אבן העזר מ״בEven HaEzer 42

Se’if 4ד׳

קִדֵּשׁ בִּפְנֵי עֵדִים, אֲפִלּוּ לֹא אָמַר: אַתֶּם עֵדִים, מְקֻדֶּשֶׁת. הַגָּה: וַאֲפִלּוּ יִחֵד עֵדִים, יְכוֹלִים אֲחֵרִים שֶׁרָאוּ הַמַּעֲשֶׂה לְהָעִיד (רִיבָ"שׁ סִימָן תע"ט). וּצְרִיכִים הָעֵדִים לִרְאוֹת הַנְּתִינָה מַמָּשׁ לְיָדָהּ אוֹ לִרְשׁוּתָהּ, אֲבָל אִם לֹא רָאוּ הַנְּתִינָה מַמָּשׁ לְיָדָהּ, אַף עַל פִּי שֶׁשָּׁמְעוּ שֶׁאָמַר: הִתְקַדְּשִׁי לִי בְּחֵפֶץ פְּלוֹנִי, וְאַחַר כָּךְ יָצָא מִתַּחַת יָדָהּ, אֵינָן קִדּוּשִׁין עַד שֶׁיִּרְאוּ הַנְּתִינָה מַמָּשׁ (תְּשׁוּבַת רַשְׁבָּ"א סִימָן תש"פ). וְאֵין הוֹלְכִין בָּזֶה אַחַר אֻמְדָּנוֹת וְהוֹכָחוֹת. מִי שֶׁקִּדֵּשׁ דֶּרֶךְ חוֹר שֶׁבַּכֹּתֶל, כְּגוֹן שֶׁאַחַת פָּשְׁטָה יָדָהּ דֶּרֶךְ חוֹר וּבָא אֶחָד וְנָתַן לָהּ קִדּוּשִׁין, וְהַחוֹר צַר וְאִי אֶפְשָׁר לִרְאוֹת אוֹתָהּ בִּשְׁעַת קִדּוּשִׁין, וְהִיא אוֹמֶרֶת שֶׁלֹּא שָׁמְעָה שֶׁקִּדְּשָׁהּ, נֶאֱמֶנֶת בְּמִגּוֹ שֶׁיְּכוֹלָה לוֹמַר שֶׁלֹּא הָיְתָה יָדָהּ רַק יַד אַחֶרֶת (רַשְׁבָּ"א אֶלֶף קע"ט), וּבִלְבַד שֶׁלֹּא יִהְיוּ עֵדִים הַמַּכְחִישִׁים אוֹתָהּ. כָּל עֵדוּת שֶׁלֹּא נֶחְקַר בְּבֵית דִּין, לָא מִקְּרֵי עֵדוּת לְעִנְיַן קִדּוּשִׁין (כָּךְ מַשְׁמַע בַּמָּרְדְּכַי רֵישׁ אֶחָד דִּינֵי מָמוֹנוֹת). וְלָכֵן אֲפִלּוּ אָמְרוּ עֵדִים חוּץ לְבֵית דִּין שֶׁנִּתְקַדְּשָׁה, יְכוֹלִים לַחֲזֹר בָּהֶם בְּבֵית דִּין לוֹמַר: לֹא נִתְקַדְּשָׁה. וְכֵן לְהֵפֶךְ (תְּשׁוּבַת הָרַשְׁבָּ"א הוּבְאָה בְּבֵית יוֹסֵף). עֵדֵי קִדּוּשִׁין אֵינָם צְרִיכִים דְּרִישָׁה וַחֲקִירָה, אִם לֹא בְּדָבָר שֶׁנִּרְאֶה שֶׁיֵּשׁ בּוֹ רַמָּאוּת (רַשְׁבָּ"א אֶלֶף ר"ט). מָצְאוּ כָּתוּב בִּשְׁטָר: פְּלוֹנִי קִדֵּשׁ פְּלוֹנִית, וְעֵדִים חֲתוּמִים בּוֹ, כָּל זְמַן שֶׁאֵין הַשְּׁטָר מְקֻיָּם, אֵין לָחוּשׁ לְקִדּוּשִׁין (הַגָּהוֹת מָרְדְּכַי דְּקִדּוּשִׁין). וּדְלֹא כְּיֵשׁ מִי שֶׁמַּחֲמִיר בַּדָּבָר (מַהֲרִי"ק שֹׁרֶשׁ ע"ד):

Marriage in front of witnesses, even if he didn't say, "You are witness", the marriage is effected. Rama: Even if witnesses were specified, others can see the act and testify (Rivash Siman 479). The witnesses need to see the actual giving to her hand or her property. But if they didn't see the actual giving to her hand, even though they heard him say, "Marry me with this certain object," and after ward she walks out with it under her hand, it is not a marriage until they see the actual giving (Responsa Rashba Siman 680). One cannot go after guesses and logical proofs in this regard. One who marries through a hole in the wall, such as she stretching her hand through a hole and someone comes along and puts into it [an object for] marriage, and the hole is narrow, and it is impossible to see the moment of marriage, and she says she didn't hear that she was being married, she is believed since she could have said [a better claim] that it wasn't her hand but it was someone else's (Rashba 1179), as long as there aren't witnesses which prove her wrong. Any testimony that cannot be examined in a court of law is not considered testimony for marriage [either] (Inferred from the Mordecha at the beginning of laws of money). Therefore, even if witnesses say outside of a court of law that she is married, the court of law can respond to them saying "She is NOT married." And so too the opposite case (Responsa Rashba brought by the Bet Yosef). Marriage witnesses do not need to be scrutinized and inspected if there is no reason to suspect trickery (Rashba 1209). If they find it wrotten in the document, "A certain man married a certain woman" and witnesses signed it, when the document no longer available, the marriage is not suspected (Hagahot Mordechai to Kiddushin). And it is not like those who are stringent about the matter (Makarik Shoresh 74).

Se’if 5ה׳

הַמְקַדֵּשׁ בִּפְסוּלֵי עֵדוּת דְּאוֹרָיְתָא, אֵינָן קִדּוּשִׁין. אֲבָל בִּפְסוּלֵי עֵדוּת דְּרַבָּנָן, אוֹ בְּעֵדִים שֶׁהֵם סָפֵק פְּסוּלֵי תּוֹרָה, אִם רוֹצֶה לִכְנֹס חוֹזֵר וּמְקַדֵּשׁ בְּעֵדִים כְּשֵׁרִים. וְאִם לֹא רָצָה לִכְנֹס, צְרִיכָה גֵּט מִסָפֵק. וַאֲפִלּוּ כָּפְרָה הָאִשָּׁה וְאוֹמֶרֶת: לֹא קִדַּשְׁתַּנִי, כּוֹפִין אוֹתוֹ לִתֵּן גֵּט. וְכֵן דִּין כָּל קִדּוּשֵׁי סָפֵק, אִם רָצָה לִכְנֹס חוֹזֵר וּמְקַדֵּשׁ וַדַּאי, וְאִם לֹא רָצָה לִכְנֹס צְרִיכָה גֵּט מִמֶּנּוּ מִסָפֵק, וְאִם עָמַד אַחֵר וְקִדְּשָׁהּ, הֲרֵי זוֹ מְקֻדֶּשֶׁת לַשֵּׁנִי מִסָפֵק, וּצְרִיכָה גֵּט מִשְּׁנֵיהֶם, אוֹ מְגָרֵשׁ רִאשׁוֹן וְנוֹשֵׂא שֵׁנִי; אֲבָל לְגָרֵשׁ (שֵׁנִי) וְלִכְנֹס רִאשׁוֹן, לֹא. הַגָּה: הֶחָשׁוּד עַל הָעֲרָיוֹת, אַף עַל פִּי שֶׁאֵין עֵדִים שֶׁבָּא עַל הָעֶרְוָה, רַק שֶׁחָשׁוּד בְּעָלְמָא (תּוֹסָפוֹת וְהָרֹא"שׁ), פָּסוּל לְעֵדוּת אִשָּׁה, בֵּין לְעִנְיַן קִדּוּשִׁין בֵּין לְעִנְיַן גֵּרוּשִׁין (הָרַמְבַּ"ם). הַמְקַדֵּשׁ לִפְנֵי פְּסוּלֵי עֵדוּת דְּאוֹרָיְתָא מִכֹּחַ רִשְׁעָתָן, כְּגוֹן לִפְנֵי אֲנוּסִים אוֹ שְׁאָר רְשָׁעִים, יֵשׁ אוֹמְרִים חַיְשִׁינָן לְקִדּוּשִׁין, דִּלְמָא חָזְרוּ בִּתְשׁוּבָה (ר"י מִינְץ סִימָן י"א, וְכֵן כָּתַב בְּאָרְחוֹת חַיִּים בְּשֵׁם רַשִׁ"י). וְיֵשׁ מְקִלִּין (בֵּית יוֹסֵף וּמַהֲרַ"מ פַּדָּוואָה סִימָן ל"ז). מִיהוּ, אֵלּוּ הָאֲנוּסִים שֶׁהֻצְרְכוּ לְהָמִיר מִכֹּחַ יִרְאָה, וְאִי אֶפְשָׁר לָהֶם לִמָּלֵט עַל נַפְשָׁם, וּבְצִנְעָה מְקַיְּמִים הַמִּצְוֹת, הֵם כְּשֵׁרִים לְעֵדוּת (רִיבָ"שׁ סִימָן י"א). יֵשׁ אוֹמְרִים הָא דְּאָמְרִינָן הַמְקַדֵּשׁ בִּפְסוּלֵי עֵדוּת דְּרַבָּנָן חוֹשְׁשִׁין לְקִדּוּשִׁין, הַיְנוּ בְּקִדּוּשֵׁי דְּאוֹרָיְתָא, אֲבָל בְּקִדּוּשֵׁי דְּרַבָּנָן וְעֵדִים פְּסוּלִים מִדְּרַבָּנָן, אֵין חוֹשְׁשִׁין לְקִדּוּשִׁין כְּלָל (בֵּית יוֹסֵף בְּשֵׁם הָרשב"ץ בִּתְשׁוּבָה):

Someone who marries using witnesses who are invalid on a Torah level, there is no marriage. But witnesses who are invalid on a rabbinical level, or the witnesses are invalid according to the Torah on a doubtful level, if he wants to enter [into marriage] he should go back and marry with kosher witnesses. If she does not want to enter, he needs to give a divorce document for the doubt. Even if the woman denies and says, "I was not wedded," we force him to give a divorce document. So is the law with all marriages of dount, if she wants to enter he goes back and marries definitively, and if she does not want to enter she needs a divorce document from him because of doubt. And if another comes and marries her, she is now married to the second on a doubtful level, and she needs a divorce document from both of them, or the first one must divorce and she can marry the second. But to divorce the second and marry the first, no. Rama: Someone who is suspected of sexual impropriety (arayot), even if there is no witnesses of the sexual act, but it is just a suspicion (Tosafot and the Rosh), he is invalid for testimony for woman's issues, whether for marriage or divorce (Rambam). Someone who marries using witnesses who are invalid on a Torah level because of their wickedness, such as in front of rapists or other wicked people, some say the marriage is suspected to have taken effectm for perhaps they repented (R"Y Mintz Siman 11, and so in Orchot Chaim in the name of Rashi). And some are lenient (Bet Yosef, and Maharam Padawa Siman 37). However, those who are forced to convert through fear [of reprisal], and they cannot get out of it, but in hiding keep the commandments, they are kosher witnesses (Rivash Siman 11). Some say that that which we say that one who marries using those who are invalid witnesses on a rabbinical level are suspected to have effected the marriage, this is for a Torah-level marriage, but a rabbinical marriage, and the witnesses are invalid on a rabbincal level, the marriage is not suspected as haven taken effect at all (Bet Yosef in the name of the Harashbetz in a Responsa).