גיטין ד׳:ב׳ - ד׳:ג׳

בראשונה – He would not nullify it in the presence of the woman nor in the presence of the agent, but in the place where he is standing, he would nullify it in the presence of three [judges].

מפני תקון העולם – that the agent who does not know of the matter would bring it to her and she would [as a result] marry [again] through it. And on the strength of the ordinance of Rabban Gamaliel, we flog whomever nullifies the Jewish bill of divorce [in a Jewish court in another place] or issues a protest/ declaration before witnesses against a forced or unduly influenced action concerning the Jewish bill of divorce.

בראשונה היה משנה שמו ושמה – when he (i.e. the husband) had two names – one here (in the land of Israel) and another abroad, he would divorce her with the name common used in the place where the Jewish bill of divorce was written, and he would not be exacting to write both [names].

מפני תיקון העולם – so as to not cast aspersion on [the legitimacy of] her children from the second [name of her] husband, to say, that her husband didn’t divorce her for that is not his name. And a person who is known by two names in two [different] places, one in the place where [the Jewish bill of divorce] was written and another in the place where it is delivered/given, she is not divorced until the name of the place where [the Jewish bill of divorce] is delivered/given, and the name of the place where it was written with it. But, if he was known by two names in one place and he wrote [in the Jewish bill of divorce] (only) one of those names, post facto, the Jewish bill of divorce is valid. However, ab initio, one must write both of [the names] and where he changed his name or her name in the Jewish bill of divorce, even though he wrote after it, “and every name that he has,” the Jewish bill of divorce is null and void.

אין אלמנה נפרעת – Her Ketubah/Jewish marriage contract

מנכסי יתומים, אלא בשבועה – she had not been made the recipient of anything

נמנעו מלהשביע – because she is preoccupied before the orphans, she provides herself with a legal permission to take an oath that she had not taken anything. But even though she took a small amount, she believes that she is taking it as payment for her trouble [involved], but it is not for the paying off of the obligations [owed her] from her Jewish marriage contract.

התקין רבן גמליאל שתהא נודרת ליתומים כל מה שירצו – such as קונם/taking upon myself a vow of abstinence from kinds of food if I have derived benefit from my Jewish marriage contract.

וגובה כתובתה – but if she married to another [man] prior to being made by the orphans to take a vow, and if they made her take a vow after she got married, lest her husband makes her take a vow, How should do this? They make her take an oath imposed by the Rabbis outside of the court for which her punishment would not be great, and she collects her Ketubah/Jewish marriage contract after she has married. But, if she comes to collect [the value of] her Ketubah before she marries another [man], it is up to the orphans [as to what to do]: if they want, they have her take an oath outside of the court or make her take a vow in court.

העדים חותמים על הגט מפני תיקון העולם – It refers to both [the witnesses signing on the Jewish bill of divorce as well as the widow taking a vow before the orphans before collecting the value of her Jewish marriage contract], concerning a widow who takes a vow to the orphans on whatever they want, for the sake of the social order, so that women can marry their husbands without worrying about losing the value of their Ketubah. But concerning the witnesses who sign the Jewish bill of divorce for the sake of the social order, for since it is the witnesses to the delivery [of the Jewish bill of divorce] that effect the divorce, for the witnesses in whose presence the Jewish bill of divorce is delivered to the woman are the essential [aspect] of the divorce. It would not have been necessary for witnesses to sign the Jewish bill of divorce, other than for the sake of the social order, for we are concerned lest one of the witnesses before whom the Jewish bill of divorce was delivered would die, and that the bill of divorce in her hand without witnesses would be like a mere potsherd.

הלל התקין פרוזבול – for he [Hillel] saw that the people were prevented from making loans to one another and they violated what is written in the Torah (Deuteronomy 15:9): “Beware lest you harbor the base thought, [the seventh year, the year of remission is approaching…’],” he [Hillel] ordained the Prozbul. And this is the body of the Prozbul: “I hand over to you, so-and-so and so-and-so, the judges that every debt obligation that I have with so-and-so, I will collect it whenever I want.”