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.

Mishnah

משנה: עַל מְנָת שֶׁיֵּשׁ לִי בֵּית כּוֹר עָפָר הֲרֵי זוֹ מְקוּדֶּשֶׁת וְיֵשׁ לוֹ. עַל מְנָת שֶׁיֵּשׁ לִי בְּמָקוֹם פְּלוֹנִי אִם יֵשׁ לוֹ בְאוֹתוֹ מָקוֹם מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. עַל מְנָת שֶׁאַרְאֵךְ בֵּית כּוּר עָפָר הֲרֵי זוֹ מְקוּדֶּשֶׁת וְיַרְאֶנָּהּ. וְאִם הֶרְאָהּ בַּבִּקְעָה אֵינָהּ מְקוּדֶּשֶׁת. רִבִּי מֵאִיר אוֹמֵר כָּל תְּנַאי שֶׁאֵינוֹ כִּתְנַאי בְּנֵי גָד וּבְנֵי רְאוּבֵן אֵינוֹ תְנַאי שֶׁנֶּאֱמַר וַיֹּאמֶר מֹשֶׁה אֲלֵיהֶם אִם יַעַבְרוּ בְּנֵי גָד וּבְנֵי רְאוּבֵן. וְאִם לֹא יַעַבְרוּ חֲלוּצִים אִתְּכֶם וגו׳. רִבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל אוֹמֵר צָרִיךְ הָיָה הַדָּבָר לְאוֹמְרוֹ שֶׁאִילְמָלֵא כֵן יֵשׁ בְּמַשְׁמַע שֶׁאֲפִילוּ בְאֶרֶץ כְּנַעַן לֹא יִנְחָלוּ.

MISHNAH: “On condition that I possess a bet kor of arable land,” she is preliminarily married if he owns it. “On condition that I possess it at place X”, she is preliminarily married if he owns it at place X, otherwise she is not preliminarily married. “On condition that I shall show you a bet kor of arable land,” she is preliminarily married and he has to show her, but if he showed it in the valley she is not preliminarily married. Rebbi Meïr says, any condition which is not formulated in the manner of the condition imposed on the tribes of Gad and Reuben is invalid, as it is said: “Moses said to them, if the tribes of Gad and Reuben cross over … but if they will not in arms cross over with you, etc.” Rebbi Ḥananiah ben Gamliel said, that formulation was necessary for otherwise one would have understood that even in the Land of Canaan they should not inherit.

Halakhah

הלכה: עַל מְנָת שֶׁיֵּשׁ לִי בֵּית כּוֹר עָפָר כול׳. רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל בְּעָא. אִילּוּ מָאן דְּאָמַר. בְּנִי פְלוֹנִי יַעֲשֶׂה דְּבַר פְּלוֹנִי וְיִטּוֹל חֶפֶץ פְּלוֹנִי וּשְׁאָר בָּנַיי יִירְשׁוּ נְכָסַיי. אִין עֲבַד הוּא נְסִיב וְאִין לָא עֲבַד לָא נְסִיב. אוֹ שַׁנְיָיא הִיא דִּכְתִיב לָתֵת לְתִשְׁעַת הַמַּטּוֹת וַחֲצִי הַמַּטֶּה. וַהֲוֵי דוּ אָמַר. בְּנִי פְלוֹנִי יַעֲשֶׂה דְּבַר פְּלוֹנִי וְיִטּוֹל חֶפֶץ פְּלוֹנִי וּשְׁאָר בָּנַיי יִירְשׁוּ נְכָסַיי. אִין עֲבַד הוּא נְסַב וְאִין לָא עֲבַד לָא נְסַב לָא מִיכָּא וְלָא מִיכָּא.

HALAKHAH: “On condition that I possess a bet kor of arable land,” etc. Rebbi Ḥananiah the son of Rebbi Hillel asked: If somebody said, my son A should perform action X and receive property Y, and the rest of my sons shall inherit my properties; if he performs, he takes, but if he does not perform, he does not take. Or maybe it is a difference since it is written: “To give to Nine and a half tribes.” It is as if he said, my son A should perform action X and receive property Y, and the rest of my sons shall inherit my properties; if he performs, he takes, but if he does not perform, he does not take from here or from there.

תַּמָּן תַּנִּינָן. מַתְנֶה אָדָם עַל עֵירוּבוֹ. כֵּינִי מַתְנִיתָא. מַתְנֶה אָדָם עַל עֵירוּבָו. אָמַר רִבִּי אֶלְעָזָר. מָאן תַּנָּא. אִם בָּאוּ וְאִם לֹא בָאוּ. רִבִּי מֵאִיר. הֵיידֵין רִבִּי מֵאִיר. חֲבֵרַיָיא אָמְרִין. רִבִּי מֵאִיר דְּקִידּוּשִׁין. דְּתַנֵּי. הָאוֹמֵר לָאִשָּׁה. הֲרֵי אַתְּ מְקוּדֶּשֶׁת עַל מְנָת שֶׁיֵּרְדוּ גְשָׁמִים. יָרְדוּ גְשָׁמִים מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. רִבִּי מֵאִיר אוֹמֵר. בֵּין שֶׁיָּרְדוּ גְשָׁמִים בֵּין שֶׁלֹּא יָרְדוּ גְשָׁמִים מְקוּדֶּשֶׁת עַד שֶׁיִּכְפּוֹל תְּנָייוֹ. הַכֹּל מוֹדִין שֶׁאִם אָמַר. לְאַחַר שֶׁיֵּרְדוּ גְשָׁמִים. יָרְדוּ גְשָׁמִים מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. רִבִּי יוֹסֵי אָמַר. רִבִּי מֵאִיר דְּעֵירוּבִין הִיא. דְּתַנִּינָן תַּמָּן. אִם סָפֵק. רִבִּי מֵאיר וְרִבִּי יוּדָה אוֹמְרִים. הֲרֵי זֶה גַּמָּל חַמָּר. אָמַר רִבִּי יוֹסֵי. לֹא אָמַר רִבִּי מֵאִיר אֶלָּא לְחוֹמָרִין. אָמַר רִבִּי מָנָא. וְיֵאוּת. בְּעֵירוּבוֹ אֵינוֹ קוֹנֶה שֶׁלֹּא זִכֶּה בוֹ אֶת עֵירוּבוֹ. כִּבְנֵי עִירוֹ. שֶׁנָּתֶן דַּעְתּוֹ לַעֲקוֹר אֶת רַגְלָיו מִבְּנֵי עִירוֹ. וְהָכָא לָרִאשׁוֹן אֵינָהּ מְקוּדֶּשֶׁת שֶׁלֹּא יָרְדוּ גְשָׁמִים. וְלַשֵּׁינִי אֶינָהּ מְקוּדֶּשֶׁת שֶׁלּא כָפַל תְּנָייוֹ. רִבִּי חַגַּיי בְעָא קוֹמֵי רִבִּי יוֹסֵה וְהֵן אִם לֹא כִי לֹא אֶחָד הוּא. אָמַר לֵיהּ. שַׁנְיָיא הִיא שֶׁהָיְתָה הָאָרֶץ לִפְנֵיהֶן וְהוּא מְבַקֵּשׁ לְהוֹצִיאָהּ מִיָּדָם.

There, we have stated: “A person can impose a condition of his ‘eruv.” So is the Mishnah: “A person can impose a condition of his ‘eruvin.” Rebbi Eleazar said, who is the Tanna of “if they came”, “if they did not come”? Rebbi Meïr! Which Rebbi Meïr? The colleagues say, Rebbi Meïr of Qiddušin. As it was stated: If somebody say to a woman: You are preliminarily married to me on condition that there will be rain. If rain fell, she is preliminarily married, otherwise she is not preliminarily married. Rebbi Meïr says, she is preliminarily married whether or not rain fell unless he doubled his condition. Everybody agrees that if he said, after rainfall, if it rained she is preliminarily married, otherwise she is not preliminarily married. Rebbi Yose said, it follows Rebbi Meïr in Eruvin, as we have stated there: “If it be in doubt, Rebbi Meïr and Rebbi Jehudah say, he is a camel-donkey driver.” Rebbi Yose said, Rebbi Meïr said this only as a restriction. Rebbi Mana said, that is correct. He cannot acquire his ‘ eruv since he is not able to enjoy it. [Why not] like the people of his place? If he had decided to leave his place. And here, she is not preliminarily married to the first, since no rain came. She is not preliminarily married to the second, since [the first] did not double his condition. Rebbi Ḥaggai asked before Rebbi Yose: Is this “if” not a reaction? He answered, there is a difference since the land was in their hand and he wanted to take it away from them.

רִבִּי יוּדָה בַּר סִיסִין רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי אָחָא. יָרְדוּ לְסִימְפוֹן בְּשִׁיטַּת רִבִּי מֵאִירִ דְּקִידּוּשִׁין. רִבִּי חֲנַנְיָה חֲבֵרִין דְּרַבָּנִין בְּעָא. לָמָּה לִי כְרִבִּי מֵאִיר. אֲפִילוּ כְרַבָּנִין. לֹא כֵן אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. סֶדֶר סִימְפוֹן כָּךְ הוּא. אֲנָא פַּלָּן בַּר פַּלָּן מְקַדֵּשׁ לֵיךְ אַנְתְּ פַּלְנִיתָא בַּת פְּלוֹנִי עַל מְנָת לִיתֵּן לִיךְ מִיקְּמַת פַּלָּן וּמִיכְנְסִינִיךְ לְיוֹם פַּלָּן. וְאִין אָתָא וְלָא כְנַסְתִּיךְ לָא יֶהֱוֵי לִי עָלַיִךְ כְּלוּם. וְיֹאמַר. עַל מְנָת. שֶׁלֹּא לִכְפּוֹל תְּנָייוֹ. אִילּוּ לֹא כָפַל תְּנָייוֹ מִיעָקַר קִידּוּשִׁין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בְּכָל אָתָר אִית לְרִבִּי מֵאִיר מִמַּשְׁמַע לָאו אַתְּ שׁוֹמֵעַ הֵין. וְהָכָא לֵית לֵיהּ. אָמַר רִבִּי מִתַּנְיָיה. חוֹמֶר הוּא בָּעֲרָיוֹת.

Rebbi Jehudah bar Sisin, Rebbi Jehudah bar Pazy in the name of Rebbi Aḥa. They formulated the symphōn according to Rebbi Meïr. Rebbi Ḥananiah, the colleague of the rabbis, asked: Why does it have to follow Rebbi Meïr but not also the rabbis? Did not Rebbi Abbahu say 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 shall 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.” Why can he not say “on condition” but not double his stipulation? If he did not double his stipulation, could this eliminate the preliminary marriage? Rebbi Yose ben Rebbi Abun said, everywhere Rebbi Meïr holds that from “no” you infer “yes”, except here? Rebbi Mattaniah said, one is more restrictive in matters of incest and adultery.

Mishnah

משנה: הַמְקַדֵּשׁ אֶת הָאִשָּׁה וְאָמַר כְּסָבוּר הָיִיתִי שֶׁהִיא כֹהֶנֶת וַהֲרֵי הִיא לְוִיָּה לְוִיָּה וַהֲרֵי הִיא כֹהֶנֶת עֲנִיָּה וַהֲרֵי הִיא עֲשִׁירָה עֲשִׁירָה וַהֲרֵי הִיא עֲנִיָּה הֲרֵי זוֹ מְקוּדֶּשֶׁת מִפְּנֵי שֶׁלֹּא הִטְעַתּוּ.

MISHNAH: If a person contracts a preliminary marriage with a woman and then says, I was of the opinion that she was a Cohenet but she is a Levite, a Levite but she is a Cohenet, poor but she is rich, rich but she is poor, she is preliminarily married since she did not trick him.

Halakhah

הלכה: רִבִּי מֵאִיר אוֹמֵר. כָּל תְּנַאי כול׳. רִבִּי לָעְזָר אוֹמֵר. מְקוּדֶּשֶׁת אֲפִילוּ בָעֵדִים. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא. מְקוּדֶּשֶׁת לָחוֹמָרִין.

HALAKHAH: “Rebbi Meïr says, any condition,” etc. Rebbi Eleazar said, she is preliminarily married as if by witnesses. Rebbi Samuel in the name of Rebbi Ze‘ira: She is preliminarily married as a restriction.

רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי אִימִּי. רְאוּבֵן חַיָיב לְשִׁמְעוֹן. סָמְכֵיהּ גַּבֵּי לֵוִי. אֶיפַּרְסָן לֵוִי. לֵית רְאוּבֵן חַיָיב לְשִׁמְעוֹן. הָדָא דְאַתְּ אָמַר. בְּשֶׁלֹּא עָשׂוּ בָהּ עֲרָמָה. אֲבָל עָשׂוּ בְהַעֲרָמָה חַיָיב.

Rebbi Jacob bar Aḥa in the name of Rebbi Immi: Reuben owes to Simeon; he transferred [the debt] to Levi. Levi became poor; then Reuben owes nothing to Simeon. That is, if it was not done in bad faith, but if it was done in bad faith, he is obligated.

כְּהָדָא חֲזָרָיָיה סָמְכוֹן לִתְנָאֵי קְרָיָיה גַבֵּי זְבוּנָה. קְרַן זְבוּנָה וָאֲזַל לֵיהּ. אָתָא עוֹבְדָא קוֹמֵי רִבִּי מָנָא אָמַר. אִין פְרִיטִין אִינּוּן אִינּוּן פָּשְׁעִין. אִין דֵּינָרִין אִינּוּן כֵּינִי אוֹרְחָא דִזְבוּנָה מְדַדָּיָיה.

Similarly, the pedlars directed the village wax chandlers to a merchant. The merchant absconded. The case came before Rebbi Mana, who said, if it is a matter of pennies, they were negligent. If it is a matter of denars, it is the way of merchants to move around.

חַד בַּר נַשׁ קָם עִם חַבְרֵיהּ בְּשׁוּקָא. אֲמַר לֵיהּ. הַב לִי קִיתוֹנָה דְאִית לִי גַּבָּךְ. אֲמַר לֵיהּ. הַב לִי דֵּינָרָא דְאִית לִי גַּבָּךְ. אֲמַר לֵיהּ. הַב לִי קִיתוֹנָא וְסַב דֵּינָרָא. אָתָא עוֹבְדָא קוֹמֵי רִבִּי מָנָא. אֲמַר לֵיהּ. אַתְּ אוֹדֵית לֵיהּ בְּדֵינָרָא וְהוּא לֹא אוֹדֵי לָךְ בְּקִיתוֹנָא. אֵיזִיל וָהַב לֵיהּ דֵּינָרָא. אָמַר רִבִּי יַעֲקֹב בַּר אֶָחָא. מוֹדֵי רִבִּי אִימִּי דּוּ אָמַר בְּשֶׁהַדִּין לֹא כֵן אֶלָּא בְדִיל דְּלָא יִכְפּוֹר בְּקִיתוֹנָה לֹא חִיֵיב.

A person met another in the market place. He said to him, give me the linen which you hold for me. The other responded, give me the denar which you hold for me. The first said, give me the linen and deduct the denar. The case came before Rebbi Mana, who said to him, you admitted that you owe him a denar; he did not admit anything about the linen. Go and give him the denar! Rebbi Jacob bar Aḥa said, Rebbi Immi will agree that this is not the law but that he obligated him lest the other deny his liability for the linen.

חַד בַּר נַשׁ הֲוָה חַיָיב לְחַבְרֵיהּ מֵאָה דֵינָרִין בְּקַרְטֵיס. שָׁלַח חַמְשִׁין גַּבֵּי שְׁלִיחָא. אֲמַר לֵיהּ. אִין לָא יְהַב לָךְ קַרְטֵיסָה לֹא תִתֵּן לֵיהּ כְּלוּם. אָתָא עוֹבְדָא קוֹמֵי רִבִּי אִימִּי. אָמַר. אֵיזִיל הַב וָאֲנָן יָדְעִין. הַגַּע עַצְמָךְ דָּמַר רִבִּי אִימִּי עוֹשִׂין לוֹ מוֹדַע בֵּית דִּין. דְּזָכָה לְחַבְרֵיהּ. רַבָּנִין דְּהָכָא אָמְרִין. דְּזָכָה זָכָה.

A person owed another one 100 denars on a document. He sent 50 with an agent and instructed him: If he does not surrender the document, do not give him anything. The case came before Rebbi Immi. He said, go and give it, for we know. Think of it, Rebbi Immi [might die]! One writes for him a proclamation of the court. If one accepts for another person, the rabbis here say, what he accepted, he accepted for the claimant.

דֵּלֹמָא. רִבִּי דּוֹסִתַּי בֵּירִבִּי יַנַּאי וְרִבִּי יוֹסֵי בֶּן כִּיפֶּר נַחְתּוֹן לְגָבֵיה לַחֲבֵרָיָא תַּמָּן. אִיתְאֲמַר עֲלֵיהוֹן לִישְׁנָא בִּישָׁא. הֲווֹן בְּעַיָין דְּלָא יְהִיוְיָין כְּלוּם. אֲתוֹן בְּעוֹן מִיפְקָא מִינְּהוֹן. אָמְרִין לוֹן. כְּבָר זָבְנוֹן. אָמְרִין לוֹן. וּמִנָּן. אָמְרִין לוֹן. מִנָּן בְּעֵי תְקִמִינוֹן טָבאוֹת. אָמְרִין לוֹן. שׁוֹמְרֵי חִינָּם אֲנַחְנוּ. אַזְלוֹן לְגַבֵּי רִבִּי דּוֹסִתַּי בֵּירִבִּי יַנַּאי. אֲמַר לוֹן. אָהֶן הוּא כוּלָּא. נַסְבּוֹן לְרִבִּי יוֹסֵי בֶּן כִּיפֶּר וְכַפְתּוֹן וְאַפְקוֹן מִינֵּיהּ. כַּד סַלְקוֹן לְהָכָא אֲתַא לְגַבֵּי אֲבוֹי. אֲמַר לֵיהּ. חֲמִי מָה עֲבַד לִי בְּרָךְ. אֲמַר לֵיהּ. מָה עֲבַד לָךְ. אֲמַר לֵיהּ. אִילּוּ אַשְׁוֵי עִימִּי לָא הֲווֹן מַפְקָה מִינָן כְּלוּם. אֲמַר לֵיהּ. מָה עַבְדָּת כֵּן. אֲמַר לֵיהּ. רָאִיתִי אוֹתָן בֵּית דִּין שָׁוֶה וְכוֹבָעֵיהֶן אַמָּה וּמַדְבְּרִין מַחַצִיִין וְיוֹסֵה אָחִי כָּפוֹת וּרְצוּעָה עוֹלָה וְיוֹרֶדֶת. וְאָמַרְתִּי. שֶׁמָּא דוֹסִתַּי אַחֵר יֵשׁ לְאַבָּא. אָמַר רִבִּי חַגַּיי. הָדָא דְאַתְּ אֲמַר בְּהַהוּא דְלָא יְכִיל מִיקְמָה גַּרְמֵיהּ טַבָּיוֹת. בְּרַם הַהוּא דִּיכִיל מִיקְמָה גַּרְמֵיהּ טַבָּאוּת נְסַב לוֹן מִן דֵּין וִיהַב לְדֵין וְיִמְחוֹל שְׁטָר לְחַבְרֵיהּ. רִבִּי חֲנָנָיָה וְרִבִּי מָנָא. חַד אָמַר מְחִיל. וָחָרָנָה אָמַר. לָא מְחִיל עַד דַּחֲזַר לֵיהּ שְׁטָרָא.

Explanation: Rebbi Dositheos ben Rebbi Yannai and Rebbi Yose ben Kipper descended to collect there for the colleagues when they were slandered. They asked but were not given anything. Then they came and wanted to take it back from them. They answered, we already acquired it. They said, we wish for you to accept it in good faith; they answered, we are unpaid trustees. They approached Rebbi Dositheos ben Rebbi Yannai who told them, there it is, all of it. They took Rebbi Yose ben Kipper, whipped him with ropes, and took it from him. When they returned here, he went to his father and told him, look what your son did to me! He asked him, what did he do to you? He answered, if he had taken my position, they could not have taken anything from us. He asked him, why did you act in such a way? He said, I saw that they were a unanimous court, their hats were a cubit wide, they were directing blows, my brother Yose was bound and the whip ascended and descended. I said, does my father have another Dositheos? Rebbi Ḥaggai said, you say that for somebody who cannot give a warranty in good faith. But if somebody gives a warranty in good faith, one takes from this one and gives to the other. If somebody forgave a bond to another person: Rebbi Ḥanania and Rebbi Mamal: one said it is forgiven; the other said it is not forgiven unless he handed over the bond.

Mishnah

משנה: הָאוֹמֵר לָאִשָּׁה הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי לְאַחַר שֶׁאֶתְגַּיֵיר אוֹ לְאַחַר שְׁתִּתְגַּיְירִי לְאַחַר שֶׁאֶשְׁתַּחְרֵר אוֹ לְאַחַר שֶׁתִּשְׁתַּחְרְרִי לְאַחַר שֶׁיָּמוּת בַּעֲלֵיךְ אוֹ לְאַחַר שֶׁתָּמוּת אֲחוֹתֵיךְ לְאַחַר שֶׁיַּחֲלוֹץ לֵיךְ יְבָמֵיךְ אֵינָהּ מְקוּדֶּשֶׁת. וְכֵן הָאוֹמֵר לַחֲבֵירוֹ אִם יָלְדָה אִשְׁתְּךָ נְקֵיבָה הֲרֵי הִיא מְקוּדֶּשֶׁת לִי לֹא אָמַר כְּלוּם.

MISHNAH: If somebody say to a woman: You are preliminarily married to me after I convert, or after you are converted, after I am freed, or after you are freed, after your husband has died, or after your sister has died, or after your levir has given you ḥalîṣah, she is not preliminarily married. Similarly, if somebody say to another, if your wife have a daughter, she shall be preliminarily married to me, he did not say anything.

Halakhah

הלכה: הָאוֹמֵר לָאִשָּׁה הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי כול׳. בְּעוֹן קוֹמֵי רִבִּי יוֹחָנָן. מַה בֵּינָהּ לָאוֹמֵר. הֲרֵי זוֹ תְרוּמָה עַל הַמְחוּבָּרִין הַלָּלוּ שֶׁיִּתָּלֵישׁוּ. אָמַר לוֹן. תַּמָּן יֵשׁ בְּיָדוֹ לִתְלוֹשׁ בְּרַם הָכָא אֵין בְיָדוֹ לְשַׁחְרֵר. הָתִיב רִבִּי פֶס. הַגַּע עַצְמָךְ שֶׁהָיְתָה שִׁפְחָתוֹ. אָמַר רִבִּי בָּא בָּר מָמָל. לִכְשֶׁתִּשְׁתַּחְרֵר נִתְלֵית בְּדַעַת אַחֶרֶת.

HALAKHAH: “If somebody say to a woman,” etc. They asked before Rebbi Joḥanan: What is the difference between this and one who says, “this shall be heave for this standing produce after it has been cut”? He said to them, there, it is in his power to cut; but here, it is not in his power to be freed. Rebbi Ephes asked, think of it, if she was his slave girl? Rebbi Abba bar Mamal said, “after you are freed”, she is made dependent on another person’s will.

דְּלֹמָא. רִבִּי הוֹשַׁעְיָה רַבָּא וְרִבִּי יוּדָן נְשִׂיָיא הֲווֹן יְתִיבִין. אָמְרִין. נֵימָא חָדָא מִילָּה בְקִידּוּשִׁין. הָאוֹמֵר לָאִשָּׁה הֵא לֵיךְ פְּרוּטָה זוֹ שֶׁתְּקַדְּשִׁי לִי לִכְשֶׁאֲגָרְשֵׁךְ. מָהוּ. גָחֲכוֹן וְקָמוּן לְהוֹן. אָמַר רִבִּי יוֹסֵי. וְלָמָּה גָחֲכוֹן. לֹא אָמַר רִבִּי בָּא בַּר מָמָל. לִכְשֶׁתִּשְׁתַּחְרֵר נִתְלֵית בְּדַעַת אַחֶרֶת. וְהָכָא לִכְשֶׁתִּתְגָּרֵשׁ נִתְלֵית בְּדַעַת אַחֶרֶת. אִין אַתְּ בְּעִי מַקְשָׁיָיא הָכֵן קְשִׁי. חַד בַּר נַשׁ הֲוָה אֲזִיל מְקַדְּשָׁא חָדָא אִיתָא. קְדָמֵיהּ חַבְרֵיהּ וַאֲמַר לָהּ. הֲוֵי יָדְעָה דְּהָהֵן גָּבְרָא דְּהוּא אֲזַל מְקַדֵּשְׁתִּיךְ דַּעְתֵּיהּ בִּישָׁא. עָתִיד הוּא מִישְׁבַּק לִיךְ. אֶלָּא הֵא לִיךְ פְּרוּטָה זוֹ שֶׁתִּתְקַדְּשִׁי לִי בָהּ לִכְשֶׁאֲגָרְשָׁךְ. מָהוּ.

The elder Rebbi Hoshaia and Rebbi Jehudah Neśia were sitting together. They said, let us say something on the subject of preliminary marriage. If somebody say to his wife, here you have a peruṭaḣ that you should be preliminarily married to me after I have divorced you, what is the rule? They laughed and got up. Rebbi Yose said, why did they laugh? Did not Rebbi Abba bar Mamal say, “after you are freed”, she is made dependent on another person’s will; and here “after you are divorced,” she is made dependent on another’s will. If you want to find a difficulty. ask the following: A person went to preliminarily marry a woman. Another person overtook him and said to her, you should know that the man who is coming to preliminarily marry you has a bad mind. In the future he will abandon you. But here you have this peruṭah that you should be preliminarily married to me after he will have divorced you. What is the rule?

תַּמָּן תַּנִינָן. הֲרֵי הַנְּטִיעוֹת הָאֵילּוּ קָרְבָּן אִם אֵינָן נִקְצָצוֹת. טַלִּית זוֹ קָרְבָּן אִם אֵינָהּ נִשְׂרֶפֶת. וְנִשְׂרְפָה. לְמַפְרֵיעָן קָדְשׁוּ. מָעַל. אִין תֵּימַר. מִיכָּן וְלָבֹא. לֹא מָעַל.

There, it was stated: “These orchard trees shall be qorbān if they are not cut, this garment shall be qorbān if it is not burned.” And it was burned. Were they sanctified retroactively? He committed larceny. If you say that it refers to the future, he did not commit larceny.

חִזְקִיָּה אָמַר. פְּדָיָין חָזְרוּ לִקְדוּשָׁתָן. רִבִּי יוֹחָנָן אָמַר. פְּדָיָין פְּדוּיִין. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. אֵין לָהֶן פִּדְיוֹן. פָּתַר לָהּ. לִכְשֶׁקָּצֵצוּ אֵין לָהֶן פִּדְיוֹן. אָמַר רִבִּי יוֹסֵי. מָאן דְאָמַר חִזְקִיָּה בְּשֶׁפְּדָיָין הוּא. אֲבָל אִם פְּדָיָין אַחֵר פָּקְעָה מֵהֶן קְדוּשָׁתָן. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי יוֹסֵי. תַּמָּן הוּא אוֹמֵר. פְּדָיָין אַחֵר פָּקְעָה מֵהֶן קְדוּשָׁתָן. וְהָכָא הוּא אָמַר. נִישֵּׂאת לְאַחֵר לֹא פָקְעוּ מִמֶּנּוּ קִידּוּשִׁין. לֹא צְרִיכָא דְלֹא כְּשֶׁנָּתַן לָהּ שְׁתֵּי פְרוּטוֹת. אֶחָד מִכְּבָר וְאֶחָד לִכְשֶׁיְּגָרְשֶׁהָ מָהוּ.

Ḥizqiah said, if he redeemed them they revert to their sanctity. Rebbi Joḥanan said, if he redeemed them they are redeemed. The Mishnah disagrees with Rebbi Joḥanan: “These have no redemption.” He explains thus: After they were cut they do not need redemption. Rebbi Yose said, what Ḥizqiah said refers to the case that he himself redeemed them. But if another person redeemed them, the sanctity is removed from them. The argument of Rebbi Yose is switched: There, he says that if [another] redeemed them, the sanctity is removed from them, but here, he says that if she was married to another man the qiddušin [of the first] were not removed! All that is questionable for him is if he gave her two peruṭot, one for the moment and one for after he divorced her; what is the situation?

אָמַר רִבִּי יַנַּאי. נִימְנוּ שְׁלֹשִׁים וְכַמָּה זְקֵינִים. מְנַיִין שֶׁאֵין קִידּוּשִׁין תּוֹפְשִׂין בִּיבָמָה. תַּלְמוּד לוֹמַר לֹא תִהְיֶה אֵשֶׁת הַמֵּת הַחוּצָה לְאִישׁ זָר. שֶׁלֹּא יְהֵא בָּהּ הֲוָיָיה לְזָר. אָמַר לֵיהּ רִבִּי יוֹחָנָן. וְלָאו מַתְנִיתָה הִיא. אוֹ לְאַחַר שֶׁיַּחֲלוֹץ לֵיךְ יְבָמֵיךְ. אֵינֶהּ מְקוּדֶּשֶׁת. וַהֲוָה רִבִּי יַנַּאי מְקַלֶּס לֵיהּ. הַזָּלִים זָהָב מִכִּיס. בְּנִי אַל יָלִיזוּ מֵעֵינֶיךָ. חֲכַם בְּנִי וְשַׂמַּח לִבִּי וְאָשִׁיבָה חוֹרְפִי דָבָר. תֵּן לְחָכָם וְיֶחְכַּם עוֹד. יִשְׁמַע חָכָם וְיוֹסֵף לֶקַח וגו׳. אָמַר לֵיהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בָּתַר כָּל אִילֵּין קִילּוּסַיָיא יְכִיל הוּא פָּתַר לֵיהּ כְּרִבִּי עֲקִיבָה. דְּרִבִּי עֲקִיבָה אוֹמֵר. יֵשׁ מַמְזֵר בִּיבָמָה.

Rebbi Yannai said: More than 30 Elders voted: from where that qiddushin have no legal effect on a sister-in-law? The verse says, “the wife of the deceased may not belong to any outside unrelated man”, that she cannot have any existence with an outsider. Rebbi Joḥanan said to him, is that not a Mishnah? “Or after your levir will have performed ḥalîṣah with you, she is not preliminarily married.” And Rebbi Yannai praised him “those who pour out gold from the wallet,” “my son, they should not be removed from your eyes,” “get wise, my son, and make me happy, that I can answer those who insult me”, “give to the wise that he shall become wiser,” “let the wise listen that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that there exists a bastard from a sister-in-law!

שְׁמוּאֵל אוֹמֵר. בַּעֲניּוּתֵינוּ צְרִיכָה מִמֶּנּוּ גֵּט. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מַתְנִיתָא לְאַחַר שֶׁיַּחֲלוֹץ לֵיךְ יְבָמֵיךְ. אֲבָל אִם אָמַר. לְאַחַר שֶׁיָּמוּת יְבָמֵיךְ. הֲרֵי זוֹ מְקוּדֶּשֶׁת. תַּנֵּי רִבִּי חִיָיה. בַּת יוֹמָהּ מִתְקַדֶּשֶׁת בַּכֶּסֶף. בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד מִתְקַדֶּשֶׁת בְּבִיאָה. אָמַר רִבִּי מָנָא. מַתְנִיתָא אָמְרָה כֵן. וְכֵן הָאוֹמֵר לַחֲבֵירוֹ אִם יָלְדָה אִשְׁתְּךָ נְקֵיבָה הֲרֵי הִיא מְקוּדֶּשֶׁת לִי. לֹא אָמַר כְּלוּם. מִפְּנֵי שֶׁאֵינָהּ בְּעוֹלָם. הָא אִם הָיְתָה בְעוֹלָם הֲרֵי זוֹ מְקוּדֶּשֶׁת.

Samuel said, in our poverty, she needs a bill of divorce from him. Rebbi Yose ben Rebbi Abun said, the Mishnah [said], “after your levir has given you ḥalîṣah”; but if he said, “after your levir has died,” she is preliminarily married. Rebbi Ḥiyya stated: A one-day-old girl can be preliminarily married by money; a girl of three years and one day can be preliminarily married by intercourse.” Rebbi Mana said, the Mishnah implies this: “Similarly, if somebody say to another, if your wife have a daughter, she shall be preliminarily married to me, he did not say anything,” because she does not exist. Therefore, if she does exist, she is preliminarily married.

Mishnah

משנה: הָאוֹמֵר לָאִשָּׁה הִתְקַדְּשִׁי לִי עַל מְנָת שֶׁאַדַּבֵּר עָלַיִיךְ לַשִּׁלְטוֹן וְאֶעֱשֶׂה עִמָּךְ כַּפּוֹעֵל דִּיבֵּר עָלֶיהָ לַשִׁלְטוֹן וְעָשָׂה עִמָּהּ כַּפּוֹעֵל מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. עַל מְנָת שֶׁיִּרְצֶה אָבָּא רָצָה הָאָב מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. מֵת הָאָב הֲרֵי זוֹ מְקוּדֶּשֶׁת. מֵת הַבֵּן מְלַמְּדִין אֶת הָאָב לוֹמַר שֶׁאֵינוֹ רוֹצֶה.

MISHNAH: If somebody says to a woman, be preliminarily married to me on condition that I speak for you to the government, or work for you as a worker, she is preliminarily married if he did speak for her to the government or did work for her as a worker; otherwise she is not preliminarily married. On condition that my father agree; if the father agreed, she is preliminarily married, otherwise she is not preliminarily married. If the father died, she is preliminarily married; if the son died, one instructs the father to say that he does not agree.

Halakhah

הלכה: הָאוֹמֵר לָאִשָּׁה הִתְקַדְּשִׁי לִי כול׳. רַב אָמַר. וְהוּא שֶׁנָּתַן לָהּ שָׁוֶה פְרוּטָה אֲנָן קַיָימִין. רִבִּי אִימִּי בְּעֵי קוֹמֵי רִבִּי. וְכָל הַדְּבָרִים לֹא וְהוּא שֶׁנָּתַן לָהּ שָׁוֶה פְרוּטָה אֲנָן קַיָימִין. אָלָּא כֵּינִי. בַּמֶּה שֶׁאַדַּבֵּר עָלַיִיךְ לַשִּׁלְטוֹן. וְדִּיבֵּר עָלֶיהָ לַשִּׁלְטוֹן בְּשָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. בַּמֶּה שֶׁאֶעֱשֶׂה עִמָּךְ כַּפּוֹעֵל. וְעָשָׂה עִמָּהּ כַּפּוֹעֵל שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. רִבִּי בָּא בְשֵׁם רַב. וְהוּא שֶׁיִיחֲדָה לוֹ סֶלַע בַּמִּגְדָּל. בְּמַה קִידְּשָׁהּ. כְּהַהִיא דְתַנִּינָן תַּמָּן. כָּל הַנַּעֲשֶׂה דָּמִים בְּאַחֵר כֵּיוָן שֶׁזָּכָה זֶה נִתְחַיַיב זֶה בַּחֲלִיפָיו.

HALAKHAH: “If somebody says to a woman, be preliminarily married to me,” etc. Rav said, we deal with the case that he gave her a peruṭah’s worth. Rebbi Immi asked (before Rebbi): Do we not always deal with the case that he gave her a peruṭah’s worth? But so it is: “By what I shall speak for you to the government; if he did speak for her to the government for a peruṭah’s worth she is preliminarily married, otherwise she is not preliminarily married.” “By what I shall work for you as a worker; if he did work for her as a worker for a peruṭah’s worth, she is preliminarily married, otherwise she is not preliminarily married.” Rebbi Abba in the name of Rav: Only if she set aside a tetradrachma in her chest for him. With what did he effectuate the preliminary marriage? As we have stated there: “If anything is bartered instead of money, if one party entered in possession, the other is obligated for its trade-in.”

עַל מְנָת שֶׁיִּרְצֶה אָבָּא רָצָה הָאָב מְקוּדֶּשֶׁת לֹא רָצָה אֵינָהּ מְקוּדֶּשֶׁת. סְתָמוֹ אֵינוֹ רוֹצֶה. מֵת הָאָב הֲרֵי זוֹ מְקוּדֶּשֶׁת. סְתָמוֹ רוֹצֶה. מֵת הַבֵּן מְלַמְּדִין אֶת הָאָב לוֹמַר אֵינוֹ רוֹצֶה. סְתָמוֹ רוֹצֶה. אָמַר רִבִּי יוֹחָנָן לְרִבִּי יַנַּאי. וְאִית מַתְנִיתָא אָמְרָה כֵן. אָמַר לֵיהּ. וּלְיַנַּאי עֲלִיבָא אַתְּ שְׁאִיל מִילָּה בְקִידּוּשִׁין. חָזַר רִבִּי יַנַּאי וּפָתַר מַתְנִיתָה עַל מְנָת שֶׁיִּרְצֶה אָבָּא. רָצָה הָאָב מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. בְּאוֹמֵר עַל מְנָת דּוּ אָמַר. וְהוּא לֹא אָמַר. מֵת הָאָב הֲרֵי זוֹ מְקוּדֶּשֶׁת. כְּמָאן דְּאָמַר. מֵת הַבֵּן מְלַמְּדִין אֶת הָאָב שֶׁיֹּאמַר. אֵינִי רוֹצֶה. כְּמָאן דְּאָמַר. אָמַר רִבִּי זְעִירָא לְרִבִּי יוֹסֵי. יְכִיל רִבִּי יַנַּאי מִיפְתּוֹר מַתְנִיתָה הֵיךְ דּוּ בָּעֵי. אָמַר לֵיהּ. כֵּן אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לֹא מִיתְמְנַע רִבִּי מִיכְּלָל בַּאֲתַר חַד וּפְרָט בַּאֲתַר חַד. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. עַל מְנָת שֶׁיֵּשׁ לִי בֵּית כּוֹר עָפָר. כְּלָל. בְּמָקוֹם פְּלוֹנִי. פְּרָט.

“On condition that my father agree; if the father agreed, she is preliminarily married; if the father does not agree, she is not preliminarily married;” silently he does not agree. “If the father died, she is preliminarily married;” silently he agreed. “If the son died, one instructs the father to say that he does not agree;” silently he agreed. Rebbi Joḥanan asked Rebbi Yannai, can the Mishnah say so? He answered him, do you ask wretched Yannai to explain Qiddušin? Rebbi Yannai returned and explained the Mishnah: “On condition that my father agree; if the father agreed, she is preliminarily married; otherwise she is not preliminarily married,” he said on condition that [the father] express his opinion but he did not. “If the father died, she is preliminarily married;” as if he had given his opinion. “If the son died, one instructs the father to say that he does not agree;” as if he had given his opinion. Rebbi Ze‘ira said [before Rebbi Yasa]: Can Rebbi Yannai explain the Mishnah as he wishes? He answered him, so says Rebbi Simeon ben Laqish, Rebbi does not refrain from stating generality and detail simultaneously. Rebbi Yose said, the Mishnah states thus: “On condition that I have a bet kor of arable land”, a generality; “at place X”, a detail.

Mishnah

משנה: קִידַּשְׁתִּי אֶת בִּתִּי וְאֵינִי יוֹדֵעַ לְמִי קִידַּשְׁתִּיהָ וּבָא אֶחָד וְאָמַר אֲנִי קִידַּשְׁתִּיהָ נֶאֱמָן. זֶה אָמַר אֲנִי קִידַּשְׁתִּיהָ וְזֶה אָמַר אֲנִי קִידַּשְׁתִּיהָ שְׁנֵיהֶם נוֹתְנִין גֵּט וְאִם רָצוּ אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס.

MISHNAH: “I preliminarily married off my daughter but I do not know to whom I married her preliminarily,” and somebody comes and says, I married her preliminarily, he is believed. This one says, “I married her preliminarily,” and that one says, “I married her preliminarily,” both give a bill of divorce or, if they so wish, one gives a bill of divorce and the other marries her definitively.

Halakhah

הלכה: הָאוֹמֵר. קִידַּשְׁתִּי אֶת בִּתִּי כול׳. מָהוּ נֶאֱמָן. שְׁמוּאֵל אָמַר. נֶאֱמָן לִיתֵּן גֵּט. אַסִּי אָמַר נֶאֱמָן לִכְנוֹס. רַב הוּנָא בְּשֵׁם רַב אָמַר. נֶאֱמָן לִכְנוֹס. רִבִּי יוֹחָנָן אָמַר נֶאֱמָן לִכְנוֹס וְאֵין לְמֵידִין מִמֶּנּוּ דָבָר אַחֵר. מָהוּ אֵין לְמֵידִין מִמֶּנּוּ דָבָר אַחֵר. אַחַת מִשָּׂדוֹתַיי מָכַרְתִּי וְאֵינִי יוֹדֵעַ לְמִי מָכַרְתִּיהָ. בָּא אֶחָד וְאָמַר. אֲנִי לְקַחְתִּיהָ. לֹא הַכֹּל מִמֶּנּוּ. אַף בְּקִידּוּשִׁין כֵּן. אַחַת מִבְּנוֹתַיי קִידַּשְׁתִּי וְאֵינִי יוֹדֵעַ לְמִי קִידַּשְׁתִּיהָ. וּבָא אֶחָד וְאָמַר. אֲנִי קִידַּשְׁתִּיהָ. לֹא הַכֹּל מִמֶּנּוּ. מַתְנִיתָא פְלִיגָא עַל רַב. הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְאָמַר. בְּפָנַיי נִכְתַּב וּבְפָנַיי נֶחְתַּם. לֹא יִשָּׂא אֶת אִשְׁתּוֹ. תַּמָּן הוּחְזְקָה אֵשֶׁת אִישׁ בִּפְנֵי הַכֹּל. בְּרַם הָכָא לֹא הוּחְזְקָה אֵשֶׁת אִישׁ אֶלָּא בִּפְנֵי שְׁנַיִם. לִכְשֶׁיָּבוֹאוּ שְׁנַיִם וְיֹאמְרוּ. זֶהוּ שֶׁקִּידֵּשׁ. מַתְנִיתָא פְלִיגָא עַל שְׁמוּאֵל. זֶה אוֹמֵר. אֲנִי קִידַּשְׁתִּיהָ. וְזֶה אוֹמֵר. אֲנִי קִידַּשְׁתִּיהָ. שְׁנֵיהֶן נוֹתְנִין גֵּט. וְאִם רָצוּ אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס. פָּתַר לָהּ בְּאוֹמֵר. לְאֶחָד מִשְּׁנֵי אֵילּוּ קִידַּשְׁתִּיהָ וְאֵינִי יוֹדֵעַ אֵי זֶהוּ. רִבִּי זְעִירָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. קָדַם אֶחָד מֵהֶן וְכָנַס מוֹצִיאִין מִיָּדוֹ. הָדָא דְאַתְּ אָמַר בְּשֶׁזֶּה אוֹמֵר. אֲנִי קִידַּשְׁתִּיהָ. וָזֶה אוֹמֵר. אֲנִי קִידַּשְׁתִּיהָ. וְקָדַם וְכָנַס. אֲבָל אִם אָמַר אֲנִי קִידַּשְׁתִּיהָ. וּכְנָסָהּ. וּבָא אַחֵר וְאָמַר. אֲנִי קִידַּשְׁתִּיהָ. לֹא כָל הֵימֵינוֹ. וְתַנֵּי כֵן. אִם מִשֶּׁכְּנָסָהּ בָּא אַחֵר וְאָמַר. אֲנִי קִידַּשְׁתִּיהָ. לֹא כָל הֵימֵינוֹ.

HALAKHAH: “If one says, I preliminarily married off my daughter”, etc. About what is he trustworthy? Samuel says, he is trusted to give a bill of divorce. Assi said, he is trusted to marry. Rav Huna said in the name of Rav: He is trusted to marry. Rebbi Joḥanan said, he is trusted to marry but one does not infer anything for another case from this ruling. What means, one does not infer anything for another case from this ruling? I sold one of my fields but I do not remember to whom I sold it. If someone comes and says, I bought it, he is not trusted in any way. In preliminary marriage, the same holds true. “I betrothed one of my daughters but I do not remember to whom I betrothed her. If someone comes and says, I married her preliminarily,” he is not trusted in any way. The Mishnah disagrees with Rav: “If somebody brings a bill of divorce from overseas and says, it was written and signed in my presence, he shall not marry that woman.” There, she is considered by everybody to be a married woman. Here, she is considered to be a married woman only by two persons. One waits until these two come and say, this is the man who gave her qiddushin. The Mishnah disagrees with Samuel: “This one says, I married her preliminarily, and that one says, I married her preliminarily. Both of them give a bill of divorce, but if they agree, one gives a bill of divorce and the other one marries.” He explains this, if [the father] says, I did betrothe her to one of these two but I do not remember which one it was. Rebbi Ze‘ira, Rebbi Yasa, in the name of Rebbi Joḥanan: If one of them jumped the gun and married her, one does remove her from him. That is, if this one says, I married her preliminarily, and that one says, I married her preliminarily, and one of them jumped the gun and married her definitively. But if he said, I married her preliminarily and then married her definitively, and another one comes and says, I married her preliminarily, he is not trusted in any way. It was stated thus: If after the marriage another man comes and says, I married her preliminarily, he is not trusted in any way.

Mishnah

משנה: קִידַּשְׁתִּי אֶת בִּתִּי קִידַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה וַהֲרֵי הִיא קְטַנָּה נֶאֱמָן. קִידַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה וַהֲרֵי הִיא גְדוֹלָה אֵינוֹ נֶאֱמָן. נִשְׁבֵּית וּפְדִיתִיהָ בֵּין שֶׁהִיא קְטַנָּה בֵּין שֶׁהִיא גְדוֹלָה אֵינוֹ נֶאֱמָן. מִי שֶׁאָמַר בִּשְׁעַת מִיתָתוֹ יֵשׁ לִי בָנִים נֶאֱמָן. יֵשׁ לִי אַחִים אֵינוֹ נֶאֱמָן. הַמְקַדֵּשׁ אֶת בִּתּוֹ סְתָם אֵין הַבּוֹגְרוֹת בִּכְלָל.

MISHNAH: “I preliminarily married off my daughter, married her preliminarily and received her bill of divorce while she was underage,” and [now] she still is underage, he is believed. “I preliminarily married off my daughter, married her preliminarily and received her bill of divorce while she was underage,” and [now] she is an adult, he is not believed. “She had been kidnapped and I ransomed her,” he is not believed whether she is underage or adult. If somebody said when dying, I have children, he is believed; I have brothers, he is not believed. If somebody preliminarily marries off his daughter without mentioning her name, the adult ones are not included.

Halakhah

הלכה: קִידַּשְׁתִּי אֶת בִּתִּי הַקְּטַנָּה כול׳. קִידַּשְׁתִי אֶת בִּתִּי. הַקְּטַנּוֹת בִּכְלָל הַגְּדוֹלוֹת אֵינָן בִּכְלָל. נִתְקַדְּשָׁה בִתִּי. אֲפִילוּ קְטַנּוֹת אֵינָן בִּכְלָל. גֵּירַשְׁתִּי אֶת בִּתִּי. הַקְּטַנּוֹת בִּכְלָל וְהַגְּדוֹלוֹת אֵינָן בִּכְלָל. נִתְגָּרְשָׁה בִתִּי. אֲפִילוּ קְטַנּוֹת אֵינָן בִּכְלָל. קִידַּשְׁתִּיהָ לְאֶחָד מִן הַפְּסוּלִין לָהּ. נֶאֱמָן. הִבְעַלְתִּיהָ לְאֶחָד מִכָּל הַפְּסוּלִין לָהּ. אֵינוֹ נֶאֱמָן. נִשְׁבֵּית וּפְדִיתִיהָ. בֵּין שֶׁהִיא קְטַנָּה וּבֵין שֶׁהִיא גְדוֹלָה אוֹ שֶׁנִּבְעֲלָה לְאֶחָד מִן הַפְּסוּלִין לָהּ. לֹא כָל הֵימֵינוֹ לְפוֹסְלָהּ.

HALAKHAH: “I preliminarily married off my younger daughter,” etc. “I preliminarily married off my daughter.” The underaged are included, the adults are excluded. “My daughter was preliminarily married,” even the underaged are not included. “I accepted my daughter’s bill of divorce,” the underaged are included, the adults are excluded. “My daughter was divorced,” even the underaged are not included. “I preliminarily married off my daughter to one of those disqualified for her,” he is believed. “I made her sleep with one of those disqualified for her,” he is not believed. “She had been kidnapped and I ransomed her,” whether she is underage or adult or had intercourse with one of those disqualified for her, he is not believed.

כֵּינִי מַתְנִיתָה. שֶׁאָמַר בִּשְׁעַת מִיתָתוֹ. יֵשׁ לִי בָנִים. נֶאֱמָן. יֵשׁ לִי אַחִים. אֵינוֹ נֶאֱמָן. רַב אָמַר. מֵאַחַר שֶׁבְּיָדוֹ לְגָרֵשׁ נֶאֱמָן. מִילְּתֵיהּ דִּשְׁמוּאֵל אָמְרָה כֵן. חַד פַּרְסָאָה מִידְמָךְ אָמַר לוֹן. הָבוּ לְאִיתְתֵיהּ דְּהַהוּא גַבְרָא גִּיטָא. אָמְרוֹן לֵיהּ. וְלָמָּה. בְּגִין הַהוּא אָחוּךְ עֲלִיבָא. כַּד דְּמָךְ אָתָא עוֹבְדָא קוֹמֵי שְׁמוּאֵל. אָמַר. מֵאַחַר שֶׁיֵּשׁ בְּיָדוֹ לְגָרֵשׁ נֶאֱמָן. רִבִּי יוֹחָנָן אָמַר. אֵינוֹ נֶאֱמָן. נְחַת עוּלָּא לְתַמָּן וְאָמַר בְּשֵם רִבִּי יוֹחָנָן וְחָבְרוֹן עֲלוֹי. הַגַּע עַצְמָךְ שֶׁהָיָה כֹהֶן.

So is the Mishnah: “If somebody said when dying, I have children, he is believed; I have brothers, he is not believed;” Rav said, since it is in his hand to divorce, he is to be believed. The word of Samuel agrees with this. A Persian when dying said to them: Give this man’s wife a bill of divorce. They asked him, why? Because of your wretched brother? After he died, the case came before Samuel who said, since it was in his hand to divorce, he is to be believed. Rebbi Joḥanan said, he is not to be believed. Ulla descended there and said this in the name of Rebbi Joḥanan; they ganged up on him. Think of it, if he was a Cohen?

הָתִיב רַב שֵׁשֶׁת. וְהָא מַתְנִיתָא פְלִיגָא. קִידַּשְׁתַּנִי. וְהוּא אוֹמֵר לֹא קִידַּשְׁתִּיךְ. הוּא מוּתָּר בִּקְרוֹבוֹתֶיהָ וְהִיא אֲסוּרָה בִּקְרוֹבָיו. אָמְרִין. אָכֵין הֲוָה עוֹבְדָא. שִׁמְעוֹן בַּר בָּא אַייתֵי גִיטָא וּנְתָנוֹ לָהּ בְּעֵד אֶחָד. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יוֹחָנָן. אָמַר. אֵין עֵד אֶחָד בְּאֵשֶׁת אִישׁ כְּלוּם. לא רִבִּי חִיָיה בַּר אַסִּי אָמַר בְּשֵׁם אַסִּי. אֵין עֵד אֶחָד בְּאֵשֶׁת אִישׁ כְּלוּם. רַב אָמַר. הַמְקַדֵּשׁ בְּעֵד אֶחָד לֹא עָשָׂה כְּלוּם. שְׁמוּאֵל אָמַר. הַמְקַדֵּשׁ בְּלֹא שִׁידּוּכִים לוֹקֶה. וְתוֹפְסִין קִדּוּשִׁין. מַר עוּקְבָּא בְשֵׁם שְׁמוּאֵל אָמַר תְּלָת. הַמְקַדֵּשׁ בְּלֹא שִׁידּוּכִין לוֹקֶה. וְהַבָּא עַל אֲרוּסָתוֹ בְבֵית חָמִיו לוֹקֶה. וְהַמְבַזֶּה שְׁלִיחַ בֵּית דִּין לוֹקֶה.

Rav Sheshet objected: Does not the Mishnah disagree? “You married me preliminarily but he says, I did not marry you preliminarily; he is permitted her relatives but she is forbidden his relatives.” They said, so did it happen: Simeon bar Abba brought a bill of divorce and delivered it in front of one witness. The case came before Rebbi Joḥanan, who said, a single witness in marital matters is nothing. Did not Rebbi Ḥiyya bar Assi in the name of Assi say: a single witness in marital matters is nothing? Rav said, one who performs a preliminary marriage in front of a single witness did not do anything. Samuel said, he who performs a preliminary marriage without prior negotiation is whipped, but the preliminary marriage holds. Mar Uqba in the name of Samuel said three things: He who performs a preliminary marriage without prior negotiation is whipped; one who sleeps with his betrothed in his father-in-law’s house is whipped; one who insults the court bailiff is whipped.

Mishnah

משנה: מִי שֶׁיֵּשׁ לוֹ שְׁתֵּי כִיתֵּי בָנוֹת מִשְׁתֵּי נָשִׁים וְאָמַר קִידַּשְׁתִּי אֶת בִּתּי הַגְּדוֹלָה וְאֵינִי יוֹדֵעַ אִם גְּדוֹלָה שֶׁבַּגְּדוֹלוֹת אוֹ גְּדוֹלָה שֶׁבַּקְּטַנּוֹת אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת שֶׁהִיא גְדוֹלָה מִן הַגְּדוֹלָה שֶׁבַּקְּטַנּוֹת כּוּלָּן אֲסוּרוֹת חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר כּוּלָּן מוּתָּרוֹת חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת. קִידַּשְׁתִּי אֶת בִּתִּי הַקְּטַנָּה וְאֵינִי יוֹדֵעַ אִם קְטַנָּה שֶׁבַּקְּטַנּוֹת אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת אוֹ גְּדוֹלָה שֶׁבַּקְּטַנּוֹת שֶׁהִיא קְטַנָּה מִן הַקְטַנָּה שֶׁבַּגְּדוֹלוֹת כּוּלָּן אֲסוּרוֹת חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר כּוּלָּן מוּתָּרוֹת חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת.

MISHNAH: If somebody has two groups of daughters from two wives and he says, I preliminarily married off my older daughter, but he does not know whether the oldest of the older ones, or the oldest of the younger ones, or the youngest of the older ones who is older than the oldest of the younger ones, all are forbidden except the youngest of the younger ones, the words of Rebbi Meïr. Rebbi Yose says, all are permitted except the oldest of the older ones. I preliminarily married off my younger daughter, but he does not know whether the youngest of the younger ones, or the youngest of the older ones, or the oldest of the younger ones who is younger than the youngest of the older ones, all are forbidden except the oldest of the older ones, the words of Rebbi Meïr. Rebbi Yose says, all are permitted except the youngest of the younger ones.

Halakhah

הלכה: מִי שֶׁיֵּשׁ לוֹ שְׁתֵּי כִיתֵּי בָּנוֹת כול׳. רַב חָמָא אָמַר. תְּרֵיי מִן תְּרֵיי. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא כְּגוֹן אֲנָא דְאִית לִי תְּרֵיי מִן תְּרֵיי. מַתְנִיתָא בְּשֶׁיֵּשׁ לוֹ שְׁתֵּי כִיתֵּי בָּנוֹת מִשְׁתֵּי נָשִׁים. אֲבָל אֵין לוֹ אֶלָּא כַת אַחַת. אִם אָמַר. גְּדוֹלָה. לֹא קִידֵּשׁ אֶלָּא גְדוֹלָה. וְאִם אָמַר. קְטַנָּה. לֹא קִידֵּשׁ אֶלָּא קְטַנָּה.

HALAKHAH: “If somebody has two groups of daughters,” etc. Rav Ḥama said, two of two. Rebbi Jacob bar Aḥa said, for example I, who have two of two. The Mishnah [speaks of] him who has two groups of daughters from two wives, but if he has only one group and he said, the older, he married off only the oldest; if he said, the younger, he married off only the youngest.

תַּמָּן תַּנִּינָן. עַד לִפְנֵי הַפֶּסַח. רִבִּי מֵאִיר אוֹמֵר. עַד שֶׁיַּגִּיעַ. רִבִּי יוֹסֵי אוֹמֵר. עַד שֶׁיֵּצֵא. רִבִּי יִרְמְיָה בְּעָא קוֹמֵי רִבִי זְעִירָה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי מֵאִיר. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹסֵי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹסֵי. תַּמָּן הוּא אָמַר. עַד שֶׁיֵּצֵא כָּל רְשׁוּיוֹת הַגְּדוֹלוֹת. עַד שֶׁיֵּצֵא כָּל רְשׁוּיוֹת הַקְּטַנּוֹת. וְהָכָא אָמַר הָכֵין. אָמַר לֵיהּ. מִשֶׁמֵּת בֶּן עַזַּאי וּבֶן זוֹמָא בָטְלוּ הַשַּׁקְדָּנִים. וְלֹא עָמַד שַׁקָּד עַד שֶׁעָמַד יִרְמְיָה. אָמַר רִבִּי בָּא בְּרֵיהּ דְּרִבִּי חִיָיה בַּר וָוא. וְהוּא מְקַנְתֵּר לְהוֹן. לֹא כְּבָר קַשִּׁיתָהּ הָרֵי עוֹלָם. לֹא כְּבָר קַשִּׁיתָהּ רִבִּי אֶלְעָזָר קוֹמֵי רִבִּי יוֹחָנָן. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי מֵאִיר. וְאָמַר לוֹן. לֵית הִיא מִחְלְפָה. מַתְנִיתָא הִיא דְּמִחְלְפָה. דְּתַנֵּי דְבֵית רִבִּי כֵן. עַד לִפְנֵי הַפֶּסַח. רִבִּי מֵאִיר אוֹמֵר. עַד שֶׁיֵּצֵא. רִבִּי יוֹסֵי אוֹמֵר. עַד שֶׁיַּגִּיעַ. אָמַר לֵיהּ. אֲנָן בָּעֵיי עַד לִפְנֵי וְאַתְּ אֲמַר אָכֵן. אָמַר רִבִּי זְעִירָא. לְשׁוֹן נִיוָותִי הוּא. עַד לִפְנֵי פִּיסְחָא. אָמַר רִבִּי אָבִין. הַכֹּל מוֹדִין בַּפֶּסַח שֶׁהוּא מוּתָּר. מַה פְלִיגִין. בִּפְרֹס הַפֶּסַח. הָהֵן אָמַר. עַד שֶׁיֵּצֵא. וְהָהֵן אָמַר. עַד שֶׁיַּגִּיעַ.

There, we have stated: “ ‘Until before Passover’, Rebbi Meïr says, until it comes, Rebbi Yose says, until it passed.” Rebbi Jeremiah asked before Rebbi Ze‘ira: The opinion of Rebbi Meïr seems inverted; the opinion of Rebbi Yose seems to be inverted. The opinion of Rebbi Yose seems inverted: There, he says “until all the elder possibilities are exhausted, until all the younger possibilities are exhausted,” and here, he says so? He said to him: Since Ben Azai and Ben Zoma died, the perseverers disappeared; no perseverer was there until Jeremiah appeared. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, said, why does he needle him? Did not great mountains find this difficult, did not Rebbi Eleazar already ask before Rebbi Joḥanan, does not the opinion of Rebbi Meïr seem to be inverted? He said to him, it is not inverted, the Mishnah is inverted, for in the House of Rebbi they stated: “ ‘Until before Passover’, Rebbi Meïr says, until it passed, Rebbi Yose says, until it comes.” He said: We ask “until before”, and you say so? He said to him, this is a Nabatean expression, “much before Passover”. Rebbi Abin said, everybody agrees that he is permitted on Passover. Where do they disagree? The day before Passover. One of them says, until it passed, the other until it comes.

Mishnah

משנה: הָאוֹמֵר לָאִשָּׁה קִידַּשְׁתִּיךְ וְהִיא אוֹמֶרֶת לֹא קִידַּשְׁתַּנִי הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ וְהִיא מוּתֶּרֶת בִּקְרוֹבָיו. הִיא אוֹמֶרֶת קִידַּשְׁתַּנִי וְהוּא אוֹמֵר לֹא קִידַּשְׁתִּיךְ הִיא אֲסוּרָה בִּקְרוֹבָיו וְהוּא מוּתָּר בִּקְרוֹבוֹתֶיהָ. קִידַּשְׁתִּיךְ וְהִיא אוֹמֶרֶת לֹא קִידַּשְׁתָּ אֶלָּא בִתִּי הוּא אָסוּר בִּקְרוֹבוֹת הַגְּדוֹלָה וּגְדוֹלָה מוּתֶּרֶת בִּקְרוֹבָיו. הוּא מוּתָּר בִּקְרוֹבוֹת קְטַנָּה וּקְטַנָּה מוּתֶּרֶת בִּקְרוֹבָיו.

MISHNAH: If somebody says to a woman, I married you preliminarily, but she says, you did not marry me preliminarily, he is forbidden her relatives but she is permitted his relatives. I she says, you married me preliminarily but he says, I did not marry you preliminarily, she is forbidden his relatives but he is permitted her relatives. “I am preliminarily married to you,” but she says, you are only preliminarily married to my daughter; he is forbidden the relatives of the old woman, and the old woman is permitted his relatives; he is permitted the relatives of the young woman, and the young woman is permitted his relatives.

Halakhah

הלכה: הָאוֹמֵר לָאִשָּׁה כול׳. אָמַר רִבִּי יוֹסֵי. מִסְתַּבְּרָא דְּלָא יְהַוֵּי רִבִּי מֵאִיר פְּלִיג הָכָא. אָמַר רִבִּי מָנָא. כָּל גַּרְמֵיהּ אָמְרָה דְּהוּא פְלִיג. מָה אִין תַּמָּן שֶׁבכלום גְּדוֹלוֹת וּקְטַנּוֹת אַתְּ אָמַר. רִבִּי מֵאִיר פְּלִיג. כָָּאן שֶׁבכלום גְּדוֹלוֹת אֶצֶל קְטַנּוֹת וכלום קְטַנּוֹת אֶצֶל גְּדוֹלוֹת לֹא כָּל שֶׁכֵּן שֶׁיְּהֵא רִבִּי מֵאִיר פְּלִיג.

HALAKHAH: “If somebody says to a woman,” etc. Rebbi Yossi said, it is reasonable that Rebbi Meïr not disagree in this case. Rebbi Mana said, the entire series implies that he disagrees. Since there, where they are all older and younger, you say that Rebbi Meïr disagrees, so here, where all are old compared to young or young compared to old, he certainly disagrees.

Mishnah

משנה: קִידַּשְׁתִּי אֶת בִּתֵּךְ וְהִיא אוֹמֶרֶת לֹא קִידַּשְׁתָּ אֶלָּא אוֹתִי הוּא אָסוּר בִּקְרוֹבוֹת קְטַנָּה וּקְטַנָּה מוּתֶּרֶת בִּקְרוֹבָיו. הוּא מוּתָּר בִּקְרוֹבוֹת גְּדוֹלָה וּגְּדוֹלָה אֲסוּרָה בִּקְרוֹבָיו.

MISHNAH: “I am preliminarily married to your daughter,” but she says, you are only preliminarily married to me; he is forbidden the relatives of the young woman, and the young woman is permitted his relatives; he is permitted the relatives of the old woman, and the old woman is forbidden his relatives.

Halakhah

הלכה: קִידַּשְׁתִּי אֶת בִּתֵּךְ כול׳. רַב חוּנָא אָמַר. מְפַתִּים אוֹתוֹ לִיתֵּן גֵּט וְכוֹפִין אוֹתוֹ לִיתֵּן קְנָס. הַגַּע עַצְמָךְ שֶׁהָיָה חָבֵר וְהָיָה יוֹדֵעַ שֶׁחַיָיב גֵּט וּקְנָס וְהָלַךְ וְנָשָׂא אֶת אֲחוֹתָהּ. מוֹצִיאִין אֶת הַוַודַּאי מִפְּנֵי הַסָּפֵק.

HALAKHAH: “I am preliminarily married to your daughter,” etc. Rav Ḥuna said, one induces him to give a bill of divorce, and one forces him to pay a fine. Think of it, if he was a Fellow and knew that he would be obligated for a bill of divorce and a fine; if he went and married her sister, would one force the divorce of the certain because of the doubtful?

Mishnah

משנה: כָּל מָקוֹם שֶׁיֵּשׁ קִידּוּשִׁין וְאֵין עֲבֵירָה הַוְולָד הוֹלֵךְ אַחַר הַזָּכָר. וְאֵיזוֹ זוֹ. זוֹ כֹהֶנֶת לְוִיָיה וְיִשְׂרָאֵלִית שֶׁנִּישְּׂאֵת לְכֹהֵן לְלֵוִי וּלְיִשְׂרָאֵל. וְכָל מָקוֹם שֶׁיֵּשׁ קִידּוּשִׁין וְיֵשׁ עֲבֵירָה הַוְולָד הוֹלֵךְ אַחַר הַפָּגוּם שֶׁבִּשְׁנֵיהֶם. וְאֵיזוֹ זוֹ. זוֹ אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל בַּת יִשְׂרָאֵל לְנָתִין וּלְמַמְזֵר. וְכָל מִי שֶׁאֵין לָהּ עָלָיו קִידּוּשִׁין אֲבָל יֵשׁ לָהּ קִידּוּשִׁין עַל אֲחֵרִים הַוְולָד מַמְזֵר. וְאֵי זוֹ זוֹ. זוֹ הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה. וְכָל מִי שֶׁאֵין לָהּ לֹא עָלָיו וְלֹא עַל אֲחֵרִים קִידּוּשִׁין הַוְולָד כְּמוֹהָ. וְאֵיזוֹ זוֹ. זוֹ וְולַד שִׁפְחָה וְנָכְרִית.

MISHNAH: In any case of a not sinful preliminary marriage, the child follows the father. Who is this? A priestly, or Levitic, or Israel woman married to a Cohen, a Levite, or an Israel. And in any case of a sinful preliminary marriage, the child follows the blemished part. Who is this? A widow [married to] a High priest, a divorcee or one who has received ḥalîṣah to a common priest, a bastard or a Gibeonite to an Israel, the daughter of an Israel to a Gibeonite or a bastard. In any case where a preliminary marriage with him is impossible but with others is possible, the child is a bastard. Who is this? This is one having sexual relations with any woman forbidden in the Torah because of incest or adultery. And in any case where a preliminary marriage is impossible with anybody, the child follows the mother. Who is this? The child of a slave girl or a Gentile woman.

Halakhah

הלכה: כָּל מָקוֹם שֶׁיֵּשׁ קִידּוּשִׁין כול׳. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּעָא קוֹמֵי רִבִּי יוֹחָנָן. הֲרֵי גֵר שֶׁנָּשָׂא מַמְזֶרֶת הֲרֵי יֵשׁ קִידּוּשִׁין וְאֵין עֲבֵירָה וְהַוְולָד הוֹלֶךְ אַחַר הָפָּגוּם שֶׁבִּשְׁנֵיהֶן. אָמַר לֵיהּ. בְּכָל מָקוֹם שֶׁשָׁנָה רִבִּי פִּירֵשׁ. וְאֵי זֶה זֶה. זֶה כֹהֶנֶת וְלְוִיָה וְיִשְׂרָאֵלִית שֶׁנִּשְּׂאוּ לְכֹהֵן וּלְלֵוִי וּלְיִשְׂרָאֵל. רִבִּי אָבִין שָׁמַע לָהּ מִן דְּבַתְרָהּ. בְּכָל מָקוֹם שֶׁיֵּשׁ קִידּוּשִׁים וְאֵין עֲבֵירָה הַוְולָד הוֹלֵךְ אַחַר הַזָּכָר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּעָא קוֹמֵי רִבִּי יוֹחָנָן. הֲרֵי גֵר שֶׁנָּשָׂא מַמְזֶרֶת הֲרֵי יֵשׁ קִידּוּשִׁין וְאֵין עֲבֵירָה וְהַוְולָד הוֹלֶךְ אַחַר הָפָּגוּם שֶׁבִּשְׁנֵיהֶן. אָמַר לֵיהּ. כָּל מָקוֹם שֶׁשָׁנָה רִבִּי פִּירֵשׁ. וְאֵי זֶה זֶה. זֶה אַלְמָנָה לְכֹהֵן גָּדוֹל. גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט. וּמַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל. וּבַת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין. וְיָתִיבִינֵיהּ. הֲרֵי חָלָל שֶׁנָּשָׂא לְבַת יִשְׂרָאֵל הֲרֵי קִידּוּשִׁין וְאֵין עֲבֵירָה. הַוְולָד הוֹלֶךְ אַחַר הָפָּגוּם שֶׁבִּשְׁנֵיהֶן. הֲרֵי הַמַּחֲזִיר גְּרוּשָׁתוֹ מִשֶּׁנִּישְׂאֵת הֲרֵי קִידּוּשִׁין וְאֵין עֲבֵירָה וְהַוְולָד כָּשֵׁר. דְּאָמַר רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הַמַּחֲזִיר גְּרוּשָׁתוֹ מִשֶּׁנִּישְׂאֵת בִּתָּהּ כְּשֵׁירָה לִכְהוּנָּה. מַה טַעַם. הִיא תוֹעֵיבָה וְאֵין בָּנֶיהָ תוֹעֵיבִין.

HALAKHAH: “In any case of a not sinful preliminary marriage,” etc. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: If a proselyte married a bastard girl, there is no sinful preliminary marriage, but the child follows the blemished part? He answered, everywhere Rebbi taught, he explained: “Who is this? A priestly, or Levitic, or Israel woman married to a Cohen, a Levite, or an Israel.” Rebbi Abin understood this from the second part: (In any case of a not sinful preliminary marriage, the child follows the father.) [In any case of a sinful preliminary marriage, the child follows the blemished part.] Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: If a proselyte married a bastard girl, there is no sinful preliminary marriage, but the child follows the blemished part? He answered, everywhere Rebbi taught, he explained: “Who is this? A widow [married to] a High priest, a divorcee or one who has received ḥalîṣah to a common priest, a bastard or a Gibeonite to an Israel, the daughter of an Israel to a bastard or a Gibeonite.” Could he not have objected to him: In the case of a disqualified priest married to the daughter of an Israel there is no sinful marriage but the child follows the blemished part? In the case of a man taking back his divorcee after she had been remarried, there is (no) sinful marriage but the child is unblemished since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: The daughter of a man taking back his divorcee after she had been remarried is enabled for the priesthood. What is the reason? [For she is an abomination,] she is an abomination but her children are not an abomination.

רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב. גֵּר וְעֶבֶד מְשׁוּחְרָר וְחָלָל מוּתָּרִין בִּכוֹהֶנֶת. מַאי טַעֲמָא. כְּשֵׁירִין הוּזְהָרוּ עַל הַפְּסוּלוֹת וּפְסוּלוֹת עַל הַכְּשֵׁירִין. אֲבָל לֹא כְשֵׁירוֹת עַל הַפְּסוּלִין וְלֹא פְסוּלִין עַל הַכְּשֵׁירוֹת וְהָא תַאנֵּי. לֹא יִקָּחוּ לֹא יִקָּחוּ. מְלַמֵּד שֶׁאַף הָאִשָּׁה מוּזְהֶרֶת עַל יְדֵי אִישׁ. סָבְרִין מֵימַר בִּכְשֵׁירוֹת עַל הַפְּסוּלִין וְאֵינָן אֶלָּא בִפְסוּלוֹת עַל הַכְּשֵׁירִים.

Rebbi Yose ben Rebbi Abun in the name of Rav: A proselyte, a freedman, and a disqualified priest are permitted priestly wives. What is the reason? Qualified men are warned against disqualified women and disqualified women against qualified men but not qualified women against disqualified men nor disqualified men against qualified women. Did we not state: “they should not take, should not take”, which teaches that the woman is warned through the man? They wanted to say, qualified women against disqualified men but it is only disqualified women against qualified men.

חַד גִּיּוּר אֲתַא לְגַבֵּי רִבִּי יוֹסֵא. אֲמַר לֵיהּ. מָהוּ מִינְסוֹב מַמְזֶרְתָּא. אֲמַר לֵיהּ. שָׁרֵי. חֲזַר וַאֲתַא לְגַבֵּי רִבִּי יוּדָה. אֲמַר לֵיהּ. שָׁרֵי. אֶלָּא הֲוֵי יְדַע דִּבְנוֹי דְּהַהוּא גַבְרָא מַמְזֵירִין קוֹמֵי שְׁמַיָיא. חֲזַר וַאֲתַא קוֹמֵי רִבִּי יוֹסֵי. אֲמַר לֵיהּ. הֲוֵית יְדַע דְּהוּא כֵן וְלָמָּה שְׁרִית לִי מִן קַדְמִיתָא. אֲמַר לֵיהּ. מַה דִשְׁאַלְתְּ לִי אֲגִיבוֹנָךְ. אֲמַר רִבִּי יוֹסֵה. הָהֵן גִּיּוֹרָא מְדַמֵּי לְעִמְרָא גּוּפְנָא. אִין בְּעִית לְמִיתנֵיהּ בְּעִמְרָא שָׁרֵי. בְּכִיתְנָא שָׁרֵי.

A proselyte came to Rebbi Yose and asked him, is it permitted to marry a bastard girl? He answered him, it is permitted. He continued and came to Rebbi Jehudah, who answered him, it is permitted but you should know that the children of such a man would be bastards before Heaven. He returned to Rebbi Yose and told him, since you knew that, why did you permit it to me at the start? He replied, I answered you what you asked me. Rebbi Yose said, the proselyte can be compared to cotton. If one wants to use it with wool it is permitted, with linen it is permitted.

נִיחָא בַּת יִשְׂראָל לְמַמְזֵר וּלְנָתִין. דִּכְתִיב לֹא יָבֹא מַמְזֵר בִּקְהַל יי. מַה תַלְמוּד לוֹמַר לֹא יָבוֹא לוֹ. לִפְסוֹל. אָמַר רִבִּי אַבָּהוּ. מָהוּ מַמְזֵר. מוּם זָר. וּפְלִיג עַל הַהוּא דְאָמַר רִבִּי יוּדָה בַּר פָּזִי. אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה. אֲפִילוּ מַמְזֵר בְּסוֹף הָעוֹלָם וּמַמְזֶרֶת בְּסוֹף הָעוֹלָם הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיאָן וּמְזַוְוגָן זֶה בָּזֶה. רַב הוּנָא אָמַר. אֵין מַמְזֵר חָיָיה יוֹתֵר מִשְּׁלֹשִׁים יוֹם. בְּיוֹמוֹי דְּרִבִּי בְּרֶכְיָה סְלַק חַד בַּבְלָאי לְהָכָא וַהֲוָה יְדַע בֵּיהּ דְּהוּא מַמְזֵר. אֲמַר לֵיהּ. רִבִּי. זְכֵה עִימִּי. אֲמַר לֵיהּ. לְמָחָר אַתְּ קְאִים בְּצִיבּוּרָא וָאֲנָא עֲבִיד לָךְ פְּסִיקָא. אֲתַא יְתִיב דְרִישׁ. מִן דַּחֲסִיל מִידָּרֵשׁ אֲמַר לוֹן. אֲחוּנָן. זְכוֹן עִם הָדֵין דְּהוּא מַמְזֵר. מִן דַּאֲזַל לֵיהּ קָהָלָא אֲמַר לֵיהּ. רִבִּי. חַיֵי שָׁעָה בְּעִית גַּבָּךְ וְאוֹבְדְּתָא חַיִין דְּהַהוּא גַבְרָא. אֲמַר לֵיהּ. חַיֶיךָ. ההין יְהָבִית לָךְ. דְּאָמַר רִבִּי בָּא רַב הוּנָא בְשֵׁם רַב. אֵין מַמְזֵר חָיָה אֶלָּא שְׁלֹשִׁים יוֹם. אֵימָתַי. בִּזְמַן שֶׁאֵינוֹ מְפוּרְסָם. אֲבָל אִם הָיָה מְפוּרְסָם חַיי הוּא.

One understands “the daughter of an Israel to a bastard or a Gibeonite,” for it is written: “A bastard shall not come into the Eternal’s congregation.” Why does the verse say: “ of his shall not come”? To disqualify. Rebbi Abbu said, what means ממזר? “A strange defect.” This disagrees with what Rebbi Jehudah ben Pazi said, “God installs singles as heads of families,” even if there is a male bastard at one end of the world and a female bastard at the other, the Holy One, praise to Him, brings them and copulates them with one another. Rav Huna said, a bastard does not live more than thirty days. In the days of Rebbi Berekhiah, a Babylonian immigrated here; he was informed that this was a bastard. He said to him, support me. He told him, tomorrow you will stand up in the community and I shall look for an allowance for you. He came and sat during the sermon. When he finished the sermon, he said, our brothers, support this man for he is a bastard. After the congegration had left, he said to him, rabbi, I requested material support from you but you destroyed this man’s life. He answered, by your life, life I gave you for Rebbi Abba, Rav Huna, said in the name of Rav: A bastard lives only thirty days. When? If he is not publicly known. But when he is publicly known, he survives.

רִבִּי זְעִירָא כַד סְלִיק לְהָכָא שְׁמַע קָלִין קַרְיֵי מַמְזֵירָא וּמַמְזֵרְתָא. אָמַר לוֹן. מַהוּ כֵן. הָא אֲזְלָא הַהִיא דְּרַב הוּנָא. דְּרַב הוּנָא אָמַר. אֵין מַמְזֵר חַיי יוֹתֵר מִשְּׁלֹשִׁים יוֹם. אָמַר רִבִּי עוּקבָּה בַּר אָחָא. עִימּוֹ הָיִיתִי כַד אָמַר רִבִּי בָּא רַב הוּנָא בְשֵׁם רַב. אֵין מַמְזֵר חַיי יוֹתֵר מִשְּׁלֹשְׁים יוֹם. אֵימָתַי. בִּזְמַן שֶׁאֵינוֹ מְפוּרְסָם. אֲבָל אִם הָיָה מְפוּרְסָם חַיה הוּא.

When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If he is not publicly known. Therefore, if he is publicly known, he lives.

תַּנִּי. גּוֹי וְעֶבֶד הַבָּא עַל בַּת יִשְׂרָאֵל הַוְולָד מַמְזֵר. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר בְּשֵׁם רִבִּי שִׁמְעוֹן. אֵין הַוְולָד מַמְזֵר. שֶׁאֵין מַמְזֵר אֶלָּא מֵאִשָּׁה שֶׁהִיא אֲסוּרָה עָלָיו אִיסּוּר עֶרְוָה וְחַיָיבִין עָלֶיהָ כָרֵת. וּשְׁנֵיהֶם מִקְרָא אֶחָד דָּרְשׁוּ. לֹא יִקַּח אִישׁ אֶת אֵשֶׁת אָבִיו וגו׳. רִבִּי מֵאִיר דָּרַשׁ. מָה אֵשֶׁת אָבִיו מְיוּחֶדֶת שֶׁאֵין לוֹ עָלֶיהָ קִידּוּשִׁין. אֲבָל יֵשׁ לָהּ קִידּוּשִין עַל אֲחֵרִים וְהַוְולָד מַמְזֵר. אַף כָּל שֶׁאֵין לָהּ עָלָיו קִידּוּשִׁין הַוְולָד מַמְזֵר. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה דָּרַשׁ. מָה אֵשֶׁת אָבִיו מְיוּחֶדֶת שֶׁאֵין לָהּ עָלָיו קִידּוּשִׁין. אֲבָל אִם יֵשׁ לָהּ קִידּוּשִין עַל אֲחֵרִים הַוְולָד מַמְזֵר. יָצָא גּוֹי וְעֶבֶד שֶׁאֵין לָהּ עָלָיו וְלֹא עַל אֲחֵרִים קִידּשִׁין. הָתִיב רִבִּי שְׁמוּאֵל בַּר אַבָּא עַל הַהִיא תַנָּיָיא קַדְמָיָיא. הֲרֵי יְבָמָה שֶׁזִּינָת הֲרֵי אֵין לָהּ עָלָיו וְלֹא עַל אֲחֵרִים קִידּוּשִׁין וְהַוְולָד כָּשֵׁר. רִבִּי יַנַּאי בְשֵׁם רִבִּי. גּוֹי וְעֶבֶד שֶׁבָּאוּ עַל בַּת יִשְׂרָאֵל הַוְולָד מַמְזֵר. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. הַוְולָד מַמְזֵר. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּר אַבָּא רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם רִבִּי יַנַּאי בְרִבִּי. הַוְולָד אֵינוֹ כָשֵׁר וְלֹא פָסוּל אֶלָּא מְזוּהָם. רִבִּי יוֹנָתָן סְלַק עִם רִבִּי יוּדָה נְשִׂיָיא לְחַמְתָּא דְגָדֵר. הוֹרֵי תַמָּן. הַוְולָד כָּשֵׁר. אָמַר רִבִּי זְעִירָא. הָהֵין וְולָד כָּל מַה דְהוּא אֲזִיל הוּא מִתְעַלֶּה. רִבִּי עֲבַד בְּרֵיהּ מְזוּהָם. בַּר בְּרֵיהּ עַבְדֵּיהּ כָּשֵׁר. הוֹרֵי רִבִּי בָּא בַּר זַבְדָּא בִּמְקוֹם כָּל רַבָּנִין. הַוְולָד כָּשֵׁר. רִבִּי בֵּיבָי אָמַר קוֹמֵי רִבִּי זְעִירָא בְשֵׁם רִבִּי חֲנִינָה. הַוְולָד כָּשֵׁר. אָמַר רִבִּי זְעִירָא. אִין מִן הָדָא אֵין לְמֵידִין מַעֲשֶׂה מֵהֲבָרָה. אָמַר רִבִּי חִזְקִיָּה. אֲנָא יָדַע רֹאשָׁהּ וְסוֹפָהּ. רִבִּי חָמָא בַּר חֲנִינָה הֲוָה אֲזִיל מִיסּוּק לְחַמְתָּה דְגָדֵר. אֲתַא לְגַבֵּי אָבָוֹי אֲמַר לֵיהּ. הַב דַּעְתָּךְ דְּאִית תַּמָּן מִן אִינּוּן פְּסוּלַיָיא דְּלָא תִפְגַּע בְּהוֹן.

It was stated: “If a Gentile or a slave had intercourse with a Jewish woman, the child is a bastard; Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon, the child is not a bastard, for a bastard is only from a woman forbidden to him by an incest prohibition for which the penalty is extirpation.” Both of them explained the same verse, “nobody may take his father’s wife, etc.” Rebbi Meïr explains: Since his father’s wife is special in that he cannot have preliminary marriage with her, but she could have preliminary marriage with others, and the child is a bastard, so in all cases in which she cannot have preliminary marriage with him, the child is a bastard. Rebbi Simeon ben Jehudah explains: Since his father’s wife is special in that she cannot have preliminary marriage with him, but she could have preliminary marriage with others, and the child is a bastard; this excludes the Gentile and the slave who cannot contract preliminary marriage with her or with others. Rebbi Samuel bar Abba questions that first Tanna: The sister-in-law who whored cannot have preliminary marriage with him or with others, but the child is qualified! Rebbi Yannai in the name of Rebbi: If a Gentile or a slave had intercourse with a Jewish woman, the child is a bastard. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, the child is a bastard. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, Rebbi Joshua ben Levi, in the name of Rebbi (Yannai ben) Rebbi: The child is neither qualified nor disqualified but dirtied. Rebbi Jonathan went with Rebbi Jehudah Neśia to the hot springs of Gadara. There, he instructed: The child is qualified. Rebbi Ze‘ira said, this child improves as time goes by. Rebbi declared the child dirtied, his grandson declared him qualified. Rebbi Abba bar Zavda instructed in the name of all rabbis: The child is qualified. Rebbi Bevai said before Rebbi Ze‘ira in the name of Rebbi Ḥanina: The child is qualified. Rebbi Ze‘ira said, if it is from that, one does not learn from a declaration. Rebbi Ḥizqiah said, I know the story from beginning to end. Rebbi Ḥama bar Ḥanina went up to the hot springs of Gadara. He visited his father who said to him: Be careful, because there are those who are disqualified, lest you injure them.

אַף עַל גַּב דְּרִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אָמַר מִשּׁוּם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. גּוֹי וְעֶבֶד שֶׁבָּאוּ עַל בַּת יִשְׂרָאֵל הַוְולָד כָּשֵׁר. מוֹדֶה שֶׁאִם הָיְתָה נְקֵיבָה שֶׁהִיא פְסוּלָה מִן הַכְּהוּנָּה. אַף עַל גַּב דְּרִבִּי יְהוֹשֻׁעַ אָמַר. הַבָּא עַל אֲחוֹתוֹ הַוְולָד כָּשֵׁר. מוֹדֶה שֶׁאִם הָיְתָה נְקֵיבָה שֶׁהִיא פְסוּלָה מִן הַכְּהוּנָּה. חַד בַּר נַשׁ אָתָא לְגַבֵּיהּ דְּרַב. אָמַר לֵיהּ. בְּגִין דִּילֵידַתֵיהּ אִימֵּיהּ מִן אֲרָמַאי. אָמַר לֵיהּ. כָּשֵׁר. אָמַר לֵיהּ רַב חָמָא בַר גּוּרְיָא. הֵן דְּעַיְמָךְ מַגְלֵיךְ עַד דְּאָתֵי שְׁמוּאֵל וִיִפְסָלִינָךְ. אַף עַל גַּב דְּרַב אָמַר. גּוֹי וְעֶבֶד שֶׁבָּאוּ עַל בַּת יִשְׂרָאֵל הַוְולָד כָּשֵׁר. מוֹדֶה שֶׁאִם הָיְתָה נְקֵיבָה שֶׁפְּסוּלָה מִן הַכְּהוּנָּה.

Even though Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon: If a Gentile or a slave came to a daughter of Israel, the child is acceptable; they agree that if she was female, she is blemished for the priesthood. Even though Rebbi Joshua said, the child of him who sleeps with his sister is acceptable, he agrees that if the child was female she would be blemished for the priesthood. A man came to Rav and said, since the children of this man’s mother are from an Aramean? He said, acceptable. Rav Ḥama bar Guria said to him, let your feet carry you away before Samuel comes and declares you blemished. Even though Rav said, if a Gentile or a slave came to a daughter of Israel, the child is acceptable, he agrees that if it was a female, she would be blemished for the priesthood.

אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. תַּנֵּיי תַּמָּן. הַפּוֹסֵל פּוֹסֵל בִּפְנוּיָה וְהַמַּכְשִׁיר מַכְשִׁיר אֲפִילוּ בְאֵשֶׁת אִישׁ. רִבִּי תַנְחוּם בַּר פַּפָּא שָׁלַח שָׁאַל לְרִבִּי יוֹסֵי תְּרֵין עוֹבְדִין מִן אַלֶכְסַנְדְּרִיאָה. אֶחָד בִּפְנוּיָה וְאֶחָד בְּאֵשֶׁת אִישׁ. בְּאֵשֶׁת אִישׁ שָׁלַח כָּתַב לֵיהּ לֹא יָבֹא מַמְזֵר בִּקְהַל יי. בִּפְנוּיָה שָׁלַח כָּתַב לֵיהּ. מְבַדִּין אַתֶּם. שֶׁאֵין אַתֶּם מוּזְהָרִין עַל בְּנוֹת יִשְׂרָאֵל הַקְּדוֹשׁוֹת. אָמַר לְרִבִּי מָנָא. סַב וַחֲתִים. וְחָתַם. אָמַר לְרִבִּי בְּרֶכְיָה. סַב וַחֲתִים. וְלָא קְבִיל עֲלוֹי. מִן דְּקָמוּן קָם רִבִּי מָנָא עִם רִבִּי בְּרֶכְיָה. אָמַר לֵיהּ. לָמָּה לֹא חָתַמְתָּה. אָמַר לֵיהּ. לֹא כֵן אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. תַּנֵּיי תַּמָּן. הַפּוֹסֵל פּוֹסֵל בִּפְנוּיָה וְהַמַּכְשִׁיר מַכְשִׁיר אֲפִילוּ בָאֵשֶׁת אִישׁ. אָמַר לֵיהּ. בְּרִיךְ רַחֲמָנָא דְּלָא הֲוֵינָא שְׁמִיעַ הָדֵין אוּלְפָנָא. אִילּוּ הֲוֵינָא שְׁמִיעַ הָדֵין אוּלְפָנָא לָא הֲוֵינָא מַחְתִּים וַהֲווֹן אָמְרִין. תַּלְמִידָא פְלִיג עַל רַבֵּיהּ. אָמַר מַר עוּקְבָּן. הָכָא אַתְּ אָמַרְתָּ. הַפּוֹסֵל פּוֹסֵל בִּפְנוּיָה וְהַמַּכְשִׁיר מַכְשִׁיר בִּפְנוּיָה. בְּרַם בְּאֵשֶׁת אִישׁ לֹא אִיתְמַר כְּלוּם. בְּרוּמְשָׁא סְלַק בָּעֵי מַחְתִּים. אָמַר לֵיהּ. לֵית הָכָא אָתָר.

Rebbi Jacob bar Aḥa said: There, they state that the one who disqualifies, disqualifies from an unmarried woman, and the one who qualifies, qualifies even from a married woman. Rebbi Tanḥum bar Pappus sent and asked Rebbi Yose about two cases from Alexandria, one involving an unmarried woman, the other a married woman. About the married woman, he wrote him: “A bastard shall not come into the Eternal’s congregation.” About the unmarried woman he wrote, be inventive, for your are not forewarned about the holy daughters of Israel. He said to Rebbi Mana, take and sign; he signed. He said to Rebbi Berekhiah, take and sign, but he did not agree. After they ended the session Rebbi Mana was standing with Rebbi Berekhiah and asked him, why did you not sign? He answered, did not Rebbi Jacob bar Aḥa say that there, they state that the one who disqualifies, disqualifies from an unmarried woman, and the one who qualifies, qualifies even from a married woman? He said, praised be the Merciful that I had not heard this doctrine, for if I had heard this doctrine I would not have signed and people would have said that the student disagrees with his teacher. Mar Uqban said, here, you say that the one who disqualifies, disqualifies from an unmarried woman, and the one who qualifies, qualifies from an unmarried woman, but about a married woman, nothing was said. The next morning he came and wanted to sign. He said to him, there is no space.

רִבִּי חִיָיה בַּר בָּא אֲזַל לְצוֹר. אָתָא לְגַבֵּי רִבִּי יוֹחָנָן. אָמַר לֵיהּ. מַה מַעֲשֶׂה בָא לְיָדֶיךָ. אָמַר לֵיהּ. גֵּר שֶׁמָּל וְלֹא טָבַל. אָמַר לֵיהּ. וְלָמָּה לֹא פַגַעְתָּה בֵּיהּ. אָמַר לֵיהּ רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אַרְפֵי לֵיהּ. יְאוּת עֲבַד דְּלָא פְגַע בֵּיהּ. מִחְלְפָה שׁיטָּתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. תַּמָּן רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּר בָּא רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם רִבִּי גִמְלִיאֵל בְּרִבִּי. הַוְולָד אֵינוֹ לֹא כָשֵׁר וְלֹא פַסוּל אֶלָּא מְזוּהָם. וְהָכָא הוּא אָמַר הָכֵין. וְלֹא כֵן תַּנֵּי. גֵּר שֶׁמָּל וְלֹא טָבַל טָבַל וְלֹא מָל הַכֹּל הוֹלֵךְ אַחַר הַמִּילָה. דִּבְרֵי רִבִּי אֱלִיעֶזֶר. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. אַף הַטְּבִילָה מְעַכֶּבֶת. אֶלָּא רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כְּהָדָא דְתַנֵּי בַּר קַפָּרָא. דְתַנֵּי בַּר קַפָּרָא. גֵּר שֶׁמָּל וְלֹא טָבַל הֲרֵי זֶה כָשֵׁר. שֶׁאֵין גֵּר שֶׁלֹּא טָבַל לְקֵירוּיוֹ. וְקַשְׁיָא. עָלַת לוֹ טוּמְאָה קַלָּה מִטּוּמְאָה חֲמוּרָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כֵּיוָן שֶׁזּוֹ וָזוֹ לְשׁוּם קְדוּשַּׁת יִשְׂרָאֵל עָלַת לוֹ.

Rebbi Ḥiyya bar Abba went to Tyre. When he came before Rebbi Joḥanan, he asked him, what case did you handle? He said to him, a proselyte who had been circumcised but had not immersed himself. He asked him, why did you not injure him? Rebbi Joshua ben Levi told him, leave him alone, he acted correctly not to injure him. The argument of Rebbi Joshua ben Levi seems inverted. There, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, Rebbi Joshua ben Levi, in the name of Rebbi Gamliel ben Rebbi: The child is neither qualified nor disqualified but dirtied. And here, he says so? Did we not state: If a proselyte was circumcised but not immersed, immersed but not circumcised, everything depends on circumcision, the words of Rebbi Eliezer. Rebbi Joshua says, immersion also is necessary. But Rebbi Joshua ben Levi follows what Bar Qappara stated, as Bar Qappara stated: A proselyte who was circumcised but not immersed is qualified since there is no proselyte who did not immerse himself for his emission of semen. Is that not difficult? The cleansing from a minor impurity is counted for him for a major impurity? Rebbi Yose ben Abun said, since either one is for the holiness of Israel, it is counted for him.

וְאֵי זֶה זֶה. זֶה וְולַד שִׁפְחָה וְנָכְרִית. תַּמָּן תַּנִּינָן. חוּץ מִמַּה שֶׁיֵּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית.

“Who is this? The child of a slave girl or a Gentile.” There, we have stated: “Except what he has from a slave girl or a Gentile.”

שִׁפְחָה. דִּכְתִיב הָאִשָּׁה וִילָדֶיהָ תִּהְיֶה לַאדֹנֶיהָ. נָכְרִית. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כְּתִיב לֹא תִּתְחַתֵּן בָּם בִּתְּךָ לֹא תִתֵּן לִבְנוֹ. וּכְתִיב כִּי יָסִיר אֶת בִּנְךָ מֵאַחֲרַי. בִּנְךָ מִיִּשְׂרָאֵלִית קָרוּי בִּנְךָ. וְאֵין בִּנְךְ מִן הַגּוֹיָה קָרוּי בִּנְךָ אֶלָּא בְּנָהּ.

A slave woman: “The woman and her children shall belong to her owner.” A Gentile woman. Rebbi Joḥanan [said] in the name of Rebbi Simeon ben Ioḥai, it is written: “You shall not conclude marriage with them, your daughter you shall not give to his son”. And it is written: “For he will divert your son from following Me.” Your son from a Jewish woman is called your son; but your son from a Gentile woman is not called your son but her son.

יַעֲקֹב אִישׁ כְּפַר נַבּוֹרַיָיא אֲזַל לְצוֹר. אַתּוֹן שָׁאֲלוֹן לֵיהּ. מַהוּ מִיגְזוֹר בְּרָהּ דַּאֲרָמִיָיתָא בְּשַׁבְּתָא. וְסָבַר לְמִישְׁרֵי לְהוֹן מִן הָדָא וַיִתְיַילְּדוּ עַל מִשְׁפְּחוֹתָם לְבֵית אֲבוֹתָם. שָׁמַע רִבִּי חַגַּיי אָמַר. יֵיתֵי וְיִלְקֵי. אָמַר לֵיהּ. מֵהֵיכָן אַתְּ מַלְקֵינִי. אָמַר לֵיהּ. מִן הָדֵין וְעַתָּה נִכְרוֹת בְּרִית לְהוֹצִיא כָּל הַנָּשׁים הַנָּכְרִיּוֹת וְהַנּוֹלַד מֵהֶן וגו׳. אָמַר לֵיהּ. וּמִן הַקַּבָּלָה אַתְּ מַלְקֵינִי. אָמַר לֵיהּ. וְכַתּוֹרָה יֵעָשֶׂה. אָמַר לֵיהּ. מִן הָדֵין אוֹרַיתָא. אָמַר לֵיהּ. מִן הַהִיא דְּאָמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. לֹא תִּתְחַתֵּן בָּם וכול׳. אָמַר לֵיהּ. חֲבוֹט חַבְטָךְ דְּהוּא טָבָא בְּקֻלְטָה.

Jacob from Kefar Naboraia went to Tyre. They came to ask him, may one circumcise the son of a Gentile woman on the Sabbath? He wanted to permit it from the verse: “They determined their genealogies for their families according to their fathers’ houses.” Rebbi Ḥaggai heard it and said, he shall come and be whipped. He said to him, for what reason do you whip me? He said, from what is written: “Now we shall make a covenant to send away all foreign women and those born to them, etc”. He said, you want to whip me based on tradition? He said, “and it should be done according to the Torah.” He said to him, from which teaching? He said, from that which Rebbi Joḥanan said in the name of Rebbi Simeon ben Ioḥai, it is written: “You shall not conclude marriage with them,” etc. He said to him, whip your whipping, because it is good to impress.

Mishnah

משנה: רִבִּי טַרְפוֹן אוֹמֵר. יְכוֹלִין מַמְזֵרִין לִיטַּהֵר. כֵּיצַד. מַמְזֵר שֶׁנָָּשָׂא שִׁפְחָה הֵוְולָד עֶבֶד. שִׁיחְרְרוֹ נִמְצָא הַבֵּן בֶּן חוֹרִין. רִבִּי אֱלִיעֶזֶר אוֹמֵר. הֲרֵי זֶה עֶבֶד וּמַמְזֵר.

MISHNAH: Rebbi Tarphon says, bastards can cleanse themselves. How is this? If the bastard married a slave girl, the child is a slave. When he is manumitted, the son is a free person. Rebbi Eliezer said, he is a slave and a bastard.

Halakhah

הלכה: רִבִּי טַרְפוֹן אוֹמֵר. יְכוֹלִין מַמְזֵרִין לִיטַּהֵר כול׳. כֵּינִי מַתְנִיתָא. מַמְזֵר מוּתָּר לוֹ לִישָּׂא שִׁפְחָה. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. הִילְכְתָא כְרִבִּי טַרְפוֹן. רִבִּי שִׂמְלַאי הוֹרֵי בְּאַנְטִוֹכִיָא. רִבִּי סִימַאי הוֹרֵי בִּכְפַר סְפוֹרַיָיא. הֲלָכָה כְרִבִּי טַרְפוֹן.

HALAKHAH: “Rebbi Tarphon says, bastards can cleanse themselves,” etc. So is the Mishnah: A bastard is permitted to marry a slave girl. Rav Jehudah in the name of Samuel: Practice follows Rebbi Tarphon. Rebbi Simlai instructed in Antiochia, Rebbi Simai instructed in Kefar Seforaia: Practice follows Rebbi Tarphon.

תַּנֵּי מִשֵּׁם רִבִּי מֵאִיר. יֵשׁ אִישׁ וְאִשָּׁה שֶׁמּוֹלִידִין חָמֵשׁ אוּמּוֹת. כֵּיצַד. מִי שֶׁיֵּשׁ לוֹ עֶבֶד וְשִׁפְחָה וְהוֹלִידוּ בָנִים הֲרֵי גוֹיִם. נִתְגַּיֵיר אֶחָד מֵהֶן אֶחָד גֵּר וְאֶחָד גּוֹי. נִתְגַּיֵיר רַבָּן וְגִיְירוֹ לשני עֲבָדִים וְהוֹלִידוּ בָנִים הֲרֵי אֵילּוּ עֲבָדִים. אָמַר רִבִּי זְעִירָא. הָדָא אָמְרָה. גּוֹי שֶׁבָּא עַל שִׁפְחָה וְהוֹלִיד בֵּן הַוְולָד עֶבֶד. שִׁיחְרֵר שִׁפְחָה וְהוֹלִידָה בֵן הַוְולָד מַמְזֵר. וְאַחַר כָּךְ שִׁיחְרֵר הָעֶבֶד וְהוֹלִיד בֵּן הֲרֵי זֶה בֵּן עֶבֶד מְשׁוּחְרָר. יֵשׁ מוֹכֵר לְאָבִיו לָתֵת לְאִמּוֹ כְּתוּבָּתָהּ. כֵּיצַד. מִי שֶׁיֵּשׁ לוֹ עֶבֶד וְשִׁפְחָה וְהוֹלִיד בֵּן. שִׁיחְרֵר אֶת הַשִׁפְחָה וּנְשָׂאָהּ וְכָתַב כָּל נְכָסָיו לִבְנָהּ. זֶהוּ שֶׁהוּא מוֹכֵר לְאָבִיו לָתֵת לְאִמּוֹ כְּתוּבָּתָהּ.

“It was stated in the name of Rebbi Meïr: It can happen that a man and a woman give birth to five nations. How is this? [A Gentile] had a male and a female slave who had children: these are Gentiles. If one of them became Jewish, one is a proselyte and one a Gentile. If their master converted and converted them as slaves, [any children] are slaves.” Rebbi Ze‘ira said, this implies that if a Gentile had intercourse with a slave girl, the child is a slave. “If he manumitted the slave girl and she had a son, the child is a bastard. If afterwards he manumitted the slave and he begat a child, he is a freed slave.” “It can happen that a man sells his father to pay his mother’s ketubah. How is this? Somebody has a male and a female slave and they have a son. He manumitted the female slave, married her, and willed all his property to her son. That is one who sells his father to pay his mother’s ketubah.”

רִבִּי מֵאִיר אוֹמֵר. אֵין מַמְזֵרִין טְהוֹרִין לְעָתִיד לָבוֹא. שֶׁנֶּאֱמַר וְיָשַׁב מַמְזֵר בְּאַשְׁדּוֹד. מוֹלִיכִין טִינָּה אֵצֶל טִינָּה וְסָרִיּוּת אֵצֶל סָרִיּוּת. רִבִּי יוֹסֵי אוֹמֵר. מַמְזֵרִים טְהוֹרִין לְעָתִיד לָבוֹא. שֶׁנֶּאֱמַר וְזָרַקְתִּי עֲלֵיכֶם מַיַם טְהוֹרִים וגו׳. אָמַר לוֹ רִבִּי מֵאִיר. וַהֲלֹא אֵינוֹ אוֹמֵר אֶלָּא מִכָּל טוּמְאוֹתֵיכֶם וּמִכָּל גִּילוּלֵיכֶם אַטַּהֵר אֶתְכֵם. אָמַר לוֹ רִבִּי יוֹסֵי. אִילּוּ נֶאֱמַר וְכָל טוּמְאוֹתֵיכֶם וּמִכָּל גִּילוּלֵיכֶם וְשָׁתַק הָיִיתִי אוֹמֵר כִדְבָרֶיךָ. הָא אֵינוֹ אוֹמֵר אַטַּהֵר אֶתְכֵם אֶלָּא מִן הַמַּמְזֵירוּת. רִבִּי הוּנָא בְשֵׁם רַב יוֹסֵף אָמַר. אֵין הֲלָכָה כְרִבִּי יוֹסֵי לְעָתִיד לָבוֹא.

“Rebbi Meïr says, bastards will not be purified in the future, since it is said: ‘The bastard will dwell in Ashdod’; one carried garbage to garbage and deviant to deviant. Rebbi Yose says, bastards will be purified in the future, since it is said: “I shall pour upon you pure water [and purify you].” Rebbi Meïr said to him, but it says only “from all your impurities and all your abominations I shall purify you.” Rebbi Yose said to him, if it had only said, “from all your impurities and all your abominations” and then stopped, I would have agreed with you. But since it adds “I shall purify you”, from bastardy. Rebbi Huna said in the name of Rav Joseph, practice in the future will not follow Rebbi Yose.