Jerusalem Talmud Gittin 7.2

משנה: אָמְרוּ לוֹ נִכְתּוֹב גֵּט לְאִשְׁתָּךְ. אָמַר לָהֶם כְּתֹבוּ אָמְרוּ לַסּוֹפֵר וְכָתַב לָעֵדִים וְחָתְמוּ. אַף עַל פִּי שֶׁכְּתָבוּהוּ וַחֲתָמוּהוּ וּנְתָנוּהוּ לוֹ וְחָזַר וּנְתָנוֹ לָהּ הֲרֵי זֶה גֵּט בָּטֵל עַד שֶׁיֹּאמַר לַסּוֹפֵר כְּתוֹב וְלָעֵדִים חֲתוֹמוּ.

MISHNAH: If they said to him, shall we write a bill of divorce for your wife? If he said to them, write, and they told the scribe who wrote, and the witnesses who signed; even though they wrote, signed, and delivered it to him and he delivered it to her, this is an invalid bill of divorce unless he said to the scribe, write, and to the witnesses, sign.

הלכה: אָמְרוּ לוֹ נִכְתּוֹב גֵּט לְאִשְׁתָּךְ כול׳. אָמַר לִשְׁנַיִם. אִמְרוּ לִפְלוֹנִי שֶׁיִּכְתּוֹב וְלִפְלוֹנִי וּפְלוֹנִי שֶׁיַּחְתֹּמוּ. רִבִּי זְעִירָה בְשֵׁם רִבִּי יִרְמְיָה. מַעֲשֶׂה הָיָה בִימֵי רִבִּי וְאָמַר. לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. שְׁמוּאֵל אָמַר. יֵעָשֶׂה וְיֵעָשֶׂה. רַב יִרְמְיָה שָׁאַל לִשְׁמוּאֵל. אָמַר לִשְׁנַיִם. אִמְרוּ לִפְלוֹנִי שֶׁיִּכְתּוֹב וְאַתֶּם חֲתוֹמוּ. אָמַר לֵיהּ. הֲרֵי זֶה גֵט אֶלָּא שֶׁהַדָּבָר צָרִיךְ תַּלְמוּד. מִחְלְפָה שִׁיטָּתֵיהּ דִּשְׁמוּאֵל. תַּמָן הוּא אָמַר. יֵעָשֶׂה וְיֵעָשֶׂה. וְהָכָא הוּא אָמַר אָכֵן. שַׁנְיָיא הִיא שֶׁשִּׁינּוּ אֶת עֵדוּתָן.

HALAKHAH: “If they said to him, shall we write a bill of divorce for your wife,” etc. If he said to two people, say to X that he shall write and to Y and Z that they shall sign. Rebbi Ze‘ira in the name of Rebbi Jeremiah, this happened in the days of Rebbi, and he said, such a thing should not be done in Israel. Samuel said, it certainly should be done. Rav Jeremiah asked Samuel: If he said to two people, say to X that he write and you sign. He said to him, that is a bill of divorce but it needs study. The opinion of Samuel seems inverted. There, he said, it certainly should be done, and here, he says so? There is a difference, because they changed their testimony.

נִיחָא לָעֵדִים וְחָתְמוּ לַסּוֹפֵר וְכָתַב. לֵית הָדָא פְלִיגָא עַל דְּרִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. כָּתַב טָּרְפּוֹ בַטּוֹפֶס כָּשֵׁר. פָּתַר לָהּ כְּרִבִּי יְהוּדָה. דְּרִבִּי יְהוּדָה פוֹסֵל בְּטוֹפְסִין.

We understand, to the witnesses, sign! But to the scribe, write? Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, if he wrote the essential text with the formula, it is valid. He explains it following Rebbi Jehudah, since Rebbi Jehudah invalidates formulas.