Commentary for Kiddushin 119:1
ובא אחר ואמר לה הרי את מקודשת לי מעכשיו ולאחר עשרה ימים מראשון ומאחרון צריכה גט מאמצעי אינה צריכה גט
then another came and said to her, 'Behold, thou art betrothed to me from now and after thirty days':she requires a divorce from the first and the second, but not from the last. For on either alternative:if it is a stipulation, that of the first is [valid] kiddushin, but not those of the second and third; if it is withdrawal, that of the last is kiddushin, but not of the first and the second.But is this not obvious? - I might say. This expression implies both stipulation and withdrawal, and she requires a divorce from each:hence we are informed [otherwise]. 'Ulla said in R. Johanan's name: Even a hundred have a hold on her.R. Assi said likewise in R. Johanan's name: Even a hundred have a hold on her. R. Mesharasheya son of R. Ammi said to R. Assi: I will explain R. JohananSs reason to you: they made themselves like a row of bricks, each leaving room for the next. R. Hanina raised an objection: [If one declares, 'Be thou divorced] from to-day and after my death,' it is a divorce and not a divorce, and if he dies, she must perform halizah, but not yibum.Now, on Rab's view it is well, for this supports him; according to Samuel too, [there is no difficulty,] for [he may say], This agrees with the Rabbis, whereas I hold with Rabbi.But according to R. Johanan who maintains that something is left over: every divorce which leaves something in her [tied to her husband] is entirely invalid:then let him perform yibum? - Said Raba: The divorce is to free [her], and death is likewise; [hence] what the divorce leaves [undone] is completed by death - Abaye demurred: How compare! Divorce frees her from the yabam's authority, whereas death places her in the yabam's authority? But, said Abaye, there, what is the reason? As a preventive measure, on account of 'From to-day, if I die,' which is certainly a valid divorce.Then let us enact that [if he says,] 'from to-day, if I die,' she shall perform halizah on account of 'from to-day and after death!' - Should you say that she must perform halizah, she may submit to yibum. Then here too, if you say that she must perform halizah, she may submit to yibum? - Then let her, and it does not matter, seeing that it is only a Rabbinical precaution. <br> <br> MISHNAH. IF ONE SAYS TO A WOMAN. 'BEHOLD, THOU ART BETROTHED UNTO ME ON CONDITION THAT I GIVE THEE TWO HUNDRED ZUZ,' SHE IS BETROTHED, AND HE MUST GIVE IT. ON CONDITION THAT I GIVE THEE WITHIN THIRTY DAYS FROM NOW: IF HE GIVES HER WITHIN THIRTY DAYS, SHE IS BETROTHED; IF NOT, SHE IS NOT BETROTHED. ON CONDITION THAT I POSSESS TWO HUNDRED ZUZ, SHE IS BETROTHED, PROVIDING HE POSSESSES [THEM]. 'ON CONDITION THAT I SHEW THEE TWO HUNDRED ZUZ,' SHE IS BETROTHED, AND HE MUST SHEW HER. BUT IF HE SHEWS HER [MONEY LYING] ON THE COUNTER, SHE IS NOT BETROTHED. <br> <br> GEMARA. It was stated: R. Huna said: [The Mishnah means] and he must give it; Rab Judah said: When he gives it: 'R. Huna said, and he must give it': it is a condition, [and so] he fulfils the condition and goes on. 'Rab Judah said: When he gives it': when he gives it, the kiddushin is valid; nevertheless now it is not kiddushin. Wherein do they differ? - They differ where she stretches out her hand and accepts kiddushin from another: on R. Huna's view it is not kiddushin; on Rab Judah's it is kiddushin. Now, we learnt similarly with reference to divorce. If one says to his wife, 'Behold here is thy divorce on condition that thou givest me two hundred zuz,' she is divorced, and must give [it]. It was stated: R. Huna said: And she must give it; Rab Judah said: When she gives it. 'R. Huna said: And she must give it': it is a condition, [and so] she proceeds to fulfil the condition. 'Rab Judah said: When she gives it': when she gives it to him, then it is a divorce; now, however it is not a divorce.<br>