Gittin 18B

חיישינן שמא פייס. ורבי יוחנן אמר: אפילו מכאן ועד עשרה ימים; אם איתא דפייס ⁠– קלא אית ליה למילתא.

Why not? Because we are concerned that perhaps he appeased his wife and had sex with her, thereby invalidating the bill of divorce. And R' Yoḥanan said: Even if the delay in signing was from now until 10 days later R' Shimon deems it valid. There is no concern that he appeased her because if it is so that he appeased her, then the matter becomes public knowledge, and all would hear of it.

איתמר: אמר לעשרה ״כתבו גט לאשתי״; אמר רבי יוחנן: שנים משום עדים, וכולם משום תנאי. וריש לקיש אמר: כולם משום עדים.

§ It was stated that R' Yoḥanan and Reish Lakish disagreed with regard to the following case: If the husband says to 10 men: Write a bill of divorce for my wife, R' Yoḥanan says: He means that all of them should sign the bill of divorce. Two of them function as witnesses, and all the rest of them sign the bill of divorce only due to the stipulation that the husband had stated. He made the bill of divorce dependent upon all of them signing, but he did not mean that 10 men need to actually function as witnesses. And Reish Lakish says: All of them function as witnesses.

היכי דמי? אילימא דלא אמר להו: ״כולכם״; והא תנן, אמר לעשרה: ״כתבו גט לאשתי״⁠ – אחד כותב ושנים חותמין! אלא דאמר להו ״כולכם״.

The Talmud asks: What are the circumstances in which all of them have to sign? If we say that he did not say to them: All of you, but just said to them: You should write a bill of divorce for my wife, didn’t we learn in a Mishnah (66b) that if one said to 10 people: Write a bill of divorce for my wife, then one would write, and two would sign, and not all 10 of them are required to sign. Rather, the case of their dispute is when he said to them: All of you write a bill of divorce for my wife, and in this instance is was taught later on in that Mishnah that one person writes the bill of divorce and everyone else must sign it.