Gittin 4:2-3

Gittin 4:2

Originally, the man would have to assemble a court not in the presence of his wife or the messenger in order to cancel the get. Rabbi Gamliel the Elder issued a ruling that this should no longer be the procedure. Originally, the man would change his name, his wife’s name, his city and her city (i.e., use names they were known by in one place but not another). Rabbi Gamliel the Elder issued a ruling that they should write, “such-and-such man and every alias he has, such-and-such woman and every alias she has.”

Gittin 4:3

A widow may only collect the value of her kesubah from the property inherited by orphans if she takes an oath but the courts would decline to impose an oath on her (because a woman would be likely to rationalize lying in such a case). Rabbi Gamliel the Elder issued a ruling that the widow should take a vow on whatever the orphans want, which would enable her to collect the value of her kesubah. These rulings are designed to benefit society (tikkun olam). Similarly, witnesses sign the get because it is a societal benefit (making it easier to validate) and Hillel created the prozbul (transferring debts to the court before the Sabbatical year cancels them) because it is a societal benefit.