Kiddushin 11

לישני בתראי קמ"ל הכא כתיב (דברים כד, א) כי יקח ולא שיקח את עצמו והכא כתיב (דברים כד, א) ושלחה ולא שישלח את עצמו :

latter expressions.<span class="x" onmousemove="('comment',' Sc. 'I am thy husband,' etc., that these are certainly invalid.');">¹</span> [For] here it is written, when any man taketh [a woman],<span class="x" onmousemove="('comment',' Deut. XXIV, 5.');">²</span>

ת"ר הרי את אשתי הרי את ארוסתי הרי את קנויה לי מקודשת הרי את שלי הרי את ברשותי הרי את זקוקה לי מקודשת וליתנינהו כולהו כחדא תנא תלת תלת שמעינהו וגרסינהו

but not that he taketh himself [as a husband], and there it is written, and when he send her away,<span class="x" onmousemove="('comment',' Ibid. 2.');">³</span> but not that he sends himself away.

איבעיא להו מיוחדת לי מהו מיועדת לי מהו עזרתי מהו נגדתי מהו עצורתי מהו צלעתי מהו סגורתי מהו תחתי מהו תפושתי מהו לקוחתי מהו

Our Rabbis taught: [if one declares,] 'Behold, thou art my wife,' 'Behold, thou art my arusah,' 'Behold, thou art acquired to me,' she is betrothed; 'Behold, thou art mine,' 'Behold, thou art under my authority,' 'Thou art tied unto me,' she is betrothed. Then let them all be combined and taught in one clause?<span class="x" onmousemove="('comment',' Instead of stating 'she is betrothed' twice.');">⁴</span>

פשוט מיהא חדא דתניא האומר לקוחתי הרי זו מקודשת משום שנאמר (דברים כד, א) כי יקח איש אשה

- The tanna<span class="x" onmousemove="('comment',' V. Glos. s.v. (b.) .');">⁵</span> heard each three separately, and memorized them [in that order].

איבעיא להו חרופתי מהו ת"ש דתניא האומר חרופתי מקודשת שכן ביהודה קורין לארוסה חרופה ויהודה הויא רובא דעלמא

The scholars propounded: [What if one declares,] 'Thou art singled out for me,'<span class="x" onmousemove="('comment',' Rashi translates: 'Thou art one with me'; cf. Gen. II, 24: and they shall be one flesh. ,sguhn');">⁶</span> 'Thou art designated unto me,'<span class="x" onmousemove="('comment',' Heb. meyu'edeth, cf. Ex. XXI, 8: if she please not her master who hath designated her (ye'adah, E.V. betrothed her) for himself sdb');">⁷</span>

ה"ק האומר חרופתי מקודשת שנאמר (ויקרא יט, כ) והיא שפחה נחרפת לאיש ועוד ביהודה קורין לארוסה חרופה ויהודה ועוד לקרא אלא ה"ק האומר חרופה ביהודה מקודשת שכן ביהודה קורין לארוסה חרופה

'Thou art my help,'<span class="x" onmousemove="('comment',' Cf. Gen. II, 18; It is not good that man should be alone; I will make him an help meet for ( , neged) him. h,sdb');">⁸</span> 'Thou art meet for me,'<span class="x" onmousemove="('comment',' , negdathi from neged; preceding note. [Or, 'my counterpart' - another possible rendering of neged (against) , v. Yeb. 63a.]');">⁹</span>

במאי עסקינן אילימא בשאין מדבר עמה על עסקי גיטה וקידושיה מנא ידעה מאי קאמר לה ואלא במדבר עמה על עסקי גיטה וקידושיה אע"ג דלא אמר לה נמי

'Thou art gathered in to me,' 'Thou art my rib,'<span class="x" onmousemove="('comment',' Cf. Gen. II, 21: and he took one of his ribs. h,rudx rudxhu');">¹⁰</span> 'Thou art closed in to me,'<span class="x" onmousemove="('comment',' Cf. ibid.: . . and closed up the flesh . h,j, vbh,j,');">¹¹</span>

דתנן היה מדבר עם אשה על עסקי גיטה וקידושיה ונתן לה גיטה וקידושיה ולא פירש ר' יוסי אומר דיו ר' יהודה אומר צריך לפרש ואמר רב הונא אמר שמואל הלכה כר' יוסי

'Thou art my replacement,'<span class="x" onmousemove="('comment',' , tahti; cf. ibid.: instead thereof .');">¹²</span> 'Thou art kept [seized] unto me,' [or,] 'Thou art taken by me'? - One at least you may solve.

אמרי לעולם במדבר עמה על עסקי גיטה וקידושיה ואי דיהיב לה ושתיק ה"נ הב"ע דיהב לה ואמר לה בהני לישני

For it was taught: If one declares, 'Thou art taken by me,' she is betrothed, for it is written, when a man taketh a wife.<span class="x" onmousemove="('comment',' Deut. XXIV, 1. ,prjb');">¹³</span> The Scholars propounded: What of 'Thou art my harufah [betrothed]?<span class="x" onmousemove="('comment',' Cf. Lev. XIX, 20: That is a bondmaid, betrothed ( neherefeth=harufah) ; this really applies to a bondmaid designated for her master.');">¹⁴</span>

והכי קא מיבעי ליה הני לישני לקידושי קאמר לה או דילמא למלאכה קאמר לה תיקו :

- Come and hear: For it was taught: If a man declares, 'Be thou my harufah,' she is betrothed,for in Judea an arusah is called harufah. Is Judea then the greater part of the world?<span class="x" onmousemove="('comment',' Surely local practice cannot settle the law for all places.');">¹⁵</span>

גופא היה מדבר עם האשה על עיסקי גיטה וקידושיה ונתן לה גיטה וקידושיה ולא פירש רבי יוסי אומר דיו ר' יהודה אומר צריך לפרש אמר רב יהודה אמר שמואל והוא שעסוקין באותו ענין

- It is meant thus: If he declares, 'Be thou my harufah,' she is betrothed, for it is said: 'that is a bondmaid, neherefeth [betrothed] to a man'; moreover, in Judea an arusah is called harufah. Is [the practice in] Judea to support Scripture!<span class="x" onmousemove="('comment',' Its validity being derived from Scripture, surely no local practice is required as further proof!');">¹⁶</span>

וכן אמר ר"א א"ר אושעיא והוא שעסוקין באותו ענין כתנאי רבי אומר והוא שעסוקין באותו ענין ר' אלעזר בר ר"ש אומר אע"פ שאין עסוקין באותו ענין

- But it means thus: If he says in Judea, 'Be thou my harufah,' she is betrothed, because in Judea an arusah is called harufah. What are the circumstances:<span class="x" onmousemove="('comment',' Of the above expressions, concerning which the scholars were in doubt.');">¹⁷</span>

ואי לאו דעסוקין באותו ענין מנא ידעה מאי קאמר לה אמר אביי מענין לענין באותו ענין

shall we say, that he was not speaking to her about her divorce or kiddushin,<span class="x" onmousemove="('comment',' ['Divorce' is mentioned here merely incidentally as part of a current phrase 'ashggarath lashon'. The text of Tosaf. Ri did not seem to have it.]');">¹⁸</span> how does she know what he means?<span class="x" onmousemove="('comment',' Even if these terms imply kiddushin, she may not know that he intends them in that sense: consequently her consent is lacking.');">¹⁹</span>

אמר רב הונא אמר שמואל הלכה כר' יוסי א"ל רב יימר לרב אשי ואלא הא דאמר רב יהודה אמר שמואל כל שאינו יודע בטיב גיטין וקידושין לא יהא לו עסק עמהם אפילו לא שמיע ליה הא דרב הונא אמר שמואל א"ל אין הכי נמי :

But if he was speaking to her about her divorce or kiddushin, then even if he said nothing at all [but gave her money], she is also [betrothed]. For we learnt: If man was speaking to a woman on matters concerning her divorce or betrothal, and gave her her divorce or kiddushin, but made no explicit declaration - R'Jose said: It is sufficient; R'Judah maintained: He must make an explicit declaration.

וכן בגירושין נתן לה גיטה ואמר לה הרי את משולחת הרי את מגורשת הרי את מותרת לכל אדם הרי היא מגורשת : פשיטא נתן לה גיטה ואמר לה לאשתו הרי את בת חורין

Whereon R'Huna said in Samuel's name: The halachah<span class="x" onmousemove="('comment',' V. Glos.');">²⁰</span> agrees with R'Jose! - I will tell you: after all, it refers to a case where he was speaking to her about her divorce or betrothal; now, had he given her [the money or the deed of divorce] and remained silent, that indeed would be so.<span class="x" onmousemove="('comment',' She would certainly be betrothed or divorced.');">²¹</span> But the circumstances here are that he gave [them] to her and made one of these declarations. And this is the problem: did he employ these expressions in the sense of kiddushin, or perhaps he meant them in reference to work?<span class="x" onmousemove="('comment',' E.g., 'thou art one with me,' to cooperate with me in work; similarly the rest.');">²²</span> The questions stand over. The [above] text [stated]: 'If a man was speaking to a woman on matters concerning her divorce or betrothal, and gave her her divorce or kiddushin, but made no explicit declaration - R'Jose said: It is sufficient; R'Judah maintained: He must make an explicit declaration'. Said Rab Judah in Samuel's name: Providing that they were engaged on that topic [when the divorce or kiddushin was given]. R'Eliezer said likewise in R'Oshaia's name: Providing that they were engaged on that topic.<span class="x" onmousemove="('comment',' But if they had passed on to some other topic, all agree that she is not betrothed or divorced. [Although the woman's consent is not necessary by law in the case of divorce, she must nevertheless be aware of the character of the document that is being given to her, Tosaf. Ri; v. Git.78a.]');">²³</span> This is disputed by Tannaim; Rabbi said: Providing that they were engaged on that topic; R'Eleazar son of R'Simeon said: Even if they were not engaged on that topic. But if they were not engaged on that topic, how does she know what he meant? - Abaye answered: [They travelled] from one matter to another in the same topic.<span class="x" onmousemove="('comment',' E.g., they were no longer speaking of marriage, but about dowry, means of livelihood, etc.');">²⁴</span> R'Huna said in Samuel's name: The halachah agrees with R'Jose. R'Yemar asked R'Ashi: Then when Rab Judah said in Samuel's name: He who does not know the peculiar nature of divorce and betrothal<span class="x" onmousemove="('comment',' I.e., the laws by which they are governed.');">²⁵</span> should have no business with them<span class="x" onmousemove="('comment',' To celebrate a marriage or function as a Rabbi in divorce proceedings.');">²⁶</span> - [does it hold good] even if he is ignorant of this ruling of R'Huna in Samuel's name? - Even so, he replied.' The same applies to divorce: If he gives her [the document of divorce,] and declares, "Behold, thou art sent forth," "Behold, thou art divorced," [or] "Thou art permitted to any man," - then she is divorced.'<span class="x" onmousemove="('comment',' Supra 5b; Samuel's dictum.');">²⁷</span> Now it is obvious, if he gives a divorce to his wife and says to her, 'Behold, thou art a free woman,'