כל גט – קול סופרים מקרין – The adults read [the Jewish bill of divorce] to their students, and when the Jewish bill of divorce comes before you, write it as such, and they mentioned the name of any person.

יותר מכן – and not only this – that the Jewish bill of divorce that was not written for the sake of Jewish divorce but only for practice (see Gittin 24b), but even that which was written for the sake of Jewish divorce completely, but he [i.e., the husband], changed his mind, it is invalid.

יתר מכאן היו לו ב' נשים כו' – and not only this alone that it (i.e., the Jewish bill of divorce) was written not for the sake of divorce of this person, it is invalid. But even if he had two wives and it was written for the sake of [the] divorce of this man, it is invalid, since it was not written for the sake of divorce of that woman.

גדולה וקטנה – not exactly.

יתר מכאן – it comes to teach us that we do not say that the matter is clear retroactively, for at the time it is written, it was also his intention for this one, and there is a divorce for him and her.

הכותב טופסי גיטין – A scribe who wants that they should be ready at hand with him, for there are times when a person comes to hire him [to write a Jewish bill of divorce] and he is preoccupied with other documents.

צריך שיניח מקום האיש ומקום האשה ומקים הזמן – And in the Gemara, it adds even a place for [the phrase] “you are permitted to any man.”

מפני התקנה – They permitted him to write blank forms of Jewish divorce bills and other documents not for their sake, because of the scribal ordinance that they be ready at hand with him, as long as he leaves space for the part of the document that makes it binding to write it for its own sake. And we decree that the part of the document that makes it valid for writing other documents because of the part of the document that makes bills of Jewish divorce valid.

רבי יהודה פוסל בכולן – For he decreed the blank forms of other documents on account of the parts of the document that make them binding, and other documents on account of Jewish bills of divorce.

ר"א מכשיר בכולן – for he did not decree other documents on account of bills of Jewish divorce.

חוץ מגטי נשים שנאמר "וכתב לה" – לשמה – And they decree that the blank forms of the document (for a Jewish bill of divorce) on account of the parts of the document that make them binding. But, the Halakha is according to Rabbi Eliezer [which are not permitted – as they must be written explicitly for the sake of the divorce and for that particular couple].

לאלתר – immediately, it is valid.

ואם לאו פסול – And especially if it [the Jewish bill of divorce] was lost in a place where [regular] caravans are found, and one could say that it [the Jewish bill of divorce] fell from those who come and go. But if it was lost in a place where caravans are not [regularly] found, even after a lengthy period of time, it is valid. And even if it was lost in a place where the caravans are [regularly] found, if there [is known] to the witnesses a distinguished mark of identification, such as if they [i.e., the witnesses] say that it [i.e, the Jewish bill of divorce document] has a perforation on the side of a certain letter, or they say, that we never signed the Jewish bill of divorce with these names but rather on this one alone, it is valid, even after a lengthy period of time.

בחפיסא או בדלוסקמא – sacks in which documents are regularly placed therein and they contain a particular sign that they belong to him.

אם מכירו כשר – this is a matter for itself, and this is how it should be read: If they found it in a small leather bag or in a case, even though he does not recognize it as a Jewish bill of divorce, or that he recognizes as a Jewish bill of divorce, even though he found it in any place, it is valid.

נותנו לה בחזקת שהוא קיים – And we don’t fear lest the husband died and his agency is voided, for we say, that a matter stands on its presumption. But if it is known that the husband died prior to the Jewish bill of divorce reaching her hand, the Jewish bill of divorce is voided, for there is no Jewish bill of divorce after death.

מקריבין אותה – and we don’t fear lest its owner(s) died, and the sin offering of those whose owners died, are considered as if their death is established.

כרקום – from the Aramaic translation, works of siege (the husband is presumed to be alive in such a setting as opposed to when the city is conquered).

המטרפת – but has not yet sunk.

לידון – in [a matter of] capital crimes.

בת ישראל לכהן – the stringencies regarding death

בת כהן לישראל – the stringencies regarding life

המביא גט בארץ ישראל – where it is not necessary to say, “it was written in my presence and signed in my presence.”

משלחו ביד אחר – And makes him [of the other] an agent on his own and not in the Jewish court, and specifically if he had become ill.

ואם אמר לו – the husband to the agent

טול לי הימנה חפץ פלוני – When you give her the Jewish bill of divorce

עושה בית דין – [the court appoints] an agent and sends him

שליח בית דין אני – without further qualification, the Jewish court did this validating him, and the second agent appoints a third agent, [and so-on-and-so-forth] until [the] one-hundred[th agent], and all of them are [appointed] in the Jewish court, since it is taught in our Mishnah, “the last agent [does not have to say, ‘it was written in my presence and signed in my presence’]” but only says that “I am the agent of the [Jewish] court.”

להיות מפריש עליהן מחלקן – When he separates out the Terumah/heave-offering (which goes to the Kohen) , he should [first] sell it, he should detain the money to himself on account of his own obligation that he has towards the Kohen/priest. And the first tithe and second tithe he should withhold [them] and eat it for the obligation that he has towards the Levite and the poor, but he (the Levite) separates out from the first tithe [that he has received] the heave-offering (of one-tenth) [that he is required to give to the Kohen/priest]. But if he is accustomed to give his heave-offerings and tithes to this particular Kohen or particular Levite or the poor person who lent to them, he does not need to transfer to them their tithes and heave-offerings through another person, but he takes them for himself immediately after he has separated them out. But if he was accustomed to give his heave-offerings and tithes to others, he may not withhold them through his obligation, until he takes possession of them through another [Kohen or Levite] first and thereafter he should go back and take them as part of his obligatory [gift].

צריך ליטול רשות מן היורשים – That inherited from them property that had been mortgaged to a creditor, he must take permission from them if they want to repay this loan through these heave-offerings and tithes [that they have received], lest they wish to take their [priestly/Levitical] gifts and to repay their hereditary loans from another place.

המניח פירות להיות מפריש עליהן כו' – He relies upon these and eat from other TEVEL/eatables forbidden to be consumed prior to the separation of sacred gifts that he has, and says, ‘Behold their heave-offerings [come] from these fruits that I have set aside for this purpose.’

ואם אבדו – He went to check them and found that they had become lost.

הרי זה חושש – for these selfsame eatables forbidden to be consumed prior to the separation of sacred gifts, which he had legally fit for use by giving the priestly dues with the promise of those. And if he did not eat them, he must separate [tithes] from them, lest when he says: ‘Behold their priest-due is with the fruit that I have set aside’ have already become lost.

מעת לעת – of being examined. And when he checked them and found them to be lost, he fears lest from yesterday at that particular time they had been lost, and if he had designed them as tithes in the midst of the time period of twenty-four astronomical hours over other fruit. He must separate from them [tithes] out of doubt, and more than this, the Rabbis were not stringent to fear, but they rely upon the presumptive continuance of an actual condition until evidence of change is produced.

בודקין את היין – that he left it to [have tithes] separated out, he must check it, lest it soured, since we don’t offer heave-offerings from wine that had soured.

בקדים של מוצאי החג – since when the east wind blows at the conclusion of the festival [of Sukkot].

בשעת כניסת המים – when they are like the white bean (see Mishnah Kilayim 1:1), they are called half-ripe fruit (i.e. grapes). But when the moistness enters and grows in it when one is able to store away from them a bit, that is at the time when the water enters. Another explanation: When they were crushing the grapes when they were half-ripe, and putting water into it, and making vinegar to make it subject to setting aside sacred gifts. And the Halakha is according to Rabbi Yehuda.