קידושין ב׳Kiddushin 2

Mishnah

משנה: הָאִישׁ מְקַדֵּשׁ בּוֹ וּבִשְׁלוּחוֹ וְהָאִשָּׁה מִתְקַדֶּשֶׁת בָּהּ וּבִשְׁלוּחָהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ כְּשֶׁהִיא נַעֲרָה בּוֹ וּבִשְׁלוּחוֹ. הָאוֹמֵר לָאִשָּׁה הִתְקַדְּשִׁי לִי בִּתְמָרָה זוֹ הִתְקַדְּשִׁי לִי בָּזוֹ אִם יֵשׁ בְּאַחַת מֵהֶן שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. בָּזוֹ וּבָזוֹ אִם יֵשׁ בְּכוּלָּן שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה.

MISHNAH: A man may contract a premininary marriage either in person or through an agent, and a woman may be taken in preliminary marriage either in person or through an agent. A man may give away his adolescent daughter in preliminary marriage himself or through his agent. If a man say to a woman: Be married to me preliminarily by this date fruit, be preliminarily married by that one, she is preliminarily married if one of them was worth a peruṭah, otherwise she is not preliminarily married. By this and by that one, she is preliminarily married if together they are worth a peruṭah, but if she was eating immediately what she received, she is not preliminarily married unless one of them was worth a peruṭah.

Halakhah

הלכה: הָאִישׁ מְקַדֵּשׁ בּוֹ וּבִשְׁלוּחוֹ כול׳. מְנַיִין שֶׁשְּׁלוּחוֹ שֶׁלְּאָדָם כְּמוֹתוֹ. אָמַר רִבִּי לָ‍עְזָר. וְשָׁחֲטוּ אוֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם. וְכִי כּוּלָּן שׁוֹחֲטִין אוֹתוֹ. וַהֲלֹא אֶחָד הוּא שֶׁהוּא שׁוֹחֵט עַל יְדֵי כוּלָּם. אֶלָּא מִיכָּן שֶׁשְּׁלוּחוֹ שֶׁלְּאָדָם כְּמוֹתוֹ. וְיֵידָא אָמַר דָּא. וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבוֹת שֶׂה לַבָּיִת. וְכִי כוּלָּם הָיוּ לוֹקְחִין. וַהֲלֹא אֶחָד הוּא שֶׁהוּא לוֹקֵחַ עַל יְדֵי כוּלָּם. אֶלָּא מִיכָּן שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמַר רִבִּי יוֹסֵי. שַׁנְיָיא הִיא שֶׁאָדָם שׁוֹחֵט פִּסְחוֹ שֶׁלַּחֲבֵירוֹ שֶׁלֹּא מִדַּעְתּוֹ. אִין תֵּימַר. אָדָם מַפְרִישׁ פִּסְחוֹ שֶׁלַּחֲבֵירוֹ שֶׁלֹּא מִדַּעְתּוֹ לֵית יְכִיל. דְּאָמַר רִבִּי זְעִירָא בְּשֵׁם רִבִּי לָ‍עְזָר. אָדָם שׁוֹחֵט פִּסְחוֹ שֶׁלַּחֲבֵירוֹ שֶׁלֹּא מִדַּעְתּוֹ אֲבָל אֵינוֹ מַפְרִישׁוֹ שֶׁלֹּא מִדַּעְתּוֹ.

HALAKHAH: “A man may contract a premininary marriage either in person or through an agent,” etc. From where that a person’s agent may act in his stead? Rebbi Eleazar said: “The entirety of the assembly of the congregation of Israel shall slaughter it in the evening.” But do all of them slaughter? Does not one slaughter for the many? From here [it follows that] a person’s agent may act in his stead. And that would be the same as: “Everybody should take for himself a sheep for the family, a sheep to a house.” Did everyone take? Did not one take for the many? From here [it follows that] a person’s agent may act in his stead. Rebbi Yose said, there is a difference, for a person may slaughter the Passover sacrifice of another without the latter’s knowledge. If you wanted to say that a person may separate the Passover sacrifice for another without the latter’s knowledge, you cannot say so, for Rebbi Ze‘ira said in the name of Rebbi Eleazar that a person may slaughter the Passover sacrifice of another without the latter’s knowledge, but nobody may separate the Passover sacrifice for another without the latter’s knowledge.

בֵּית שַׁמַּי אוֹמְרִים. אֵין הַשָּׁלִיחַ עוֹלֶה מִשֵּׁם עֵד. וּבֵית הִלֵּל אוֹמְרִים. הַשָּׁלִיחַ עוֹלֶה מִשֵּׁם עֵד. הֵיךְ עֲבִידָא. שִׁילַּח שְׁנַיִם. עַל דַּעְתּוֹן דְּבֵית שַׁמַּי שָׁלִיח וּשְׁנֵי עֵדִים. עַל דַּעְתּוֹן דְּבֵית הִלֵּל שְׁלָשְׁתָּן שְׁלוּחִין וּשְׁלָשְׁתָּן עֵדִים. אָמַר רִבִּי אָבוּן בַּר חִיָיה. נִרְאִין דְּבָרִים בְּשֶׁקִּידְּשָׁהּ בִּשְׁטָר. אֲבָל אִם קִידְּשָׁהּ בְּכֶסֶף נַעֲשֶׂה כְנוֹגֵעַ בְּעֵדוּתוֹ. אָמַר רִבִּי יוֹסֵי. מִכֵּיוָן שֶׁהֶאֱמִינָתוֹ הַתּוֹרָה אֲפִילוּ קִידְּשָׁהּ בְּכֶסֶף אֵינוֹ כְנוֹגֵעַ בְּעֵדוּתוֹ. אָמַר רִבִּי בָּא. אָתָא עוֹבְדָא קוֹמֵי רַב וְעָשָׂה שָׁלִיחַ עֵד. חַד בַּר נַשׁ אַפְקִיד גַּרְבּוֹי גַּבֵּי קַרְפֵּיפָא דְחַבְרֵיהּ וְכָפַר בֵּיהּ. אָמַר רִבִּי פִינְחָס. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִרְמְיָה וְעָשָׂה שָׁלִיחַ עֵד וְחִיְיבוֹ שְׁבוּעָה עַל יְדֵי הַכַּתָּף.

The House of Shammai say, an agent may not testify as witness. But the House of Hillel say, an agent may testify as witness. How is that? If he sent two, in the opinion of the House of Shammai there is an agent and two witnesses. In the opinion of the House of Hillel, all three can be agents and all three can be witnesses. Rebbi Abun bar Ḥiyya said, the matter is reasonable if the preliminary marriage was executed by document. But if he executed the preliminary marriage by money, he became an interested party in his testimony. Rebbi Yose said, since the Torah made him trustworthy, even if he executed the preliminary marriage by money, he did not become an interested party in his testimony. Rebbi Abba said, there came a case before Rav who admitted the agent as witness. A person deposited his amphoras in another’s corral; [the latter] reneged. The case came before Rebbi Jeremiah who admitted the agent as witness and made him swear [by the testimony of] the porter.

אִית מַתְנִיתָא אָמְרָה שֶׁשְּׁלוּחוֹ שֶׁלְּאָדָם כְּמוֹתוֹ. וְאִית מַתְנִיתָא אָמְרָה שֶׁאֵין שְׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. וְאִם הָמֵר יְמִירֶינּוּ. יָפֵר יְפֵירֶינּוּ. הֲוִינָן סָבְרִין מֵימַר שֶׁאֵין שְׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ אֶלָּא שֶׁמִּיעֵט הַכָּתוּב. וְסָמַךְ יָדוֹ וְלֹא יַד בְּנוֹ וְלֹא יַד עַבְדּוֹ וְלֹא יַד שְׁלוּחוֹ. הֲוִינָן סָבְרִין מֵימַר שֶׁשְּׁלוּחוֹ שֶׁלְּאָדָם כְּמוֹתוֹ אֶלָּא שֶׁמִּיעֵט הַכָּתוּב. וְרָצַע אֲדוֹנָיו אֶת אָזְנוֹ בַּמַּרצֵעַ. אֲדוֹנָיו וְלֹא בְנוֹ. אֲדוֹנָיו וְלֹא שְׁלוּחוֹ. הֲוִינָן סָבְרִין מֵימַר שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ אֶלָּא שֶׁמִּיעֵט הַכָּתוּב. אִית תַּנָּיֵי תַנֵּי. וְרָצַע. לְרַבּוֹת אֶת הַשָּׁלִיחַ. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. אֲדוֹנָיו. כָּל שֶׁהוּא בָא מַחְמַת אֲדוֹנָיו.

Some baraita implies that the agent of a person acts in his stead, and some baraita implies that the agent of a person does not act in his stead. “If he definitively will substitute, if he himself will dissolve.” We may hold that a person’s agent cannot act in his stead because Scripture excluded him. “He shall lean his hand,” not the hand of his son nor the hand of his slave nor the hand of his agent. We may hold that a person’s agent can act in his stead but [in this case] Scripture excluded him. “His master shall pierce his ear with an awl;” “his master” but not the latter’s son, “his master” but not the latter’s agent. We may hold that a person’s agent can act in his stead but Scripture excluded him. Some Tannaïm state: “He shall pierce”, to include the agent. This follows Rebbi Aqiba. Following Rebbi Ismael? “His master”, anybody acting on his master’s authority.

תַּמָּן תַּנִּינָן. נַעֲרָה הַמְאוֹרָסָה הִיא וְאָבִיהָ מְקַבְּלִין אֶת גִּיטָּהּ. רֵישׁ לָקִישׁ אָמַר. כְּמַחֲלוֹקֶת בְּגִיטִּין כֵּן מַחֲלוֹקֶת בְּקִידּוּשׁין. אָמַר רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּקִידּוּשִׁין שֶׁאָבִיהָ מְקַדְּשָׁהּ. לֹא הָיָה מוֹדֶה רֵישׁ לָקִישׁ בְּנִישּׂוּאִין שֶׁלֹֹּא הַכֹּל מִמֶּנָּה לְהַשִּׂיא עַצְמָהּ לְהַפְסִיד מַעֲשֵׂה יָדֶיהָ עַל אָבִיהָ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אֵין לָהּ דַּעַת אֶצֶל אָבִיהָ וְאֵינָהּ עוֹשָׂה שָׁלִיחַ. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ יֵשׁ לָהּ דַּעַת אֶצֶל אָבִיהָ וְהִיא עוֹשָׂה שָׁלִיחַ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. הָאִישׁ מְקַדֵּשׁ בּוֹ וּבִשְׁלוּחוֹ וְהָאִשָּׁה מִתְקַדֶּשֶׁת בָּהּ וּבִשְׁלוּחָהּ. פָּתַר לָהּ בִּגְדוֹלָה. וְהָתַנִּינָן. קְטַנָּה שֶׁאָמְרָה. הִתְקַבֵּל לִי גִיטִּי. אֵינוֹ גֵט עַד שֶׁיַּגִּיעַ הַגֵּט לְיָדָהּ. פָּתַר לָהּ בִּיתוֹמָה. וְהָתַנִּינָן. אִם אָמַר לוֹ אָבִיהָ. צֵא וְהִתְקַבֵּל לְבִתִּי גִיטָּהּ. אִם רָצָה לְהַחֲזִיר לֹא יַחֲזִיר. פָּתַר לָהּ לִצְדָדִין. הָא מַתְנִיתָא פָתַר לָהּ רֹאשָׁהּ בִּיתוֹמָה וְסוֹפָהּ בְּשֶׁיֵּשׁ לָהּ אָב. מַתְנִיתָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ כְּשֶׁהִיא נַעֲרָה בּוֹ וּבִשְׁלוּחוֹ. פָּתַר לָהּ כְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. אֵין שְׁתֵּי יָדַיִם זוֹכוֹת כְּאַחַת. אָמַר רִבִּי אַסִּי. חַד רַב נְפַק מִן בֵּית וַועֲדָא. אֲמַר. נְפַק עוֹבְדָא כְּרִבִּי יוֹחָנָן. וְסָמְכוֹן עֲלוֹי. לָא דַהֲוָה צוֹרְכָא מִיסְמַךְ עֲלוֹי אֶלָּא דַהֲוָות מִן יַמָּא לְטִיגְנָא.

We have stated: “A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that her father contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and to let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she does have legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage either in person or through his agent and a woman contracts a preliminary marriage either in person or through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill of divorce until it reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

רַב הַמְנוּנָא בְשֵׁם רִבִּי אַסִּי. קְטַנָּה שֶׁקִּידְּשָׁה אֶת עַצְמָהּ בִּשְׁתֵּי שְׂעָרוֹת אָבִיהָ מְמָאֵן לֹא הִיא. לֹא אַתְיָיא לֹא כְרִבִּי יוֹחָנָן וְלֹא כְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אִין כְּרִבִּי יוֹחָנָן אֵין כָּאן מִיאוּן. אִין כְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. נִישּׂוּאֵי תוֹרָה הֵן. לֹא אַתְיָיא אֶלָּא כְרִבִּי יוֹחָנָן. אַף עַל גַּו דְּרִבִּי יוֹחָנָן אָמַר. הַכֹּל מוֹדִין בְּקִידּוּשִׁין שֶׁאָבִיהָ קִידְּשָׁה לֹא הִיא. מוֹדֶה בָהּ אָבִיהָ יְמָאֵן עַל יָדֶיהָ.

Rav Hamnuna in the name of Rebbi Assi: If an underage girl married herself off preliminarily with two pubic hairs, her father repudiates the marriage but not she herself. This follows neither Rebbi Joḥanan nor Rebbi Simeon ben Laqish. If following Rebbi Joḥanan, there is no place for repudiation. If following Rebbi Simeon ben Laqish, the marriage is valid by biblical standards. It follows only Rebbi Joḥanan. Even though Rebbi Joḥanan says that everybody agrees about preliminary marriage that her father contracts but not she herself, he agrees in this case that the father repudiates on her behalf.

רִבִּי בָּא בַּר כַּהֲנָא וְרִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי קִידְּשָׁהּ לַדַּעַת וְהִכְנִיסָהּ שֶׁלֹּא לַדַּעַת. זֶה הָיָה מַעֲשֶׂה וּבָא אָבִיהָ וְהוֹצִיאָהּ מִגִּנּוּנָהּ. רִבִּי יַעֲקֹב בַּר אָחָא בְּשֵׁם רִבִּי יְהוֹשֻׁעַ סֵימָן הֲוָה לוֹ. דַּהֲוָה רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי פְלִיג עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לֵית הִיא פְלִיגָא. הֵיךְ מַה דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר תַּמָּן. לֹא הַכֹּל מִמֶּנָּה לְהַשִּׂיא אֶת עַצְמָהּ וּלְהַפְסִיד מַעֲשֵׂה יָדֶיהָ לְאָבִיהָ. כֵּן רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר הָכָא. לֹא הַכֹּל מִמֶּנָּה לְהַשִּׂיא אֶת עַצְמָהּ וּלְהַפְסִיד מַעֲשֵׂה יָדֶיהָ עַל אָבִיהָ. אָתָא רִבִּי אַבָּא בַּר כַּהֲנָא רִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. קִידְּשָׁהּ שֶׁלֹּא לַדַּעַת וּכְנָסָהּ שֶׁלֹּא לַדַּעַת. זֶה הָיָה מַעֲשֶׂה וּבָא אָבִיהָ וְעָקַר קִידּוּשֶׁיהָ.

Rebbi Abba bar Cahana and Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: If she was preliminarily married with agreement but definitively married without agreement: there was such a case and the father came and removed her from the bridal chamber. Rebbi Jacob bar Aḥa in the name of Rebbi Joshua: He had an indication that Rebbi Joshua ben Levi disagreed with Rebbi Simeon ben Laqish. But this does not disagree. Just as Rebbi Simeon ben Laqish said there, she is not empowered to marry herself off and let her father lose her earnings, so Rebbi Joshua ben Levi said here, she is not empowered to marry herself off and let her father lose her earnings. Rebbi Abba bar Cahana and Rebbi Jacob bar Idi came in the name of Rebbi Joshua ben Levi: If she was preliminarily married without agreement and was being definitively married without agreement: there was such a case and the father came and annulled her preliminary marriage.

קִידְּשָׁהּ לַדַּעַת וּכְנָסָהּ שֶׁלֹּא לַדַּעַת מָהוּ שֶׁתֹּאכַל בַּתְּרוּמָה. רַב אָמַר. אוֹכֶלֶת. וּשְׁמוּאֵל אָמַר. אֵינָהּ אוֹכֶלֶת. אָמַר רִבִּי מָנָא. טַעֲמָא דְרַב מִכֵּיוָן שֶׁקִּידְּשָׁהּ לַדַּעַת חַזָּקָה שֶׁכְּנָסָהּ לַדַּעַת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. טַעֲמָא דְרַב שֶׁכֵּן מִשְׁנָה רִאשׁוֹנָה אֲרוּסָה בַת יִשְׂרָאֵל אוֹכֶלֶת בַּתְּרוּמָה. מַה נְפַק מִן בֵּינֵיהוֹן. מַעֲשֵׂה יָדֶיהָ. עַל דַּעְתֵּיהּ דְּרִבִּי מָנָא כְּרַב מַעֲשֵׂה יָדֶיהָ לְבַעֲלָהּ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן כְּרַב מַעֲשֵׂה יָדֶיהָ לְאָבִיהָ. מֵתָה מִי יוֹרְשָׁהּ. עַל דַּעְתֵּיהּ דְּרִבִּי מָנָא כְּרַב בַּעֲלָהּ יוֹרְשָׁהּ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן כְּרַב. מֵתָה אָבִיהָ יוֹרְשָׁהּ. אָתָא רִבִּי יוֹסֵי בֵּירִבִּי בּוּן כְּרַב. מֵתָה בַּעֲלָהּ יוֹרְשָׁהּ. קִידְּשָׁהּ שֶׁלֹּא לַדַּעַת וְהִכְנִיסָהּ שֶׁלֹּא לַדַּעַת מָהוּ שֶׁתֹּאכַל בַּתְּרוּמָה. שְׁמוּאֵל אָמַר. אוֹכֶלֶת. אִיתָא חֲמִי. אִילּוּ קִידְּשָׁהּ לַדַּעַת וּכְנָסָהּ שֶׁלֹּא לַדַּעַת שְׁמוּאֵל אָמַר. אֵינָהּ אוֹכֶלֶת. וְהָכָא הוּא אָמַר. אוֹכֶלֶת. שְׁמוּאֵל עֲבַד לָהּ כִּיתוֹמָה.

If she was preliminarily married with agreement but definitively married without agreement, may she eat heave? Rav said, she does eat; but Samuel said, she may not eat. Rebbi Mana said, Rav’s reason is that if she was preliminarily married with agreement, the permanence of the status quo implies the assumption that he definitively married her with agreement. Rebbi Yose ben Rebbi Abun said, Rav’s reason is that by the earlier Mishnah, a preliminarily married daughter of an Israel may eat heave. What is the difference between them? Her earnings. According to Rebbi Mana, for Rav her earnings belong to her husband; according to Rebbi Yose ben Rebbi Abun, for Rav her earnings belong to her father. If she should die, who inherits from her? According to Rebbi Mana, for Rav her husband inherits; according to Rebbi Yose ben Rebbi Abun, for Rav her father inherits if she dies. Rebbi Yose ben Rebbi Abun stated, for Rav her husband inherits if she dies. If she was preliminarily married without agreement and definitively married without agreement, may she eat heave? Samuel said, she does eat. Come and see: If she was preliminarily married with agreement and definitively married without agreement, Samuel says that she may not eat; here he says she may eat? Samuel treats her as an orphan.

מַתְנִיתָא. הִתְקַדְּשִׁי לִי בִּתְמָרָה זוֹ וכל. מַתְנִיתָא בְּשֶׁאָמְרָה. אֵי אֶיפְשִׁי בָּזוֹ אֶלָּא בָזוֹ. אֵי אֶיפְשִׁי בָּזוֹ אֶלָּא בָזוֹ. בָּזוֹ וּבָזוֹ וּבָזוֹ. מָאן תַּנָּא וָוִין. רִבִּי יוּדָה. בְּרַם כְּרִבִּי מֵאִיר אוֹ בָזוֹ אוֹ בָזוֹ אוֹ בָזוֹ.

Mishnah: “Be married to me preliminarily by this date fruit,” etc. The Mishnah [presents the case] that she said, I cannot accept this one, try that one; I cannot accept this one, try that one. “By this and by that one and by that one.” Who is the Tanna of Wawim? Rebbi Jehudah. But for Rebbi Meïr, either this or this or that one.

רִבִּי יִרְמְיָה בְשֵׁם רַב. הִתְקַדְּשִׁי לִי בְסֶלַע זוֹ לְאַחַר שְׁלֹשִׁים. אוֹכֶלֶת (בתרומה) בְּתוֹךְ שְׁלֹשִׁים הֲרֵי זוֹ מְקוּדֶּשֶׁת. אוֹף רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר מוֹדֶה בָהּ. מַה בֵינָהּ לְמִלְוָוה. מִלְוָָוה לֹא נִיתְּנָה לְשֵׁם קִידּוּשִׁין. קִידּוּשִׁין לְכָךְ נִיתְּנוּ מִשָּׁעָה רִאשׁוֹנָה. וְהָא תַנִּינָן. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה. מֵעַתָּה אֲפִילוּ לֹא נִשְׁתַּיֵיר שָׁם שָׁוֶה פְרוּטָה תְּהֵא מְקוּדֶּשֶׁת. פָּתַר לָהּ עַל רֹאשָׁהּ. וְאִין עַל רֹאשָׁהּ בְּדָא תַנִּינָן. הָ‍יְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה. אָמַר רִבִּי אֶלְעָזָר. דְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר הִיא. דְּתַנֵּי. הִתְקַדְּשִׁי לִי בְפִקָּדוֹן שֶׁיֵּשׁ לִי בְיָדָךְ. וְהָלְכָה וּמְצָאַתּוּ שֶׁנִּגְנָב אוֹ שֶׁאָבַד. אִם נִשְׁתַּיֵיר שָׁם שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. בְּמִלְוָה שֶׁיֵּשׁ לִי בְיָדָךְ. וְהָלְכָה וּמְצָאָתָהּ שֶׁנִּגְנְבָה אוֹ שֶׁאָבְדָה. אֲפִילוּ לֹא נִשְׁתַּיֵיר שָׁם שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רִבִּי מֵאִיר. מִלְוָוה כְפִיקָּדוֹן. אִם נִשְׁתַּיֵיר שָׁם שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. אָמַר רִבִּי לָ‍עְזָר. אַתְיָא דְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר כְּרִבִּי מֵאִיר. כְּמַה דְרִבִּי מֵאִיר אָמַר. כָּל הַמְשַׁנֶּה מִדַּעַת הַבְּעָלִים נִקְרָא גוֹזְלָן. כֵּן רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אָמַר הָכָא. כָּל הַמְשַׁנֶּה מִדַּעַת הַבְּעָלִים נִקְרָא גוֹזְלָן. דְּהוּא פָתַר לָהּ בְּמִלְוָה שֶׁהַלּוֹוֶה אָמַר לוֹ. קַח לִי חִטִּים. וְלָקַח לוֹ שְׂעוֹרִים. וְקַשְׁיָא. וּמְקַדְּשִׁין בִּגְזֵילָה. רִבִּי יוֹסֵי בְּעָא. נִיחָא אָדָם נוֹתֵן שָׁוֶה פְרוּטָה עַל דֵּינָר שֶׁמָּא נוֹתֵן שָׁוֶה פְרוּטָה עַל שָׁוֶה פְרוּטָה. אִית תַּנָּיֵי תַנֵּי. מְקַדְּשִׁין בִּגְזֵילָה. וְאִית תַּנָּיֵי תַנֵּי. אֵין מְקַדְּשִׁין בִּגְזֵילָה. אָמַר רִבִּי מָנָא. מָאן דְּאָמַר. מְקַדְּשִׁין בִּגְזֵילָה. בִּגְזֵילָה שֶׁהוּא יָכוֹל לְהַצִּילָהּ מִיָּדוֹ. מָאן דְּאָמַר. אֵין מְקַדְּשִׁין בִּגְזֵילָה. בִּגְזֵילָה שֶׁאֵינוֹ יָכוֹל לְהוֹצִיאָהּ מִיָּדָהּ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מָאן דְּאָמַר. מְקַדְּשִׁין בִּגְזֵילָה. בִּגְזֵילָה שֶׁנִּתְיָיאֲשׁוּ הַבְּעָלִים מִמֶּנָּה. וּמָאן דְּאָמַר. אֵין מְקַדְּשִׁין בִּגְזֵילָה. בִּגְזֵילָה שֶׁלֹּא נִתְיָיאֲשׁוּ הַבְּעָלִים מִמֶּנָּה.

Rebbi Jeremiah in the name of Rav: “ ‘Be preliminarily married to me by this tetradrachma after thirty [days].’ Even if she spent it within the thirty [days], she is preliminarily married; also Rebbi Simeon ben Eleazar will agree to this.” What is the difference between this and a loan? A loan was not given for preliminary marriage, while this was given from the start for preliminary marriage. But did we not state: “If she was eating right away she is not preliminarily married unless one of them was worth a peruṭah”? Then even if a peruṭah’s worth was not left, she should be preliminarily married! He explains that as earlier. If it refers to the earlier statement, did we not state: “If she was eating immediately she is not preliminarily married unless one of them was worth a peruṭah”? Rebbi Eleazar said, it follows Rebbi Simeon ben Eleazar, as it was stated: “Be preliminarily married to me by the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married.” Rebbi Eleazar said, Rebbi Simeon ben Eleazar follows Rebbi Meïr. Just as Rebbi Meïr said that anybody who deviates from the orders of the owner is called a robber, so Rebbi Simeon ben Eleazar says here, anybody who deviates from the orders of the owner is called a robber. For he explains it to be for a loan when the lender said, buy wheat for me, but he bought barley for him. That is difficult: can one pay for a preliminary marriage with robbed money? Rebbi Yose asked: One understands that a person may invest a peruṭah to gain a denar; would he invest a peruṭah to gain a perutah? Some Tannaïm state: One may preliminarily marry with a robbed item; some Tannaïm state: One cannot preliminarily marry with a robbed item. Rebbi Mana said, the one who said that one may preliminarily marry with a robbed item refers to an item which he has a chance to recoup from her hand. The one who said that one cannot preliminarily marry with a robbed item refers to an item which he has no chance to remove from her hand. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac: the one who said that one may preliminarily marry with a robbed item refers to an item which the owner gave up hope to recover. The one who said that one cannot preliminarily marry with a robbed item refers to an item which the owner did not give up hope to recover.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מַתְנִיתָא בְּשֶׁאָמַר לָהּ. בְּפִיקָּדוֹן שֶׁיֵּשׁ לִי בְיָדָךְ. אֲבָל אָמַר לָהּ. בְּכָל מַה שֶׁהִפְקַדְתִּי בְיָדָךְ. אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהוּ כוּלָּן קַיָימִין. מַה בֵינוֹ לְמִלְוָה. מִלְוָה נִיתְּנָה לְהוֹצִיאָהּ וְזֶה לֹא נִיתַּן לְהוֹצִיאוֹ. וְהָתַנִּינָן. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה. מֵעַתָּה אֲפִילוּ נִשְׁתַּיֵיר שָׁם שָׁוֶה פְרוּטָה לֹא תְהֵא מְקוּדֶּשֶׁת עַד שֶׁיְּהוּ כוּלָּן קַיָימִין. פָּתַר לָהּ עַל רֹאשָׁהּ. וְאִין עַל רֹאשָׁהּ בְּדָא תַנִּינָן. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה. אָמַר רִבִּי אָבוּן. לֹא כֵן סָבְרִנָן מֵימַר. מָאן תַּנָּא וָוִין. רִבִּי יוּדָה. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוּדָה. נִכְלָלִין בְּקָרְבָּן אֶחָד וְנִפְרָטִין בִּשְׁלֹשָׁה קָרְבָּנוֹת. כְּמָא דְהוּא אָמַר תַּמָּן. נִכְלָלִין בְּקָרְבָּן אֶחָד וְנִפְרָטִין בִּשְׁלֹשָׁה קָרְבָּנוֹת. כֵּן הוּא אָמַר הָכָא. נִכְלָלִין בְקִידּוּשׁ אֶחָד וְנִפְרָטִין בִּשְׁלֹשָׁה קִידּוּשִׁין.

Rebbi Abbahu in the name of Rebbi Joḥanan: The baraita if he said to her, by the deposit you are holding for me. But if he said, by everything which I deposited with you, she is not preliminarily married unless all of it is available. What is the difference between this and a loan? A loan was given to be spent; this was not given to be spent. But did we not state: “If she was eating right away she is not preliminarily married unless one of them was worth a peruṭah.” Then even if a peruṭah’ s worth was left, she should not be preliminarily married unless all of them were available! He explains that as earlier. If it refers to the earlier statement, did we not state: “If she was eating immediately she is not preliminarily married unless one of them was worth a peruṭah”? Rebbi Abun said, were we not of the opinion to say, who is the Tanna of Wawim? Rebbi Jehudah. Rebbi Joḥanan said: The words of Rebbi Jehudah imply comprehensive one sacrifice, in detail three sacrifices. Just as he says there, comprehensive one sacrifice, in detail three sacrifices, so he says here, comprehensive one preliminary marriage, in detail three preliminary marriages.

הִתְקַדְּשִׁי לִי בְסֶלַע זוֹ. וְאָמְרָה. הַשְׁלִיכָהּ לַיָּם אוֹ לַנָּהָר. אֵינָהּ מְקוּדֶּשֶׁת. תְּנֵיהָ לֶעָנִי. הֲרֵי זוֹ מְקוּדֶּשֶׁת. מִכָּל מָקוֹם לֹא נִכְנַס לְתוֹךְ יָדָהּ כְּלוּם. הָכָא אַתְּ אָמַר. מְקוּדֶּשֶׁת. וְהָכָא אַתְּ אָמַר. אֵינָהּ מְקוּדֶּשֶׁת. אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. רוֹצָה הִיא מְקוּדֶּשֶׁת וְתֵרָאֶה עוֹשָׂה טוֹבָה לֶעָנִי. אָמַר רִבִּי פִינְחָס. וְאַתְיָא אוֹ כְרִבִּי זְעִירָא אוֹ כְרִבִּי אִילָא.

“Be preliminarily married to me by this tetradrachma,” and she said, “throw it into the sea or the river,” she is not married. “Give it to a poor person,” she is married. In either case nothing came into her hand; in one case you say, she is married; in the other case you say, she is not married! Rebbi Abbahu said in the name of Rebbi Joḥanan: She wants to be married and be seen as benefiting the poor. Rebbi Phineas said, this can be interpreted either following Rebbi Ze‘ira or Rebbi Ila.

דְּתַנֵּי. אוֹמֵר הוּא אָדָם לְפוֹעֵל. הֵילָךְ דֵּינָר זֶה אֲכוֹל בּוֹ. הֵילָךְ דֵּינָר זֶה שְׁתֵה בּוֹ. אֵין חוֹשְׁשִׁין עַל שְׂכָרוֹ לֹא מִשּׁוּם שְׁבִיעִית וְלֹא מִשּׁוּם מַעְשְׂרוֹת וְלֹא מִשּׁוּם יַיִן נֶסֶךְ. אֲבָל אִם אָמַר לוֹ. צֵא וְקַח לָךְ כִּכָּר וַאֲנִי נוֹתֵן לָךְ דָּמָיו. צֵא וְקַח לָךְ רְבִיעִית שֶׁלְּיַיִן וַאֲנִי נוֹתֵן לָךְ דָּמֶיהָ. חוֹשְׁשִׁין עַל שְׂכָרוֹ מִשּׁוּם שְׁבִיעִית וּמִשּׁוּם מַעְשְׂרוֹת וּמִשּׁוּם יַיִן נֶסֶךְ. אָמַר רִבִּי זְעִירָא. נַעֲשֶׂה הַחֶנְוָונִי שְׁלוּחוֹ שֶׁלְּבַעַל הַבַּיִת לְזַכּוֹת לַפּוֹעֵל. [אָמַר רִבִּי הִילָא פּוֹעֵל] זִכֶּה לְבַעַל הַבַּיִת מִשֶּׁל חֶנְוָונִי וְחוֹזֵר זָכָה לְעַצְמוֹ.

As it was stated: “One may say to his worker: Here you have a denar, use it for food, here you have a denar, use it for drink, and not be worried about either the Sabbatical year, tithes, or wine for libations. But if he told him, go and buy yourself a loaf and I shall give you the money, go and buy yourself a reviït of wine and I shall give you the money, he has to worry because of the Sabbatical year, tithes, and wine used for libations.” Rebbi Ze‘ira said, the grocer becomes the agent of the employer to let the worker acquire. [Rebbi Hila said, the worker] acquired for the employer from the grocer and then acquires it himself.

אוֹף הָכָא עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא הַבַּעַל נַעֲשֶׂה שְׁלוּחוֹ שֶׁלָּאִשָּׁה לְזַכּוֹת לְעָנִי. אָמַר רִבִּי הִילָא. הֶעָנִי זִכֶּה לָאִשָׁה מִשֶׁלְּבַעֲלָהּ וְחוֹזֵר וְזוֹכֶה לְעַצְמוֹ.

Here also, in the opinion of Rebbi Ze‘ira the husband becomes the wife’s agent to benefit the poor. Rebbi Hila said, the poor person acquired it for the wife from her husband and afterwards acquired it for himself.

מַה נְפַק מִן בֵּינֵיהוֹן. הָיָה חֶנְוָונִי חֵרֵשׁ. עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא לֹא חָשַׁשׁ. שֶׁאֵין שְׁלִיחוּת לְחֵרֵשׁ. עַל דַּעְתֵּיהּ דְּרִבִּי הִילָא חָשַׁשׁ.

What is the difference between them? If the grocer was deaf-mute. According to Rebbi Ze‘ira, he does not have to worry because a deaf-mute cannot become an agent; according to Rebbi Hila, he does have to worry.

הָיָה הַפּוֹעֵל חֵרֵשׁ. עַל דַּעְתֵּיהּ דְּרִבִּי הִילָא לֹא חָשַׁשׁ. שֶׁאֵין זְכִיּוּת לְחֵרֵשׁ. עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא חָשַׁשׁ.

If the worker was deaf-mute. According to Rebbi Hila, he does not have to worry because a deaf-mute cannot acquire; according to Rebbi Ze‘ira, he does have to worry.

חָטַף הַסֶּלַע מִיָּדָהּ וּנְתָנוֹ לָהּ. בִּשְׁעַת מַתָּנָה אָמַר לָהּ. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי. הֲרֵי זוֹ מְקוּדֶּשֶׁת. בַּמֶּה קִידְּשָׁהּ. רִבִּי חַגַּיי בְשֶׁם רִבִּי פְדָת. רוֹצָה הִיא שֶׁתִּהְיֶה מְקוּדֶּשֶׁת לוֹ וְיהֵא חַיָיב לָהּ סֶלַע. אָמַר רִבִּי יוֹסֵי. אִילּוּ אִיתְמַר כֵּלִי יְאוּת. סֶלַע דַּרְכָּהּ לְהִתְחַלֵּף.

If he grabbed a tetradrachma from her hands, returned it to her, and at the moment of delivery said to her: “You are preliminarily married to me”, then she is preliminarily married. By what was she preliminarily married? Rebbi Ḥaggai in the name of Rebbi Pedat: She wants to be preliminarily married to him and he would owe her a tetradrachma. Rebbi Yose said, if this had been formulated for a vessel, it would be understandable. A tetradrachma can be exchanged.

כִּינְסִי לִי סֶלַע זוֹ. וּבִשְׁעַת מַתָּנָה אָמַר לָהּ. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי. הֲרֵי זוֹ מְקוּדֶּשֶׁת. אִם מִשֶׁנְּתָנָהּ לָהּ. רָצָת מְקוּדֶּשֶׁת לֹא רָצָת אֵינָהּ מְקוּדֶּשֶׁת. הֵילָךְ סֶלַע זוֹ שֶׁאֲנִי חַיָיב לָךְ. וּבִשְׁעַת מַתָּנָה אָמַר לָהּ. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי. רָצָת מְקוּדֶּשֶׁת. וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. אִם מִשֶׁבָּאָת לְתוֹךְ יָדָהּ אָמַרה לָהּ. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי. אַף עַל פִּי שֶׁשְּׁנֵיהֶן רוֹצִין אֵינָהּ מְקוּדֶּשֶׁת. כֵּיצַד יַעֲשֶׂה. יִטְּלֵינוּ מִמֶּנָּה וְיַחֲזוֹר וְיִתְּנֶינּוּ לָהּ וְיֹאמַר לָהּ. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי. הִתְקַדְּשִׁי לִי בִּמְנָא זוֹ. וְנִמְצָא חָסֵר דֵּינָר. אֵינָהּ מְקוּדֶּשֶׁת. הָיָה בָוֹ דֵּינָר רַע הֲרֵי זוֹ מְקוּדֶּשֶׁת. וְהוּא שֶׁיַּחֲלִיף. הָיָה מוֹנֶה רִאשׁוֹן רִאשׁוֹן וּמַשְׁלִיךְ לְתוֹךְ יָדָהּ יְכוֹלָה הִיא שֶׁתַּחֲזוֹר בָּהּ עַד שָׁעָה שֶׁיַּשְׁלִים. רִבִּי לָעְזָר אוֹמֵר. מְקוּדֶּשֶׁת בָרִאשׁוֹן וְהַשְּׁאָר עַל תְּנַאי. רִבִּי יוֹחָנָן אָמַר. לִכְשֶׁיַּשְׁלִים. אָמַר דֵּין חָזַר בֵּיהּ רִבִּי יוֹחָנָן.

“ ‘Hold this tetradrachma for me’ and at the moment of delivery he said, ‘lo, you are preliminarily married to me,’ she is preliminarily married. After delivery, if she agrees, she is preliminarily married, otherwise she is not preliminarily married. ‘Here is the tetradrachma which I owe you,’ and at the moment of delivery he said, ‘lo, you are preliminarily married to me,’ if she agrees, she is preliminarily married, otherwise she is not preliminarily married. If after delivery he said, ‘lo, you are preliminarily married to me,’ she is not preliminarily married even if both parties agree. What can he do? He should take the coin back, deliver it again and say, ‘lo, you are preliminarily married to me.’ ‘Be preliminarily married to me by this mina,’ if it turns out that a denar was missing, she is not preliminarily married. If one denar was bad, she is preliminarily married if he replaces it. If he was counting the coins into her hand, she can change her mind any time before he finishes.” Rebbi Eleazar said, she is preliminarily married by the first [coin]; the remainder is a condition. Rebbi Joḥanan said, only after he completes [the count.] It was said that Rebbi Joḥanan changed his mind about this.

חַד בַּר נַשׁ עֵרָבוֹנָא יְהִיב לְחַבְרֵיהּ וְכָפַר בֵּיהּ חַבְרֵיהּ. רִבִּי בָּא וְרִבִּי הִילָא וְרִבִּי יַעֲקֹב בַּר אָחָא תְּלָתֵיהוֹן אָמְרִין. זֶרַע פִּשְׁתָּן הָיָה וּמִקְצַת דָּמִים נָתַן לָהּ. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יוֹחָנָן. אָמַר. אוֹ יִתֵּן לוֹ בְכָל מִקְחוֹ אוֹ יִמְסוֹר אוֹתוֹ לְמִי שֶׁפָּרַע. רִבִּי חִיָיה בַּר יוֹסֵף אָמַר. אוֹ יִתֵּן לוֹ בְכָל עֵרָבוֹנָוֹ אוֹ יִמְסוֹר אוֹתוֹ לְמִי שֶׁפָּרַע. מוֹדֶה רִבִּי חִיָיה בַּר יוֹסֵף לְרִבִּי יוֹחָנָן בְּמִקַּח שֶׁאֵין דַּרְכּוֹ לְהִיקָּנוֹת חֶצְיָים כְּגוֹן פָּרָה וְטַלִּית. וְאִשָּׁה דַּרְכָּהּ לְהִיקָּנוֹת חֶצְיָין. רִבִּי חַגַּיי וְרִבִּי יוּדָן תְּרֵיהוֹן אָמְרִין. מִקַּח דַּרְכּוֹ לְהִיקָּנוֹת חֶצְיָין וְאִשָּׁה אֵין דַּרְכָּהּ לְהִקָּנוֹת חֶצְיָין.

A person gave a pledge to another; the other reneged on it. Rebbi Abba, Rebbi Hila, and Rebbi Jacob bar Aḥa all three say it was a deal about flax seed and he had given partial payment. The case came before Rebbi Joḥanan, who said: Either he delivers the entire contract or one may turn him over to “Him Who exacted retribution.” Rebbi Ḥiyya bar Joseph said, either he delivers for the amount of the pledge or ome may turn him over to “Him Who exacted retribution.” Rebbi Ḥiyya bar Joseph agrees with Rebbi Joḥanan in a sale which is not usually split, such as of a cow or a stole. Is a woman usually acquired split? Rebbi Ḥaggai and Rebbi Yudan both said, a sale usually may be split, the acquisition of a wife cannot be split.

Mishnah

משנה: הִתְקַדְּשִׁי לִי בְּכוֹס זֶה שֶׁל יַיִן וְנִמְצָא שֶׁל דְּבַשׁ. שֶׁל דְּבַשׁ וְנִמְצָא שֶׁל יַיִן. בְּדֵינָר זֶה שֶׁל כֶּסֶף וְנִמְצָא שֶׁל זָהָב. שֶׁל זָהָב וְנִמְצָא שֶׁל כֶּסֶף. עַל מְנָת שֶׁאֲנִי עָנִי וְנִמְצָא עָשִׁיר. עָשִׁיר וְנִמְצָא עָנִי. אֵינָהּ מְקוּדֶּשֶׁת. רִבִּי שִׁמְעוֹן אוֹמֵר. אִם הִטְעָהּ לִשְׁבָח הֲרֵי זוֹ מְקוּדֶּשֶׁת. עַל מְנָת שֶׁאֲנִי כֹהֵן וְנִמְצָא לֵוִי. לֵוִי וְנִמְצָא כֹהֵן. נָתִין וְנִמְצָא מַמְזֵר. מַמְזֵר וְנִמְצָא נָתִין. בֶּן עִיר וְנִמְצָא בֶּן כָּרַךְ. בֶּן כָּרַךְ וְנִמְצָא בֶּן עִיר. עַל מְנָת שֶׁבֵּיתִי קָרוֹב לַמֶּרְחָץ וְנִמְצָא רָחוֹק. רָחוֹק וְנִמְצָא קָרוֹב. עַל מְנָת שֶׁיֵּשׁ לִי בַת אוֹ שִׁפְחָה מְגוּדֶּלֶת וְאֵין לוֹ. עַל מְנָת שֶׁאֵין לִי וְיֵשׁ לוֹ. עַל מְנָת שֶׁאֵין לִי בָנִים וְיֵשׁ לוֹ. עַל מְנָת שֶׁיֵּשׁ לִי וְאֵין לוֹ. וְעַל כּוּלָּם אַף עַל פִּי שֶׁאָמְרָה בְּלִבִּי הָיְתָה לְהִתְקַדֵּשׁ לוֹ אַף עַל פִּי כֵן אֵינָהּ מְקוּדֶּשֶׁת. וְכֵן הִיא שֶׁהִיטְעַתּוּ.

MISHNAH: “Be preliminarily married to me by this cup of wine,” but it turned out to be honey; “of honey” but it turned out to be wine; “by this silver denar,” but it turned out to be of gold, “gold denar” but it turned out to be of silver; “on condition that I be poor”, but he turned out to be rich; “rich” but he turned out to be poor; she is not preliminarily married. Rebbi Simeon said, if he tricked her by understatement she is preliminarily married. “On condition that I be a Cohen,” and he turned out to be a Levite; “a Levite” and he turned out to be a Cohen; “a Gibeonite” and he turned out to be a bastard, “a bastard” and he turned out to be a Gibeonite; “a villager” and he turned out to be from a walled city; “from a walled city” and he turned out to be from a village; “on condition that my house be close to the public baths” and it turned out to be far, “far” and it turned out to be close; “on condition that I have a grown-up daughter or slave-girl” and it turned out that he had none, “on condition that I have not” and it turned out that he did have; “on condition that I have children” and it turned out that he had none, “on condition that I not have children” and it turned out that he did have. Il all these cases she is not preliminarily married even if she says, I had the intention to be preliminarily married to him regardless. The same holds if she misinformed him.

Halakhah

הלכה: הִתְקַדְּשִׁי לִי בְּכוֹס זֶה שֶׁלְּיַיִן כול׳. בְּכוֹס זֶה. וּבְמַה שֶׁבְּתוֹכוֹ שָׁוֶה פְרוּטָה מִתְקַדֶּשֶׁת. וְאִם לָאו אֵינָהּ מִתְקַדֶּשֶׁת. זְכֵה בוֹ וּבְמַה שֶׁבְּתוֹכוֹ. אִם יֵשׁ בְּמָה שֶׁבְּתוֹכוֹ שָׁוֶה פְרוּטָה מִתְקַדֶּשֶׁת וְאִם לָאו אֵינָהּ מִתְקַדֶּשֶׁת. לֹא זָכָת אֶלָּא בְּמַה שֶׁבְּתוֹכוֹ בִּלְבַד.

HALAKHAH: “Be preliminarily married to me by this cup of wine,” etc. If this cup and its contents together have the value of a peruṭah, she is preliminarily married; otherwise she is not preliminarily married. “Acquire it and its contents,” if its contents are worth a peruṭah, she is preliminarily married; otherwise she is not preliminarily married; she acquired only its contents.

רִבִּי שִׁמְעוֹן אוֹמֵר. אִם הִטְעָהּ לִשְׁבָח מְקוּדֶּשֶׁת. אָמַר רִבִּי יוֹחָנָן. מוֹדֶה רִבִּי שִׁמְעוֹן שֶׁאִם הִטְעָהּ לִשְׁבַח יְחָסִים אֵינָהּ מְקוּדֶּשֶׁת. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָמְרָה כֵן עַל מְנָת שֶׁאֲנִי כֹהֵן וְנִמְצָא לֵוִי.

“Rebbi Simeon said, if he tricked her by understatement she is preliminarily married.” Rebbi Joḥanan said, Rebbi Simeon agrees that she is not preliminarily married if he tricked her by misstating his personal status. Rebbi Yose said, the Mishnah says this: “ ‘On condition that I be a Cohen,’ and he turned out to be a Levite.”

נִיחָא כֹּהֵן וְנִמְצָא לֵוִי. לֵוִי וְנִמְצָא כֹהֵן. יְכוֹלָה הִיא מֵימַר. לָא הֲוֵינָא בְעָיָיא דִי רוּחֵיהּ רַבָּא עָלַי. נִיחָא בֶּן כָּרַךְ וְנִמְצָא בֶּן עִיר. בֶּן עִיר וְנִמְצָא בֶּן כָּרַךְ. יְכוֹלָה הִיא מֵימַר. בְּעָיָיא הֲוֵינָא מִצְטְנָעָא. עַל מְנָת שֶׁבֵּיתִי קָרוֹב לַמֶּרְחָץ וְנִמְצָא רָחוֹק. נִיחָא קָרוֹב וְנִמְצָא רָחוֹק. רָחוֹק וְנִמְצָא קָרוֹב. יְכוֹלָה הִיא מֵימַר. בְּעָיָיא הֲוֵינָא מְטַרְפְּסָא אָזְלָה מְטַרְפְּסָה אַתְיָיא. עַל מְנָת שֶׁיֵּשׁ לִי בַת אוֹ שִׁפְחָה גוֹדֶלֶת. וְאֵין לוֹ. נִיחָא. עַל מְנָת שֶׁיֵּשׁ לִי. וְאֵין לוֹ. הַגַּע עַצְמָךְ שֶׁהָיָה לוֹ בְסוֹף הָעוֹלָם. אָמַר רִבִּי בָּא בַּר מָמָל. כֵּינִי מַתְנִיתָא. בַּת לְגוֹדְלָתִיךְ וְשִׁפְחָה לְשַׁמְשׁוֹתִיךְ.

One understands “Cohen and he turns out to be a Levite.” “Levite and he turns out to be a Cohen”? She may say, I do not want one who is haughty towards me. One understands “from a walled city” and he turned out to be a villager; “from a village” and he turned out to be from a walled city? She may say, I want to be in a quiet place. “On condition that my house be close to the public baths” and it turned out to be far. One understands “close and it turned out to be far.” “Far and it turned out to be close”? She can say, I want to take a walk going and returning. “On condition that I have a daughter or slave-girl hairdresser” and it turned out that he had none, that one understands. “On condition that I have” and it turned out that he did not have? Think of it, if he had one at the end of the world! Rebbi Abba bar Mamal said, so is the Mishnah: “A daughter to dress your hair, and a slave-girl to serve you.”