[a - 41 lines; b - 20 lines]
1)[line 1]עיגונאIGUNA- concern that she may be left an Agunah (unable to remarry since she has not received a valid Get)
2)[line 1]האי קולא? הוא חומרא הוא!HAI KULA HU? CHUMRA HU!- is this a leniency? This is a stringency!
3)[line 3]פסיל ליהPASIL LEI- a) render [the Get] invalid [since it is a matter of the messenger's word versus the husband's (RASHI); b) cause rumors to surface questioning the validity of [the Get] (TOSFOS DH Chad) (see Insights)
4)[line 4]בפני כמה נותנו לה?BI'FNEI KAMAH NOSNO LAH?- in front of how many [people] must [the messenger] give her [the Get]?
5a)[line 6]מעיקרא מידק דייקME'IKARA MEIDAK DAYIK- [the messenger] made absolutely sure [that the husband truly wished to divorce his wife and that the Get was therefore written correctly] to begin with [when he received it]
b)[line 6]ולא אתי לאורועי נפשיהV'LO ASI L'ORO'EI NAFSHEI- and he will [therefore surely] not come to ruin his reputation [and we will therefore rely on his word over that of the husband]
6)[line 16]נעשו כמי שנחקרה עדותן בב"דNA'ASU K'MI SHE'NECHKERAH EDUSAN B'VEIS DIN- it is as if their testimony had been scrutinized [and accepted] in Beis Din
7)[line 26]בדיןB'DIN- by rights
8a)[line 26]אי מפשת ליה דיבוראIY MAFSHAS LEI DIBURA- if you require him to say many words
b)[line 27]אתי למגזייה השתאASI L'MIGAZYEI- he will come to cut [some of the words] off
9a)[line 28]חדא מתלת גאיזCHADA MI'TLAS GA'IZ- one of three words he may cut off [since the words "b'Fanai Nechtav" hold meaning; this will render the Get invalid since the Rabbinic enactment was not properly fulfilled]
b)[line 28]חדא מתרתי לא גאיזCHADA MI'TARTEI LO GA'IZ- one of two he will not cut off [since the word "b'Fanai" alone is meaningless] (RABEINU KRESKAS)
10)[line 33]בעד אחדB'ED ECHAD- [that it should be possible based upon the testimony of only] one witness
11)[line 33]התם "ידעינן"HASAM YAD'INAN- there [in the case of the regular ratification of documents the witnesses state] "We know [that this is so-and-so's signature]"
12a)[line 35]בעל דברBA'AL DAVAR- he who stands to gain from the validation of the document (namely, the creditor of a bill of debt)
b)[line 36]בעל דברBA'AL DAVAR- she who stands to gain from the validation of the document (namely, the divorcee)
13)[line 37]כי אמרי ידעינןKI AMREI YAD'INAN- a) if [the messenger] states, "I know [that these are so-and-so's signatures]" (RASHI); b) if two others state, "We know [that these are so-and-so's signatures]" (TOSFOS DH Atu)
14)[line 3]תלשוTALSHU- [and] he [then] uprooted it
15)[line 9]אם ניסתIM NISES- if she got [re]married [based upon such a Get]
16)[line 10]כתב בכתב ידוKASAV BI'CHSAV YADO- if the husband wrote [the Get] in his own handwriting
17)[line 11]זמןZMAN- the date
18)[line 12]אין בו אלא עד אחדEIN BO ELA ED ECHAD- there is only one witness [and the Get was written by a scribe]
19)[line 13]רבי אלעזר אומרREBBI ELIEZER OMER ...- The Tana Kama lists three Gitin that are invalid mid'Rabanan. From that which Rebbi Eliezer disagrees with him and validates a Get without any witnesses, it is clear that he allows it even l'Chatchilah (RASHI; see Insights).
20)[line 15]נתנו לה בפני עדיםNASNU LAH BI'FNEI EDIM (EDEI MESIRAH KARSEI / EDEI CHASIMAH KARSEI - Whether it is those Witnesses Who Witness the Transfer of a Document or Those Who Sign it who Determine its Validity)
(a)Rebbi Meir and Rebbi Elazar disagree as to which witnesses validate a document. Rebbi Elazar rules that "Edei Mesirah Karsei" - "the witnesses who observe the transfer of the document sever". Although this statement was made regarding a Get (bill of divorce) and refers to the severance of the marriage (based upon Devarim 24:1), it applies equally to all documents. Rebbi Meir maintains that "Edei Chasimah Karsei" - "the witnesses who sign the document sever".
21)[line 15]גובה מנכסים משועבדיםGOVEH MI'NECHASIM MESHUBADIM- a) she may collect mortgaged property [that had been sold since they were promised to her in her Kesuvah (see Background to Kesuvos 7:4), when she has no Kesuvah to present her claim and instead wishes to use her Get to collect] (RASHI, first explanation); b) one may [use a bill of debt that similarly contains no signatories to] collect mortgaged property [that had been sold since it was promised as collateral for the loan] (RASHI, second explanation; TOSFOS DH v'Goveh)
22)[line 17]תיקון העולםTIKUN HA'OLAM- the well-being of the world; i.e., so that the document may be validated through those who recognize the signatures even if the signatories themselves die
23)[last line]מצאוMATZ'O- if he found [a Get]
24)[last line]אשפהASHPAH- a pile [of garbage]