Jerusalem Talmud Kiddushin Chapter 2

הָאִישׁ מְקַדֵּשׁ בּוֹ וּבִשְׁלוּחוֹ וְהָאִשָּׁה מִתְקַדֶּשֶׁת בָּהּ וּבִשְׁלוּחָהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ כְּשֶׁהִיא נַעֲרָה בּוֹ וּבִשְׁלוּחוֹ. הָאוֹמֵר לָאִשָּׁה הִתְקַדְּשִׁי לִי בִּתְמָרָה זוֹ הִתְקַדְּשִׁי לִי בָּזוֹ אִם יֵשׁ בְּאַחַת מֵהֶן שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. בָּזוֹ וּבָזוֹ אִם יֵשׁ בְּכוּלָּן שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה. הָאִישׁ מְקַדֵּשׁ בּוֹ וּבִשְׁלוּחוֹ כול׳. מְנַיִין שֶׁשְּׁלוּחוֹ שֶׁלְּאָדָם כְּמוֹתוֹ. אָמַר רִבִּי לָ‍עְזָר. וְשָׁחֲטוּ אוֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם. וְכִי כּוּלָּן שׁוֹחֲטִין אוֹתוֹ. וַהֲלֹא אֶחָד הוּא שֶׁהוּא שׁוֹחֵט עַל יְדֵי כוּלָּם. אֶלָּא מִיכָּן שֶׁשְּׁלוּחוֹ שֶׁלְּאָדָם כְּמוֹתוֹ. וְיֵידָא אָמַר דָּא. וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבוֹת שֶׂה לַבָּיִת. וְכִי כוּלָּם הָיוּ לוֹקְחִין. וַהֲלֹא אֶחָד הוּא שֶׁהוּא לוֹקֵחַ עַל יְדֵי כוּלָּם. אֶלָּא מִיכָּן שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמַר רִבִּי יוֹסֵי. שַׁנְיָיא הִיא שֶׁאָדָם שׁוֹחֵט פִּסְחוֹ שֶׁלַּחֲבֵירוֹ שֶׁלֹּא מִדַּעְתּוֹ. אִין תֵּימַר. אָדָם מַפְרִישׁ פִּסְחוֹ שֶׁלַּחֲבֵירוֹ שֶׁלֹּא מִדַּעְתּוֹ לֵית יְכִיל. דְּאָמַר רִבִּי זְעִירָא בְּשֵׁם רִבִּי לָ‍עְזָר. אָדָם שׁוֹחֵט פִּסְחוֹ שֶׁלַּחֲבֵירוֹ שֶׁלֹּא מִדַּעְתּוֹ אֲבָל אֵינוֹ מַפְרִישׁוֹ שֶׁלֹּא מִדַּעְתּוֹ. בֵּית שַׁמַּי אוֹמְרִים. אֵין הַשָּׁלִיחַ עוֹלֶה מִשֵּׁם עֵד. וּבֵית הִלֵּל אוֹמְרִים. הַשָּׁלִיחַ עוֹלֶה מִשֵּׁם עֵד. הֵיךְ עֲבִידָא. שִׁילַּח שְׁנַיִם. עַל דַּעְתּוֹן דְּבֵית שַׁמַּי שָׁלִיח וּשְׁנֵי עֵדִים. עַל דַּעְתּוֹן דְּבֵית הִלֵּל שְׁלָשְׁתָּן שְׁלוּחִין וּשְׁלָשְׁתָּן עֵדִים. אָמַר רִבִּי אָבוּן בַּר חִיָיה. נִרְאִין דְּבָרִים בְּשֶׁקִּידְּשָׁהּ בִּשְׁטָר. אֲבָל אִם קִידְּשָׁהּ בְּכֶסֶף נַעֲשֶׂה כְנוֹגֵעַ בְּעֵדוּתוֹ. אָמַר רִבִּי יוֹסֵי. מִכֵּיוָן שֶׁהֶאֱמִינָתוֹ הַתּוֹרָה אֲפִילוּ קִידְּשָׁהּ בְּכֶסֶף אֵינוֹ כְנוֹגֵעַ בְּעֵדוּתוֹ. אָמַר רִבִּי בָּא. אָתָא עוֹבְדָא קוֹמֵי רַב וְעָשָׂה שָׁלִיחַ עֵד. חַד בַּר נַשׁ אַפְקִיד גַּרְבּוֹי גַּבֵּי קַרְפֵּיפָא דְחַבְרֵיהּ וְכָפַר בֵּיהּ. אָמַר רִבִּי פִינְחָס. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִרְמְיָה וְעָשָׂה שָׁלִיחַ עֵד וְחִיְיבוֹ שְׁבוּעָה עַל יְדֵי הַכַּתָּף. אִית מַתְנִיתָא אָמְרָה שֶׁשְּׁלוּחוֹ שֶׁלְּאָדָם כְּמוֹתוֹ. וְאִית מַתְנִיתָא אָמְרָה שֶׁאֵין שְׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. וְאִם הָמֵר יְמִירֶינּוּ. יָפֵר יְפֵירֶינּוּ. הֲוִינָן סָבְרִין מֵימַר שֶׁאֵין שְׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ אֶלָּא שֶׁמִּיעֵט הַכָּתוּב. וְסָמַךְ יָדוֹ וְלֹא יַד בְּנוֹ וְלֹא יַד עַבְדּוֹ וְלֹא יַד שְׁלוּחוֹ. הֲוִינָן סָבְרִין מֵימַר שֶׁשְּׁלוּחוֹ שֶׁלְּאָדָם כְּמוֹתוֹ אֶלָּא שֶׁמִּיעֵט הַכָּתוּב. וְרָצַע אֲדוֹנָיו אֶת אָזְנוֹ בַּמַּרצֵעַ. אֲדוֹנָיו וְלֹא בְנוֹ. אֲדוֹנָיו וְלֹא שְׁלוּחוֹ. הֲוִינָן סָבְרִין מֵימַר שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ אֶלָּא שֶׁמִּיעֵט הַכָּתוּב. אִית תַּנָּיֵי תַנֵּי. וְרָצַע. לְרַבּוֹת אֶת הַשָּׁלִיחַ. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. אֲדוֹנָיו. כָּל שֶׁהוּא בָא מַחְמַת אֲדוֹנָיו. תַּמָּן תַּנִּינָן. נַעֲרָה הַמְאוֹרָסָה הִיא וְאָבִיהָ מְקַבְּלִין אֶת גִּיטָּהּ. רֵישׁ לָקִישׁ אָמַר. כְּמַחֲלוֹקֶת בְּגִיטִּין כֵּן מַחֲלוֹקֶת בְּקִידּוּשׁין. אָמַר רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּקִידּוּשִׁין שֶׁאָבִיהָ מְקַדְּשָׁהּ. לֹא הָיָה מוֹדֶה רֵישׁ לָקִישׁ בְּנִישּׂוּאִין שֶׁלֹֹּא הַכֹּל מִמֶּנָּה לְהַשִּׂיא עַצְמָהּ לְהַפְסִיד מַעֲשֵׂה יָדֶיהָ עַל אָבִיהָ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אֵין לָהּ דַּעַת אֶצֶל אָבִיהָ וְאֵינָהּ עוֹשָׂה שָׁלִיחַ. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ יֵשׁ לָהּ דַּעַת אֶצֶל אָבִיהָ וְהִיא עוֹשָׂה שָׁלִיחַ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. הָאִישׁ מְקַדֵּשׁ בּוֹ וּבִשְׁלוּחוֹ וְהָאִשָּׁה מִתְקַדֶּשֶׁת בָּהּ וּבִשְׁלוּחָהּ. פָּתַר לָהּ בִּגְדוֹלָה. וְהָתַנִּינָן. קְטַנָּה שֶׁאָמְרָה. הִתְקַבֵּל לִי גִיטִּי. אֵינוֹ גֵט עַד שֶׁיַּגִּיעַ הַגֵּט לְיָדָהּ. פָּתַר לָהּ בִּיתוֹמָה. וְהָתַנִּינָן. אִם אָמַר לוֹ אָבִיהָ. צֵא וְהִתְקַבֵּל לְבִתִּי גִיטָּהּ. אִם רָצָה לְהַחֲזִיר לֹא יַחֲזִיר. פָּתַר לָהּ לִצְדָדִין. הָא מַתְנִיתָא פָתַר לָהּ רֹאשָׁהּ בִּיתוֹמָה וְסוֹפָהּ בְּשֶׁיֵּשׁ לָהּ אָב. מַתְנִיתָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ כְּשֶׁהִיא נַעֲרָה בּוֹ וּבִשְׁלוּחוֹ. פָּתַר לָהּ כְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. אֵין שְׁתֵּי יָדַיִם זוֹכוֹת כְּאַחַת. אָמַר רִבִּי אַסִּי. חַד רַב נְפַק מִן בֵּית וַועֲדָא. אֲמַר. נְפַק עוֹבְדָא כְּרִבִּי יוֹחָנָן. וְסָמְכוֹן עֲלוֹי. לָא דַהֲוָה צוֹרְכָא מִיסְמַךְ עֲלוֹי אֶלָּא דַהֲוָות מִן יַמָּא לְטִיגְנָא. רַב הַמְנוּנָא בְשֵׁם רִבִּי אַסִּי. קְטַנָּה שֶׁקִּידְּשָׁה אֶת עַצְמָהּ בִּשְׁתֵּי שְׂעָרוֹת אָבִיהָ מְמָאֵן לֹא הִיא. לֹא אַתְיָיא לֹא כְרִבִּי יוֹחָנָן וְלֹא כְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אִין כְּרִבִּי יוֹחָנָן אֵין כָּאן מִיאוּן. אִין כְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. נִישּׂוּאֵי תוֹרָה הֵן. לֹא אַתְיָיא אֶלָּא כְרִבִּי יוֹחָנָן. אַף עַל גַּו דְּרִבִּי יוֹחָנָן אָמַר. הַכֹּל מוֹדִין בְּקִידּוּשִׁין שֶׁאָבִיהָ קִידְּשָׁה לֹא הִיא. מוֹדֶה בָהּ אָבִיהָ יְמָאֵן עַל יָדֶיהָ. רִבִּי בָּא בַּר כַּהֲנָא וְרִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי קִידְּשָׁהּ לַדַּעַת וְהִכְנִיסָהּ שֶׁלֹּא לַדַּעַת. זֶה הָיָה מַעֲשֶׂה וּבָא אָבִיהָ וְהוֹצִיאָהּ מִגִּנּוּנָהּ. רִבִּי יַעֲקֹב בַּר אָחָא בְּשֵׁם רִבִּי יְהוֹשֻׁעַ סֵימָן הֲוָה לוֹ. דַּהֲוָה רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי פְלִיג עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לֵית הִיא פְלִיגָא. הֵיךְ מַה דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר תַּמָּן. לֹא הַכֹּל מִמֶּנָּה לְהַשִּׂיא אֶת עַצְמָהּ וּלְהַפְסִיד מַעֲשֵׂה יָדֶיהָ לְאָבִיהָ. כֵּן רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר הָכָא. לֹא הַכֹּל מִמֶּנָּה לְהַשִּׂיא אֶת עַצְמָהּ וּלְהַפְסִיד מַעֲשֵׂה יָדֶיהָ עַל אָבִיהָ. אָתָא רִבִּי אַבָּא בַּר כַּהֲנָא רִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. קִידְּשָׁהּ שֶׁלֹּא לַדַּעַת וּכְנָסָהּ שֶׁלֹּא לַדַּעַת. זֶה הָיָה מַעֲשֶׂה וּבָא אָבִיהָ וְעָקַר קִידּוּשֶׁיהָ. קִידְּשָׁהּ לַדַּעַת וּכְנָסָהּ שֶׁלֹּא לַדַּעַת מָהוּ שֶׁתֹּאכַל בַּתְּרוּמָה. רַב אָמַר. אוֹכֶלֶת. וּשְׁמוּאֵל אָמַר. אֵינָהּ אוֹכֶלֶת. אָמַר רִבִּי מָנָא. טַעֲמָא דְרַב מִכֵּיוָן שֶׁקִּידְּשָׁהּ לַדַּעַת חַזָּקָה שֶׁכְּנָסָהּ לַדַּעַת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. טַעֲמָא דְרַב שֶׁכֵּן מִשְׁנָה רִאשׁוֹנָה אֲרוּסָה בַת יִשְׂרָאֵל אוֹכֶלֶת בַּתְּרוּמָה. מַה נְפַק מִן בֵּינֵיהוֹן. מַעֲשֵׂה יָדֶיהָ. עַל דַּעְתֵּיהּ דְּרִבִּי מָנָא כְּרַב מַעֲשֵׂה יָדֶיהָ לְבַעֲלָהּ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן כְּרַב מַעֲשֵׂה יָדֶיהָ לְאָבִיהָ. מֵתָה מִי יוֹרְשָׁהּ. עַל דַּעְתֵּיהּ דְּרִבִּי מָנָא כְּרַב בַּעֲלָהּ יוֹרְשָׁהּ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן כְּרַב. מֵתָה אָבִיהָ יוֹרְשָׁהּ. אָתָא רִבִּי יוֹסֵי בֵּירִבִּי בּוּן כְּרַב. מֵתָה בַּעֲלָהּ יוֹרְשָׁהּ. קִידְּשָׁהּ שֶׁלֹּא לַדַּעַת וְהִכְנִיסָהּ שֶׁלֹּא לַדַּעַת מָהוּ שֶׁתֹּאכַל בַּתְּרוּמָה. שְׁמוּאֵל אָמַר. אוֹכֶלֶת. אִיתָא חֲמִי. אִילּוּ קִידְּשָׁהּ לַדַּעַת וּכְנָסָהּ שֶׁלֹּא לַדַּעַת שְׁמוּאֵל אָמַר. אֵינָהּ אוֹכֶלֶת. וְהָכָא הוּא אָמַר. אוֹכֶלֶת. שְׁמוּאֵל עֲבַד לָהּ כִּיתוֹמָה. מַתְנִיתָא. הִתְקַדְּשִׁי לִי בִּתְמָרָה זוֹ וכל. מַתְנִיתָא בְּשֶׁאָמְרָה. אֵי אֶיפְשִׁי בָּזוֹ אֶלָּא בָזוֹ. אֵי אֶיפְשִׁי בָּזוֹ אֶלָּא בָזוֹ. בָּזוֹ וּבָזוֹ וּבָזוֹ. מָאן תַּנָּא וָוִין. רִבִּי יוּדָה. בְּרַם כְּרִבִּי מֵאִיר אוֹ בָזוֹ אוֹ בָזוֹ אוֹ בָזוֹ. רִבִּי יִרְמְיָה בְשֵׁם רַב. הִתְקַדְּשִׁי לִי בְסֶלַע זוֹ לְאַחַר שְׁלֹשִׁים. אוֹכֶלֶת (בתרומה) בְּתוֹךְ שְׁלֹשִׁים הֲרֵי זוֹ מְקוּדֶּשֶׁת. אוֹף רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר מוֹדֶה בָהּ. מַה בֵינָהּ לְמִלְוָוה. מִלְוָָוה לֹא נִיתְּנָה לְשֵׁם קִידּוּשִׁין. קִידּוּשִׁין לְכָךְ נִיתְּנוּ מִשָּׁעָה רִאשׁוֹנָה. וְהָא תַנִּינָן. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה. מֵעַתָּה אֲפִילוּ לֹא נִשְׁתַּיֵיר שָׁם שָׁוֶה פְרוּטָה תְּהֵא מְקוּדֶּשֶׁת. פָּתַר לָהּ עַל רֹאשָׁהּ. וְאִין עַל רֹאשָׁהּ בְּדָא תַנִּינָן. הָ‍יְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה. אָמַר רִבִּי אֶלְעָזָר. דְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר הִיא. דְּתַנֵּי. הִתְקַדְּשִׁי לִי בְפִקָּדוֹן שֶׁיֵּשׁ לִי בְיָדָךְ. וְהָלְכָה וּמְצָאַתּוּ שֶׁנִּגְנָב אוֹ שֶׁאָבַד. אִם נִשְׁתַּיֵיר שָׁם שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. בְּמִלְוָה שֶׁיֵּשׁ לִי בְיָדָךְ. וְהָלְכָה וּמְצָאָתָהּ שֶׁנִּגְנְבָה אוֹ שֶׁאָבְדָה. אֲפִילוּ לֹא נִשְׁתַּיֵיר שָׁם שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רִבִּי מֵאִיר. מִלְוָוה כְפִיקָּדוֹן. אִם נִשְׁתַּיֵיר שָׁם שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. אָמַר רִבִּי לָ‍עְזָר. אַתְיָא דְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר כְּרִבִּי מֵאִיר. כְּמַה דְרִבִּי מֵאִיר אָמַר. כָּל הַמְשַׁנֶּה מִדַּעַת הַבְּעָלִים נִקְרָא גוֹזְלָן. כֵּן רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אָמַר הָכָא. כָּל הַמְשַׁנֶּה מִדַּעַת הַבְּעָלִים נִקְרָא גוֹזְלָן. דְּהוּא פָתַר לָהּ בְּמִלְוָה שֶׁהַלּוֹוֶה אָמַר לוֹ. קַח לִי חִטִּים. וְלָקַח לוֹ שְׂעוֹרִים. וְקַשְׁיָא. וּמְקַדְּשִׁין בִּגְזֵילָה. רִבִּי יוֹסֵי בְּעָא. נִיחָא אָדָם נוֹתֵן שָׁוֶה פְרוּטָה עַל דֵּינָר שֶׁמָּא נוֹתֵן שָׁוֶה פְרוּטָה עַל שָׁוֶה פְרוּטָה. אִית תַּנָּיֵי תַנֵּי. מְקַדְּשִׁין בִּגְזֵילָה. וְאִית תַּנָּיֵי תַנֵּי. אֵין מְקַדְּשִׁין בִּגְזֵילָה. אָמַר רִבִּי מָנָא. מָאן דְּאָמַר. מְקַדְּשִׁין בִּגְזֵילָה. בִּגְזֵילָה שֶׁהוּא יָכוֹל לְהַצִּילָהּ מִיָּדוֹ. מָאן דְּאָמַר. אֵין מְקַדְּשִׁין בִּגְזֵילָה. בִּגְזֵילָה שֶׁאֵינוֹ יָכוֹל לְהוֹצִיאָהּ מִיָּדָהּ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מָאן דְּאָמַר. מְקַדְּשִׁין בִּגְזֵילָה. בִּגְזֵילָה שֶׁנִּתְיָיאֲשׁוּ הַבְּעָלִים מִמֶּנָּה. וּמָאן דְּאָמַר. אֵין מְקַדְּשִׁין בִּגְזֵילָה. בִּגְזֵילָה שֶׁלֹּא נִתְיָיאֲשׁוּ הַבְּעָלִים מִמֶּנָּה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מַתְנִיתָא בְּשֶׁאָמַר לָהּ. בְּפִיקָּדוֹן שֶׁיֵּשׁ לִי בְיָדָךְ. אֲבָל אָמַר לָהּ. בְּכָל מַה שֶׁהִפְקַדְתִּי בְיָדָךְ. אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהוּ כוּלָּן קַיָימִין. מַה בֵינוֹ לְמִלְוָה. מִלְוָה נִיתְּנָה לְהוֹצִיאָהּ וְזֶה לֹא נִיתַּן לְהוֹצִיאוֹ. וְהָתַנִּינָן. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה. מֵעַתָּה אֲפִילוּ נִשְׁתַּיֵיר שָׁם שָׁוֶה פְרוּטָה לֹא תְהֵא מְקוּדֶּשֶׁת עַד שֶׁיְּהוּ כוּלָּן קַיָימִין. פָּתַר לָהּ עַל רֹאשָׁהּ. וְאִין עַל רֹאשָׁהּ בְּדָא תַנִּינָן. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה אֵינָהּ מְקוּדֶּשֶׁת עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה. אָמַר רִבִּי אָבוּן. לֹא כֵן סָבְרִנָן מֵימַר. מָאן תַּנָּא וָוִין. רִבִּי יוּדָה. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוּדָה. נִכְלָלִין בְּקָרְבָּן אֶחָד וְנִפְרָטִין בִּשְׁלֹשָׁה קָרְבָּנוֹת. כְּמָא דְהוּא אָמַר תַּמָּן. נִכְלָלִין בְּקָרְבָּן אֶחָד וְנִפְרָטִין בִּשְׁלֹשָׁה קָרְבָּנוֹת. כֵּן הוּא אָמַר הָכָא. נִכְלָלִין בְקִידּוּשׁ אֶחָד וְנִפְרָטִין בִּשְׁלֹשָׁה קִידּוּשִׁין. הִתְקַדְּשִׁי לִי בְסֶלַע זוֹ. וְאָמְרָה. הַשְׁלִיכָהּ לַיָּם אוֹ לַנָּהָר. אֵינָהּ מְקוּדֶּשֶׁת. תְּנֵיהָ לֶעָנִי. הֲרֵי זוֹ מְקוּדֶּשֶׁת. מִכָּל מָקוֹם לֹא נִכְנַס לְתוֹךְ יָדָהּ כְּלוּם. הָכָא אַתְּ אָמַר. מְקוּדֶּשֶׁת. וְהָכָא אַתְּ אָמַר. אֵינָהּ מְקוּדֶּשֶׁת. אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. רוֹצָה הִיא מְקוּדֶּשֶׁת וְתֵרָאֶה עוֹשָׂה טוֹבָה לֶעָנִי. אָמַר רִבִּי פִינְחָס. וְאַתְיָא אוֹ כְרִבִּי זְעִירָא אוֹ כְרִבִּי אִילָא. דְּתַנֵּי. אוֹמֵר הוּא אָדָם לְפוֹעֵל. הֵילָךְ דֵּינָר זֶה אֲכוֹל בּוֹ. הֵילָךְ דֵּינָר זֶה שְׁתֵה בּוֹ. אֵין חוֹשְׁשִׁין עַל שְׂכָרוֹ לֹא מִשּׁוּם שְׁבִיעִית וְלֹא מִשּׁוּם מַעְשְׂרוֹת וְלֹא מִשּׁוּם יַיִן נֶסֶךְ. אֲבָל אִם אָמַר לוֹ. צֵא וְקַח לָךְ כִּכָּר וַאֲנִי נוֹתֵן לָךְ דָּמָיו. צֵא וְקַח לָךְ רְבִיעִית שֶׁלְּיַיִן וַאֲנִי נוֹתֵן לָךְ דָּמֶיהָ. חוֹשְׁשִׁין עַל שְׂכָרוֹ מִשּׁוּם שְׁבִיעִית וּמִשּׁוּם מַעְשְׂרוֹת וּמִשּׁוּם יַיִן נֶסֶךְ. אָמַר רִבִּי זְעִירָא. נַעֲשֶׂה הַחֶנְוָונִי שְׁלוּחוֹ שֶׁלְּבַעַל הַבַּיִת לְזַכּוֹת לַפּוֹעֵל. [אָמַר רִבִּי הִילָא פּוֹעֵל] זִכֶּה לְבַעַל הַבַּיִת מִשֶּׁל חֶנְוָונִי וְחוֹזֵר זָכָה לְעַצְמוֹ. אוֹף הָכָא עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא הַבַּעַל נַעֲשֶׂה שְׁלוּחוֹ שֶׁלָּאִשָּׁה לְזַכּוֹת לְעָנִי. אָמַר רִבִּי הִילָא. הֶעָנִי זִכֶּה לָאִשָׁה מִשֶׁלְּבַעֲלָהּ וְחוֹזֵר וְזוֹכֶה לְעַצְמוֹ. מַה נְפַק מִן בֵּינֵיהוֹן. הָיָה חֶנְוָונִי חֵרֵשׁ. עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא לֹא חָשַׁשׁ. שֶׁאֵין שְׁלִיחוּת לְחֵרֵשׁ. עַל דַּעְתֵּיהּ דְּרִבִּי הִילָא חָשַׁשׁ. הָיָה הַפּוֹעֵל חֵרֵשׁ. עַל דַּעְתֵּיהּ דְּרִבִּי הִילָא לֹא חָשַׁשׁ. שֶׁאֵין זְכִיּוּת לְחֵרֵשׁ. עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא חָשַׁשׁ. חָטַף הַסֶּלַע מִיָּדָהּ וּנְתָנוֹ לָהּ. בִּשְׁעַת מַתָּנָה אָמַר לָהּ. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי. הֲרֵי זוֹ מְקוּדֶּשֶׁת. בַּמֶּה קִידְּשָׁהּ. רִבִּי חַגַּיי בְשֶׁם רִבִּי פְדָת. רוֹצָה הִיא שֶׁתִּהְיֶה מְקוּדֶּשֶׁת לוֹ וְיהֵא חַיָיב לָהּ סֶלַע. אָמַר רִבִּי יוֹסֵי. אִילּוּ אִיתְמַר כֵּלִי יְאוּת. סֶלַע דַּרְכָּהּ לְהִתְחַלֵּף. כִּינְסִי לִי סֶלַע זוֹ. וּבִשְׁעַת מַתָּנָה אָמַר לָהּ. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי. הֲרֵי זוֹ מְקוּדֶּשֶׁת. אִם מִשֶׁנְּתָנָהּ לָהּ. רָצָת מְקוּדֶּשֶׁת לֹא רָצָת אֵינָהּ מְקוּדֶּשֶׁת. הֵילָךְ סֶלַע זוֹ שֶׁאֲנִי חַיָיב לָךְ. וּבִשְׁעַת מַתָּנָה אָמַר לָהּ. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי. רָצָת מְקוּדֶּשֶׁת. וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. אִם מִשֶׁבָּאָת לְתוֹךְ יָדָהּ אָמַרה לָהּ. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי. אַף עַל פִּי שֶׁשְּׁנֵיהֶן רוֹצִין אֵינָהּ מְקוּדֶּשֶׁת. כֵּיצַד יַעֲשֶׂה. יִטְּלֵינוּ מִמֶּנָּה וְיַחֲזוֹר וְיִתְּנֶינּוּ לָהּ וְיֹאמַר לָהּ. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי. הִתְקַדְּשִׁי לִי בִּמְנָא זוֹ. וְנִמְצָא חָסֵר דֵּינָר. אֵינָהּ מְקוּדֶּשֶׁת. הָיָה בָוֹ דֵּינָר רַע הֲרֵי זוֹ מְקוּדֶּשֶׁת. וְהוּא שֶׁיַּחֲלִיף. הָיָה מוֹנֶה רִאשׁוֹן רִאשׁוֹן וּמַשְׁלִיךְ לְתוֹךְ יָדָהּ יְכוֹלָה הִיא שֶׁתַּחֲזוֹר בָּהּ עַד שָׁעָה שֶׁיַּשְׁלִים. רִבִּי לָעְזָר אוֹמֵר. מְקוּדֶּשֶׁת בָרִאשׁוֹן וְהַשְּׁאָר עַל תְּנַאי. רִבִּי יוֹחָנָן אָמַר. לִכְשֶׁיַּשְׁלִים. אָמַר דֵּין חָזַר בֵּיהּ רִבִּי יוֹחָנָן. חַד בַּר נַשׁ עֵרָבוֹנָא יְהִיב לְחַבְרֵיהּ וְכָפַר בֵּיהּ חַבְרֵיהּ. רִבִּי בָּא וְרִבִּי הִילָא וְרִבִּי יַעֲקֹב בַּר אָחָא תְּלָתֵיהוֹן אָמְרִין. זֶרַע פִּשְׁתָּן הָיָה וּמִקְצַת דָּמִים נָתַן לָהּ. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יוֹחָנָן. אָמַר. אוֹ יִתֵּן לוֹ בְכָל מִקְחוֹ אוֹ יִמְסוֹר אוֹתוֹ לְמִי שֶׁפָּרַע. רִבִּי חִיָיה בַּר יוֹסֵף אָמַר. אוֹ יִתֵּן לוֹ בְכָל עֵרָבוֹנָוֹ אוֹ יִמְסוֹר אוֹתוֹ לְמִי שֶׁפָּרַע. מוֹדֶה רִבִּי חִיָיה בַּר יוֹסֵף לְרִבִּי יוֹחָנָן בְּמִקַּח שֶׁאֵין דַּרְכּוֹ לְהִיקָּנוֹת חֶצְיָים כְּגוֹן פָּרָה וְטַלִּית. וְאִשָּׁה דַּרְכָּהּ לְהִיקָּנוֹת חֶצְיָין. רִבִּי חַגַּיי וְרִבִּי יוּדָן תְּרֵיהוֹן אָמְרִין. מִקַּח דַּרְכּוֹ לְהִיקָּנוֹת חֶצְיָין וְאִשָּׁה אֵין דַּרְכָּהּ לְהִקָּנוֹת חֶצְיָין.

MISHNAH: A man may contract a premininary marriage either in person or through an agent, and a woman may be taken in preliminary marriage either in person or through an agent. A man may give away his adolescent daughter 1:2, Note 159 . in preliminary marriage himself or through his agent. If a man say to a woman: Be married to me preliminarily by this date fruit, be preliminarily married by that one, she is preliminarily married if one of them was worth a peruṭah , otherwise she is not preliminarily married each do not add up to one gift of a peruṭah . . By this and by that one, she is preliminarily married if together they are worth a peruṭah , but if she was eating immediately s worth. what she received, she is not preliminarily married unless one of them was worth a peruṭah . HALAKHAH: “A man may contract a premininary marriage either in person or through an agent,” etc. From where that a person’s agent may act in his stead, New York 1944, §37). Indirect representation is authorized only if it unquestionably is to the benefit of the person represented; cf. Giṭṭin 1:6 , Notel74.} ? Rebbi Eleazar said: “The entirety of the assembly of the congregation of Israel shall slaughter it in the evening.. 12:6 . ” But do all of them slaughter? Does not one slaughter for the many? From here [it follows that] a person’s agent may act in his stead, Masekhet Depisḥa Chap. 5 (ed. Horovitz-Rabin, p. 17) as tannaïtic statement; in the Babli attributed to R. Joshua ben Qorḥa. The parallel discussion in the Babli, 41a–42a , is a long-winded, possibly Saboraic, affair. . And that would be the same as: “Everybody should take for himself a sheep for the family, a sheep to a house. 12:3 . The same argument applies as for the other verse. Then the question arises, at least for the school of R. Aqiba, why the same rule has to be expressed by two separate verses. This contradicts R. Aqiba’s axiom that the Torah text admits of no redundancies. .” Did everyone take? Did not one take for the many, Masekhet Depisḥa Chap. 3 (ed. Horovitz-Rabin, p. 11) this also is a tannaïtic statement, not the subject of a discussion. ? From here [it follows that] a person’s agent may act in his stead. Rebbi Yose said, there is a difference, for a person may slaughter the Passover sacrifice of another without the latter’s knowledge. 12:6 does not prove the thesis for which it was quoted. . If you wanted to say that a person may separate the Passover sacrifice for another without the latter’s knowledge, you cannot say so, for Rebbi Ze‘ira said in the name of Rebbi Eleazar that a person may slaughter the Passover sacrifice of another without the latter’s knowledge, but nobody may separate the Passover sacrifice for another without the latter’s knowledge 8:1 (35d 1. 13), Babli Nedarim 36a . A person who was not inscribed beforehand in the list of participants cannot join the Passover celebration; Mishnah Zebaḥim 5:8 . Only Ex . 12:3 is a proof; there is no redundancy. . The House of Shammai say, an agent may not testify as witness. But the House of Hillel say, an agent may testify as witness. How is that? If he sent two in the Babli, 43a , “three”. Qorban Ha ‘ edah reads the statement as “two [in addition to the agent]”. , in the opinion of the House of Shammai there is an agent and two witnesses. In the opinion of the House of Hillel, all three can be agents and all three can be witnesses. Rebbi Abun bar Ḥiyya said, the matter is reasonable if the preliminary marriage was executed by document. But if he executed the preliminary marriage by money, he became an interested party in his testimony. Rebbi Yose said, since the Torah made him trustworthy (43b s. v. וכן ) and Rashba (Novellae, 43a s. v. ירושלמי) to the commentators of Maimonides ( ad Iššut 3:16) and the standard commentators of the Yerushalmi (שיירי קרבן and מראה פנים ad loc .). In fact, R. Yose’s remark is incompatible with the Babli’s treatment of the subject in 43a/b. R. Yose seems to argue that the monetary aspect is irrelevant. The main consequence of preliminary marriage is to forbid the woman to any man other than her fiancé; this is not a matter of civil law. It is a principle in both Talmudim that in matters of prohibitions a single witness has standing by biblical law (cf. Soṭah 6:2, Note 26 ). Since the agent has standing in biblical law to force her to go to court if she wants to marry any other man, he also has standing to join another witness in the related financial case. , even if he executed the preliminary marriage by money, he did not become an interested party in his testimony. Rebbi Abba said, there came a case before Rav who admitted the agent as witness. A person deposited his amphoras in another’s corral; [the latter] reneged. The case came before Rebbi Jeremiah who admitted the agent as witness and made him swear [by the testimony of] the porter. Some baraita implies that the agent of a person acts in his stead, and some baraita implies that the agent of a person does not act in his stead. “If he definitively will substitute. 27:10 , but there the masoretic text is הָמֵר יָמִיר. If the word יְמִירֶנּוּ is not a slip of the scribe’s pen, the reference might be to יַחֲליפֶנּוּ (“he himself may exchange it”) in the same verse. There is no explicit baraita in rabbinic literature which would invalidate substitution by agent; the double expression is always interpreted as an addition in R. Aqiba’s system. In Sifra Beḥuqqotay Pereq 9(6), the double expression is interpreted to include a woman for her own sacrifice and an heir for an inherited one. Since the agent is not mentioned, he is excluded. In the Babli, Temurah 2a , the statement of Sifra is characterized as R. Meïr’s. , if he himself will dissolve. 30:14 . This does not refer to an infinitive construction but to the use of the word יְפֵרֶנּוּ instead of the simple יָפֵר. In R. Aqiba’s system, suffixes always carry a special meaning. The argument is explicit in the Babli, Nazir 12b , where the Tanna R. Joshia quotes Num . 30:14 to prove that a husband cannot delegate his power over his wife’s vows to an attorney. R. Jonathan holds that an agent always can act for his principal. .” We may hold that a person’s agent cannot act in his stead because Scripture excluded him. “He shall lean his hand,. 1:4 ; 3:2 ,8, 13 ;4:24,29,33, a necessary action to validate a sacrifice. The repetition of his hand in all these verses is taken in the Babli, Menaḥot 93b , as proof that any agency is impossible for animal sacrifices. ” not the hand of his son nor the hand of his slave nor the hand of his agent 4(2). . We may hold that a person’s agent can act in his stead but [in this case] Scripture excluded him. “His master shall pierce his ear with an awl. 21:6 , speaking of the Hebrew slave; cf. Chapter 1:2 . ;” “his master” but not the latter’s son, “his master” but not the latter’s agent. Ismael , Neziqin 2 (ed. Horovitz-Rabin p. 253), dR . Simeon ben Ioḥai Mišpaṭim 6:6. . We may hold that a person’s agent can act in his stead but Scripture excluded him. Some Tannaïm state: “He shall pierce”, to include the agent. This follows Rebbi Aqiba. Following Rebbi Ismael? “His master”, anybody acting on his master’s authority. 6:2, Notes 55–69 . Variant readings are given there. We have stated: “A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that her father contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and to let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she does have legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage either in person or through his agent and a woman contracts a preliminary marriage either in person or through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill of divorce until it reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan. Rav Hamnuna in the name of Rebbi Assi: If an underage girl married herself off preliminarily with two pubic hairs, her father repudiates the marriage Chapter 13). In the present case, the expression “repudiates” would seem to be inappropriate but it is justified in the Babli (46a ) by reference to Ex . 22:16 which uses the verb מאן to describe the father’s veto of the marriage of his daughter to her seducer. but not she herself. This follows neither Rebbi Joḥanan nor Rebbi Simeon ben Laqish. If following Rebbi Joḥanan, there is no place for repudiation. If following Rebbi Simeon ben Laqish, the marriage is valid by biblical standards. It follows only Rebbi Joḥanan. Even though Rebbi Joḥanan says that everybody agrees about preliminary marriage that her father contracts but not she herself, he agrees in this case that the father repudiates on her behalf. Rebbi Abba bar Cahana and Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: If she was preliminarily married with agreement but definitively married without agreement: there was such a case and the father came and removed her from the bridal chamber. Rebbi Jacob bar Aḥa in the name of Rebbi Joshua: He had an indication that Rebbi Joshua ben Levi disagreed with Rebbi Simeon ben Laqish. But this does not disagree. Just as Rebbi Simeon ben Laqish said there, she is not empowered to marry herself off and let her father lose her earnings, so Rebbi Joshua ben Levi said here, she is not empowered to marry herself off and let her father lose her earnings. Rebbi Abba bar Cahana and Rebbi Jacob bar Idi came in the name of Rebbi Joshua ben Levi: If she was preliminarily married without agreement and was being definitively married without agreement: there was such a case and the father came and annulled her preliminary marriage. If she was preliminarily married with agreement but definitively married without agreement, may she eat heave. 18:11 ). ? Rav said, she does eat; but Samuel said, she may not eat. Rebbi Mana said, Rav’s reason is that if she was preliminarily married with agreement, the permanence of the status quo implies the assumption that he definitively married her with agreement. Rebbi Yose ben Rebbi Abun said, Rav’s reason is that by the earlier Mishnah 5:3, Note 66 . The denial of heave to the bride before the definitive marriage is a later rabbinic institution; Mishnah Ketubot 5:4 . , a preliminarily married daughter of an Israel may eat heave. What is the difference between them? Her earnings. According to Rebbi Mana, for Rav her earnings belong to her husband; according to Rebbi Yose ben Rebbi Abun, for Rav her earnings belong to her father. If she should die, who inherits from her? According to Rebbi Mana, for Rav her husband inherits; according to Rebbi Yose ben Rebbi Abun, for Rav her father inherits if she dies. Rebbi Yose ben Rebbi Abun stated, for Rav her husband inherits if she dies. If she was preliminarily married without agreement and definitively married without agreement, may she eat heave? Samuel said, she does eat. Come and see: If she was preliminarily married with agreement and definitively married without agreement, Samuel says that she may not eat; here he says she may eat? Samuel treats her as an orphan 6:1, Note 20 ). The same argument is given in the Babli. . Mishnah: “Be married to me preliminarily by this date fruit,” etc. The Mishnah [presents the case] that she said, I cannot accept this one, try that one; I cannot accept this one, try that one. If the preliminary marriage must be mentioned every time, it must be that the proposal was rejected in between. Then not any date but specifically the last one must be worth a peruṭah . . “By this and by that one and by that one.” Who is the Tanna of Wawim ? Rebbi Jehudah. But for Rebbi Meïr, either this or this or that one 9:7, Notes 93–101 . . Rebbi Jeremiah in the name of Rav: “ ‘Be preliminarily married to me by this tetradrachma after thirty [days].’ Even if she spent it within the thirty [days], she is preliminarily married; also Rebbi Simeon ben Eleazar will agree to this.” What is the difference between this and a loan? A loan was not given for preliminary marriage. , while this was given from the start for preliminary marriage. But did we not state: “If she was eating right away she is not preliminarily married unless one of them was worth a peruṭah ”? Then even if a peruṭah ’s worth was not left, she should be preliminarily married! He explains that as earlier. If it refers to the earlier statement, did we not state: “If she was eating immediately she is not preliminarily married unless one of them was worth a peruṭah ”? Rebbi Eleazar said, it follows Rebbi Simeon ben Eleazar, as it was stated: “Be preliminarily married to me by the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah ’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah ’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah ’s worth left, she is preliminarily married; otherwise, she is not preliminarily married.” Rebbi Eleazar said, Rebbi Simeon ben Eleazar follows Rebbi Meïr. Just as Rebbi Meïr said that anybody who deviates from the orders of the owner is called a robber‘ a 6:3 (11a 1. 13), Babli 78a/b . If raw wool was given to the dyer to be died red and he died it black, for R. Meïr the dyer acquired the wool as a robber and has to pay the value of the raw wool to his client. R. Jehudah holds that the wool remains the property of the consignor but the dyer is paid only an amount which protects the consignor from loss. ( Mishnah Baba qama 9:6 ) , so Rebbi Simeon ben Eleazar says here, anybody who deviates from the orders of the owner is called a robber. For he explains it to be for a loan when the lender said‘ el , parallel to Babylonian מַלְוֶה, everything becomes simple. , buy wheat for me, but he bought barley for him. That is difficult: can one pay for a preliminary marriage with robbed money? Rebbi Yose asked: One understands that a person may invest a peruṭah to gain a denar; would he invest a peruṭah to gain a perutah . Therefore, even if we note that a loan was given to be spent and cannot retroactively be given as a marriage present, the additional profit for the woman makes her marriage worthwhile. But for R. Meïr, who holds that only the unspent part of the loan can be a marriage gift, there is no additional profit for the woman and one may ask why R. Meïr does not have a general statement that forgiving a loan can never be a valid marriage present. ? Some Tannaïm state: One may preliminarily marry with a robbed item; some Tannaïm state: One cannot preliminarily marry with a robbed item. Rebbi Mana said, the one who said that one may preliminarily marry with a robbed item refers to an item which he has a chance to recoup from her hand. The one who said that one cannot preliminarily marry with a robbed item refers to an item which he has no chance to remove from her hand. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac: the one who said that one may preliminarily marry with a robbed item refers to an item which the owner gave up hope to recover. The one who said that one cannot preliminarily marry with a robbed item refers to an item which the owner did not give up hope to recover 4:4 Note 88, 5:6 Note 169 ). . Rebbi Abbahu in the name of Rebbi Joḥanan: The baraita if he said to her, by the deposit you are holding for me. But if he said, by everything which I deposited with you, she is not preliminarily married unless all of it is available. What is the difference between this and a loan? A loan was given to be spent‘ ed qaṭan 2:3 (81b 1. 27). ; this was not given to be spent. But did we not state: “If she was eating right away she is not preliminarily married unless one of them was worth a peruṭah .” Then even if a peruṭah’ s worth was left, she should not be preliminarily married unless all of them were available! He explains that as earlier. If it refers to the earlier statement, did we not state: “If she was eating immediately she is not preliminarily married unless one of them was worth a peruṭah ”? Rebbi Abun said, were we not of the opinion to say, who is the Tanna of Wawim ? Rebbi Jehudah 9:7, Notes 93–101 . . Rebbi Joḥanan said: The words of Rebbi Jehudah imply comprehensive one sacrifice, in detail three sacrifices 9:7 . If A sues B for wheat, barley, and spelt, and B denies falsely in court that he owes any, he has to atone by one sacrifice. But if he enters three separate denials, he owes three separate sacrifices. . Just as he says there, comprehensive one sacrifice, in detail three sacrifices, so he says here, comprehensive one preliminary marriage, in detail three preliminary marriages. “Be preliminarily married to me by this tetradrachma,” and she said, “throw it into the sea or the river,” she is not married. “Give it to a poor person,” she is married. In either case nothing came into her hand; in one case you say, she is married; in the other case you say, she is not married! Rebbi Abbahu said in the name of Rebbi Joḥanan: She wants to be married and be seen as benefiting the poor. Rebbi Phineas said, this can be interpreted either following Rebbi Ze‘ira or Rebbi Ila. 6:12, Notes 205–214 ( ד ). This insert given in the next paragraph shows that this is a genuine quote, not a copy. As it was stated: “One may say to his worker: Here you have a denar, use it for food, here you have a denar, use it for drink, and not be worried about either the Sabbatical year, tithes, or wine for libations. But if he told him, go and buy yourself a loaf and I shall give you the money, go and buy yourself a reviït of wine and I shall give you the money, he has to worry because of the Sabbatical year, tithes, and wine used for libations.” Rebbi Ze‘ira said, the grocer becomes the agent of the employer to let the worker acquire. . [Rebbi Hila said, the worker] acquired for the employer from the grocer and then acquires it himself. Here also, in the opinion of Rebbi Ze‘ira the husband becomes the wife’s agent to benefit the poor. Rebbi Hila said, the poor person acquired it for the wife from her husband and afterwards acquired it for himself. . What is the difference between them? If the grocer was deaf-mute. According to Rebbi Ze‘ira, he does not have to worry because a deaf-mute cannot become an agent; according to Rebbi Hila, he does have to worry. If the worker was deaf-mute. According to Rebbi Hila, he does not have to worry because a deaf-mute cannot acquire; according to Rebbi Ze‘ira, he does have to worry. If he grabbed a tetradrachma from her hands, returned it to her, and at the moment of delivery said to her: “You are preliminarily married to me”, then she is preliminarily married. By what was she preliminarily married? Rebbi Ḥaggai in the name of Rebbi Pedat: She wants to be preliminarily married to him and he would owe her a tetradrachma. Rebbi Yose said, if this had been formulated for a vessel, it would be understandable. A tetradrachma can be exchanged. . “ ‘Hold this tetradrachma for me’ and at the moment of delivery he said, ‘lo, you are preliminarily married to me,’ she is preliminarily married. After delivery, if she agrees, she is preliminarily married, otherwise she is not preliminarily married. ‘Here is the tetradrachma which I owe you,’ and at the moment of delivery he said, ‘lo, you are preliminarily married to me,’ if she agrees, she is preliminarily married, otherwise she is not preliminarily married. If after delivery he said, ‘lo, you are preliminarily married to me,’ she is not preliminarily married even if both parties agree. What can he do? He should take the coin back, deliver it again and say, ‘lo, you are preliminarily married to me.’ ‘Be preliminarily married to me by this mina ,’ if it turns out that a denar was missing, she is not preliminarily married given to her. . If one denar was bad, she is preliminarily married if he replaces it. If he was counting the coins into her hand, she can change her mind any time before he finishes.” Rebbi Eleazar said, she is preliminarily married by the first [coin]; the remainder is a condition, not this mina . Then the first coin establishes the marriage, the remainder is the husband’s debt to be liquidated. . Rebbi Joḥanan said, only after he completes [the count.] It was said that Rebbi Joḥanan changed his mind about this. 4:2 (9c). A person gave a pledge to another; the other reneged on it: A person made a down payment, the seller then annulled the contract. Here also “reneged” does not mean that the seller claimed not to have received a pledge, but that he refused to honor the contract. . Rebbi Abba, Rebbi Hila, and Rebbi Jacob bar Aḥa all three say it was a deal about flax seed: “silk”. and he had given partial payment. The case came before Rebbi Joḥanan: Before R. Ḥiyya bar Joseph and R. Joḥanan. This also is required by the context here. , who said: Either he delivers the entire contract or one may turn him over to “Him Who exacted retribution. 4:2 states that he can go to court and have the court declare that “He Who exacted retribution from the generation of the Flood and of the generation of the Tower of Babylon will in the future exact retribution from him who does not keep his word.” ” Rebbi Ḥiyya bar Joseph said, either he delivers for the amount of the pledge or ome may turn him over to “Him Who exacted retribution.” Rebbi Ḥiyya bar Joseph agrees with Rebbi Joḥanan in a sale which is not usually split, such as of a cow or a stole. Is a woman usually acquired split? Rebbi Ḥaggai and Rebbi Yudan both said, a sale usually may be split, the acquisition of a wife cannot be split.

הִתְקַדְּשִׁי לִי בְּכוֹס זֶה שֶׁל יַיִן וְנִמְצָא שֶׁל דְּבַשׁ. שֶׁל דְּבַשׁ וְנִמְצָא שֶׁל יַיִן. בְּדֵינָר זֶה שֶׁל כֶּסֶף וְנִמְצָא שֶׁל זָהָב. שֶׁל זָהָב וְנִמְצָא שֶׁל כֶּסֶף. עַל מְנָת שֶׁאֲנִי עָנִי וְנִמְצָא עָשִׁיר. עָשִׁיר וְנִמְצָא עָנִי. אֵינָהּ מְקוּדֶּשֶׁת. רִבִּי שִׁמְעוֹן אוֹמֵר. אִם הִטְעָהּ לִשְׁבָח הֲרֵי זוֹ מְקוּדֶּשֶׁת. עַל מְנָת שֶׁאֲנִי כֹהֵן וְנִמְצָא לֵוִי. לֵוִי וְנִמְצָא כֹהֵן. נָתִין וְנִמְצָא מַמְזֵר. מַמְזֵר וְנִמְצָא נָתִין. בֶּן עִיר וְנִמְצָא בֶּן כָּרַךְ. בֶּן כָּרַךְ וְנִמְצָא בֶּן עִיר. עַל מְנָת שֶׁבֵּיתִי קָרוֹב לַמֶּרְחָץ וְנִמְצָא רָחוֹק. רָחוֹק וְנִמְצָא קָרוֹב. עַל מְנָת שֶׁיֵּשׁ לִי בַת אוֹ שִׁפְחָה מְגוּדֶּלֶת וְאֵין לוֹ. עַל מְנָת שֶׁאֵין לִי וְיֵשׁ לוֹ. עַל מְנָת שֶׁאֵין לִי בָנִים וְיֵשׁ לוֹ. עַל מְנָת שֶׁיֵּשׁ לִי וְאֵין לוֹ. וְעַל כּוּלָּם אַף עַל פִּי שֶׁאָמְרָה בְּלִבִּי הָיְתָה לְהִתְקַדֵּשׁ לוֹ אַף עַל פִּי כֵן אֵינָהּ מְקוּדֶּשֶׁת. וְכֵן הִיא שֶׁהִיטְעַתּוּ. הִתְקַדְּשִׁי לִי בְּכוֹס זֶה שֶׁלְּיַיִן כול׳. בְּכוֹס זֶה. וּבְמַה שֶׁבְּתוֹכוֹ שָׁוֶה פְרוּטָה מִתְקַדֶּשֶׁת. וְאִם לָאו אֵינָהּ מִתְקַדֶּשֶׁת. זְכֵה בוֹ וּבְמַה שֶׁבְּתוֹכוֹ. אִם יֵשׁ בְּמָה שֶׁבְּתוֹכוֹ שָׁוֶה פְרוּטָה מִתְקַדֶּשֶׁת וְאִם לָאו אֵינָהּ מִתְקַדֶּשֶׁת. לֹא זָכָת אֶלָּא בְּמַה שֶׁבְּתוֹכוֹ בִּלְבַד. רִבִּי שִׁמְעוֹן אוֹמֵר. אִם הִטְעָהּ לִשְׁבָח מְקוּדֶּשֶׁת. אָמַר רִבִּי יוֹחָנָן. מוֹדֶה רִבִּי שִׁמְעוֹן שֶׁאִם הִטְעָהּ לִשְׁבַח יְחָסִים אֵינָהּ מְקוּדֶּשֶׁת. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָמְרָה כֵן עַל מְנָת שֶׁאֲנִי כֹהֵן וְנִמְצָא לֵוִי. נִיחָא כֹּהֵן וְנִמְצָא לֵוִי. לֵוִי וְנִמְצָא כֹהֵן. יְכוֹלָה הִיא מֵימַר. לָא הֲוֵינָא בְעָיָיא דִי רוּחֵיהּ רַבָּא עָלַי. נִיחָא בֶּן כָּרַךְ וְנִמְצָא בֶּן עִיר. בֶּן עִיר וְנִמְצָא בֶּן כָּרַךְ. יְכוֹלָה הִיא מֵימַר. בְּעָיָיא הֲוֵינָא מִצְטְנָעָא. עַל מְנָת שֶׁבֵּיתִי קָרוֹב לַמֶּרְחָץ וְנִמְצָא רָחוֹק. נִיחָא קָרוֹב וְנִמְצָא רָחוֹק. רָחוֹק וְנִמְצָא קָרוֹב. יְכוֹלָה הִיא מֵימַר. בְּעָיָיא הֲוֵינָא מְטַרְפְּסָא אָזְלָה מְטַרְפְּסָה אַתְיָיא. עַל מְנָת שֶׁיֵּשׁ לִי בַת אוֹ שִׁפְחָה גוֹדֶלֶת. וְאֵין לוֹ. נִיחָא. עַל מְנָת שֶׁיֵּשׁ לִי. וְאֵין לוֹ. הַגַּע עַצְמָךְ שֶׁהָיָה לוֹ בְסוֹף הָעוֹלָם. אָמַר רִבִּי בָּא בַּר מָמָל. כֵּינִי מַתְנִיתָא. בַּת לְגוֹדְלָתִיךְ וְשִׁפְחָה לְשַׁמְשׁוֹתִיךְ.

MISHNAH: “Be preliminarily married to me by this cup of wine,” but it turned out to be honey; “of honey” but it turned out to be wine; “by this silver denar,” but it turned out to be of gold, “gold denar” but it turned out to be of silver; “on condition that I be poor”, but he turned out to be rich; “rich” but he turned out to be poor; she is not preliminarily married. Rebbi Simeon said, if he tricked her by understatement she is preliminarily married. “On condition that I be a Cohen,” and he turned out to be a Levite; “a Levite” and he turned out to be a Cohen; “a Gibeonite” and he turned out to be a bastard, “a bastard” and he turned out to be a Gibeonite 2:4, Note 72 . Both Gibeonites and bastards (children of adulterous or incestual unions) are precluded from marrying in the congregation. ; “a villager” and he turned out to be from a walled city; “from a walled city” and he turned out to be from a village; “on condition that my house be close to the public baths” and it turned out to be far, “far” and it turned out to be close; “on condition that I have a grown-up daughter or slave-girl” and it turned out that he had none, “on condition that I have not” and it turned out that he did have; “on condition that I have children” and it turned out that he had none, “on condition that I not have children” and it turned out that he did have. Il all these cases she is not preliminarily married even if she says, I had the intention to be preliminarily married to him regardless. The same holds if she misinformed him. HALAKHAH: “Be preliminarily married to me by this cup of wine,” etc. If this cup and its contents together have the value of a peruṭah , she is preliminarily married; otherwise she is not preliminarily married. “Acquire it and its contents,” if its contents are worth a peruṭah , she is preliminarily married; otherwise she is not preliminarily married; she acquired only its contents. “Rebbi Simeon said, if he tricked her by understatement she is preliminarily married.” Rebbi Joḥanan said, Rebbi Simeon agrees that she is not preliminarily married if he tricked her by misstating his personal status. Rebbi Yose said, the Mishnah says this: “ ‘On condition that I be a Cohen,’ and he turned out to be a Levite.” One understands “Cohen and he turns out to be a Levite.” “Levite and he turns out to be a Cohen”? She may say, I do not want one who is haughty towards me. One understands “from a walled city” and he turned out to be a villager; “from a village” and he turned out to be from a walled city? She may say, I want to be in a quiet place. “On condition that my house be close to the public baths” and it turned out to be far. One understands “close and it turned out to be far.” “Far and it turned out to be close”? She can say, I want to take a walk going and returning. “On condition that I have a daughter or slave-girl hairdresser” and it turned out that he had none, that one understands. “On condition that I have” and it turned out that he did not have? Think of it, if he had one at the end of the world! Rebbi Abba bar Mamal said, so is the Mishnah: “A daughter to dress your hair, and a slave-girl to serve you.”

הָאוֹמֵר לִשְׁלוּחוֹ צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית בְּמָקוֹם פְּלוֹנִי וְהָלַךְ וְקִידְּשָׁהּ בְּמָקוֹם אַחֵר אֵינָהּ מְקוּדֶּשֶׁת. הֲרֵי הִיא בְמָקוֹם פְּלוֹנִי וְקִידְּשָׁהּ בְּמָקוֹם אַחֵר הֲרֵי זוֹ מְקוּדֶּשֶׁת. הָאוֹמֵר לִשְׁלוּחוֹ צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית כול׳. מַתְנִיתָא דְלָא כְרִבִּי לָעְזָר. בְּרַם כְּרִבִּי לָעְזָר לְעוֹלָם הֲרֵי הִיא מְקוּדֶּשֶׁת עַד שֶׁיֹּאמַר לוֹ. אַל תַּקְדִּשֶׁינָּה לִי אֶלָּא בְמָקוֹם פְּלוֹנִי. וְהָלַךְ וְקִידְּשָׁהּ בֲּמָקוֹם אַחֵר. הֲרֵי זוֹ מְקוּדֶּשֶׁת. אוֹף רִבִּי לָעְזָר מוֹדֶה בָהּ. שֶׁאֵינוֹ אֶלֵּא כְמַרְאֶה לָהּ מָקוֹם. אוֹף רַבָּנִין מוֹדֵיי בָהּ. שֶׁאֵינוֹ אֶלֵּא כְמַרְאֶה לָהּ מָקוֹם.

MISHNAH: Somebody said to his agent: “Go and marry me preliminarily to woman X at place Y”; if he went and married him preliminarily at another place, she is not preliminarily married. “She is at place Y;” if he married him preliminarily at another place, she is preliminarily married. HALAKHAH: “Somebody said to his agent: “Go and marry me preliminarily to woman X,” etc. The Mishnah does not follow Rebbi Eleazar6:4, Notes 83–84 . The statement of the Tanna R. Eleazar is in Mishnah Giṭṭin 6:5 . . But following Rebbi Eleazar she is preliminarily married unless [the husband] tells [the agent]: Do not preliminarily marry me to her except at place X. and he went and executed the preliminary marriage at another place. “She is preliminarily married,” Rebbi Eleazar agrees that he only indicates a place; the rabbis agree that he only indicates a place.

הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים וְנִמְצְאוּ עָלֶיהָ נְדָרִים אֵינָהּ מְקוּדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ עָלֶיהָ נְדָרִים תֵּצֵא שֶׁלֹּא בַּכְּתוּבָּה. שֶׁכָּל הַמּוּמִין הַפּוֹסְלִין בַּכֹּהֲנִים פּוֹסְלִין בַּנָּשִׁים. הַמְקַדֵּשׁ אֶת הַאִשָּׁה כול׳. תַּנִּינָן מוּמִין. בְּאֵילּוּ נְדָרִים אָמְרוּ. רִבִּי יוֹחָנָן בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. נָדְרָה שֶׁלֹּא לוֹכַל בָּשָׂר וְשֶׁלֹּא לִשְׁתּוֹת יַיִן וְשֶׁלֹּא לִלְבּוֹשׁ בִּגְדֵּי צִבְעוֹנִין. אָמַר רִבִּי זְעִירָא. כְּלֵי פִשְׁתָּן הַדַּקִּים הַבָּאִין מִבֵּית שְׁאָן כִּכְלֵי צְבוּעִין הֵן. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא בְּשֶׁאָמַר לָהּ. עַל מְנָת שֶׁאֵין עָלַיִךְ נְדָרִים. אֲבָל אִם אָמַר לָהּ. עַל מְנָת שֶׁאֵין לִיךְ נֵדֶר. אֲפִילוּ נָדְרָה שֶׁלֹּא לֶאֱכוֹל חָרוּבִין נֵדֶר הוּא. הָלְכָה אֶצֶל הַזָּקֵן וְהִתִּיר לָהּ הֲרֵי זוֹ מְקוּדֶּשֶׁת. אֶצֶל הָרוֹפֵא וְרִיפְּאָה אֵינָהּ מְקוּדֶּשֶׁת. מַה בֵין זָקֵן מַה בֵין רוֹפֵא. זָקֵן עוֹקֵר אֶת הַנֵּדֶר מֵעִיקָּרוֹ. רוֹפֵא אֵינוֹ מְרַפֵּא אֶלָּא מִיכָּן וּלְהַבָּא. אִית תַּנָּיֵי תַנֵי. אֲפִילוּ הָלְכָה אֶצֶל הַזָּקֵן וְהִתִּיר לָהּ אֵינָהּ מְקוּדֶּשֶׁת. מַתְנִיתָא דְּרִבִּי לָעְזָר. דְּתַנִּינָן תַּמָּן. אָמַר רִבִּי לָעְזָר. בְּדִין הָיָה אֲפִילוּ נֵדֶר שֶׁהוּא צָרִיךְ חָכָם שֶׁהַזָּקֵן עוֹקֵר הַנֵּדֶר מֵעִיקָּרוֹ. וְלָמָּה אָסְרוֹ נֵדֶר שֶׁהוּא צָרִיךְ חֲקִירַת חָכָם. מִפְּנֵי נֵדֶר שֶׁאֵינוֹ צָרִיךְ חֲקִירַת חָכָם. אִית תַּנָּיֵי תַנֵּי. מוּתֶּרֶת לְהִינָּשֵׂא בְלֹא גֵט. וְאִית תַּנָּיֵי תַנֵּי. אֲסוּרָה לְהִינָּשֵׂא בְלֹא גֵט. הֲווֹן בָּעֵיי מֵימַר. מָאן דָּמַר. מוּתֶּרֶת לְהִינָּשֵׂא בְלֹא גֵט. רִבִּי לָעְזָר. וּמָאן דָּמַר. אֲסוּרָה לְהִינָּשֵׂא בְלֹא גֵט. רַבָּנִין. כּוּלָּהּ רַבָּנִין. מָאן דְּאָמַר. אֲסוּרָה לְהִינָּשֵׂא בְלֹא גֵט. רַבָּנִין. מָאן דְּאָמַר. מוּתֶּרֶת לְהִינָּשֵׂא בְלֹא גֵט. שֶׁמִּתּוֹךְ שֶׁהִיא יוֹדַעַת שֶׁאִם הוֹלֶכֶת הִיא אֶצֶל הַזָּקֵן וְהוּא מַתִּיר לָהּ אֶת נִדְרָהּ וְהִיא אֵינָהּ הוֹלֶכֶת. לְפוּם כֵּן מוּתֶּרֶת לְהִינָּשֵׂא בְלֹא גֵט. מַאי טַעֲמָא דְמָאן דָּמַר. אֲסוּרָה לְהִינָּשֵׂא בְלֹא גֵט. שֶׁלֹּא תֵלֵךְ אֶצֶל הַזָּקֵן וְיַתִּיר לָהּ אֶת נִדְרָהּ וְקִידּוּשִׁין חָלִין עָלֶיהָ לְמַפְרֵעַ וְנִמְצְאוּ בָנֶיהָ בָּאִין לִידֵי מַמְזֵירוּת. לְפוּם כֵּן אֲסוּרָה לְהִינָּשֵׂא בְלֹא גֵט. כְּנָסָהּ סְתָם. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מַתְנִיתָא בְּשֶׁקִּידְּשָׁהּ עַל תְּנַאי וּכְנָסָהּ סְתָם. אֲבָל אִם קִידְּשָׁהּ סְתָם וּכְנָסָהּ סְתָם יֵשׁ לָהּ כְּתוּבָּה. רִבִּי יוֹחָנָן אָמַר. אֲפִילוּ קִידְּשָׁהּ סְתָם וּכְנָסָהּ סְתָם אֵין לָהּ כְּתוּבָּה. וְאָמַר רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. וּצְרִיכָה מִמֶּנּוּ גֵט אֲפִילוּ קִידְּשָׁהּ עַל תְּנַאי וּכְנָסָהּ עַל תְּנַאי. רִבִּי זְעוּרָא בְעָא קוֹמֵי רִבִּי מָנָא. קִידְּשָׁהּ סְתָם וְגֵירְשָׁהּ מִן הָאֵירוּסִין מָה אָמַר בָּהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. נִישְׁמְעִינָהּ מִן הָדָא. הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ הָאָב צָרִיךְ לְהָבִיא רְאָיָיה. הָא אִם הֵבִיא רְאָיָיה יֵשׁ לָהּ כְּתוּבָּה. מַה חֲמִית לְמֵימַר. בְּשֶׁקִּידְּשָׁהּ סְתָם וְגֵירְשָׁהּ מִן הָאֵירוּסִין. מָה אֲנָן קַיָימִין מִן דְּבַתְרָה. בַּמֶּה דְּבָרִים אֲמוּרִים. בְּמוּמִין שֶׁבַּסֵּתֶר. אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי אֵינוֹ יָכוֹל לִטְעוֹן. וְאִם בְּמַתְנֶה אַף מוּמִין שֶׁבַּגָּלוּי טוֹעֵן הוּא. אָמְרִין חֲבֵרַיָיא קוֹמֵי רִבִּי יוֹסֵה. אֱמוֹר דְּבַתְרָה וּתְהֵא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. נִכְנְסָה לִרְשׁוּת הַבַּעַל הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָיה. הָא אִם הֵבִיא הַבַּעַל רְאָיָיה אֵין לָהּ כְּתוּבָּה. וְהֵיךְ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. יֵשׁ לָהּ כְּתוּבָּה. רִבִּי כֹהֵן בְּשֵׁם רַבָּנִין דְּקַיסָרִין. מַתְנִיתָא בְּשֶׁכָּנַס וְלֹא בָעַל. מַה דְּאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֶׁכָּנַס וּבָעַל. אֲנִי אוֹמֵר. נִתְרַצָּה לוֹ בִּבְעִילָה. שֶׁכָּל הַמּוּמִין הַפּוֹסְלִים בַּכֹּהֲנִים פּוֹסְלִין בַּנָּשִׁים. הוֹסִיפוּ עֲלֵיהֶן בָּאִשָּׁה רֵיחַ הַפֶּה וְרֵיחַ הַזֵּיעָה וְשׁוּמָא שֶׁאֵין בָּהּ שִׂיעֵר. רִבִּי חָמָא בַּר עוּקְבָּא בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. בְּעוֹר הַפָּנִים שָׁנוּ. וְהָתַנִּינָן. בַּמֶּה דְּבָרִים אֲמוּרִים. בְּמוּמִין שֶׁבַּסֵּתֶר. אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי אֵינוֹ יָכוֹל לִטְעוֹן. וָזוֹ לֹא מִן הַמּוּמִין שֶׁבַּגָּלוּי הוּא. תִּיפְתָּר בְּהַהִיא דְּמִטָּמְרָה לָהּ תַּחַות קֳלוֹסִיתָהּ דְרֹאשָׁהּ. תַּנֵּי. שׁוּמָא שֶׁיֵּשׁ בָּהּ שִׂיעֵר בֵּין גְּדוֹלָה בֵּין קְטַנָּה בֵּין בַּגּוּף בִּין בַּפָּנִים הֲרֵי זֶה מוּם. וְשֶׁאֵין בָּהּ שִׂיעֵר. בְּפָנִים מוּם. בַּגּוּף אֵינָהּ מוּם. בַּמֶה דְבָרִים אֲמוּרִים. בִּקְטַנָּה. אֲבָל בִגְדוֹלָה בֵּין בַּגּוּף בֵּין בַּפָּנִים הֲרֵי זֶה מוּם. עַד כַּמָּה הִיא גְדוֹלָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. עַד כְּאִיסָּר הָאִיטַלְקִי. רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינָה. כְּגוֹן הָדֵין דֵּינָר קוֹרְדִיָינָא שִׁיעוּרוֹ כַּחֲצִי זָהוּב כָּל שֶׁהוּא. רִבִּי רְדִיפָה רִבִּי יוֹנָה רִבִּי יִרְמְיָה שָׁאַל. אִשָּׁה קָרַחַת [וְשִׁיטָּה] שֶׁלְּשִׂיעֵר מַקֶּפֶת מֵאוֹזֶן לָאוֹזֶן. בָּעֵיי מִישְׁמְעינָהּ מִן הָדָא. הוֹסִיפוּ עֲלֵיהֶן בָּאִשָּׁה רֵיחַ הַפֶּה וְרֵיחַ הַזֵּיעָה וְשׁוּמָא שֶׁאֵין בָּהּ שִׂיעֵר. וְלָא אַדְכְּרוֹן קָרְחָה. סָבְרִין מֵימַר שֶׁאֵינוֹ מוּם. אָתָא רִבִּי שְׁמוּאֵל בְרֵיהּ דְּרִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשָם רִבִּי נִיסָא. מוּם הוּא. לֹא אֲתִינָן מִיתְנֵי אֶלָּא דָּבָר שֶׁהוּא כֵעוּר בָּזֶה וּבָזֶה מוּם בָּזֶה וְאֵין מוּם בָּזֶה. אֲבָל דָּבָר שֶׁהוּא נוֹיי בָזֶה וּמוּם בָּזֶה כְּגוֹן הָדָא קָרְחָתָה אַף עַל גַּב דְּהוּא מוּם לֹא תַנִּינָתָהּ. תֵּדַע לָךְ שֶׁהִיא כֵן. הֲרֵי זָקָן הֲרֵי נוֹיי בָאִישׁ וּמוּם בָּאִשָּׁה. וְלֹא תַנִינָן. יֶתֶר עֲלֵיהֶם בָּאִשָּׁה זָקָן. הֲרֵי דַדִּים הֲרֵי נוֹי בָאִשָּׁה וּמוּם בָּאִישׁ. וְלֹא תַנֵּיִנָתָהּ. יֶתֶר עֲלֵיהֶן בָּאִישׁ דַּדִּים.

MISHNAH: If somebody performed preliminary marriage with a woman on condition that she had no obligation of vows on her and it turns out that she had vows to fulfill, she is not preliminarily married. If he married her definitively without inquiry and she had vows to fulfill, she should leave without ketubah . For all defects which disqualify a priest disqualify a woman 7:8 (Notes 101–105 ). The missing part, which explains the last sentence, reads: “If somebody performed preliminary marriage with a woman on condition that she had no bodily defects and it turned out that she did have bodily defects, she is not preliminarily married. If he married her definitively without inquiry and she had bodily defects, she should leave without ketubah .” The following Halakhah is from Ketubot 7:9, Notes 110–143 . The minor differences in readings are noted there. . HALAKHAH: “If somebody performed preliminary marriage with a woman etc. We have stated defects. Which vows? Rebbi Joḥanan in the name of Rebbi Simeon ben Yoṣadaq: If she vowed not to eat meat, or not to drink wine, or not to wear dyed garments. Rebbi Ze‘ira said, the fine linen garments which come from Bet She‘an have the status of dyed garments. Rebbi Yose said, the Mishnah deals with the case that he said to her, “on condition that you have no obligation of vows on you.” But if he said to her, “on condition that you have no vow on you,” then even if she made a vow not to eat carob fruit it is a vow. “If she went to an Elder and he dissolved her vow, she is preliminarily married. To a doctor and he healed her, she is not preliminarily married.” What is the difference between the Elder and the doctor? The Elder uproots the vow from its start; the doctor heals only for the future. Some Tannaïm state: Even if she went to an Elder and he dissolved her vow, she is not preliminarily married. The baraita follows Rebbi Eleazar, as we have stated there: “Rebbi Eleazar said, it would have been logical about a vow which has to be investigated by a Sage, because the Elder uproots the vow from its start. Why did they forbid a vow which has to be investigated by a Sage? Because of a vow which does not have to be investigated by a Sage. Some Tannaïm state: She is allowed to marry without a bill of divorce. Some Tannaïm state: She is forbidden to marry without a bill of divorce. They wanted to say that he who says, she is allowed to marry without a bill of divorce is Rebbi Eleazar, and he who says, she is forbidden to marry without a bill of divorce are the rabbis. Everything follows the rabbis. He who says, she is forbidden to marry without a bill of divorce, the rabbis. He who says, she is allowed to marry without a bill of divorce: Since she knows that if she went to an Elder, he would dissolve her vow, since she does not go therefore she can be married without a bill of divorce. What is the reason of him who says, she is forbidden to marry without a bill of divorce, that she should not go to an Elder who would dissolve her vow, then the preliminary marriage would become retroactively valid for her and it would turn out that her children became bastards. Therefore she is forbidden to marry without a bill of divorce. “If he married her definitively without inquiry”. Rebbi Simeon ben Laqish said, the Mishnah deals with the case that he married her preliminarily conditionally but definitively silently. But if he married her preliminarily silently and definitively silently, she can claim her ketubah . Rebbi Joḥanan said, even if he married her preliminarily silently and definitively silently, she has no ketubah . Rebbi Ḥiyya in the name of Rebbi Joḥanan: But she needs a bill of divorce from him even if he married her preliminarily conditionally but definitively silently. Rebbi Ze‘ira asked before Rebbi Mana: In case he married her preliminarily silently and divorced her after the preliminary marriage, what does Rebbi Simeon ben Laqish say? Let us hear from the following: “If she had bodily defects, as long as she is in her father’s house, the father has to prove.” This implies that if he proved his case, she can claim her ketubah . What do you see to say, if he married her preliminarily silently and divorced her after the preliminary marriage! Where do we hold? Since afterwards [it is stated]: “When was this said? For hidden defects, but he has no claim about visible defects.” If he. made it conditional, could he not also claim for visible ones? But did not the colleagues say before Rebbi Yose: Should we say that the following statement disagrees with Rebbi Simeon ben Laqish? “Once she entered her husband’s domain, the husband has to prove.” This implies that if the husband proved his case, she has no claim to ketubah . But by the statement of Rebbi Simeon ben Laqish, she has a claim to ketubah . Rebbi Cohen in the name of the rabbis of Caesarea: The Mishnah deals with the case that he definitively married her but did not sleep with her; Rebbi Simeon ben Laqish speaks about the case that he definitively married her and slept with her; I am saying that she was acceptable to him since he took her to bed. “And all defects which disqualify a priest disqualify a woman. They added to them for women mouth odor, sweat odor, and a hairless mole.” Rebbi Ḥamai bar Uqba in the name of Rebbi Yose ben Ḥanina: They taught this about the skin of the face. But did we not state: “When was this said? For hidden defects, but he has no claim about visible defects.” Is this not of the visible defects? Explain it if she hid it under her headgear. It was stated: “A mole with hairs is a defect, whether it be large or small, whether it be on the body or on the face. Without a hair it is a defect on the face but not on the body. When has this been said? If it is small. But if it is large, it is a defect whether it be on the body or on the face. How big is large? Rabban Simeon ben Gamliel says, up to an Italic as .” Rebbi Eleazar bar Ḥanina said, for example such a Gordianic denar: its measure is half a ubiquitous gold piece. Rebbi Radifa, Rebbi Jonah: Rebbi Jeremiah asked: A bald woman with a row of hair going from one ear to the other? They wanted to understand it from the following: “They added to them for women mouth odor, sweat odor, and a hairless mole.” They did not mention baldness. They wanted to conclude that it is not a defect. There came Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun: Rebbi Nasa said, it is a defect. It is listed only if it is ugly for both sexes. But something which is beautiful in one sex but ugly in the other, like a bald pate, even though it is a defect it was not listed. You should know that this is so because a beard is beautiful for a man and a defect for a woman, and we did not state: In addition, for a woman a beard. There are breasts which are beautiful for a woman and a defect for men, and we did not state: In addition, for a man women’s breasts.

הַמְקַדֵּשׁ שְׁתֵּי נָשִׁים בְּשָׁוֶה פְרוּטָה אוֹ אִשָּׁה אַחַת בְּפָחוֹת מִשָּׁוֶה פְרוּטָה אַף עַל פִּי שֶׁשִּׁילַּח סִבְלוֹנוֹת לְאַחַר מִכֵּן אֵינָהּ מְקוּדֶּשֶׁת שֶׁמַחְמַת קִידּוּשִׁין הָרִאשׁוֹנִים שִׁילַּח. וְכֵן קָטָן שֶׁקִּידֵּשׁ. הַמְקַדֵּשׁ שְׁתֵּי נָשִׁים בְּשָׁוֶה פְרוּטָה כול׳. תַּנֵּי. וְכוּלָּן שֶׁבָּעֲלוּ קָנוּ. רִבִּי שִׁמְעוֹן וְרִבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רִבִּי שִׁמְעוֹן. וְכוּלָּן שֶׁבָּעֲלוּ קָנוּ. שֶׁלֹּא הָיְתָה בְעִילָתוֹ אֶלָּא לְשׁוּם קִידּוּשִׁין הָרִאשׁוֹנִים. אִם קָנוּ. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. קָנוּ לַחוֹמָרִין. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. כָּל תְּנַיי שֶׁהוּא מַעֲשֶׂה מִתְּחִילָּתוֹ מְקוּדֶּשֶׁת לַחוֹמָרִין. רִבִּי מָנָא בְעָא קוֹמֵי דְרִבִּי יוּדָן. מָאן תַּנָּא. כָּל תְּנַאי שֶׁהוּא מַעֲשֶׂה מִתְּחִילָּתוֹ תְּנָייוֹ בָטֵל. דְּלֹא כְרִבִּי שִׁמְעוֹן. רִבִּי יוּדָן בְּשֵׁם רִבִּי יוֹחָנָן. מְקוּדֶּשֶׁת לַחוֹמָרִין. הֵיךְ עֲבִידָא. הֲרֵי אֶנִי מְקַדְּשָךְ בִּבְעִילָה עַל מְנָת שֶׁיֵּרְדוּ גְשָׁמִים. יָרְדוּ גְשָׁמִים מְקוּדֶּשֶׁת. וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. בְּקִידּוּשֵׁי מִלְוָה לַחוֹמָרִין וּבְקַרְקָעוֹת לֹא קָנָה וּבִמְטַלְטְלִין אֵין מוֹסְרִין אוֹתוֹ לְמִי שֶׁפָּרַע. בִּיקֵּשׁ לְהַעֲמִיד לוֹ מִקְחוֹ נִישְׁמְעִינָהּ מִן הָדָא. וַהֲרֵי לָךְ אֶצְלִי בָהֶן יַיִן. וְיַיִן אֵין לוֹ. הָא אִם יֵשׁ לוֹ יַיִן הֲרֵי זֶה חַיָיב. תַּנֵּי רִבִּי חִיָיה. אִם יֵשׁ לוֹ יַיִן חַיָיב לִיתֵּן לוֹ. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק שֶׁלֹּא אָמַר לְתַמָּן. הֲווֹן יָדְעִין דְּהוֹרֵי רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. קִידּוּשֵׁי מִלְוָה לַחוֹמָרִין. וּבְאִישׁ לְרִבִּי זְעִירָא. לָמָּה. בְּגִין דַּהֲווֹן מַחְמִרִין וְקָלִיל עֲלֵיהוֹן. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. בְּקוּלָּא הֲווֹן נְהִיגִין וְאַחְמַר עֲלֵיהוֹן. שֶׁאִם בָּא אַחֵר וְקִידְּשָׁהּ תָּפְשׂוּ בָהּ קִידּוּשִׁין. אָמַר רִבִּי יוּדָן בֵּירִבִּי חָנָן. עֶרְוָה שֶׁאֵינָהּ עֶרְוָה. תּוֹפֵשׂ אֶת שֶׁאֵינָהּ עֶרְוָה.

MISHNAH: Somebody who preliminarily marries two women with the value of a peruṭah , or one woman with the value of half a peruṭah as there are women to be married. , is not preliminarily married even if afterwards he sent presents. , since he sent them based on the earlier preliminary marriage. The same holds for an underage boy who contracted a preliminary marriage. HALAKHAH: “If somebody preliminarily marries two women with the value of a peruṭah ,” etc. It was stated 73b . : “In all these cases, if they had intercourse they acquired. Rebbi Simeon [ben] Jehudah says in the name of Rebbi Simeon: In all these cases, if they had intercourse they did acquire since his intercourse was predicated on the preceding preliminary marriage.” What did they acquire? Rebbi Ḥiyya in the name of Rebbi Joḥanan: They acquired for restrictions. Rebbi Ḥiyya in the name of Rebbi Joḥanan: With any condition which refers to a preceding action, she is preliminarily married for restrictions. Rebbi Mana asked before Rebbi Yudan: Who is the Tanna who stated: “Any condition which refers to a preceding action is invalid”‘ a 7:14. In contract law, an action already completed cannot retroactively be made conditional. If someone marrieda woman and after the fact declares that the marriage shall be valid only if she will support him, the marriage is valid but she has no obligation to support her husband. ? This does not follow Rebbi Simeon. Rebbi Yudan in the name of Rebbi Joḥanan: She is preliminarily married for restrictions. How is that: “I am marrying you preliminarily by intercourse on condition that rains should fall.” If rain fell, she is preliminarily married, otherwise she is not preliminarily married. Rebbi Ḥiyya in the name of Rebbi Joḥanan: In matters of a preliminary marriage by a loan for restrictions, for real estate it was not acquired, for movables one does not deliver him to “Him Who exacted retribution.‘ iṭṭur 1, לח b, Note 6.) ” If [the buyer] insists on the deal? Let us hear from the following: “You have wine to get from me, when he had no wine. 5:1: A person made a contract for later delivery of grain at the then going rate of 25 denars a kur (30 se‘ah ). The buyer demanded delivery when the going rate was 30 denars a kur , in order to sell the grain and invest the proceeds in wine. The seller told him that he was ready to take the grain at 30 denars and to give him wine instead. If the seller actually has the wine, this is a valid deal. But if the seller has no wine at that moment, the deal would be an illegal circumvention of the prohibition of interest payments. ” Therefore, if he had wine he would be obligated to deliver. Rebbi Ḥiyya stated, if he has wine he is obligated to deliver. Rebbi Samuel ben Rav Isaac did (not) say there: You should know that Rebbi Ḥiyya instructed following Rebbi Joḥanan that a preliminary marriage by a loan is for restrictions. Rebbi Ze‘ira resented it. Why? Because they were restrictive in practice and he taught them leniency? Rebbi Yose ben Rebbi Abun said, they were lenient in practice and he taught them to be restrictive, that if another man came and married her preliminarily, his marriage would hold. Rebbi Yudan ben Rebbi Ḥanan said, if there is a doubt between adultery and no adultery, decide on no adultery.

הַמְקַדֵּשׁ אִשָּׁה וּבִתָּהּ אוֹ אִשָּׁה וַאֲחוֹתָהּ כְּאַחַת אֵינָן מְקוּדָּשׁוֹת. וּמַעֲשֶׂה בְחָמֵשׁ נָשִׁים וּבָהֶן שְׁתֵּי אֲחָיוֹת וְלִיקֵּט אֶחָד כַּלְכָּלָה שֶׁל תְּאֵינִים מִשֶּׁלָּהֶן הָיְתָה וְשֶׁל שְׁבִיעִית הָיְתָה וְאָמַר הֲרֵי כּוּלְּכֶם מְקוּדָּשׁוֹת לִי בְּכַלְכָּלָה זוֹ וְקִיבְּלָתָהּ אַחַת מֵהֶן עַל יְדֵי כוּלָּם וְאָמְרוּ חֲכָמִים אֵין הָאֲחָיוֹת מְקוּדָּשׁוֹת. הַמְקַדֵּשׁ אִשָּׁה וּבִתָּהּ כול׳. אָמַר רִבִּי חִיָיה בַּר בָּא. אַתְּ שְׁמַע מִינָהּ חָמֵשׁ. אַתְּ שְׁמַע מִינָהּ שֶׁחָמֵשׁ נָשִׁים מִתְקַדְּשׁוֹת כְּאַחַת. שֶׁהָאִשָּׁה מְקַבֶּלֶת קִידּוּשֶׁיהָ וְקִידּוּשֵׁי חֲבֵירָתָהּ. וּמְקַדְּשִׁין בִּגְזֵילָה. וּמְקַדְּשִׁין בְּפֵירוֹת עֲבֵירָה. וְאֵין קִידּוּשִׁין תּוֹפְסִין בָּעֲרָיוֹת. אָמַר רִבִּי לָעְזָר. בָּאֲחָיוֹת לֹא קִידֵּשׁ וּבַחַטָּאוֹת כִּיפֵּר. הֵיךְ עֲבִידָא. שָׁחַט שְׁתֵּי חַטָּאוֹת לְשֵׁם חֵטְא אֶחָד הַמִּזְבֵּחַ בּוֹרֵר אֶת הָרָאוּי לוֹ. שְׁתֵּיהֶן אֲסוּרוֹת בָּאֲכִילָה. שָׁחַט שְׁנֵי אֲשָׁמוֹת לְשֵׁם אָשָׁם אֶחָד הַמִּזְבֵּחַ בּוֹרֵר אֶת הָרָאוּי לוֹ. שְׁנֵיהֶן אֲסוּרִין בָּאֲכִילָה. רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹחָנָן. שָׁחַט אֶת הָרִאשׁוֹן שֶׁלֹּא לִשְׁמוֹ וְאֶת הַשֵּׁינִי לִשְׁמוֹ כִּיפֵּר. שֶׁאֵינוֹ הָרִאשׁוֹן שֶׁלֹּא לִשְׁמוֹ כָּשֵׁר אֶלָּא מִכֹּחַ שְׁמוֹ הַבָּא אַחֲרָיו. אֲבָל שָׁחַט הָרִאשׁוֹן לִשְׁמוֹ וְהַשֵּׁינִי שֶׁלֹּא לִשְׁמוֹ. אִם כִּיפֵּר הָרִאשׁוֹן עַל מַה הַשֵּׁינִי בָא וּמְכַפֵּר. עַל טוּמְאָה שֶׁאִירְעָה בֵּין זֶה לָזֶה. וּבִפְסָחִים לֹא כִיפֵּר. שֶׁאֵין הַפֶּסַח בָּא אֶלָּא לָאֲכִילַת בָּשָׂר. וּדְלֹא כְרִבִּי נָתָן. דְּרִבִּי נָתָן אָמַר. יוֹצְאִין בִּזְרִיקָה בְלֹא אֲכִילָה.

MISHNAH: If somebody preliminarily marries a woman and her daughter. 18:17 . or two sisters. 18:18 . simultaneously. 18:18 . , they are not preliminarily married. It happened to five women, among them two sisters, that a man collected a bag of figs from their own property in the Sabbatical year and said: All of you are preliminarily married to me by this bag, and one of them accepted for all of them. Then the Sages said, the sisters are not preliminarily married. HALAKHAH: “If somebody preliminarily marries a woman and her daughter,” etc. Rebbi Ḥiyya bar Abba said, one understands from this five rules: One understands that five women can be preliminarily married simultaneously. That a woman may receive her own wedding gift and that of her companion. And one may use the spoils of robbery for a preliminary marriage. And one may preliminarily marry using produce acquired by a prohibited act. And preliminary marriage is impossible in incest situations. Rebbi Eleazar said, sisters are not preliminarily married but in the case of purification sacrifices it atoned 1:2 describes this situation: A person dedicated an animal as purification sacrifice. Then this animal was lost, another was dedicated as replacement, and then the first one was found before the second was sacrificed. Each of the animals becomes the replacement of the other.) This statement is nontrivial since as a general rule an animal dedicated as purification sacrifice but whose owner then used another animal for the same purpose can no longer be used for anything. . How is that? If one slaughtered two purification offerings for one transgression, the altar selects that which is appropriate9:1 . Since both sacrifices have equal standing, there is no reason to prefer one to the other. Only selected parts of the purification offering are given to the altar; the remainder of the meat has to be eaten by the priest ( Lev . 6:17–23 ). ; both are forbidden to be eaten. If one slaughtered two reparation offerings for one damage, the altar selects that which is appropriate; both are forbidden to be eaten. 7:7 . . Rebbi Ze‘ira in the name of Rebbi Joḥanan: If the first one was slaughtered not for its purpose but the second for its purpose, it did atone since the first, which was not for its purpose, becomes acceptable only through the purpose stated later 1:1 states that both purification and Passover sacrifices which were slaughtered not for their stated purpose are invalid and cannot be offered to the altar. Normally, a purification offering which is invalidated at the time of slaughter is burned outside the Temple precinct and another sacrifice is required independent of the first. But if the second sacrifice is slaughtered correctly immediately after the first, when its flesh is still in the Temple precinct, then the correct slaughter of the second rehabilitates the first, both sacrifices have their selected parts offered on the altar, and both are forbidden as food to the priests. . But if the first was slaughtered for its purpose but the second not for its purpose: if the first atoned for what may the second atone? For impurity which occured between the first and the second 1:4 (33b 1.4) where the relative merit of the purification sacrifices on New Year’s day are discussed, one required for the New Moon and one for the holiday. If one sacrifice purifies, what is the use of the second? To atone for impurities which might have occurred in the meantime. In the case discussed here, the second sacrifice is invalid and useless. . But for Passover sacrifices it did not atone7:4 . since the Passover sacrifice is only for the meat to be eaten. This does not follow Rebbi Nathan since Rebbi Nathan said, one fulfills one’s duty by sprinkling [the blood] without eating 7:5 (34b 1. 45), Babli 78b . .

הַמְקַדֵּשׁ בְּחֶלְקוֹ מִקָּדְשֵׁי קָדָשִׁים וּמִקֳּדָשִׁים קַלִּים אֵינָהּ מְקוּדֶּשֶׁת. מִמַּעֲשֵׂר שֵׁנִי בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד לֹא קִידֵּשׁ דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר מֵזִיד קִידֵּשׁ שׁוֹגֵג לֹא קִידֵּשׁ. וּבַהֶקְדֵּשׁ בְּמֵזִיד קִידֵּשׁ שׁוֹגֵג לֹא קִידֵּשׁ דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר שׁוֹגֵג קִידֵּשׁ מֵזִיד לֹא קִידֵּשׁ. הַמְקַדֵּשׁ בְּחֶלְקוֹ כול׳. רִבִּי לָעְזָר אָמַר. דִּבְרֵי הַכֹּל. רִבִּי יוֹחָנָן אָמַר. בְּמַחֲלוֹקֶת. תַּמָּן תַּנִּינָן. הַבְּכוֹר מוֹכְרִין אוֹתוֹ תָּמִים חַי וּבַעַל מוּם וְשָׁחוּט. וּמְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה. רִבִּי יְהוּדָה בֶּן פָּזִי בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חַי לֹא שָׁחוּט. וְאָמַר רִבִּי יוּדָה בַּר פָּזִי. רִבִּי מֵאִיר יְלִיף כָּל הַקֳּדָשִׁין מִן מַעֲשֵׂר בְּהֵמָה. מַה מַעֲשֵׂר בְּהֵמָה אֵין מְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה אַף כָּל הַקֳּדָשִׁים אֵין מְקַדְּשִׁין בָּהֶן אֶת הָאִשָּׁה. רִבִּי יוּדָה יְלִיף כָּל הַקֳּדָשִׁים מִן הַבְּכוֹר. מַה הַבְּכוֹר מְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה. אַף כָּל הַקֳּדָשִׁים מְקַדְּשִׁין בָּהֶן אֶת הָאִשָּׁה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה בֶּן פָּזִי. תַּמָּן הוּא אָמַר. בֵּין חַי בֵּין שָׁחוּט. וְהָכָא הוּא אָמַר. חַי לֹא שָׁחוּט. תַּמָּן בְּשֵׁם גַּרְמֵיהּ בְּרַם הָכָא בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אֲפִילוּ תִֵימַר. כָּאן וְכָאן בְּשֵׁם גַּרְמֵיהּ. בִּמְקַדֵּשׁ בְּחַיִים וּבְרָאוּי לִיפּוֹל לוֹ לְאַחַר שְׁחִיטָה. מַה טַעֲמָא דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. וּבְשָׂרָם יִהְיֶה לָךְ כַּחֲזֵה הַתְּנוּפָה. מַה טַעֲמָא דְּרִבִּי יוּדָה בֶּן פָּזִי. וְהָיָה לְךָ אֲפִילוּ לְאַחַר שְׁחִיטָה. מַה מְקַיֵים רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְהָיָה לְךָ. רִיבָה לוֹ הֲוָיָיה אֲחֶרֶת. שֶׁיְהֵא נֶאֱכָל לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. תַּמָּן תַּנִּינָן. חַלַּת עַם הָאָרֶץ וְהַמְּדוּמָע וְהַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר וּשְׁיֵרֵי מְנָחוֹת פְּטוּרִין מִן הַדְּמַאי. תַּנִּי וְכוּלָּם שֶׁיִּקְרָא שֵׁם לִתְרוּמַת מַעֲשֵׂר אוֹ לְמַעֲשֵׂר שֵׁינִי שֶׁלָּהֶם מַה שֶׁעָשָׂה עָשׂוּי. רִבִּי לָעְזָר אָמַר. חוּץ מִשְּׁיֵרֵי מְנָחוֹת. רִבִּי יִרְמְיָה אָמַר. הַשְּׁאָר בְּמַחֲלוֹקֶת. רִבִּי יוֹסֵה בָּעֵי. הַיי דָא מַחֲלוֹקֶת. מַה אֲנָן קַיָימִין. אִין כְּרִבִּי מֵאִיר. הוּא מַעֲשֵׂר שֵׁינִי הִיא שְׁיֵרֵי מְנָחוֹת לֹא עָשָׂה כְּלוּם. אִין כְּרִבִּי יוּדָה. מַה שֶׁעָשָׂה עָשׂוּי. אָמַר רִבִּי מָנָא. אָזְלִית לְקַיסָרִין וְשָׁמְעִית רִבִּי חִזְקִיָּה יְתִיב מַתְנֵי. הַמְקַדֵּשׁ בְּחֶלְקוֹ מִקָּדְשֵׁי הַקָּדָשִׁים וּמִקֳּדָשִׁים קַלִּין אֵינָהּ מְקוּדֶּשֶׁת. רִבִּי לָעְזָר אָמַר. דִּבְרֵי הַכֹּל. רִבִּי יוֹחָנָן אָמַר. בְּמַחֲלוֹקֶת. וְאָמְרִית לֵיהּ. מֲנָן שְׁמִיעַ לָךְ הָדָא מִילְתָא. אָמַר לִי. מֵרִבִּי יִרְמְיָה. וְאָמְרִית. יְאוּת. דְּהוּא שָׁמַע הָדָא דְּרִבִּי לָעְזָר. רִבִּי לָעְזָר דִּבְרֵי הַכֹּל הוּא דְּאָמַר. בְּמַחֲלוֹקֶת. רִבִּי יוֹסֵי דְּלָא שְׁמִיעַא לֵיהּ צְרִיכָה הוּא דּוּ אָמַר. הַיי דָא מַחֲלוֹקֶת. אִין כְּרִבִּי מֵאִיר. הִיא מַעֲשֵׂר הִיא שְׁיֵרֵי מְנָחוֹת לֹא עָשָׂה כְּלוּם. אִין כְּרִבִּי יוּדָה. מַה שֶׁעָשָׂה עָשׂוּי. כַּד דְּמָךְ רִבִּי מֵאִיר גָּזַר רִבִּי יוּדָה וְאָמַר. אַל יִּיכָּנְסוּ תַלְמִידָיו שֶׁלְּרִבִּי מֵאִיר כָּאן. דָּחַק סוּמֲכוֹס וְעָאַל. אָמַר. הַמְקַדֵּשׁ בְּקָדְשֵׁי קָדָשִׁים. וְאִשָּׁה נִכְנֶסֶת הִיא לָעֲזָרָה. אָמַר לֵיהּ. בִּמְקַדֵּשׁ עַל יְדֵי שָׁלִיחַ. בְּמַה קִידְּשָׁהּ. רִבִּי לָעְזָר אָמַר. בְּגוֹפוֹ. רִבִּי יוֹחָנָן אָמַר. בְּטוֹבַת הֲנָיָיה שֶׁבּוֹ. אוֹ נֹאמַר. וְלֹא פְלִיגִין. מַה דְאָמַר רִבִּי לָעְזָר בְּגוֹפוֹ. בְּחֶזְקַת טוֹבַת הֲנָיָיה שֶׁבּוֹ. רִבִּי חִזְקִיּהָ רִבִּי בֵּיבַי בְשֵׁם רִבִּי לָעְזָר. מְקַדְּשִׁין בִּפְרוּטָה שֶׁלְּמַעֲשֵׂר שֵׁינִי. בְּמַעֲשֵׂר שֵׁינִי. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לֹא עָלַת עַל דַּעְתּוֹ לַעֲבוֹר עַל דִּבְרֵי תוֹרָה. אָמַר רִבִּי זְעִירָא. אַחַת לֹא עָלְתָה עַל דַּעְתּוֹ וְאַחַת לֹא עָלְתָה עַל דַּעְתֵּיהָ. אָמַר רִבִּי יוֹנָה. הַמְקֻדָּשׁ לֹא עָלַת עַל דַּעְתּוֹ וּמַעֲשֵׂר שֵׁינִי לֹא עָלַת עַל דַּעְתֶּיהָ. אָמַר רִבִּי אָבִין. הֶקְדֵּשׁ לֹא עָלַת עַל דַּעְתּוֹ וְלֹא עָלַת עַל דַּעְתֶּיהָ. מַעֲשֵׂר שֵׁינִי עָלַת עַל דַּעְתּוֹ וְלֹא עַל דַּעְתֶּיהָ. רִבִּי יוֹסֵה בְשֵׁם רִבִּי פְדָיָיה. הֶקְדֵּשׁ מֵזִיד יוֹצֵא לַחוּלִין בְּלֹא פִדְיוֹן. וְהָא תַנֵּי. בִּשְׁגָגָה. פְּרָט לַמֵּזִיד. הָדָא דְאַתְּ אָמַר לַחוֹמֶשׁ וּלְקָרְבָּן. הָא לָצֵאת מוֹצִיא. רִבִּי חָמָא בַּר עוּקְבָּא בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. מִיעוּט שְׁלָמִים יוֹצְאִין לַחוּלִין בְּלֹא פִדְיוֹן. וְהָא תַנֵּי. מִקָּדְשֵׁי. לֹא כָּל קָדְשֵׁי. הָדָא דְאַתְּ אָמַר לַחוֹמֶשׁ וּלְקָרְבָּן. הָא לָצֵאת מוֹצִיא. תַּמָּן תַּנִּינָן. בְּהֵמָה שֶׁנִּמְצֵאת מִירוּשָׁלַיִם וְעַד מִגְדַּל עֵדֶר לְכָל רוּחַ. רִבִּי הוֹשַׁעְיָה רַבָּה אָמַר. לָבֹא בִדְמֵיהֶם שָׁנוּ. אָמַר לֵיהּ רִבִּי יוֹחָנָן. וְאוֹמְרִין לוֹ לָאָדָם. צֵא וּמְעוֹל בַּקֳּדָשִׁים. אֶלָּא בְּאַחַת הִילְּכוּ בָהֶן אַחַר הָרוֹב. אִם רוֹב זְכָרִים עוֹלוֹת. וְאִם רוֹב נְקֵיבוֹת זִבְחֵי שְׁלָמִים. וְאֵין הַשְּׁלָמִים בָאִין מִן הַזְּכָרִים וּמִן הַנְּקֵיבוֹת. כֵּיצַד הוּא עוֹשֶׂה. מוֹצִיאָן לַחוּלִין וְחוֹזֵר וְעוֹשֶׂה אוֹתָן עוֹלוֹת. וְקַשְׁיָא. יֵשׁ חַטָּאת קְרֵיבָה עוֹלָה. אָמַר רִבִּי חֲנִינָה. תְּנַאי בֵּית דִּין הוּא עַל הַמּוֹתָרוֹת שֶׁיִיקָּרְבוּ עוֹלוֹת. אָמַר רִבִּי יוֹסֵי לְרִבִּי יַעֲקֹב בַּר אָחָא. וְאֵין זֶה מֵזִיד. אָמַר לֵיהּ. מִכֵּיוָן שֶׁתְּנַאי בֵּית דִּין הוּא אֵין זֶה מֵזִיד. אָמַר רִבִּי זְעִירָה. כְּמַה דְאַתְּ אָמַר תַּמָּן. תְּנַאי בֵּית דִּין הוּא עַל הָאוֹבְדוֹת שֶׁיִקָּרְבוּ עוֹלוֹת.

MISHNAH: If somebody uses his portion either from most holy or simply holy sacrifices for preliminary marriage, she is not preliminarily married 1:2, Note 65 . . From Second Tithe. (First Tithe is profane in the Levite’s hand.) there is no preliminary marriage whether unintentionally or intentionally, the words of Rebbi Meïr. Rebbi Jehudah says, intentionally he performed preliminary marriage, unintentionally he did not perform preliminary marriage. From Temple property, intentionally he performed preliminary marriage, unintentionally he did not perform preliminary marriage, the words of Rebbi Meïr. Rebbi Jehudah says, unintentionally he performed preliminary marriage. 5:14–16 to all Temple property. The inadvertent use of Temple property constitutes larceny which requires a reparation offering and restitution in the amount of 125%, but the object taken becomes profane and, therefore, can be used as marriage gift. , intentionally. 15:30 ), the rules of Lev . 5:14–16 cannot apply. he did not perform preliminary marriage. HALAKHAH: Rebbi Eleazar said, it is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. There 1:2, Notes 43–44. The firstling becomes the Cohen’s property at the rancher’s corral, outside the Temple precinct. , we have stated: “One may sell a firstling unblemished alive, blemished alive or slaughtered, and one may use it for preliminarily marrying a woman.” 1:2, Notes 63–69 ( מ ). The only major addition is a quote of the Mishnah here. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. And Rebbi Jehudah bar Pazi said, Rebbi Meïr learns all sacrifices from animal tithe. Just as one may not become betrothed to a woman with animal tithe, so no sacrifices may be used to become betrothed to a woman. Rebbi Jehudah learns all dedicated things from the firstling. Just as one may become betrothed to a woman with a firstling, so all sacrifices may be used to become betrothed to a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he becomes betrothed while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? ( Num . 18:18 ): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “ Shall be for you ”. , even after slaughtering. How does Rebbi Joshua ben Levi uphold “ shall be for you ”. ? He added another being that it should be eaten during two days and one night. There 1:3, Notes 112–114 . , we have stated: “ Ḥallah of the am haäreẓ , food containing heave, food bought with money of the Second Tithe, and the remainders of flour sacrifices are free from demay .” 1:3, Notes 183–188 . It was stated: “Concerning all of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If [a priest] preliminarily marries by means of his share in the holiest sacrifices or simple holy sacrifices, she is not married.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did you hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for tithe and for the remainders of flour sacrifices, he did not do anything; if according to Rebbi Jehudah, what he did is done. When Rebbi Meïr expired, Rebbi Jehudah decided and said, Rebbi Meïr’s students shall not enter here 49b . In the version of the Babli, Symmachos quoted R. Meïr’s Mishnah in R. Jehudah’s school, R. Jehudah objected that most holy sacrifices are distributed at a place reserved to male Cohanim, and R. Yose gave the answer attributed here to R. Jehudah. Since in the preceding paragraph it was established that R. Jehudah admits the possibility of contracting marriage by the Cohen’s part in the sacrifices, the question arises how this is possible for most holy meat. In R. Meïr’s Mishnah, most holy sacrifices could be mentioned together with simple sacrifices since all are forbidden. . Symmachos squeezed by and entered. He said, “Most holy sacrifices for preliminary marriage,” how could a woman enter the Temple courtyard? He said to him, if he contracts preliminary marriage through an agent. By what does he contract preliminary marriage? Rebbi Eleazar said, by its body. Rebbi Joḥanan said, by the goodwill created. Goodwill is immaterial, not subject to the restrictions imposed on sancta. . Or we might say that they do not disagree. When Rebbi Eleazar said, by its body, [he meant] by the expected goodwill from it. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: One may contract preliminary marriage with a peruṭah from Second Tithe. 14:25 ). But only the original produce is called “holy” ( Deut . 26:13 ); the replacement is functionally but not intrinsically holy. Therefore, the money may be given as marriage gift to a woman in Jerusalem who may buy food with it for consumption in purity. . “With Second Tithe.” Rebbi Abbahu in the name of Rebbi Joḥanan: He did not intend to transgress the words of the Torah. Rebbi Ze‘ira said, in one case he did not intend, in one case she did not intend. Rebbi Jonah said, the sanctified he did not intend. 5:15–16 . One cannot assume that a man intentionally wants to sin. Therefore, for R. Meïr one has to assume that the marriage is invalid, for R. Jehudah that it is valid. Both will agree that if the groom is interviewed and he insists that he intentionally misused Temple property, then for R. Meïr the marriage is valid, for R. Jehudah it is invalid (Notes 175,177). , Second Tithe she did not intend. Rebbi Abin said, the sanctified neither he nor she did intend; Second tithe he did intend but she did not. Rebbi Yose in the name of Rebbi Pedaiah: Intentionally desecrated Temple property becomes profane without redemption. But did we not state 11(8), ( Babli Pesaḥim 32b ) referring to Lev . 5:15 dealing with larceny committed with sacrifices or Temple property, explicitly restricted to unintentional sin. : “In error,” that excludes intention? That you say for the additional fifth. 5:14–16 to all Temple property. The inadvertent use of Temple property constitutes larceny which requires a reparation offering and restitution in the amount of 125%, but the object taken becomes profane and, therefore, can be used as marriage gift. and the sacrifice, but profaned it is. 5:14–16 do not apply. . Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: The excluded well-being offerings. 5:14–16 , as will be explained immediately following. become profane without redemption. But did we not state 20(1), referring to Lev . 5:15 , speaking of larceny committed “ from the Eternal’s sancta”. In rabbinic interpretation, prefix מ or מִן always implies “some, not all”. In this case, the verse is taken to refer to “ the Eternal’s sancta”, no part of which is private property. This excludes well-being and other simple sacrifices but includes sacrifices given to the priests since these offerings always remain Heaven’s property (cf. Note 169 ). : “From the sancta,” not all sancta? That you say for the additional fifth and the sacrifice, but profaned it is. 5:14–16 do not apply. . There 7:4 . The present paragraph has a parallel there in Halakhah 7:6 of which, however, it is not a direct copy. , we have stated: “An animal that is found as from Jerusalem to Migdal-Eder in every direction. 1:2 , 10 ); well-being sacrifices can be of either gender. Most well-being offerings were bought from redemption monies of Second Tithe. The Mishnah precribes that male animals be used for elevation offerings, females for well-being offerings. .” The elder Rebbi Hoshaia said, this was taught for their monetary value. Rebbi Joḥanan said to him, does one say to a person, go and commit larceny with sacrifices. 27:10 ). Any redemption is both sinful and ineffective. R. Hoshiah’s rule seems to be impossible. ? But in every case they followed the majority of cases: If most are male, they are elevation offerings, if most are female, well-being offerings. But do not well-being offerings come from males and females? What does he do? He redeems them as profane and then turns them into elevation offerings. This is difficult. Can a purification offering. 4:28 , 32 ). One must read: “well-being offering.” This argument is missing in Šeqalim . become an elevation offering? Rebbi Ḥanina said, it is a stipulation by the court that all redundant animals should be brought as elevation offerings. Rebbi Yose said to Rebbi Jacob bar Ḥama, is that not intentional [misuse]? He said to him, since it is a stipulation by the court, it is not intentional [misuse]. Rebbi Ze‘ira said, as you say there, it is a stipulation by the court that lost animals should be brought as elevation offerings.

הַמְקַדֵּשׁ בְּעָרְלָה וּבְכִלְאֵי הַכֶּרֶם וּבְשׁוֹר הַנִּסְקַל וּבְעֶגְלָה עֲרוּפָה וּבְצִיפּוֹרֵי מְצוֹרָע בִּשְׂעַר נָזִיר וּבְפֶטֶר חֲמוֹר וּבְבָשָׂר בֶּחָלָב וּבְחוּלִין שֶׁנִּשְׁחֲטוּ בָעֲזָרָה אֵינָהּ מְקוּדֶּשֶׁת. מְכָרָן וְקִידֵּשׁ בִּדְמֵיהֶן הֲרֵי זוֹ מְקוּדֶּשֶׁת. הַמְקַדֵּשׁ בְּעָרְלָה וּבְכִלְאֵי הַכֶּרֶם כול׳. פֶּטֶר חֲמוֹר. רִבִּי לָעְזָר אָמַר. מְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה. רִבִּי יוֹחָנָן אָמַר. אֵין מְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה. רִבִּי אִימִּי בְשֵׁם רִבִּי לָעְזָר. פֶּטֶר חֲמוֹר מְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה מִקַּל וָחוֹמֶר. מָה אִם הַבְּכוֹר שֶׁאֵינוֹ מוֹצִיא מִידֵי אִיסּוּרִין בְּחַיָיו אַתְּ אָמַר. מְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה. זֶה שֶׁהוּא מוֹצִיא מִידֵי אִיסּוּרִין בְּחַיָיו לֹא כָּל שֶׁכֵּן. מַה נְפִיק מִן בֵּינֵיהוֹן. עָבַר וּפְדָייוֹ שֶׁלֹּא מִדַּעַת הַבְּעָלִים. רִבִּי לָעְזָר אָמַר. אֵינוֹ פָדוּי. רִבִּי יוֹחָנָן אָמַר. פָּדוּי. מַתְנִיתָא מְסַיְיעָא לְרִבִּי לָעְזָר וּפְלִיגָא עֲלוֹי. מַתְנִיתָא מְסַיְיעָא לְרִבִּי לָעְזָר. הַגּוֹנֵב פֶּטֶר חֲמוֹר שֶׁלַּחֲבֵירוֹ מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. וְסוֹפָא פְלִיגָא עֲלוֹי. שֶׁאַף עַל פִּי שֶׁאֵין לוֹ בן עַכְשָׁיו יֵשׁ לוֹ בן לְאַחַר זְמָן. מַתְנִיתָא פְלִיגָא עַל רִבִּי לָעְזָר. פֶּטֶר חֲמוֹר אֵין מְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה. פָּתַר לָהּ רִבִּי לָעְזָר לְאַחַר עֲרִיפָה. דְּאָמַר רִבִּי לָעְזָר. הַכֹּל מוֹדִין לְאַחַר עֲרִיפָה שֶׁאֵינוֹ פָדוּי. פֶּטֶר חֲמוֹר אֵין מְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה. וְרִבִּי שִׁמְעוֹן מַתִּיר. הָדָא פְלִיגָא עַל רִבִּי לָעְזָר בְּתַרְתֵּיי. אִין בְּחַיי דִּפְלִיגָא עֲלוֹי מִן רַבָּנִין. אִין לְאַחַר עֲרִיפָה פְלִיגָא עֲלוֹי מִן רִבִּי שִׁמְעוֹן. רִבִּי חֲנִינָה בְשֵׁם רִבִּי יוּדָן. תִּיפְתָּר שֶׁמֵּת. עָרְפוֹ אָסוּר בַּהֲנָיָיה. וְרִבִּי שִׁמְעוֹן מַתִּיר. עֲרִיפָה עֲרִיפָה. מָה עֲרִיפָה שֶׁנֶּאֶמְרָה לְהַלָּן עוֹרְפוֹ וְקוֹבְרוֹ וְאָסוּר בַּהֲנָיָיה. אַף עֲרִיפָה שֶׁנֶּאֶמְרָה כָּאן עוֹרְפוֹ [וְקוֹבְרוֹ] וְאָסוּר בַּהֲנָיָיה. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר נִיחָא. בְּחַיָיו הוּא מַתִּיר צָרִיךְ שֶׁיְּהֵא אָסוּר עַל עֲרִיפָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן וְקַשְׁיָא. בְּחַיָיו הוּא אָסוּר לֹא כָּל שֶׁכֵּן לְאַחַר עֲרִיפָה. אָתָא רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן רִבִּי זְעִירָא בְשֵׁם רַבָּנִין. עַל דְּרַבָּנִין צְרִיכָה. שֶׁלֹֹּא תֹאמַר. הוֹאִיל וְהִקֵּישָׁתָהּ הַתּוֹרָה עֲרִיפָתוֹ לְפִדְיוֹנוֹ. מַה פִדְיוֹנוֹ יוֹצֵא לַחוּלִין אַף עֲרִיפָתוֹ יוֹצֵא לַחוּלִין. מָצִינוּ דָבָר שֶׁהֲרָמָתוֹ יוֹצֵא לַחוּלִין וְאָסוּר בַּהֲנָיָיה. הָתִיבוֹן. הֲרֵי טֵבֵל טָבוֹל לְמַעֲשֵׂר עָנִי הֲרֵי הוּא וַהֲרָמָתוֹ יוֹצֵא לַחוּלִין. וְאָמַר רִבִּי בָּא רַב הוּנָא בְשֵׁם רִבִּי. הָאוֹכֵל פֵּירוֹתָיו טְבוּלִים לְמַעֲשֵׂר עָנִי חַיָיב מִיתָה. רַבָּנִין דְּקַיְסָרִין בְּשֵׁם רִבִּי יִרְמְיָה. כָּךְ מֵשִׁיבִין חֲכָמִים לְרִבִּי שִמְעוֹן. מָצִינוּ דָּבָר טָעוּן פִּדְיוֹן מוּתָּר בַּהֲנָיָיה. הָתִיבוֹן. הֲרֵי בְּכוֹר אָדָם טָעוּן פִּדְיוֹן וּמוּתָּר בַּהֲנָיָיה. מְכָרָן וְקִידֵּשׁ בִּדְמֵיהֶן מְקוּדָּשׁ. רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעִירָא. בְּשֶׁאֵין דְּמֵיהֶן. אָמַר רִבִּי חֲנִינָה. זֹאת אוֹמֶרֶת שֶׁאֵין מְקַדְּשִׁין בִּגְזֵילָה.

MISHNAH: If a man performs preliminary marriage using ‘ orlah . 19:23–24 ; cf. Introduction to Tractate ‘Orlah .) The entire list consists of items forbidden for usufruct. Since marriage is to the man’s advantage, items forbidden for usufruct cannot be used as marriage gifts. , or kilaim of a vineyard), only foreign produce in a vineyard is forbidden for usufruct ( Deut . 22:9 ). , or an ox sentenced to be stoned. 21:28 , 29 ). , or a calf whose neck was broken. 21:1–9 ); cf. Tractate Soṭah , Chapter 9. , or the birds of a sufferer from skin disease. 14:1–7 ). , the hair of a nazir . 6:18 . , or the first-born of a she-ass. 13:11–13 . The question of the biblical root of the prohibition of usufruct is raised in the Halakhah. , or meat cooked in milk. 23:19 , 34:26 , Deut . 14:21 . , or profane meat slaughtered in the Temple precinct, [the woman] is not preliminarily married. If he sells any of these items and uses their proceeds for preliminary marriage, she is preliminarily married. HALAKHAH: “If a man performs preliminary marriage using ‘orlah , or kilaim of a vineyard,” etc. The first-born of a she-ass, Rebbi Eleazar said, may be used to preliminarily marry a woman; Rebbi Joḥanan said, it may not be used to preliminarily marry a woman. Rebbi Immi in the name of Rebbi Eleazar: The first-born of a she-ass may be used to preliminarily marry a woman by an argument de minore ad majus . Since you say that a firstling, whose prohibition cannot be lifted during its lifetime, can be used to preliminarily marry a woman, this one, whose prohibition can be lifted during its lifetime, not so much more? What is the difference between them? If somebody transgressed and redeemed it without the knowledge of its owner. Rebbi Eleazar said, it is not redeemed. Rebbi Joḥanan said, it is redeemed. A baraita supports Rebbi Eleazar and disagrees with him. A baraita supports Rebbi Eleazar: 11a . The translation follows the Babli in reading בּוֹ “in it” instead of בן “son” of the ms. If somebody steals the first-born of another person’s she-ass, he has to pay double restitution. The end quoted, Note 225 . disagrees with him: For even though he has no interest in it now he will later. The Mishnah disagrees with Rebbi Eleazar: One may not use the first-born of a she-ass to preliminarily marry a woman. Rebbi Eleazar explained that, after breaking of [the foal’s] neck. For Rebbi Eleazar said, everybody agrees that after its neck was broken it cannot be redeemed 10b . . ; in slightly different formulation it appears in the Babli, Bekhorot 10b–11a . “One may not use the first-born of a she-ass to preliminarily marry a woman, but Rebbi Simeon permits it.” That disagrees with Rebbi Eleazar in two respects. If during its lifetime, it disagrees following the rabbis; if after breaking the neck, it disagrees following Rebbi Simeon does not specify the status of the firstling. It is clear that after redemption the firstling is profane and can be used as a marriage gift. If the baraita speaks of the living unredeemed firstling, it contradicts R. Eleazar’s statement that it can be given as marriage gift. If it refers to the dead firstling, the assertion that R. Simeon permits its use contradicts the statement that everybody prohibits the dead fistling. . Rebbi Ḥanina in the name of Rebbi Yudan: Explain it that it died. cit . Note 230. . If he broke its neck, it is forbidden for usufruct, but Rebbi Simeon permits it. , Babli Bekhorot 10b ; Mekhilta dR . Ismael Pisḥa 18 (Horovitz-Rabin p. 71); Mekhilta dR . Simeon ben Ioḥai 13:13 (Epstein-Melamed p. 43). Then the comparison is between breaking the neck of the firstling and of the calf which atones for an unsolved murder. Since the calf has to be buried and its grave is forbidden for all usufruct ( Soṭah 9:5, Note 132 ) it is clear that the carcass itself is forbidden for all usufruct. “Breaking the neck, breaking the neck.” Since “breaking the neck” mentioned there implies that one has to break its neck, bury it, and it is forbidden for usufruct, so “breaking of the neck” mentioned here implies that one has to break its neck, [bury it,] and it is forbidden for usufruct. Following Rebbi Eleazar it is understandable. He permits during its lifetime; he needs an argument to forbid it after the breaking of the neck. Following Rebbi Joḥanan it is difficult. If it is forbidden during its lifetime, not so much more after breaking of its neck? There came Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi Ze‘ira in the name of the rabbis: It is needed following the rabbis, lest you say that since the Torah combined the breaking of its neck with its redemption. 13:13 , 34:20 ); one might assume that both follow the same rule. The same explanation is given in the Babli, Bekhorot 10b . , and its redemption makes it profane, so also the breaking of its neck should make it profane. Do we find anything whose lifting makes profane and which is forbidden for usufruct or sacrificial animals which developed a blemish, redemption transfers holiness to the redeeming object. But in the case of the donkey both it and the redeeming lamb are totally profane. ? They objected: There is ṭevel containing the tithe of the poor is produce from which either the required heave or the tithe was not taken; its consumption is sinful. The tithe of the poor is due in the third and sixth years of a Sabbatical cycle, when no Second Tithe is due. Its only claim to biblical status is from Deut . 14:28 . Second Tithe, which must be eaten near the Sanctuary, has a status of holiness; produce from which Second Tithe was not taken is recognized as ṭevel ( Ma‘aser Šeni 3:5, Notes 61ff.) But the tithe of the poor is totally profane; produce from which this tithe was not taken is referred to as ṭevel only here. which becomes totally profane by its lifting; but Rebbi Abba, Rav Huna said in the name of Rebbi: A person eating produce which is ṭevel for the tithe of the poor is guilty of a deadly sin. The rabbis of Caesarea in the name of Rebbi Jeremiah: So the rabbis answer Rebbi Simeon: Do we find anything that needs redemption and is permitted for usufruct? He replied to them: There is the first-born human who needs redemption and is permitted for usufruct to a Cohen must redeem himself when adult, but nowhere is there any restriction on his earning power before redemption. . “If he sells any of these items and uses their proceeds for preliminary marriage, he is married.” Rebbi Ḥaggai in the name of Rebbi Ze‘ira: Because it is not its proceeds. Rebbi Ḥanina said, this means that one cannot marry preliminary with [the proceeds of] robbery 2, #31) as follows: רִבִּי חַגַּי בְשֵׁם רְבִּי זְעִירי, שֶׁאֵין תוֹפְסִין דְּמֵיהֶן. אָמַר רַבִּי חֲנִינָא, זֹּאת אוֹמֶרֶת שֶׁמְּקַדְּשִׁין בְּגְזֵילָה . "Rebbi Haggai in the name of Rebbi Ze‘iri: Because (the prohibition of usufruct) is not transferred to its proceeds. Rebbi Hanina said, this means that one can marry preliminarly with (the proceeds of) robbery." However, Ran ( Novellae Baba meṣi‘a 7:1), Rashba ( Novellae ad 57b), Ritba ( Novellae ad 56b), and Meïri ( Bet Habeḥira Qiddušin , ed. A Sopher, p. 261) all read the statement of R. Ḥaggai in the version of the Leiden ms. but that of R. Ḥanina in the version of Rosh. [It seems that most authors did not have access to the Yerushalmi but copied from Ran (R. Nissim Gerondi); they cannot be counted as independent sources.] His arguments and those of the other medieval authorities are discussed in great detail and at length by J. Rosanes ( Mishneh Lammelekh , Maimonides Hilkhot Iššut 5:7)]. In the opinion of the Babli (Rashi Ḥulin 4a, ‘Avodah zarah 54a ), the prohibition of usufruct is not transferred to the (illegitimate) proceeds except in the cases of idols and Sabbatical produce. However, our ms. sources (including the Constantinople print edition) do not support Ran’s reading of R. Ḥanina; one has to accept the ms. reading as it stands. The statement of R. Ḥaggai is straightforward and was explained by Ran. Since objects forbidden for usufruct are worthless, the money received by the seller was not payment for the object. Since it was necessary to point out that the marriage was valid, it follows that if the money had been given in exchange for an object acquired unlawfully, the marriage would be invalid. .

הַמְקַדֵּשׁ בִּתְרוּמוֹת וּבְמַעְשְׂרוֹת וּבְמַתְּנוֹת כְּהוּנָּה וּבִדְמֵי חַטָּאת וּבְאֵפֶר חַטָּאת הֲרֵי זוֹ מְקוּדֶּשֶׁת וַאֲפִילוּ יִשְׂרָאֵל. הַמְקַדֵּשּׁ בִּתְרוּמוֹת וּבְמַעְשְׂרוֹת כול׳. רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. אָדָם נוֹתֵן מַעְשְׂרוֹתָיו בְּטוֹבַת הֲנָיָיה. מַה טַעַם דְּרִבִּי יוֹסֵי בֶּן חֲנִינָה. וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ. מַה עֲבַד לָהּ רִבִּי יוֹחָנָן. יִתְּנֵם לְכָל מִי שֶׁיִּרְצֶה. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי בֶּן חֲנִינָה. קוֹנָם כֹּהֲנִים וּלְוִיִּים נֶהֱנִין לִי. יִטְּלוֹ עַל כָּרְחוֹ. פָּתַר לָהּ בְּאוֹמֵר. אֵי אֵיפְשִׁי לִיתֵּן מַתָּנָה כָּל עִיקָּר. תֵּדַע לָךְ שֶׁהוּא כֵן. דְּתַנֵּינָן כֹּהֲנִים אֵילּוּ לְוִיִים אֵילּוּ נֶהֱנִין לִי. יִטְּלוּ אֲחֵרִים. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. הָאוֹמֵר. הֵילָךְ סֶלַע זוֹ וְתֵן בְּכוֹר זֶה לְבֶן בִּתִּי כֹהֶן. פָּתַר לָהּ בְּרוֹצֶה לִיתְּנוֹ לִשְׁנֵי כֹהֲנִים וּבֶן בִּתּוֹ אֶחָד מֵהֶן. וְהוּא אוֹמֵר לוֹ. הֵילָךְ סֶלַע זֶה וְתֵן כּוּלּוֹ לְבֶן בִּתִּי כֹהֶן. בְּעוֹן קוֹמֵי רִבִּי זְעִירָא. בְּהָדָא כֹּהֵן לְיִשְׂרָאֵל. אָסוּר. מַה דְרִבִּי יוֹסֵי אָמַר. לֹא אֲגִיבוֹן. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אָחָא. אָכֵין אָמַר לוֹן. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי בֶּן חֲנִינָה כֹּהֵן לְיִשְׂרָאֵל לָמָּה הוּא אָסוּר. לֹא מִפְּנֵי מַרְאִית הָעַיִן. אַף רִבִּי יוֹחָנָן אִית לֵיהּ יִשְׂרָאֵל לְיִשְׂרָאֵל אָסוּר מִפְּנֵי מַרְאִית הָעַיִן. וְעוֹד מִן הָדָא דְּתַנֵּי. הַכֹּהֲנִים וְהַלְּוִיִם הַמְסַיְיעִים בַּגְּרָנוֹת אֵין נוֹתְנִין לָהֶן לֹא תְרוּמָה וְלֹא מַעְשֵׂר. וְאִם נָתַן הֲרֵי זֶה חִילֵּל. וְלֹא יְחַלְלוּ אֶת קָדְשֵׁי בְּנֵי יִשְׂרָאֵל. וְהֵן מְחַלְלִין אוֹתָן. יוֹתֵר מִיכֵּן אָמְרוּ. תְּרוּמָתָן אֵינָן תְּרוּמָה וּמַעְשְׂרוֹתָן אֵינָן מַעְשְׂרוֹת וְהֶקְדֵּישָׁן אֵינָן הֶקְדֵּשׁ. וַעֲלֵיהֶן אָמַר הַכָּתוּב רָאשֶׁיהָ בְּשׁוֹחַד יִשׁפּוֹטוּ וְכֹהֲנֶיהָ בִּמְחִיר יוֹרוּ וגו׳. וְהַמָּקוֹם מֵבִיא עֲלֵיהֶן שָׁלֹשׁ פּוּרְעָנִיּוֹת. הָדָא הִיא דִּכְתִיב לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵּחָרֵשׁ וִירוּשָׁלַיִם לְעִיִים תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. הַמְקַדֵּשׁ בִּתְרוּמוֹת וּבְמַעְשְׂרוֹת וּבְמַתָּנוֹת וּבְמֵי חַטָּאת הֲרֵי זוּ מְקוּדֶּשֶׁת אַף עַל פִּי יִשְׂרָאֵל. פָּתַר לָהּ בְּתְרוּמָה שֶׁנָּ‍פְלָה לוֹ מִשֶּׁלַּאֲבִי אִמּוֹ כֹהֵן.

MISHNAH: If a man perform preliminary marriage using heaves, or tithes, or gifts to priests. 18:3 . , or money for purification. 5:16 , Num . 5:8 ; cf. 2K . 12:17 ). In the Babli, most independent Mishnah mss., and in the Halakhah one reads מֵי חַטָּאת “purification water”, the water used in the purification rite of Num . 19 . , or the ashes of purification. 19 . This is very precious material. , she is married even if he is an Israel. HALAKHAH: 6:3, explained there in Notes 59–76 and Nedarim 11:3, Note 46 . It seems that the text in Demay is the original source. Rebbi Yose ben Rebbi Ḥanina said, a person gives his tithes for the benefit of goodwill. What is the reason of Rebbi Yose ben Rebbi Ḥanina? ( Num . 5:10 ) “Everybody shall be the owner of his holy things.” How does Rebbi Joḥanan explain this? He may give them to whomever he likes. A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me: they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “ These Cohanim and Levites should [not] have any advantage from me; let others take.” A baraita disagrees with Rebbi Joḥanan: “One may say, here you have a tetradrachma and give this firstling to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two Cohanim and that daughter’s son was one of them; then one said, here you have a tetradrachma and give it whole to my daughter’s son, a Cohen. They asked before Rebbi Zeïra: a Cohen to an Israel, Rebbi forbids. What does Rebbi Yose say? He did not respond. Rebbi Ḥizqiah in the name of Rebbi Aḥa said, so he said to them: In the opinion of Rebbi Yose ben Rebbi Ḥanina, why is a Cohen to an Israel forbidden, not because it looks badly? Also Rebbi Joḥanan holds that from an Israel to an Israel it is forbidden because it looks badly. In addition, because of the following, as it was stated: “Cohanim and Levites who help at the threshing floor have no right either to heave or to tithe, and if the farmer gave, it is desecrated, as it is said ( Lev . 22:15 ): ‘They should not desecrate the sanctified things of the Children of Israel,’ but they do desecrate them! In addition, they said that their heave is no heave, their tithes are no tithes, their dedications are no dedications, and about them the verse says ( Micha 3:11 ): ‘Their heads judge for bribes, their priests instruct for hire, etc.’ The Omnipresent brings over them three catastrophes; that is what is written ( Micha 3:12 ): ‘Therefore, because of you Zion will be ploughed over as a field, Jerusalem will be desolate, and the Temple Mount a wooded hill.’ A Mishnah disagrees with Rebbi Joḥanan: “If a man performs preliminary marriage using heaves, or tithes, or gifts to priests, or water for purification, or the ashes of purification, she is married even if he is an Israel.” He explains it with heave he inherited from his maternal grandfather, a Cohen.