Any get which is not written [expressly] for the woman [for whom it is intended] is invalid. How is this so? If a man was passing through the street and heard the voice of a scribe dictating “So-and-so divorces so-and-so from such and such a place” and he says “that is my name and that is the name of my wife”, it is not a valid [document] with which to divorce his wife. Moreover: if he wrote [a get] with which to divorce his wife and changed his mind and a person found him and said to him, “My name is the same as yours and my wife’s name the same as your wife’s”, it is not a valid [document with which the second] may divorce his wife. Moreover: if he had two wives with the same name and wrote a get with which to divorce the elder, he may not use it to divorce the younger. Moreover: if he said to the scribe, “Write [a get] and I will divorce whichever I choose,” it is not a valid [document] with which to divorce his wife.

One who brings a get and loses it on the way: If he finds it immediately it is valid, and if not it is not valid. If he finds it in a small bag or in a folder if he recognizes it, it is valid. If one brings a get and left [the husband] when [the husband] was an old man or sick, he should deliver it to her on the presumption that he is still alive. If the daughter of an ordinary Israelite is married to a priest and her husband goes abroad, she continues eating terumah on the presumption that he is still alive. If a man sends a sin-offering from abroad they sacrifice it on the presumption that he is still alive.

Three statements were made by Rabbi Elazar ben Parta before the Sages, and they upheld his words. About [people in] a besieged town; And about [people on] a ship listing at sea; And a person who has been brought to court [in a capital case] that they are presumed to be alive. [However, concerning people] in a besieged town which has been captured; Or [people in] a ship which has been lost at sea; Or a person who has been led out to execution we put upon them all of the stringencies of their being alive and all of the stringencies of their being dead. The daughter of an Israelite who has married a priest or the daughter of a priest who has married an Israelite may not eat of the terumah.

If one bringing a get in the land of Israel becomes sick, he can send it with another. But if [the husband] said to him, “Take for me from her such-and-such an object”, he may not send it [the get] with another, since the husband may not want his deposit in the hand of another.

If one bringing a get from abroad becomes sick, he may arrange a court of law and send him [on with the get,] declaring before them, “In my presence it was written and in my presence it was signed.” And the last agent is not required to say, “In my presence it was written and in my presence it was signed”, rather he declares, “I am the messenger of a court.”

If a man lends money to a priest or a levite or a poor man on condition that he can may separate [terumah or tithes] from their portion, he may do so, in the presumption that they are still alive, and he need not be concerned that the priest or the levite may have died or the poor man may have become rich. If they died, he must obtain the permission of the heirs. If he made the loan in the presence of the court, he need not obtain permission from the heirs.

If a man sets aside produce in order to count it as terumah and tithe, or money in order to count it as second tithe, he may continue to count it as such in the presumption that they still exist. If they are lost, he must be concerned from time period to time period, the words of Rabbi Elazar ben Shammua. Rabbi Judah says: at three seasons they check the wine: when the east wind begins to blow at the end of Sukkot, when the buds first appear [on the vine], and when the juice begins to form in the grapes.