Gittin

water.  Shall we say that the scroll is itself a Get because of the portion it contains relating to 'cutting off'?  We require that it should be written for that woman specifically,  which is not here the case. If you should plead that possibly he gave, beforehand, a fee  to the scribe [to write the passage in the scroll specifically for her], this also is unavailing, since we require [the insertion  of] his name and her name, the name of his town and the name of her town, which we do not [find here]. What does [then] R. Joseph teach us here?  — That gall-nut water makes no writing on [a sheet treated with] gall-nut water. R. Hisda said: If a Get was written not expressly for a certain woman, and the writing was then gone over with a pen with specific reference to that woman, the same difference of opinion may arise as we find between R. Judah and the Rabbis. For it has been taught: If a scribe [copying a scroll of the Law] had to write in a certain place the Tetragrammaton  and intended to write instead the name Judah  and by mistake left out the letter daleth [thus actually writing the Tetragrammaton], he may go over the letters with his pen and so sanctify the Name. This is the opinion of R. Judah, but the Sages say that such a Name is not of the choicest. Said R. Aha b. Jacob: The analogy is not altogether sound; for perhaps the Rabbis ruled thus in regard to the Tetragrammaton on account of the maxim indicated in the words, This is my God and I will beautify him,  but here they would not [object]. R. Hisda said: I am able to invalidate all the bills of divorce ever written. Said Raba to him: How so? Is it because the Scripture says, And he shall write,  and in this case it is she who writes for him?  Perhaps the Rabbis declare him to be the owner [of the money which she gives to the scribe].  Is it because it is written, And he shall give,  and here he does not give her anything [of any value]? Perhaps the delivery of the Get is referred to. That this is so is proved by the instruction sent from Eretz Israel: 'If the Get was written on something from which it is forbidden to derive any benefit,  it is still valid.' The text above [stated:] 'The instruction was sent from Eretz Israel: If the Get is written on something from which it is forbidden to derive a benefit, it is still valid'. R. Ashi said: We have also learned [to the same effect]: [A Get may be written] ON AN OLIVE LEAF.  But perhaps an olive leaf is different because [although worth nothing in itself] it may yet be combined [with other things to enhance the value of the whole]? It has been taught: Rabbi said that if the Get is written on something from which it is forbidden to derive a benefit, it is still valid. Levi went about stating this ruling in the name of Rabbi, and it was not approved.  He then stated it in the name of the main body of the Rabbis  and it was approved. From this we may conclude that the law follows his ruling. Our Rabbis have taught: '[The Scripture says] And he shall write ["the writ of divorce"], which implies that he is not to grave it.' From this we would conclude that graving is not counted as writing. This, however, seems to be in contradiction with the following: A slave who produces a deed engraved on a tablet or a board is legally emancipated, but not if the writing is woven into a woman's headband or a piece of embroidery?  — Said 'Ulla in the name of R. Eleazar: There is no contradiction. Graving is invalid if the letters are in relief,  but valid if they are hollowed out.  [You say that if the letters are] in relief it is not [valid]. Does not this contradict the following? 'The writing [on the High priest's plate]  was not sunk in but projected like that on gold coins.' And is not [the inscription on] gold denarii in relief? — [It was] like [the inscription on] gold denarii and yet not like it. [It was] like it in the fact that it projected, but it was unlike it because there [in gold denarii the metal is hollowed] round the letters,  but here [in the High Priest's plate] the letters themselves  were hollowed out. Rabina inquired of R. Ashi: Does a stamp scrape out or does it force together?  — He replied: It makes a depression. [Rabina] thereupon raised the following objection: [It has been taught] 'The writing [on the High Priest's plate] was not sunk in but was in relief, like the [inscription on] gold denarii'. Now if a stamp makes a depression round the letters,