [is] a writ of divorce, a letter of abandonment, and a bill of release, to go to be married to any man that you want.''  The essence of a document of emancipation [is]: “You are a free woman,” [or] “You are to yourself.”

Three gittin are void; but if she married, the offspring is legitimate: [if] he wrote [it] with his handwriting, but there are no witnesses on it; [if] there are witnesses on it, but it has no date; [if] it has a date, but it has only one witness. These three gittin are void; but if she married, the offspring is legitimate. R' Elazar says: Although there are no witnesses on it, but he gave it to her in the presence of witnesses, it is valid, and one collects from mortgaged properties, because witnesses sign on a document only for the sake of the general good.

[If] two [men] sent two identical gittin, and they became mixed up, he gives both of them to this one and both of them to this one; therefore, [if] he lost one of them, the second is void.  [If] five wrote [as a] group in a get: “So-and-so is divorcing So-and-so, and So-and-so [is divorc-ing] So-and-so,” and the witnesses are below, they are all valid, and it shall be given to each one. [If] the text was written for each one, and the witnesses are below, that with which the witnesses are read is valid.