Mesorat%20hashas for Gittin 2:7

אַף הַנָּשִׁים שֶׁאֵינָן נֶאֱמָנוֹת לוֹמַר מֵת בַּעְלָהּ, נֶאֱמָנוֹת לְהָבִיא אֶת גִּטָּהּ, חֲמוֹתָהּ וּבַת חֲמוֹתָהּ וְצָרָתָהּ וִיבִמְתָּהּ וּבַת בַּעְלָהּ. מַה בֵּין גֵּט לְמִיתָה, שֶׁהַכְּתָב מוֹכִיחַ. הָאִשָּׁה עַצְמָהּ מְבִיאָה אֶת גִּטָּהּ, וּבִלְבַד שֶׁהִיא צְרִיכָה לוֹמַר, בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם:

Even the women who are not believed to say that her husband died are believed to bring her get: her mother-in-law, the daughter of her mother-in-law, her co-wife, her yevamah, and her husband's daughter. [They are not believed to say that her husband died, for they hate her and desire her undoing.] What is the difference between a get and death (in the above instance)? (In the get) the writing is the indicator. The woman herself is permitted to bring her get, so long as she says: "Before me, it was written and before me it was signed." [This, only if the husband stipulated with her when he gave her the get that she be divorced only in a certain beth-din and that she say: "Before me, it was written, and before me it was signed." Beth-din take it from her after she says this, and they appoint a messenger to return it to her. But a woman who brings a get wherever she may be is divorced, even if the get is not validated through its signatories, and she need not say: "Before me, it was written, and before me it was signed."]

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