Related for Gittin 151:7
ורמינהו הרי זה גיטיך ע"מ שתשמשי את אבא שתי שנים על מנת שתניקי את בני שתי שנים מת האב או מת הבן אינו גט דברי ר' מאיר
According to one explanation, he addressed this remark to R. Meir, and according to another he addressed it to the Sages. According to one view he addressed his remark to R. Meir, and what he meant was this: There is no condition in the Scriptures which is not duplicated. Hence in this connection we have two texts from which the same inference may be drawn, and wherever we have two texts from which the same inference may be drawn, we do not base a rule upon them.<span class="x" onmousemove="('comment',' V. Sanh. (Sonc. ed.) p. 458, n. 9. ');"><sup>6</sup></span>
Tosefta Kiddushin
A man who said to a woman: "Behold you are betrothed to me with the understanding that I will talk to the ruler about you"; "[With the understanding that] I will work as a labourer with you", and he gave her something worth a perutah—she is betrothed immediately [even if he hasn't fulfilled his condition yet], until he says "I didn't speak [to the ruler]" or "I didn't work [as a labourer]" [when she becomes retroactively never betrothed]—words of Rabbi Meir. But Hakhamim say: If the stipulation is fulfilled—she is betrothed; but if not—she is not betrothed. (But see Lieberman who thinks this is about tenai kaful.) Rabban Shimon ben Gamliel says: There is no [valid] stipulation in the ketubah that isn't doubled (tenai kaful, that explains what would happen both if he did the thing he promised and also if he didn't do it).
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