Talmud for Gittin 9:4

שְׁלֹשָׁה גִטִּין פְּסוּלִין, וְאִם נִשֵּׂאת, הַוָּלָד כָּשֵׁר. כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, יֵשׁ עָלָיו עֵדִים וְאֵין בּוֹ זְמַן, יֶשׁ בּוֹ זְמַן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד, הֲרֵי אֵלּוּ שְׁלֹשָׁה גִטִּין פְּסוּלִין. וְאִם נִשֵּׂאת, הַוָּלָד כָּשֵׁר. רַבִּי אֶלְעָזָר אוֹמֵר, אַף עַל פִּי שֶׁאֵין עָלָיו עֵדִים אֶלָּא שֶׁנְּתָנוֹ לָהּ בִּפְנֵי עֵדִים, כָּשֵׁר וְגוֹבָה מִנְּכָסִים מְשֻׁעְבָּדִים, שֶׁאֵין הָעֵדִים חוֹתְמִין עַל הַגֵּט אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם:

Three gittin are invalid, but if she married (through one of them) the child is kasher: a get written in his hand, but without witnesses [According to R. Meir, who says that the witnesses of the signing effect the divorce, his handwriting is equivalent to a hundred witnesses. According to R. Elazar, who says that the witnesses to the delivery effect the divorce, since it is in his handwriting, it satisfies (Deuteronomy 24:3): "And he shall write … and he shall give." And even though there are no witnesses to the delivery, it is valid according to Scripture. And the sages ruled it invalid lest a get come to be validated with the writing of the scribe alone.]; a get with witnesses but without a date [the date being a rabbinic ordinance, either because of fruits or because of the possibility of his shielding his sister's daughter (See 2:2)]; a get with a date but with only one witness. [According to one view, this refers to (a get) written in his hand, the first instance (of the Mishnah) apprising us that even without a witness the child is kasher, and this instance, that even if there were one witness, it should not be done ab initio. And according to another view, this refers to (a get) written in the scribe's hand, notwithstanding which the child is kasher, the scribe standing in place of a second witness.] These are the three gittin which, (though) invalid, if she marries (thereby) the child is kasher. R. Eliezer says: Even if there are no witnesses (signed) on it, but he gives it to her in the presence of witnesses, the get is valid and she collects (her kethubah) from bound property, for witnesses sign on a get only for "the general good" [lest the witnesses to the delivery die and the husband come and protest, saying: "I did not divorce her." The halachah is in accordance with R. Elazar.]

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