גיטין ב׳:א׳ - ב׳:ב׳

המביא – נחתם חציו – one of the witnesses signed in my presence.

נכתב חציו וכו' פסול – and specifically the final half. But [if the agent said}: “in my presence, the first-half was written, which is the [the section containing the] name of the man and [the name of] the woman and the time (i.e. date), it is valid. And [regarding] the first half as well, it is not necessary for him [the agent] to see the writing itself, but if he heard the sound of the reed/writing pen alone passing over the paper at the time of the writing [of the Jewish bill of divorce], nothing further is necessary.

אחד אומר בפני נכתב ואחד אומר בפני נחתם פסול – at the time when the Jewish bill of divorce leaves from under the hand of one of them (i.e., the agents), and since the Rabbis required for the agent who brings the Jewish bill of divorce to say both [things] (i.e. that the Get was written in my presence and that the Get was signed in my presence), but if the Jewish bill of divorce leaves the hands of both of them (i.e., the agents), it is considered valid. For two [individuals] who brought a Jewish bill of divorce, they do not need to say, “in our presence it was written and in our presence it was signed.”

שנים אומרים בפנינו נכתב ואחד אומר בפני נחתם פסול – At the time when the Jewish bill of divorce leaves under the hand of one of them, but if it leaves the hand of both of them, it is valid.

ור' יהודה מכשיר – And even if the Jewish bill of divorce leaves the hand of one of them, and the Halakha is not according to Rabbi Yehuda.

בלילה ונחתם ביום כשר – since the daytime goes after the [previous] night, and this is not in advance/early.

ביום ונחתם בלילה פסול – since it is early. And the Sages instituted the time in Jewish bills of divorce, decreed, less a person would be married with his sister’s daughter (niece}, and she will commit an offense against him, and he has compassion upon her that she not be strangled to death, and he gives her a Jewish bill of divorce without the time included, and when they testify against her in the Jewish court, she takes out her Jewish bill of divorce and states that she was a divorcee and was a free (literally, “open”) woman at that time.

ור"ש מכשיר – (a Jewish bill of divorce written in the daytime and signed at night), for Rabbi Shimon thinks (i.e., “holds”) that the Sages established [putting] the time in the Jewish bill of divorce because of the usufruct [involved], for if the time would not be [stated] in the Jewish bill of divorce, the husband would sell the usufruct (the wife’s estate of which the husband has fruition without responsibility for loss or deterioration – while married] of his wife after the divorce, and when she would claim against him in court, he would claim that he sold it prior to the divorce. And Rabbi Shimon validates this when it [the Jewish bill of divorce] was written during the day time and signed at night, even though it is in advance. For he holds that from the time that he desired to divorce her even though he had not [yet] divorced her, from then on, the husband does not have [access to] the usufruct, but the Halakha is not according to Rabbi Shimon.