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Kiddushin 62a

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Babylonian Talmud · folio map

Kiddushin 62a

Kiddushin 62a. The full printed text of this folio side — 14 numbered segments, about 382 words — with the classic commentaries printed on the page.

Original text

Segment 1

״חֶרֶב תְּאֻכְּלוּ״? אָמַר רָבָא: מִילְחָא גְּלָלְנִיתָא, נַהֲמָא דִשְׂעָרֵי אַקּוּשָׁא, וּבֻצְלֵי. דְּאָמַר מָר: פַּת פּוּרְנִי חֲרֵיבָה בְּמֶלַח, וּבְצָלִים – קָשִׁים לַגּוּף כַּחֲרָבוֹת.

“You shall be devoured by the sword” (Isaiah 1:20)? Rava says: This verse should be interpreted as if it states: You shall devour the sword, i.e., you shall eat food that harms the body like a sword, e.g., coarse grains [ gelalenita ] of salt, hard barley bread, and onions. As the Master said: Dried bakery [ purnei ] bread eaten with salt and onions harms the body like swords.

Segment 2

בִּשְׁלָמָא לְרַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל, הַיְינוּ דִּכְתִיב: ״אִם לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי״, אֶלָּא לְרַבִּי מֵאִיר, ״חִנְקִי״ מִיבְּעֵי לֵיהּ! אָמַר רַבִּי תַּנְחוּם: ״הנקי״ כְּתִיב.

The Gemara asks: Granted, according to the opinion of Rabbi Ḥanina ben Gamliel, this is the reason that it is written with regard to a sota : “If no man has lain with you, and if you have not gone aside to uncleanness, being under your husband, you shall be free [ hinnaki ]” (Numbers 5:19), without specifying the negative side of this condition. But according to the opinion of Rabbi Meir, the verse should have stated: And if a man has lain with you, you should choke [ ḥinnaki ] and die. According to the opinion of Rabbi Meir, the verse should have clarified the other side of the condition and its ensuing punishment. Rabbi Tanḥum said: Indeed, a truncated form of hinnaki without the letter yod is written. This indicates that the word should be interpreted in two ways, as both hinnaki and ḥinnaki .

Segment 3

בִּשְׁלָמָא לְרַבִּי מֵאִיר, הַיְינוּ דִּכְתִיב: ״הִנָּקִי״, אֶלָּא לְרַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל לְמָה לִי? אִצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: ״אִם לֹא שָׁכַב אִישׁ״ – הִנָּקִי, ״וְאִם שָׁכַב״ – לֹא הִנָּקִי וְלֹא חִנְקִי, אֶלָּא אִיסּוּרָא בְּעָלְמָא, קָא מַשְׁמַע לַן.

The Gemara continues: Granted, according to the opinion of Rabbi Meir, this is the reason that it is written hinnaki without the yod , to allude to the other side of the condition. But according to the opinion of Rabbi Ḥanina ben Gamliel, why do I need this word to be written in this way? The Gemara answers: It is necessary, as it might enter your mind to say: If no man has lain with you, you shall be free, and if he has lain with you, you should neither be free nor choke; rather, it is merely a prohibition that does not warrant a severe punishment. The unusual form of the term hinnaki teaches us that this is not the case.

Segment 4

בִּשְׁלָמָא לְרַבִּי מֵאִיר, הַיְינוּ דִּכְתִיב: ״הוּא יִתְחַטָּא בוֹ בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי יִטְהָר וְאִם לֹא יִתְחַטָּא וְגוֹ׳״, אֶלָּא לְרַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל לְמָה לִי?

Granted, according to the opinion of Rabbi Meir, this is the reason that it is written, with regard to one being purified with the water of purification from contact with a corpse: “He shall purify himself with it on the third day and on the seventh day, and he shall be pure; but if he does not purify himself on the third day and on the seventh day he shall not be pure” (Numbers 19:11–12). But according to the opinion of Rabbi Ḥanina ben Gamliel, why do I need this double formulation?

Segment 5

אִצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: מִצְוַת הַזָּאָה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, וְהֵיכָא דַּעֲבַד בְּחַד מִינַּיְיהוּ עֲבַד – קָא מַשְׁמַע לַן.

The Gemara answers: It is necessary, as it might enter your mind to say: The mitzva of sprinkling the water of purification must be performed on the third and seventh days ab initio , but if he performed it on one of them alone, the ritual is considered performed and he is purified after the fact. The verse therefore teaches us that this is not the case.

Segment 6

״וְהִזָּה הַטָּהֹר עַל הַטָּמֵא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי״ לְמָה לִי? אִצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: שְׁלִישִׁי לְמַעוֹטֵי שֵׁנִי, שְׁבִיעִי לְמַעוֹטֵי שִׁשִּׁי, דְּקָא מְמַעֵט בִּימֵי טׇהֳרָה, אֲבָל הֵיכָא דַּעֲבַד בִּשְׁלִישִׁי וּבִשְׁמִינִי, דְּקָא מַפֵּישׁ בִּימֵי טׇהֳרָה – אֵימָא שַׁפִּיר דָּמֵי, קָא מַשְׁמַע לַן.

The Gemara asks about a later verse in the same chapter: “And the pure shall sprinkle on the impure on the third day and on the seventh day” (Numbers 19:19). Why do I need this repetition of the command? This was already stated earlier. The Gemara answers: It is necessary, as it might enter your mind to say that the third day excludes the second, i.e., he cannot receive the sprinkling of the water of purification before the third day, and similarly the seventh excludes the sixth day, because he thereby decreases the days of purity before the sprinkling. But if he performed the sprinkling on the third and on the eighth days, in which case he increases and adds to the days of purity, you might say that this is proper. The verse therefore teaches us that there must be a fixed interval of four days between each sprinkling ritual.

Segment 7

״וְחִטְּאוֹ בַּיּוֹם הַשְּׁבִיעִי״ לְמָה לִי? אִצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: הָנֵי מִילֵּי לְקׇדָשִׁים, אֲבָל לִתְרוּמָה – בְּחַד נָמֵי סַגִּיא, קָא מַשְׁמַע לַן.

The Gemara further analyzes this verse: Why do I need the phrase: “And on the seventh day he shall purify him” (Numbers 19:19)? The Gemara answers: It is necessary, as it might enter your mind to say: This matter, i.e., the requirement to receive the sprinkling twice, applies only for eating and touching consecrated meat; but for partaking of teruma one sprinkling is also sufficient. The verse therefore teaches us that this is not the case.

Segment 8

מַתְנִי׳ הַמְקַדֵּשׁ אֶת הָאִשָּׁה וְאָמַר: כְּסָבוּר הָיִיתִי שֶׁהִיא כֹּהֶנֶת וַהֲרֵי הִיא לְוִיָּה, לְוִיָּה וַהֲרֵי הִיא כֹּהֶנֶת, עֲנִיָּה וַהֲרֵי הִיא עֲשִׁירָה, עֲשִׁירָה וַהֲרֵי הִיא עֲנִיָּה – הֲרֵי זוֹ מְקוּדֶּשֶׁת, מִפְּנֵי שֶׁלֹּא הִטְעַתּוּ.

MISHNA: With regard to one who betroths a woman and later says: When I betrothed her I thought that she was the daughter of a priest, and it turned out that she is the daughter of a Levite, or if he claims that he thought she was the daughter of a Levite and she is actually the daughter of a priest, or if he claims that he thought she was poor and she is wealthy; or wealthy and she is poor, in all of these cases she is betrothed, because she did not mislead him, and no explicit condition was stated with regard to these matters.

Segment 9

הָאוֹמֵר לָאִשָּׁה: ״הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי לְאַחַר שֶׁאֶתְגַּיֵּיר״, אוֹ ״לְאַחַר שֶׁתִּתְגַּיְּירִי״, ״לְאַחַר שֶׁאֶשְׁתַּחְרֵר״, אוֹ ״לְאַחַר שֶׁתִּשְׁתַּחְרְרִי״, ״לְאַחַר שֶׁיָּמוּת בַּעְלִיךְ״, אוֹ ״לְאַחַר שֶׁתָּמוּת אֲחוֹתִיךְ״, ״לְאַחַר שֶׁיַּחְלוֹץ לִיךְ יְבָמִיךְ״ – אֵינָהּ מְקוּדֶּשֶׁת.

With regard to one who says to a woman: You are hereby betrothed to me after I convert, or: After you convert, or if he was a Canaanite slave and says: After I am emancipated, or if she was a Canaanite maidservant and he says: After you are emancipated, or if he says to a married woman: After your husband dies, or to his wife’s sister: After your sister dies, or if he says to a woman awaiting levirate marriage or ḥalitza from a brother-in-law [ yavam ], who in the opinion of this tanna cannot be betrothed by another man: After your yavam performs ḥalitza for you, in all these cases she is not betrothed. Since he cannot betroth her at the present time, his attempt at betrothal is ineffective.

Segment 10

וְכֵן הָאוֹמֵר לַחֲבֵירוֹ: ״אִם יָלְדָה אִשְׁתְּךָ נְקֵבָה הֲרֵי זוֹ מְקוּדֶּשֶׁת לִי״ – אֵינָהּ מְקוּדֶּשֶׁת. אִם הָיְתָה אֵשֶׁת חֲבֵרוֹ מְעוּבֶּרֶת וְהוּכַּר עוּבָּרָהּ – דְּבָרָיו קַיָּימִין, וְאִם יָלְדָה נְקֵבָה – מְקוּדֶּשֶׁת.

And similarly, with regard to one who says to another: If your wife gives birth to a female the child is hereby betrothed to me, even if she becomes pregnant, or is pregnant but her pregnancy is not known, if she gives birth to a girl, that child is not betrothed to him. But if he said this when the wife of the other man was pregnant and her fetus was discernible at the time, i.e., her pregnancy was known, his statement is upheld, and therefore if she gives birth to a girl, the child is betrothed to him.

Segment 11

גְּמָ׳ תְּנַן הָתָם: אֵין תּוֹרְמִין מִן הַתָּלוּשׁ עַל הַמְחוּבָּר. וְאִם תָּרַם – אֵין תְּרוּמָתוֹ תְּרוּמָה.

GEMARA: We learned in a mishna there ( Terumot 1:5): One may not separate teruma from produce that has been detached from the ground for, i.e., to render permitted, produce that is attached to the ground. Produce still attached to the ground is not included in the obligation of teruma . And if he separated teruma in this manner, his teruma is not teruma , even after the produce has been detached from the ground.

Segment 12

בְּעָא מִינֵּיהּ רַב אַסִּי מֵרַבִּי יוֹחָנָן: אָמַר ״פֵּירוֹת עֲרוּגָה זוֹ תְּלוּשִׁים יִהְיוּ תְּרוּמָה עַל פֵּירוֹת עֲרוּגָה זוֹ מְחוּבָּרִים״, ״פֵּירוֹת עֲרוּגָה זוֹ מְחוּבָּרִים יִהְיוּ תְּרוּמָה עַל פֵּירוֹת עֲרוּגָה זוֹ תְּלוּשִׁים לִכְשֶׁיִּתָּלְשׁוּ״ וְנִתְלְשׁוּ, מַהוּ? אֲמַר לֵיהּ: כֹּל שֶׁבְּיָדוֹ לָאו כִּמְחוּסָּר מַעֲשֶׂה דָּמֵי.

Rav Asi raised a dilemma before Rabbi Yoḥanan: What is the halakha if one said: The detached produce of this garden bed should be teruma for the attached produce of this garden bed; or: The attached produce of this garden bed should be teruma for the detached produce of this garden bed, not now but when they will be detached; and the produce was subsequently detached? Rabbi Yoḥanan said to him: Anything that is in one’s power to perform is not considered lacking in its action. Since he could theoretically detach the produce at this very moment, teruma can be separated from it.

Segment 13

אֵיתִיבֵיהּ: הָאוֹמֵר לָאִשָּׁה: ״הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי לְאַחַר שֶׁאֶתְגַּיֵּיר״, ״לְאַחַר שֶׁתִּתְגַּיְּירִי״, ״לְאַחַר שֶׁאֶשְׁתַּחְרֵר״, ״לְאַחַר שֶׁתִּשְׁתַּחְרְרִי״, ״לְאַחַר שֶׁיָּמוּת בַּעְלִיךְ״, ״לְאַחַר שֶׁתָּמוּת אֲחוֹתִיךְ״, ״לְאַחַר שֶׁיַּחְלוֹץ לִיךְ יְבָמִיךְ״ – אֵינָהּ מְקוּדֶּשֶׁת.

Rav Asi raised an objection to the opinion of Rabbi Yoḥanan from the mishna. With regard to one who says to a woman: You are hereby betrothed to me after I convert, or: After you convert, or: After I am emancipated, or: After you are emancipated, or: After your husband dies, or: After your sister dies, or: After your yavam performs ḥalitza for you, in all of these cases she is not betrothed.

Segment 14

בִּשְׁלָמָא כּוּלְּהוּ לָאו בְּיָדוֹ, אֶלָּא גֵּר, הָוֵי בְּיָדוֹ! גֵּר נָמֵי לָאו בְּיָדוֹ, דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן:

Rav Asi explains his objection: Granted, in all of these cases but one it is not in his power to bring about the situation when he will be able to betroth her, but in the case of a convert, the matter is in his power, as he could convert now if he so chooses. According to the opinion of Rabbi Yoḥanan, any action that could potentially be performed is considered as though it has actually been performed. The Gemara responds: In the case of a convert, it is also not in his power to convert whenever he wants, as Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says:

Kiddushin 62a

Kiddushin 62a

Rashi

Tosafot

Rashba

Ritva

Meiri

Maharsha (Chidushei Halachot)

Maharam

Penei Yehoshua

Gilyon HaShas

Ben Yehoyada

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