One who brings a get from abroad [to the Land of Israel] must declare, “In my presence it was written and in my presence it was signed.” Rabban Gamaliel says: even one who brings it from Rekem or from Heger. Rabbi Eliezer says: even one who brings it from Kefar Ludim to Lud. The sages, however, say: declaration “In my presence it was written and in my presence it was signed” is required only from one who brings a get from abroad or who takes it there. One who brings [a get] from one province to another province in foreign lands is also required to declare, “In my presence it was written, and in my presence it was signed.” Rabban Shimon ben Gamaliel says: even from one hegemony to another hegemony.

Rabbi Judah says: From Rekem eastwards, Rekem being like the east; from Ashkelon southwards, Ashkelon being like the south; and from Acco northwards, Acco being like the north. Rabbi Meir says: Acco counts as the land of Israel in the matter of bills of divorce.

One who brings a get within the land of Israel need not declare, “In my presence it was written and in my presence it was signed.” If there are those who protest [its validity] it must be established through the signatures. If one who brings a get from abroad is not able to declare “In my presence it was written and in my presence it was signed”, if there are witnesses on it, its validity can be established through its signatures.

Both bills of divorce and writs of emancipation are similar [concerning a messenger] who takes them [abroad from the land of Israel] to one who brings them [from abroad to the land of Israel]. This is one of the ways in which bills of divorce are similar to writs of emancipation.

If a man says: “Give this get to my wife or this writ of emancipation to my slave”, if he wants he may change his mind on either document, the words of Rabbi Meir. The Sages say: he may change his mind in the case of the get but not in the case of the writ of emancipation, since a benefit may be conferred on a person not in his presence but a disability may be imposed on him only in his presence; for if he does not want to maintain his slave he is permitted, but if he does not want to maintain his wife he is not permitted. Rabbi Meir said to them: behold, he disqualifies his slave from eating terumah [by emancipating him] in the same way that he disqualifies his wife [by divorcing her]? They said to him: [the slave is disqualified] because he is the priest’s property. If a man says, “Give this get to my wife or this writ of emancipation to my slave”, and dies [before they are given], they do not give [the documents] after his death. [If he said], “Give a maneh to so-and-so” and died, the money should be given after his death.