אבן העזר ק״כEven HaEzer 120

Se’if 1א׳

הַגֵּט, צָרִיךְ שֶׁיִּכְתְּבֶנּוּ הַבַּעַל אוֹ שְׁלוּחוֹ; וְאַף אִם שְׁלוּחוֹ כּוֹתְבוֹ, צָרִיךְ שֶׁיִּהְיֶה מִשֶּׁל הַבַּעַל; לְכָךְ נָהֲגוּ כְּשֶׁהַבַּעַל מָצוּי, שֶׁנּוֹתֵן לוֹ הַסוֹפֵר הַקְּלָף וְהַדְּיוֹ וְיֵשׁ אוֹמְרִים דְּאַף הַקֻּלְמוֹס וּשְׁאָר כְּלֵי הַכְּתִיבָה (הַגָּהוֹת אֲשֵׁרִי פֶּרֶק שֵׁנִי וּבַמָּרְדְּכַי מֵהִלְכוֹת גִּטִּין) בְּמַתָּנָה, קֹדֶם כְּתִיבָה. וְהַבַּעַל נוֹתֵן שְׂכָרוֹ; וּמִפְּנֵי תַּקָּנַת עֲגוּנוֹת, תִּקְּנוּ חֲכָמִים שֶׁהָאִשָּׁה תִּתֵּן שְׂכַר הַסוֹפֵר וְהִקְנוּהוּ לַבַּעַל:

The get--it must be written by the husband or his agent. And even if his agent writes it, it must belong to the husband. Therefore they had the custom that when the husband is around, the scribe gives him the parchment and the ink. And there are those who say so too the quill and the other writing instruments (Hagahot Asheri, ch. 2, and Modercai, Laws of Gittin) as a gift before the writing. And the husband pays the wages. And because of the enactment [for the protection] of agunot, the rabbis enacted that the woman should pay the scribe they transfer title to the husband.

Se’if 2ב׳

גָּזַל נְיָר וְכָתַב בּוֹ גֵּט וּנְתָנוֹ לָהּ, כָּשֵׁר, אֲפִלּוּ קֹדֶם יֵאוּשׁ. הַגָּה: אֲבָל גָּזַל גֵּט, כְּגוֹן שֶׁכָּתַב לוֹ הַסוֹפֵר גֵּט וּגְזָלוֹ מִמֶּנּוּ וְלֹא פָּרַע לוֹ, וְגֵרַשׁ בּוֹ, לָא הָוֵי מְגֹרֶשֶׁת (בֵּית יוֹסֵף):

If he stole paper and wrote on it a get and gave it to her, it is valid, even before [its original owner] has despair. Hagah: But if he stole a get, for instance a scribe wrote a get and [the husband] stole it from him and didn't pay him back, and he used it to divorce her, she is not divorced [Bet Yosef].

Se’if 3ג׳

כּוֹתְבִין גֵּט לָאִישׁ אַף עַל פִּי שֶׁאֵין אִשְׁתּוֹ עִמּוֹ, וְהוּא שֶׁיִּהְיוּ הָעֵדִים שֶׁחָתְמוּ בּוֹ מַכִּירִים וְיוֹדְעִים שֶׁזֶּה פְּלוֹנִי וְאִשְׁתּוֹ פְּלוֹנִית. וְיֵשׁ אוֹמְרִים דְּגַם הַסוֹפֵר צָרִיךְ לְהַכִּירָן (טוּר), וְכֵן נִרְאֶה לִי. וְהַכָּרָה זוֹ אֲפִלּוּ עַל פִּי עֵד אֶחָד, וַאֲפִלּוּ עַל פִּי אִשָּׁה וְקָרוֹב. הַגָּה: וְצָרִיךְ לְהַכִּיר שֵׁם הָאִישׁ וְהָאִשָּׁה וְשֵׁם אֲבִיהֶם, וְכָל שֶׁהֻחְזְקוּ שְׁלֹשִים יוֹם בָּעִיר, אֵין חוֹשְׁשִׁין לָהֶם יוֹתֵר. וְשֵׁם אָבִיו, נָהֲגוּ לִכְתֹּב עַל פִּי עַצְמוֹ (בֵּית יוֹסֵף מִמַּשְׁמָעוּת לְשׁוֹן הָרַמְבַּ"ם). וְאִם הָיוּ בְּאוֹתוֹ מָקוֹם שְׁנַיִם שֶׁשְּׁמוֹתֵיהֶם שָׁוִים וּשְׁמוֹת נְשׁוֹתֵיהֶן שָׁוִים, אֵין מְגָרֵשׁ אֶחָד מֵהֶם אֶלָּא בְּמַעֲמַד חֲבֵרוֹ, שֶׁמָּא יִכְתֹּב גֵּט וְיוֹלִיכֶנּוּ לְאֵשֶׁת חֲבֵרוֹ וִיגָרְשֶׁנָּה עָלָיו. וּבִשְׁעַת הַסַכָּנָה, כּוֹתְבִין וְנוֹתְנִין אַף עַל פִּי שֶׁאֵין מַכִּירִים:

They write a get for a man even if his wife is not with him, and that is if the witnesses who sign it recognize and know that this is so-and-so and his wife is so-and-so. And there are those who say that also the scribe needs to recognize them (Tur). And so it appears to me. And this recognition [can be based] on even one witness, and even on a woman and a near [relation]. Hagah: And he needs to recognize the names of the man and the woman and the name of their father, and [as long as] they have been established for thirty days in the city, one does not suspect them further. And the custom was to write the name of his father according to himself (Beit Yosef from the implication of the Rambam's language). And if there were in that place two whose names were the same and whose wives' names were the same, one may not divorce except in the presence of his fellow, lest he write a get and they bring it to the wife of his fellow and he divorces her. And in a time of danger, they write and give [the get] even if they don't recognize [him].