קידושין ג׳Kiddushin 3

Mishnah

משנה: הָאוֹמֵר לַחֲבֵירוֹ צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית וְהָלַךְ וְקִידְּשָׁהּ לְעַצְמוֹ מְקוּדֶּשֶׁת. וְכֵן הָאוֹמֵר לָאִשָּׁה הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי לְאַחַר שְׁלֹשִׁים יוֹם וּבָא אַחֵר וְקִידְּשָׁהּ בְּתוֹךְ שְׁלֹשִׁים מְקוּדֶּשֶׁת לַשֵּׁינִי. בַּת יִשְׂרָאֵל לַכֹּהֶן תֹּאכַל בַּתְּרוּמָה. מֵעַכְשָׁיו וּלְאַחַר שְׁלֹשִׁים יוֹם וּבָא אַחֵר וְקִידְּשָׁהּ בְּתוֹךְ שְׁלֹשִׁים מְקוּדֶּשֶׁת וְאֵינָהּ מְקוּדֶּשֶׁת. בַּת יִשְׂרָאֵל לַכֹּהֶן אוֹ בַת כֹּהֵן לְיִשְׂרָאֵל לֹא תֹאכַל בַּתְּרוּמָה.

MISHNAH: If somebody said to another: go and marry me preliminarily to woman X, and [the agent] went and married her preliminarily himself, she is preliminarily married. Also, if somebody said to a woman, you are preliminarily married to me after thirty days and another man married her preliminarily within these thirty days, she is preliminarily married to the second man; as a daughter of an Israel married to a Cohen she may eat heave. From today and after thirty days, and another man married her preliminarily within these thirty days, she is and is not preliminarily married. As a daughter of an Israel married to a Cohen or daughter of a Cohen married to an Israel she may not eat heave.

Halakhah

הלכה: הָאוֹמֵר לַחֲבֵירוֹ. צֵא וְקַדֵּשׁ לִי אִשָּׁה פְל׳ כול׳. תַּנֵּי. הֲרֵי זֶה זָרִיז וְנִשְׂכָּר וְנִקְנָה הַמִּקַּח אֶלָּא שֶׁנָּהַג מִנְהַג רַמִּיּוּת. אַף לְמִידַּת הַדִּין כֵּן. הָאוֹמֵר לַחֲבֵירוֹ. צֵא וְקַח לִי מִקַּח פְלוֹנִי. וְהָלַךְ וּלְקָחוֹ לְעַצְמוֹ. הֲרֵי זֶה זָרִיז וְנִשְׂכָּר וְנִקְנָה הַמִּקַּח אֶלָּא שֶׁנָּהַג מִנְהַג רַמִּיּוּת. רִבִּי זְעִירָא מֵיקַל לְהוֹן דַּחֲמֵי לְחַבְרֵיהּ זְבִין זְבִינָא וּמַעֲלֶה לֵיהּ עֲלוֹי. אָמַר רִבִּי אָבוּן בְשֵׁם רִבִּי זְעִירָא. אַף לְעוֹשֶׂה עֲלוֹי חֲבִילָה רַבָּנִין קְרֵיי עֲלוֹי לַמָּס מֵרֵעֵהוּ חָסֶד וְיִרְאַת שַׁדַּי יַעֲזוֹב.

HALAKHAH: “If somebody says to another: go and marry me preliminarily to woman X,” etc. He looks out for himself and is rewarded since his acquisition is valid, but he behaved treacherously. The same holds for monetary transactions. If somebody says to another: go and buy for me goods X, and [the agent] went and bought [the merchandise] for himself, he looks out for himself and is rewarded since his acquisition is valid, but he behaved treacherously. Rebbi Ze‘ira cursed those who saw another person trying to buy certain goods and outbid him. Rebbi Abun in the name of Rebbi Ze‘ira: Also about one who organizes a group against another, the rabbis quote: “A person who prevents a good thing coming to his neighbor abandons the fear of the Almighty.”

לֹא הוּחְזַק הַשָּׁלִיחַ בָּעֵדִים. הוּא אוֹמֵר. לְעַצְמִי קִידַּשְׁתִּי. וְהִיא אוֹמֶרֶת. לָרִאשׁוֹן. הַשֵּׁינִי כְּאוֹמֵר לָאִשָּׁה. קִידַּשְׁתִּיךְ. וְהִיא אוֹמֶרֶת. לֹא קִידַּשְׁתָּנִי. וְהוּא כְאוֹמֶרֶת לָרִאשׁוֹן. קִידַּשְׁתָּנִי. וְהוּא אוֹמֵר. לֹא קִידַּשְׁתִּיךְ. אָ‍מְרָה. אֵינִי יוֹדַעַת. חֲזָקָה לַשֵּׁינִי. הוּחְזַק הַשָּׁלִיחַ בָּעֵדִים. הוּא אוֹמֵר. לְעַצְמִי קִידַּשְׁתִּי. וְהִיא אוֹמֶרֶת. לָרִאשׁוֹן. חֲזָקָה לָרִאשׁוֹן. אָ‍מְרָה. אֵינִי יוֹדַעַת. שְׁנֵיהֶן נוֹתְנִין גֵּט. וְאִם רָצוּ אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס.

If the agent was not identified as such by the witnesses and he says, I married her preliminarily for myself, but she says, to the first, the second is like one who says to a woman: I married you preliminarily but she says, you did not marry me preliminarily. Also it is as if she said to the first, you married me preliminarily but he says, I did not marry you preliminarily. If she says, I do not know, the presumption is in favor of the second. If the agent was identified as such by the witnesses and he says, I married her preliminarily for myself, but she says, to the first, the presumption is in favor of the first. If she said, I do not know, both of them give a bill of divorce or, if they so desire, one gives a bill of divorce and the other marries definitively.

לְפִיכָךְ אִם מֵת הַשֵּׁינִי בְּתוֹךְ שְׁלֹשִׁים יוֹם אוֹ גֵירְשָׁהּ חָלוּ עֲלֶיהָ קִידּוּשֵׁי רִאשׁוֹן לְאַחַר שְׁלֹשִׁים יוֹם. מֵת לְאַחַר שְׁלֹשִׁים וְלֹא גֵירַשׁ לֹא חָלוּ עֲלֶיהָ קִידּוּשֵׁי הָרִאשׁוֹן. הָדָא דְתַנֵּי רִבִּי חִיָיה. כָּל תְּנַאי שֶׁנִּתְקַיֵים אַף עַל פִּי שֶׁבָּטַל לְאַחַר מִיכֵּן הֲרֵי זוֹ מְקוּדֶּשֶׁת. וְכָל תְּנַאי שֶׁבָּטַל בְּשְׁעַת קִידּוּשִׁין אַף עַל פִּי שֶׁמִּתְקַיֵים לְאַחַר מִיכֵּן אֵינָהּ מְקוּדֶּשֶׁת.

Therefore, if the second died within thirty days or divorced her, the preliminary marriage of the first is activated after thirty days. If he died after thirty [days] without having divorced her, the preliminary marriage of the first is not activated. That is what Rebbi Ḥiyya stated: With any condition which was fulfilled, even if later it becomes moot, she is preliminarily married. But with any condition which was not satisfied at the moment of preliminary marriage, even if later it became moot, she is not preliminarily married.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֲרֵי זוֹ עוֹלָה לְאַחַר שְׁלֹשִׁים יוֹם. וּמְכָרָהּ בְּתוֹךְ שְׁלֹשִׁים יוֹם. הֲרֵי זוֹ מְכוּרָה וְהֶקְדֵּישָׁהּ הֶקְדֵּשׁ. חָזַר וּלְקָחָהּ בְּתוֹךְ שְׁלֹשִׁים יוֹם חַל עָלֶיהָ הֶקְדֵּשׁ עוֹלָה. לְאַחַר שְׁלֹשִׁים לֹא חַל עָלֶיהָ הֶקְדֵּשׁ עוֹלָה. לֹא דַמְיָיא עוֹלָה לְאִשָּׁה. מַה דַמְיָיא אִשָּׁה לְעוֹלָה. אָמַר רִבִּי חִיָיה בַּר אָדָא. תִּיפְתָּר שֶׁמֵּת הַשֵּׁינִי וַהֲוָה לֵיהּ אָח. מִכֵּיוָן שֶׁהִיא זְקוּקָה לְיִיבּוּם לֹא חָלוּ עֲלֶיהָ קִידּוּשֵׁי הָרִאשׁוֹן. מַה דַמְיָיא עוֹלָה לְאִשָּׁה. אָמַר רִבִּי מַתַּנְיָה. תִּיפְתָּר שֶׁהִקְדִּישָׁהּ לְבַעֲלַת מוּם קָבוּעַ. רִבִּי בּוּן בַּר חִיָיא בְעָא קוֹמֵי רִבִּי זְעִירָא. תַּמָּן אַתְ אָמַר. אֲמִירָתִי לַגָּבוֹהַּ כִּמְסִירָתִי לָהֶדְיוֹט. וְהָכָא אַתְּ אָמַר הָכֵין. אָמַר לֵיהּ. תַּמָּן בָּאוֹמֵר. מִכְּבָר. בְּרַם הָכָא בָּאוֹמֵר. לְאַחַר שְׁלֹשִׁים יוֹם.

Rebbi Abbahu in the name of Rebbi Joḥanan: “This animal shall be an elevation sacrifice after thirty days.” If he sold it within the thirty days, it is sold; its dedication sanctifies. If he bought it back within the thirty days, the dedication as elevation sacrifice applies to it. After thirty days, the dedication as elevation sacrifice no longer applies. But an elevation sacrifice cannot be compared to a woman! Could an elevation sacrifice be compared to a woman? Rebbi Ḥiyya bar Ada said, explain it that the second man died but he had a brother. Since she is a candidate for levirate, the preliminary marriage of the first cannot be valid. Could an elevation sacrifice be compared to a woman? Rebbi Mattania said, explain it that he dedicated an animal with a permanent defect. Rebbi Abun bar Ḥiyya asked before Rebbi Ze‘ira: There you say, my promise to Heaven is like my delivery to a private person, and here, you say so? He answered him: there, immediately, but here if he says, after thirty days.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֲרֵי זוֹ עוֹלָה שְׁלֹשִׁים יוֹם. כָּל שְׁלֹשִׁים הֲרֵי זוֹ עוֹלָה. לְאַחַר שְׁלֹשִׁים יוֹם יָצָאת לַחוּלִין מֵאֵילֶיהָ. מְעִילָתָהּ מָה הִיא. רִבִּי יוֹחָנָן אָמַר. מְעִילָתָהּ בְּרוּרָה. רִבִּי זְעִירָא רְבִּי הִילָא תְּרֵיהוֹן אָ‍מְרִין. מְעִילָתָהּ סָפֵק. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי שְׁלֹשִׁים יוֹם. הֲרֵי זוֹ מְקוּדֶּשֶׁת. מַה בֵין הֶקְדֵּשׁ וּמַה בֵין אִשָּׁה. מָצִינוּ הֶקְדֵּשׁ יוֹצֵא בְּלֹא פִדְיוֹן וְלֹא מָצִינוּ אִשָּׁה יוֹצְאָה בְּלֹא גֵט. הֵן אַשְׁכַּחְנָן הֶקְדֵּשׁ יוֹצֵא בְּלֹא פִדְיוֹן. כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. נִכְנָסִין וְלֹא נוֹתְנִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תִּיפְתָּר דִּבְרֵי הַכֹּל בִּשְׂדֵה מִקְנָה. הֲרֵי זוֹ גִיטָּהּ שְׁלֹשִׁים יוֹם. אֵין זֶה גֵט כְּרִיתוּת. אָמַר רִבִּי יִצְחָק בְּרִבִּי לָ‍עְזָר. הָדָא דְאַתְּ אָמַר מְקוּדֶּשֶׁת. בְּשֶׁקִּידְּשָׁהּ בְּכֶסֶף. אֲבָל אִם קִידְּשָׁהּ בִּשְׁטָר הוֹאִיל וְלֹא לָ‍מְדוּ כְתַב קִידּוּשִׁין אֶלָּא מִגֵּירוּשִׁין. מַה בְגֵּירוּשִׁין אֵינָהּ מְגוֹרֶשֶׁת אַף בְּקִידּוּשִין אֵינָהּ מְקוּדֶּשֶׁת.

Rebbi Abbahu in the name of Rebbi Joḥanan: “This shall be an elevation sacrifice for thirty days,” it is an elevation sacrifice for thirty days; after thirty days it automatically becomes profane. What is its status regarding larceny? Rebbi Joḥanan said, the larceny is clear. Rebbi Ze‘ira, Rebbi Hila both say, the larceny is in doubt. “You are preliminarily married to me for thirty days,” she is preliminarily married. What is the difference between dedication and woman? We find that a dedication can be eliminated without redemption but we do not find that a woman could leave without a divorce document. Where do we find that a dedication can be eliminated without redemption? Following Rebbi Simeon, since Rebbi Simeon says, “they enter without paying.” Rebbi Yose ben Rebbi Abun said, explain it according to everybody regarding a bought field. “This is your bill of divorce for thirty days”: it is no bill of divorce. Rebbi Isaac ben R. Eleazar said, when do you say that she is preliminarily married? If he effectuated the preliminary marriage by money. But if he effectuated the preliminary marriage by a document, since marriage documents were inferred from divorce documents and in the case of a divorce she is not divorced, so in the case of a preliminary marriage she is not preliminarily married.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֲרֵי זוֹ עוֹלָה לְאַחַר שְׁלֹשִׁים. מְכָרָהּ בְּתוֹךְ שְׁלֹשִׁים אֵינָהּ מְכוּרָה. הִקְדִּישָׁהּ לֹא קָ‍דְשָׁהּ. לֵיי דֶא מִילָּה אָמַר לֵיהּ. לְאַחַר שְׁלֹשִׁים. לְשַׁיֵיר לוֹ גִיזָה וַעֲבוֹדָה. תְּלוֹשׁ מִן הַקַּרְקַע הַזֶּה שֶׁיִּקָּנֶה לָךְ לְאַחַר שְׁלֹשִׁים יוֹם. מְכָרוֹ בְּתוֹךְ שְׁלֹשִׁים יוֹם אֵינוֹ מָכוּר. הִקְדִּישׁוֹ לֹא קָדַשׁ. לֵיי דֶא מִילָּה אָמַר לֵיהּ לְאַחַר שְׁלֹשִׁים. לְשַׁיֵיר לוֹ אֲכִילַת פֵּירוֹת. הֵילָךְ סֶלַע זֶה שֶׁתִּקָּנֶה לִי שָׂדָךְ לְאַחַר שְׁלֹשִׁים יוֹם. מְכָרָהּ בְּתוֹךְ שְׁלֹשִׁים אֵינָהּ מְכוּרָה. וּמַה בֵינָהּ לְאִשָּׁה. אֶלָּא מְכָרָהּ הֲרֵי זוֹ מְכוּרָה.

Rebbi Abbahu in the name of Rebbi Joḥanan: “This animal shall be an elevation sacrifice after thirty days;” if he sold it during the thirty days, it is not sold; its dedication does not sanctify. For which purpose did he say: “after thirty”? To reserve for himself shearing and work. “Pick from this field that it should be acquired by you after thirty days;” if he sold it within thirty days it is not sold, if he dedicated it it is not sanctified. Why did he say, after thirty days? To reserve usufruct for himself. “Here you have this tetradrachma that your field should be mine after thirty days,” if he sold it within thirty days it is not sold, if he dedicated it it is not sanctified. What is the difference between this and a woman? But if he sold it, it is sold.

הֵי לָךְ כֶּסֶף זֶה שֶׁיִּקָּנֶה לִי עַבְדָּךְ לְאַחַר שְׁלֹשִׁים. אִית תַּנָּיֵי תַנֵּי. הָרִאשׁוֹן בְּיוֹם וּבְיוֹמַיִים. וְאִית תַּנָּיֵי תַנֵּי. הַשֵּׁינִי בְּיוֹם וּבְיוֹמַיִים. אִית תַּנָּיֵי תַנֵּי. זֶה וָזֶה אֵינוֹ בְּיוֹם וּבְיוֹמַיִים. אִית תַּנָּיֵי תַנֵּי. זֶה וָזֶה בְּיוֹם וּבְיוֹמַיִים. מָאָן דָּמַר. הָרִאשׁוֹן בְּיוֹם וּבְיוֹמַיִים. וּמֵת תַּחַת יָדוֹ. מָאן דְּאָמַר. הַשֵּׁינִי בְּיוֹם וּבְיוֹמַיִים. כִּי כַסְפּוֹ הוּא. מָאן דְּאָמַר. זֶה וָזֶה בְּיוֹם וּבְיוֹמַיִים. הָרִאשׁוֹן וּמֵת תַּחַת יָדוֹ. הַשֵּׁינִי כִּי כַסְפּוֹ הוּא. מָאן דְּאָמַר. זֶה וָזֶה אֵינוֹ בְּיוֹם וּבְיוֹמַיִים. הָרִאשׁוֹן שֶׁאֵינוֹ כַסְפּוֹ וְהַשֵּׁנִי אֵינוֹ מֵת תַּחַת יָדוֹ.

“Here you have money that your slave shall become acquired by me after thirty days.” Some Tannaïm stated: The first [owner] is subject to “a day or two”. But some Tannaïm stated: The second [owner] is subject to “a day or two”. Some Tannaïm stated: Neither the first nor the second [owners] are subject to “a day or two”. But some Tannaïm stated: Both first and second [owners] are subject to “a day or two”. He who says, the first [owner] is subject to “a day or two”, “if he dies in his possession.” He who says, the second [owner] is subject to “a day or two”, “for he is his money.” He who says, both first and second [owners] are subject to “a day or two”, the first because of “if he dies in his possession,” the second because of “for he is his money.” He who says, neither the first nor the second [owners] are subject to “a day or two”, for he is not the first’s money and does not die in the possession of the second.

בַּת כֹּהֵן לְיִשְׂרָאֵל תֹּאכַל בַּתְּרוּמָה. אִית תַּנָּיֵי תַנֵּי. לֹא תֹאכַל בַּתְּרוּמָה. אָמַר רִבִּי הִילָא. מָאן דְּאָמַר. תֹּאכַל בַּתְּרוּמָה. כְּשֶׁהַשֵּׁינִי כֹהֵן. וּמָאן דְּאָמַר. לֹא תֹאכַל בַּתְּרוּמָה. בְּשֶׁאֵין הַשֵּׁינִי כֹהֵן.

“As daughter of an Israel married to a Cohen she may eat heave.” Some Tannaïm state: She may not eat heave. Rebbi Hila said, the one who says that she may eat heave refers to the case that the second man is a Cohen, but the one who says that she may not eat heave refers to the case that the second man is not a Cohen.

מֵעַכְשָׁיו לְאַחַר שְׁלֹשִׁים יוֹם. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ קִידּוּשֵׁי מֵאָה תוֹפְשִׂין בָּהּ. אָמַר רִבִּי לָ‍עְזָר. לָכֵן צְרִיכָה. אֲפִילוּ קִידְּשָׁהּ הַשֵּׁינִי קִידּוּשִׁין גְּמוּרִין. רִבִּי יִצְחָק בַּר טֶבֶלַיי בְעָא קוֹמ͏ֵי רִבִּי לָ‍עְזָר. מַה נַפְשֵׁךְ. מַה שֶׁקָּנָה בָהּ הָרִאשׁוֹן קָנָה וְהַשְּׁאָר הַשֵּׁינִי בָא וְגוֹמֵר. אָמַר לֵיהּ. וְכִי יֵשׁ נַפְשֵׁךְ בְּעֶרְווֹת. מָהוּ כְדוֹן. כָּל אִשָּׁה שֶׁאֵינָהּ קְנוּיָה לְאָדָם אֶחָד אֲפִילוּ קִידּוּשֵׁי מֵאָה תוֹפְסִין בָּהּ.

“From today and after 30 days.” Rebbi Abbahu in the name of Rebbi Joḥanan: Even preliminary marriages of a hundred men apply to her. Rebbi Eleazar said, it was necessary [to state], even if the second preliminarily married her absolutely. Rebbi Isaac bar Tebele asked before Rebbi Eleazar: As you take it; what the first acquired, he acquired; the remainder the second finished. He answered, is this kind of argument applicable to incest prohibitions? How is that? To any woman who is not acquired by one man only, even preliminary marriages of a hundred men apply.

חַד תַּלְמִיד בְּעָא קוֹמֵי רִבִּי זְעִירָא. נָתַן לָהּ בְּשַׁחֲרִית עַל מְנָת לְגֵרְשָׁהּ בֵּין הָעַרְבָּיִם. חַד דָּוִיד סְבַר מֵימַר. כָּל שֶׁהוּא קוֹנֶה. אָמַר רִבִּי זְעִירָא. לְאַחַר שְׁלֹשִׁים קוֹנֶה קַנְיָין גָּמוּר. אֲבָל אִם הוֹסִיף בָּהּ הַשֵּׁינִי קִנְיָין גָּמוּר קוֹרֵא אֲנִי עָלֶיהָ לֹא יוֹכַל בַּעֲלָהּ הָרִאשׁוֹן אֲשֶׁר שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ.

A student asked before Rebbi Ze‘ira: If he gave it to her in the morning on condition that he divorce her in the afternoon? A certain David was of the opinion that anything acquires; Rebbi Ze‘ira said that after thirty days he acquires absolutely. But if the second one added absolute acquisition, I am reading for her: “Her first husband who had sent her away cannot return to take her back.”

הָיוּ שְׁנֵיהֶן כֹהֲנִים שְׁנֵיהֶן אַחִים. שְׁנֵיהֶן אֲסוּרִין. הָיוּ שְׁלֹשָׁה אַחִין וְקִידְּשׁוּהָ שְׁנַיִם מֵהֶן וָמֵתוּ. הָדָא הִיא דְתַנֵּי רִבִּי חִיָיה. אֵשֶׁת מֵת אֶחָד מִתְיַיבֶּמֶת וְלֹא אֵשֶׁת שְׁנֵי מֵתִים. הָיוּ שְׁנֵי אַחִים וְקִידְּשׁוּהָ שְׁנֵיהֶן וּמֵת אֶחָד מֵהֶן. הַשֵּׁינִי מָהוּ שֶׁיְּהֵא מוּתָּר בָּהּ. מָה נַפְשֵׁךְ. מַה שֶׁקָּנָה בָהּ קָנָה וְהַשְּׁאָר נָפְלָה לוֹ מֵאֵת אָחִיו. רִבִּי יוּדָן בַּר פָּזִי אָמַר. אָסוּר בָּהּ. אָמַר רִבִּי יוֹסֵי. טַעֲמָא דְּרִבִּי יוּדָה בַּר פָּזִי. כָּל יְבָמָה שֶׁאֵין כּוּלָּהּ לִפְנִים צַד הַקָּנוּי שֶׁבָּהּ נִידּוֹן מִשּׁוּם עֶרְוָה וְעֶרְוָה פּוֹטֶרֶת צָרָתָהּ. אָמַר רִבִּי חֲנִינָה. יְאוּת אָמַר רִבִּי יוּדָה בַּר פָּזִי. כְּלוּם נָפְלָה לוֹ לֹא מַחְמַת אָחִיו. לְאָחִיו הִיא אֲסוּרָה לוֹ הִיא מוּתֶּרֶת.

If both were Cohanim or brothers, both are forbidden. If there were three brothers; two of them contracted a preliminary marriage with her and then died. That is what Rebbi Ḥiyya stated: The wife of one deceased contracts levirate marriage but not the wife of two deceased men. If they were brothers, both contracted a preliminary marriage with her and then one of them died. Is she permitted to the second? As you take it, what he had acquired, he had acquired; the rest he inherits from his brother. Rebbi Jehudah ben Pazi said, she is forbidden to him. Rebbi Yose said, the reason of Rebbi Jehudah ben Pazi is that the aspect acquired in any sister-in-law who is not totally inside [the family] is considered to be under the incest prohibition and an incest prohibition frees the co-wife. Rebbi Ḥanina said, Rebbi Jehudah ben Pazi said it correctly. Does she not become his because of his brother? To his brother she was forbidden; to him she should be permitted?

בַּת כֹּהֵן לְיִשְׂרָאֵל לֹא תֹאכַל בַּתְּרוּמָה. לָכֵן צְרִיכָה שֶׁאֲפִילוּ הַשֵּׁינִי כֹהֵן.

“A daughter of a Cohen married to an Israel may not eat heave.” This is a necessary statement, even in case the second man is a Cohen.

Mishnah

משנה: הָאוֹמֵר לָאִשָּׁה הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי עַל מְנָת שֶׁאֶתֶּן לָךְ מָאתַיִם זוּז הֲרֵי זוֹ מְקוּדֶּשֶׁת וְהוּא יִתֵּן. עַל מְנָת שֶׁאֶתֶּן לֵיךְ מִיכָּן וְעַד שְׁלֹשִׁים יוֹם נָתַן לָהּ בְּתוֹךְ שְׁלֹשִׁים יוֹם מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. עַל מְנָת שֶׁיֵּשׁ לִי מָאתַיִם זוּז הֲרֵי זוֹ מְקוּדֶּשֶׁת וְיֵשׁ לוֹ. עַל מְנָת שֶׁאֶרְאֵךְ מָאתַיִם זוּז הֲרֵי זוֹ מְקוּדֶּשֶׁת וְיַרְאֶנָּהּ. וְאִם הֶרְאָהּ עַל שּׁוּלְחָנוֹ אֵינָהּ מְקוּדֶּשֶׁת.

MISHNAH: If somebody says to a woman: You are preliminarily married to me on condition that I give you 200 zuz, she is preliminarily married and he is obligated to give. On condition that I give you within the next 30 days; if he gave her within 30 days she is preliminarily married; otherwise she is not preliminarily married. On condition that I owe 200 zuz, she is preliminarily married if he has it. On condition that I show you 200 zuz, she is preliminarily married once he shows it to her; but if he showed it on his bank she is not preliminarily married.

Halakhah

הלכה: הָאוֹמֵר לָאִשָּׁה. הֲרֵי אַתְּ מְקוּדֶּשֶׁת כול׳. תַּמָּן תַּנִּינָן. הֲרֵי זֶה גִּיטֵּיךְ עַל מְנָת שֶׁתִּתְּנִי לִי מָאתַיִם זוּז. הֲרֵי זוֹ מְגוֹרֶשֶׁת וְתִתֵּן. לֹא הִסְפִּיקָה לִיתֵּן עַד שֶׁמֵּת. תַּנִּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. נוֹתְנָן לְאָבִיו וּלְאָחִיו וְהִיא פְטוּרָה מִן הַחֲלִיצָה וּמִן הַיִּיבּוּם. אַף בְּקִידּוּשִׁין כֵּן. הָאוֹמֵר לָאִשָּׁה הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי עַל מְנָת שֶׁאֶתֵּן לֵיךְ מָאתַיִם זוּז. כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָבִיו וְאֶחָיו נוֹתְנִין לָהּ וְהִיא זְקוּקָה לַחֲלִיצָה וּלְיִיבּוּם.

HALAKHAH: “If somebody says to a woman: You are preliminarily married to me,” etc. There, we have stated: “This is your bill of divorce on condition that you give me 200 zuz, she is divorced and has to pay. If she did not manage to pay before he died, it was stated: Rabban Simeon ben Gamliel says, she pays his father or his brother and is free from ḥalîṣah and levirate marriage. The same holds for preliminary marriage: “You are preliminarily married to me on condition that I give you 200 zuz;” if he did not manage to pay before he died, Rabban Simeon ben Gamliel says, his father or his brothers pay and she is subject to ḥalîṣah or levirate marriage.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. סֶדֶר הַסִּימְפוֹן כָּךְ הוּא. אֲנָא פַּלָּן בַּר פַּלָּן מְקַדֵּשׁ לֵיךְ אַנְתְּ פַּלְנִיתָא בַּר פַּלָּן עַל מְנָת לִיתֵּן לִיךְ מִיקְּמַת פַּלָּן וּמִכְנְסִינִיךְ לְיוֹם פַּלָּן. וְאִין אָתָא יוֹם פַּלָּן וְלָא כְנַסְתִּיךְ לָא יֶהֱוֵי לִי כְּלוּם. אִירָע לוֹ אוֹנֶס. רִבִּי יוֹחָנָן אָמַר. אוֹנְסָא כְּמָאן דְּלָא עֲבַד. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אוֹנְסָא כְּמָאן דַּעֲבַד. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֵיךְ צָרִיךְ לְמֵיעֲבַד. דְּאִין אָתָא יוֹם פַּלָּן וְלָא הֲוֵיתִי כוֹנְסָהּ לִי לֹא יְהֵא עָלַיִיךְ כְּלוּם. רִבִּי יוֹחָנָן דָּמִיךְ פְּקִיד לִבְנָתֵיהּ דִּיהֲווֹן עֲבְדָּן כְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אָמַר. שֶׁמָּא יַעֲמוֹד בֵּית דִּין אַחֵר וְיִסְבּוֹר דִּכְוָותֵיהּ וְנִמְצְאוּ בָנָיו בָּאִין לִידֵי מַמְזֵירוּת.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I give you property A and definitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, sometime in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

הִגִּיעַ הַזְּמָן. הוּא אוֹמֵר. נָתַתִּי. וְהִיא אוֹמֶרֶת. לֹא נָטַלְתִּי. אָמַר רִבִּי אָבוּן. מִכֵּיוָן שֶׁהוּא מְבַקֵּשׁ לְהוֹצִיא סִימְפוֹן מִיַּד הָאִשָּׁה עָלָיו לְהָבִיא רְאָיָיה. הַגַּע עַצְמָךְ דְּלָא הֲוָה סִימְפוֹן. אָמַר רִבִּי יוֹסֵה. מִכֵּיוָן שֶׁהוּא מְבַקֵּשׁ לְאוֹסְרָהּ עָלָיו צָרִיךְ לְהָבִיא רְאָיָיה שֶׁכָּנְסוּ עַצְמָן בְּתוֹךְ סִימְפוֹן. אָתָא עוֹבְדָא קוֹמֵי רִבִּי אַבָּהוּ. אֲמַר לֵיהּ. זִיל הַב. אָמַר לֵיהּ. רִבִּי. אִשָּׁה לֹא קָנִיתִי וְאַתְּ אָמַר לִי. אֵיזִיל הַב. אָמַר רִבִּי אַבָּהוּ. מִיָּמַיי לֹא שָׂחַק בִּי אָדָם אֶלָּא זֶה. חָזַר וְאָמַר. אִין חָזַר בֵּיהּ יִתֵּן. אִין הִיא חַזְרַת בָּהּ תִּתֵּן. וְלֹא הָדָא הִיא קַדְמִיָיתָא. חָזַר וַעֲשָׂאוֹ מַעֲשֵׂה בֵּית דִּין.

If the appointed time has arrived and he says, I gave, but she says, I did not receive: Rebbi Abun said, since he tries to wrest the contract from the woman’s hand, the burden of proof is on him. Think of it, maybe there was no contract? Rebbi Yose said, since he tries to forbid her to anybody, he has to prove that they entered into the contract. A case came before Rebbi Abbahu; he said to him, go and deliver. He answered, Rabbi, I did not acquire a wife and you say to me, go and deliver! Rebbi Abbahu said, it never happened to me that one got the better of me except this one. He rephrased and said: If he changed his mind, he shall deliver. If she changed her mind, she shall deliver. Is that not his former judgment? He rephrased to give it the status of a court document.

סֶדֶר סִימְפוֹן כָּךְ הוּא. עֵד אֶחָד מִשֶּׁל חָתָן וְעֵד אֶחָד מִשֶּׁל כַּלָּה וּשְׁנֵיהֶן בּוֹרְרִין לָהֶן עוֹד אֶחָד כְּדֵי שֶׁיִּהְיוּ לוֹ שְׁנֵי עֵדִים לָזֶה וּשְׁנֵי עֵדִים לָזֶה. הָדָא דְאַתְּ אָמַר בְּשֶׁאֵין שְׁנֵיהֶן מוֹדִין. אֲבָל אִם הָיוּ שְׁנֵיהֶן מוֹדִין שְׁנֵיהֶן יְכוֹלִין לַעֲקוֹר קִידּוּשִׁין. כְּהָדָא. הוּא אוֹמֵר. בָּעַלְתִּי. וְהִיא אוֹמֶרֶת. לֹא נִבְעַלְתִּי. אַף עַל פִּי שֶׁחָזַר וְאָמַר. לֹא בָעַלְתִּי. לֹא הַכֹּל מִמֶּנּוּ. שֶׁכְּבָר אָמַר מִשָּׁעָה רִאשׁוֹנָה. בָּעַלְתִּי. אֲבָל אִם לֹא אָמַר מִשָּׁעָה רִאשׁוֹנָה. בָּעַלְתִּי. שְׁנֵיהֶן יְכוֹלִין לַעֲקוֹר חֲזָקָה. הָיָא עֵד אֶחָד מִשֶּׁלְּחָתָן וְעֵד אֶחָד מִשֶּׁלְּכַלָּה וְהֶחָתָן חָתוּם בִּכְתַב יָדוֹ. רִבִּי אַבָּהוּ אָמַר. סִימְפוֹן. רִבִּי בָּא אָמַר. קִידּוּשִׁין. אֲנִי אוֹמֵר. לֹא עָמַד וּבִירֵר אֶת הַסִּימְפוֹן אֶלָּא סָבַר שֶׁהוּא מַתִּיר בַּאֲחוֹתָהּ.

The following is the way of contracting: One witness for the groom and one witness for the bride; these two together select a third in order to have two witnesses for each side. That is, if not both of them agree. But if both of them agree, both may invalidate the preliminary marriage. As, e. g., “if he said, I copulated, but she says, I was not copulated with. Even if he changed his story and then said, I did not copulate, he cannot be believed since from the start he had said, I copulated. But if from the start he said that he had not copulated, the two together can uproot the presumption.” If there was one witness for the groom, one witness for the bride, and the groom signed personally: Rebbi Abbahu said, it is a symphōn, Rebbi Abba said, it is preliminary marriage, for I am saying that he did not really intend a symphōn but thought that it would permit her sister to him.

עַד שֶׁיְּהֵא מִדַּעְתּוֹ וּמִדַּעְתָּהּ. הָיָה מִדַּעְתּוֹ סִימְפוֹן וּמִדַּעְתָּהּ קִידּוּשִׁין. רִבִּי חֲנִינָה אָמַר. סִימְפוֹן. רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעִירָא אָמַר. קִידּוּשִׁין. וַהֲוָה רִבִּי חֲנִינָה מְתָרֵס כֵּלָיו קֳבַל רִבִּי חַגַּיי. אָמַר לֵיהּ רִבִּי הִילָא. קַבֵּל חַגַּיי. דְּחַגַּיי אִינְשָׁא סְבוֹרָא הוּא. דָּמַר רִבִּי זְעִירָא. בָּאֲדָר קַדְמַיָיא דְמָךְ רִבִּי הִילָא. בָּאֲדָר תִּנְיָינָא אָתָא עוֹבְדָא קוֹמֵי רִבִּי חֲנַנְיָה חַבְרֵיהוֹן דְּרַבָּנִין וּבְעָא מֵיעֲבַד כְּהָדָא דְרִבִּי חַגַּיי. אָמַר לֵיהּ רִבִּי שְׁמוּאֵל בַּר אִימִּי. לֹא יְאוּת הֲוָה רִבִּי הִילָא אָמַר לָךְ. קַבֵּל לְחַגַּיי. דְּחַגַּיי אִינְשָׁא סְבוֹרָא הוּא. אָמַר רִבִּי חַגַּיי. מַתְנִיתָא מְסַיְיעָא לֵיהּ. קִידַּשְׁתָּנִי. וְהוּא אוֹמֵר. לֹא קִידַּשְׁתִּיךְ. הוּא מוּתָּר בִּקְרוֹבוֹתֶיהָ וְהִיא אֲסוּרָה בִקְרוֹבָיו. הָתִיב רִבִּי בוֹרְקַי קוֹמֵי רִבִּי מָנָא. וְאִם אַף בְּסִימְפוֹן כֵּן. אָמַר לֵיהּ. לֵית סִימְפוֹן סָפֵק. אֶלָּא הוּא סִימְפוֹן אוּ קִידּוּשִׁין.

Only if it be with his and her agreement. If it was symphōn in his opinion and preliminary marriage in her opinion, Rebbi Ḥanina said, it is symphōn, Rebbi Ḥaggai in the name of Rebbi Ze‘ira said, it is preliminary marriage. Rebbi Ḥanina was taking up arms against Rebbi Ḥaggai, when Rebbi Hila said to him, accept Ḥaggai, for Ḥaggai is a thinking man; this is what Rebbi Ze‘ira said. In the first Adar, Rebbi Hila died. In the second Adar, a case came before Rebbi Ḥananiah, the colleague of the rabbis, and he wanted to rule following Rebbi Ḥaggai. Rebbi Samuel bar Immi told him, Rebbi Hila was wrong when he told you, accept Ḥaggai, for Ḥaggai is a thinking man. Rebbi Ḥaggai said, a Mishnah supports him: “ ‘You married me preliminarily’, and he says, ‘I did not marry you preliminarily.’ He is permitted her relatives but she is forbidden his relatives.” Rebbi Borqai asked before Rebbi Mana: Is it the same with symphōn? He answered, a symphōn is not doubtful but the rules are identical for symphōn and preliminary marriage.

קִידֵּשׁ בְּתוֹךְ סִימְפוֹן הֲרֵי אֵילּוּ קִידּוּשִׁין גְּמוּרִין. גֵירַשׁ. תַּלְמִידוֹי דְרִבִּי יוֹנָה אָמְרִין. נָגְעוּ בָהּ גֵּירוּשִׁין. רִבִּי יוֹנָה אָמַר. לֹא נָגְעוּ בָהּ גֵּירוּשִׁין. כַּד דְּמָךְ רִבִּי יוֹנָה עַבְדוֹן תַּלְמִידוֹי דִכְוָותֵיהּ. אָמְרִין. לְאַחַר שְׁלֹשִׁים יוֹצְאָה בְלֹא גֵט. וְאַתְּ אָמַר. נָגְעוּ בָהּ גֵּירוּשִׁין. אֶלָּא לֹא נָגְעוּ בָהּ גֵּירוּשִׁין. מֵת מִתּוֹךְ סִימְפוֹן. רִבִּי אַבָּהוּ אָמַר. מוֹתֶּרֶת לְהִינָּשֵׂא. רִבִּי בָּא אָמַר. אֲסוּרָה לְהִינָּשֵׂא. רִבִּי מָנָא שָׁאַל לְבֵית אָבוֹי דְּרִבִּי יוֹסֵי. הֵיךְ רַבְּכוֹן נְהִיג עֲבִיד. אָמַר לֵיהּ. כְּדַי זְמָן מְרוּבֶּה הוּא אם. תֵּלֵךְ וְתִינָּשֵׂא מִיָּד. כְּדוּ זְמָן מְמוּעָט הוּא אָמַר. מַה בְכָךְ שֶׁתַּמְתִּין. שָׁלַיח דְּבָרִים בְּתוֹךְ סִימְפוֹן. רִבִּי מָנָא אוֹמֵר. סִימְפוֹן. רִבִּי בָּא אָמַר. קִידּוּשִׁין. וְחָשְׁשִׁין רַבָּנִין לְהָדָא דְרִבִּי מָנָא.

If he performed a preliminary marriage during the validity of the symphōn, this is unconditional preliminary marriage. If he divorced, the students of Rebbi Jonah said, divorce touched her; Rebbi Jonah said, divorce did not touch her. When Rebbi Jonah died, his students acted following him. They said, since after 30 [days] she would leave without a bill of divorce, how can you say that divorce touched her? But divorce did not touch her. If he died during the time stipulated in the symphōn, Rebbi Abbahu said, she is permitted to marry; Rebbi Abba said, she is not permitted to marry. Rebbi Mana asked the family of Rebbi Yose’s father: How did your master usually act? He said to him, when it was a long time, he said that she should go and marry immediately. If the time was short, he said, what is the hurt if she waits? If he sent things during the validity of the symphōn, Rebbi Mana said, [it follows the rules of] symphōn; Rebbi Abba said, [it follows the rules of] preliminary marriage. The rabbis take note of Rebbi Mana’s opinion.