Gitin page 66 side b. Rambam laws of divorce chapter 2 laws 5 and 6.

There is no argument between the Rambam and the Ramban about the case in which one says to two people, “Write and sign a document of divorce to my wife,” that they can do so, but they cannot tell anyone else to do so. [Laws of Divorce chapter 2 law 5.] And they also agree if he tells them to tell a scribe to write a get and for them to sign it, and give it to his wife, that they cannot do so. [Ch. 2 law 6] However in the reason for this, they disagree. To the Ramban the reason for the last law is that we need it to be written for her sake. In other words, this is a regular case of making a messenger. And a person can make messengers to tell others to appoint others to write sign and give a get to his wife. However, the problem is the scribe needs to hear the command from the husband directly. therefore, the get in this case is not valid from the law of the Torah. So, in other cases of, “Tell others to do something” that is valid. The Rambam however holds this last case of telling others to write sign and give a get to his wife is not valid from the words of the Scribes and perhaps from the Torah. So he definitely does not agree with the Ramban about the problem being the need for lishma--for her sake. I think the reason for the Rambam is this. There is an argument in the gemara Gitin page 66. We know the law is like R. Jose, “Words cannot be handed over to a messenger.” But the question is does that also mean if he tells two people, “tell others to write a get “is not valid or not. The Rambam holds we see in the Gemara Gitin page 67 that even if he says, “Tell to others” is valid from Torah law, still there is a decree from the words of the scribes that he must not do so since they might ask the scribe to sign in a case where the husband said openly that the scribe must write, and the two others must sign. (That is he said that they should sign, not the scribe.) However there is also an opinion in the Gemara that R. Jose holds he says, “tell others” is in fact not valid from the Torah. This the reason for these two opinions being brought in the Rambam. Now to go on in this subject a little. The Ramban holds to tell others to write a document of acquisition as a present to someone is valid. Clearly the reason is he holds “He says ‘tell others’” is valid. But the Rambam holds if he says to two people “tell to two others to write a document of acquisition and give it to someone” is not valid at all. The reason is that at that point the Rambam decided that “he said to tell others,” is not valid from the law of the Torah like that alternative opinion in Gitin page 66.][this is a involved subject, but here i just wanted to give y take on the reason for the rambam. The reason for the Ramban is alredy pretty clear in the Ramban himself as quoted by the Ran and more openly said in the Drisha and Rav Naftali Trouphf and Rav Shach. I think my take on the Rambam here is original]------------------------------------------------------------------------------------------------------------------------- There is no argument between the רמב’’ם and the רמב’’ן about the case in which one says to two people, “Write and sign a document of גירושין to my wife,” that they can do so, but they cannot tell anyone else to do so. [Laws of גירושין chapter 2 law 5.] And they also agree if he tells them to tell a scribe to write a גט and for them to sign it, and give it to his wife, that they cannot do so. [Ch. 2 law 6] However in the reason for this, they disagree. To the רמב’’ן the reason for the last law is that we need it to be written for her sake. In other words, this is a regular case of making a messenger. And a person can make messengers to tell others to appoint others to write sign and give a גט to his wife. However, the problem is the scribe needs to hear the command from the husband directly. Therefore, the גט in this case is not valid from the law of the Torah. So, in other cases of, “Tell others to do something” that is valid. The רמב’’ם however holds this last case of telling others to write sign and give a גט to his wife is not valid from the words of the סופרים and perhaps from the תורה. So, he definitely does not agree with the רמב’’ן about the problem being the need for לשמה for her sake. I think the reason for the רמב’’ם is this. There is an argument in the גמרא גיטיןpage ס''ו ע''ב. We know the law is like ר' יוסי, “Words cannot be handed over to a messenger.” מילי לא מימסרו לשליח But the question is does that also mean if he tells two people, “tell others to write a גט “is not valid or not. The רמב’’ם holds we see in גיטין ס''ז that even if he says, “אומר אמרו” is valid דאורייתא, still there is a גזרה from the words of the scribes that he must not do so since they might ask the scribe to sign in a case where the husband said openly that the scribe must write, and the two others must sign. (That is he said that they should sign, not the scribe.) However, there is also an opinion in the Gemara that ר' יוסי holds אומר אמרו is in fact not valid דאורייתא. This the reason for these two opinions being brought in the רמב’’ם. Now to go on in this subject a little. The רמב’’ן holds to tell others to write a document of acquisition as a מתנה to someone is valid. Clearly the reason is he holds “אומר אמרו’” is valid. But the רמב’’ם holds if he says to two people “tell to two others to write a document of acquisition and give it to someone” is not valid at all. The reason is that at that point the רמב’’ם decided that “he said to tell others,” is not valid from the law of the Torah like that alternative opinion in גיטין ס''ו ע''ב. _______________________________________________________________________________________________________________________________________אין ויכוח בין הרמב"ם לרמב"ן לגבי המקרה שבו אדם אומר לשני אנשים, "כתבו וחתמו על מסמך גירושין ותן אותו לאשתי", שהם יכולים לעשות כן, אך אינם יכולים לומר לאף אחד אחר לעשות כן. [הלכות גירושין פרק ב', חוק ה']. והם גם מסכימים אם הוא אומר להם לומר לסופר לכתוב גט ולחתום עליו ולמסור אותו לאשתו, שהם אינם יכולים לעשות כן. [פרק ב', חוק ו']. אולם בנימוק לכך, הם חולקים. לרמב"ן, הסיבה לחוק האחרון היא שאנחנו צריכים שהוא (הגט) ייכתב למענה. במילים אחרות, זהו מקרה רגיל של יצירת שליח. ואדם יכול למנות שליחים לומר לאחרים למנות אחרים לכתוב, לחתום ולתת גט לאשתו. אולם, הבעיה היא שהסופר צריך לשמוע את הפקודה מהבעל ישירות. לכן, הגט במקרה זה אינו תקף מדין התורה. לכן, במקרים אחרים של, "אמרו לאחרים לעשות דבר מה" זה תקף. הרמב"ם, לעומת זאת, סבור שהמקרה האחרון של אמירת אמרו לאחרים לכתוב ולחתום ולתת גט לאשתו אינו תקף מדברי הסופרים, ואולי גם מהתורה. לכן, הוא בהחלט לא מסכים עם הרמב"ן לגבי הבעיה שהיא הצורך של לשמה (למענה). אני חושב שהסיבה לרמב"ם היא זו. יש ויכוח בגמרא גיטין דף ס"ו ע"ב. אנו יודעים שההלכה היא כמו ר' יוסי, "דברים לא יימסרו לשליח". מילי לא מימסרן לשליח. אבל השאלה היא האם זה אומר גם שאם הוא אומר לשני אנשים, "תאמר לאחרים לכתוב גט" זה לא תקף או לא.[אומק אמרו] הרמב"ם קובע שאנו רואים בגיטין ס''ז שגם אם הוא אומר "אמרו" תקף דאורייתא, עדיין יש גזרה מדברי הסופרים שאסור לו לעשות זאת מכיוון שהם עלולים לבקש מהסופר לחתום במקרה שבו הבעל אמר בגלוי שהסופר חייב לכתוב, ושני האחרים חייבים לחתום. (כלומר, הוא אמר שהם צריכים לחתום, לא הסופר). עם זאת, יש גם דעה בגמרא שר' יוסי סבור ש"אומר אמרו" למעשה אינו תקף דאורייתא. זו הסיבה לכך ששתי דעות אלו מובאות ברמב"ם. ועכשיו נמשיך קצת בנושא הזה. הרמב"ן סבור שאם הוא אומר לאחרים לכתוב מסמך רכישה כמתנה למישהו, זה תקף. הסיבה לכך היא שהוא סבור ש"אומר אמרו" תקף. אבל הרמב"ם סבור שאם הוא אומר לשני אנשים "אמרו לשני אחרים לכתוב מסמך רכישה ותתנו אותו למישהו" זה בכלל לא תקף. הסיבה היא שבנקודה זו הרמב"ם החליט ש"אמר לומר לאחרים", זה לא תקף מדין התורה, כמו אותה דעה חלופית בגיטין ס"ו ע"ב