המגרש...רבי אליעזר מתיר – The reason of Rabbi Eliezer, as is written (concerning the laws of the Kohanim) (Leviticus 21:7): “nor shall they marry one divorced from her husband. [For they are holy to their God].” Even if they were not divorced from other than their husband, since he said to her: You are divorced from me, but you are not permitted to all [other] men, is for she is forbidden to the priesthood. So we see that it is a Jewish bill of divorce, and here she is permitted to any men except from this, she is permitted to others.

וחכמים אוסרים – since they say that the prohibition of the priesthood is different. For the Biblical verse has increased for them (i.e., the priesthood) additional commandments, and even though that the Jewish bill of divorce would make her ineligible to the priesthood, it would not be a Jewish bill of divorce that would permit her to others. And the Halakah is according to the Sages. But the Rabbis did not forbid other than when he said: “You are permitted to all other men other than so-and-so.” The Rabbis admit that it is a Jewish bill of divorce in that it permitted her to all men through the delivery of the Jewish bill of divorce, but that he made a condition with her that she would not marry that particular individual, for it would be like other kinds of conditions in general. But the Rabbis forbade the one who divorces to say: “Behold, this is your Jewish bill of divorce on the condition that you should marry so-and-so,” so that they would not say that they give their wives to one another as gifts. And every condition that a person makes with regard to a Jewish bill of divorce prior to the writing of the Jewish bill of divorce, even though the condition is not written within it, the Jewish bill of divorce is invalid, but after it was given to her in her hand, he can make whatever condition he wishes to make.

אלמנה לכהן גדול – since the betrothal takes legal effect when violating negative commandments, for in those [mentioned in the Mishnah] do not take legal effect due because of the prohibition of marital state within it; It is to be forgotten if he left it in the Jewish bill of divorce.

גופו של גט – the essence of the writing of the Jewish bill of divorce, such they should write in it.

ודין די יהוי ליכי מינאי – it is necessary to prove in its interior that via this “book,” he divorces her, for it he not written this in it, people would come to say that through mere speech he divorced her and the document is mere proof. And the Halakha is according to Rabbi Yehuda.

כתב בכתב ידו ואין עליו עדים – For Rabbi Meir who said that the witnesses who affix their signatures [to the Jewish bill of divorce] make the divorce final, one’s signature is considered like one-hundred witnesses. But for Rabbi Eliezer who says that the witnesses who deliver [the Jewish bill of divorce] make the divorce final, since it is his handwriting, and the Biblical text reads (Deuteronomy 24:1): “and he writes [her a bill of divorcement, hands it [to her]…,” and even though the witnesses who deliver the [Jewish bill of divorce] are not valid from the Torah and the Sages invalidated it lest they come to make it fit through the writing of the scribe.

ואין בו זמן – for the date is an ordinance of the Rabbis, whether because of the usufruct or because lest he is partial over his sister’s daughter, as we said in the second chapter.

ואין בו אלא עד אחד – there is, according to the one who says that it refers to his handwriting, and the first part of our Mishnah comes to teach us that even if there is no witnesses [that has signed the Jewish bill of divorce], the child is valid. And here it comes to teach us that even when there is ab initio, one witness [whose signature is affixed], it is not valid. And according to the one who says that it refers to the handwriting of the scribe, even so, the offspring is valid, for the scribe is in place of the second witness.

תקון עולם – lest the witnesses to the delivery [of the Jewish bill of divorce] die and the husband comes and raises a complaint saying that I did not divorce her. And the Halakha is according to Rabbi Eliezer.

שני גיטין שוין – in their names

הרי השני בטל – for we don’t know whom he is

כלל – one time for all of them, on such-and-such day of the week, so-and-so divorced this woman and that person divorced the other person.

טופס לכל אחת – a particular time to each one, on such-and-such a day of the week, a certain man divorced a certain woman and completed [the writing of] the Jewish bill of divorcer. And on such -and-such a day of the week a certain man divorced a certain woman and completed the Jewish bill of divorce, and similarly for all of them. And the witnesses [sign] below at the bottom.

כשני דפין שכתבן – on two pages this one on the side of the other, and two Hebrews inscribing their signatures under the first Jewish bill of divorce to under the second [Jewish bill of divorce]. The name of the first witness is under the first [Jewish bill of divorce] and the name of his father is under the second {Jewish bill of divorce], and similarly, the seonc witness underneath him. And afterwards, they went back and had two Israelites who live in the land of Greece, who signed in Greek writing , and the manner of Greek writing is that it goes from left to rightg, so that we would find the name of the witness under the second [Jewish bill of divorce] and the name of his father under the first [Jewish bill of divorce].

את שהעדים הראשונים נקראים עמו כשר – if the Hebrews who affixed their signatures above, for it is the manner of Hebrew writing that it goes from the right to the left, and we find the name of the witness underneath the right-hand Jewish bill of divorce, and the name of his father underneath the left-hand Jewish bill of divorce, the right-hand [Jewish bill of divorce] is valid. But if the Greek signatures [are found] above, the left-hand [Jewish bill of divorce] is valid, for the names of the witnesses are under the left-hand [Jewish bill of divorce]. And the reason for this is that we suspect lest the latter witnesses swriched their writing to the order/manner of the first set of witnesses, for if the Hebrew [writers] were above , which they go from the right to the left and they affixed their signatures on the right-hand Jewish bill of divorce, when the two Greek [Jews] came to affix their signatures underneath theirs, they also went from the right to the left, like the order of Hebrew writing. And we found that all four of them affixed their signatures on the right-hand Jewish bill of divorce. And similarly, if the Greek [Jews] had affixed their signatures above , lest the Hebrew writers who came after them switched the order of their Hebrew writing, and went from the left to the right, so that it was found that all four of them affixed their signatures on the left-side [Jewish bill of divorce].

ה"ג עד אחד עברי ועד אחד יוני, ועד אחד עברי ועד אחד יוני באים מתחת זה לתחת זה שניהם פסולין – And the reason is that we suspect lest the Hebrew [writing] witness affixed his signature on the first right-hand side Jewish bill of divorce, according to the manner of Hebrew writing, and the Greek [Jewish] second witness affixed his signature on the second left-hand side Jewish bill of divorce, according to the manner of Greek writing which begins from the left, but the third Hebrew witness, switched the Hebrew writing and also began from the left like the Greek [Jew] before him, and it was found that he too had his signature affixed on the left-side Jewish bill of divorce; but the final Greek [Jewish] witness had his signature affixed in his [normal] manner, from the left to the right, and he too had his signature affixed on the left-side Jewish bill of divorce; hence it was found that three witnesses had their signatures affixed on the left-side Jewish bill of divorce, with only one [witness] with his signature affixed on the right-side [Jewish bill of divorce]. Or the opposite, where the second Greek witness, reversed his writing to the order of Hebrew writing and began from the right to the left like the first Hebrew witness who affixed his signature, and the third Hebrew witness affixed his signature as per his manner from the right-side, and we found that three of them had affixed their signatures on the first right-side Jewish bill of divorce, but the final Greek [Jewish] witness alone affixed his signature as per his manner on the left-hand side Jewish bill of divorce. And because we do not know upon which of them three of them affixed their signatures and which of them only one of them affixed his signature, both [Jewish bills of divorce] are invalid.

בדף השני – which near on the width of the scroll

מן הצד – on the margin on the right side of the Jewish bill of divorce or on he left-hand margin.

או מאחוריו בגט פשוט – that its witnesses are inside it

הקיף – attached this one next to that one

שניהם פסולים – for it is not called “affixing one’s signature” neither with this one or with that one.

את שהעדים נקרין בסופו – he made a mistake while affixing his signature towards the end, but if the feet of the signature are not facing towards the head, it is valid.

כתב סופר ועד – the scribe affixed his signature as a witness , for they had two witnesses, and our Mishnah comes to teach us that we don’t suspect lest the husband did not command the scribe to affix his signature but said to two [individuals]: “say to the scribe and he will write,” and to so-and-so and another person [will be] witnesses and they will affix their signatures to it, and these witnesses were suspect and put to the shame by the scribe who would say: “I am not valid in his (i.e., the husband’s) eyes and I will affix my signature to it without the permission of the husband.” To that we do not suspect.

חניכתו – the accompanying name of the family

מעושה – with force

בישראל כשר – if they forced him in court, such as all of those where they force him to divorce, or that she was forbidden to him, and if they forced him inappropriately, it is invalid, and disqualifies to marry into the priesthood because of the slight resemblance to a Jewish bill of divorce

ובנכרי – according to law, it is invalid and disqualifies from marrying into the priesthood; and in appropriate, even it does not have the slightest resemblance to a Jewish bill of divorce (by which the woman concerned might be precluded from marrying a Kohen); and whomever is liable to give a Jewish bill of divorce according to the law, and there is no power in the Jewish judges to force him, but when the gentile authorities bind him over and say: do as the Israelites tell you, and he gives the Jewish bill of divorce according to the judges of Israel.

יצא שמה בעיר מקודשת – a free woman where a voice went forth about her: “so-and-so became betrothed today to a certain man, and not only an indistinct rumor (see Gittin 89a) but such as where candles were kindled and beds were made, and people would come and go and say,”so-and-so became betrothed today.”

מגורשת -הרי זו מגורשת – It is referring to the first part of the Mishnah – where this woman upon whom a voice went out that she is betrothed and we are concerned for him and prohibit her to marry anyone other than to that man. And if he returned and a voice went out about her that she is divorced, for that same individual with whom a voice went out that she had become betrothed , she is divorced and permitted to all, for the voice that we were suspect of at first, his receipt is with him.

ובלבד שלא יהא שם כמתלא – as long as there is not with the voice of [her] betrothal or the voice of [her] divorce providing no reasonable explanation to show how the report may have arisen by mistake.

אפילו הקדיחה תבשילו – she burned it by fire or by salt. For the School of Hillel explains ערות דבר/something obnoxious about her (Deuteronomy 24:1) as either obnoxious or something, that is to say, like the rest of offensive [matters] which are not unchastity.

רבי עקיבא אומר: אפילו מצא אחרת נאה ממנה – And he explains the verse in this way: if she will not find grace of beauty in his eyes, or if he found in her something unseemly, or a matter of something offensive. On each one of these three things, he can divorce her, and the Halakha is according to the School of Hillel