Kiddushin 157

שניהם נותנים גט ואם רצו אחד נותן גט ואחד כונס

BOTH MUST GIVE HER A DIVORCE;<span class="x" onmousemove="('comment',' If she desires to marry a third.');">¹</span> BUT IF THEY WISH, ONE GIVES A DIVORCE, AND THE OTHER MARRIES HER'LIKEWISE, IF A WOMAN AUTHORIZES HER AGENT TO GIVE HER IN BETROTHAL, AND SHE GOES AND BETROTHS HERSELF [TO ANOTHER]: IF HER OWN PRECEDED, HER BETROTHAL IS VALID; IF HER AGENT'S PRECEDED, HIS BETROTHAL IS VALID.

וכן האשה שנתנה רשות לשלוחה לקדשה והלכה וקדשה את עצמה אם שלה קדמו קדושיה קידושין ואם של שלוחה קדמו קידושיו קידושין ואם אינן יודעין שניהם נותנים לה גט ואם רצו אחד נותן לה גט ואחד כונס

AND IF THEY DO NOT KNOW, BOTH MUST GIVE HER A DIVORCE; BUT IF THEY WISH, ONE GIVES A DIVORCE AND THE OTHER MARRIES HER'<big><b>GEMARA:</b></big> And [both] are necessary.

<big><strong>גמ׳</strong></big> .וצריכא דאי אשמעינן גבי דידיה משום דגברא קים ליה ביוחסין אבל איתתא דלא קים לה ביוחסין אימא לא ניהוו קידושיה קידושין

For if we were told [this] of him [the father], that is because a man is well-informed in matters of genealogy;<span class="x" onmousemove="('comment',' Therefore when he gives her in betrothal, he is sure of his son-in-law's lineage and cancels his agent's authority.');">²</span> but as for a woman, who is not well-informed in matters of genealogy, I would say that her kiddushin is invalid.<span class="x" onmousemove="('comment',' For when she accepts betrothal for herself she may feel uncertain of the man's birth, and therefore tacitly implies that if her agent betroths her to one of purer descent her own act shall be null.');">³</span>

ואי אשמעינן גבי דידה משום דאיתתא דייקא ומינסבא אבל איהו אימא לא איכפת ליה צריכא

And if we were told this of her, that is because a woman carefully investigates and [then] marries; but as for him [her father], I might argue that he does not care.<span class="x" onmousemove="('comment',' He is not so anxious for a pure match. Hence he did not cancel his agent's authority, but gave her in betrothal himself provisionally, in case his agent would not succeed in securing her betrothal.');">⁴</span> Thus they are necessary.

איתמר קידשה אביה בדרך וקידשה עצמה בעיר והרי היא בוגרת רב אמר הרי היא בוגרת לפנינו ושמואל אמר חיישינן לקידושי שניהם

It was stated: If her father gives her in betrothal on the road, and she betroths herself in the town [to another], and she is now a bogereth,<span class="x" onmousemove="('comment',' She is found on the same day to be a bogereth, over whom her father has no authority.');">⁵</span> Rab said: Behold, she stands<span class="x" onmousemove="('comment',' Lit., 'is'.');">⁶</span>

אימת אילימא בתוך ששה בהא נימא רב הרי היא בוגרת לפנינו השתא הוא דבגרה אלא לאחר ששה בהא נימא שמואל חיישינן לקידושי שניהם והא אמר שמואל אין בין נערות לבגרות אלא ששה חדשים בלבד

a bogereth before us!<span class="x" onmousemove="('comment',' Hence the kiddushin by her is certainly invalid.');">⁷</span> Samuel said: We regard<span class="x" onmousemove="('comment',' Lit., 'fear'.');">⁸</span>

לא צריכא דקדיש בההוא יומא דמשלים ששה רב אמר הרי היא בוגרת לפנינו מדהשתא בוגרת בצפרא נמי בוגרת ושמואל אמר השתא הוא דאייתי סימנים

the kiddushin by both.<span class="x" onmousemove="('comment',' V. p. 47, n. 10.');">⁹</span> When [did the betrothals take place]?

ושמואל מאי שנא ממקוה דתנן מקוה שנמדד ונמצא חסר כל טהרות שנעשו על גביו למפרע בין ברשות היחיד בין ברשות הרבים טמאות

Shall we say, within the six [months],<span class="x" onmousemove="('comment',' That generally elapse between the state of a na'arah and that of a bogereth.');">¹⁰</span> - can Rab say in this case, 'Behold, she stands a bogereth before us' - surely she has only now become a bogereth!<span class="x" onmousemove="('comment',' But she must have been a na'arah when the betrothals took place.');">¹¹</span>

שאני התם דאיכא למימר העמד טמא על חזקתו ואימר לא טבל

But if after six months, - can Samuel say in this case, 'We regard the kiddushin by both' - surely Samuel said: Between the states of na'arah and bogereth there is only six months! This arises only if the betrothal took place on the day that completed the six [months]: Rab said: 'Behold she stands a boger'eth before us' - since she is now a bogereth, [we assume] she was a bogereth in the morning too. But Samuel maintains, she may have brought the 'evidences' [of bogereth]<span class="x" onmousemove="('comment',' V. Nid. 47a.');">¹²</span>

אדרבה העמד מקוה על חזקתו ואימר לא חסר הרי חסר לפניך הכא נמי הרי בוגרת לפניך השתא הוא דבגרה התם נמי השתא הוא דחסר

only just now. Now, according to Samuel, wherein does it differ from mikweh?<span class="x" onmousemove="('comment',' V. Glos.');">¹³</span>

התם תרתי לריעותא הכא חדא לריעותא

For we learnt: If a mikweh is measured and found to be deficient:<span class="x" onmousemove="('comment',' In water; a mikweh, to be ritually fit, must contain not less than forty se'ahs.');">¹⁴</span> all acts of purification which have heretofore been effected through it, whether in private or in public ground, are unclean!<span class="x" onmousemove="('comment',' If a doubt of uncleanness arises in private ground, the object in doubt is declared unclean; in public ground, it is clean, v. Sot. 28b. Here, wherever it is, the objects are unclean. This proves that we do not regard it as a matter of doubt, but assume that since the mikweh is deficient now, it was so before too. Then, by analogy, why not assume that since the woman is a bogereth now, she was one from the beginning of the day?');">¹⁵</span>

ושמואל מאי שנא מחבית דתניא היה בודק את החבית להפריש עליה תרומה והולך ואחר כך נמצאת חומץ כל ג' ימים ודאי מיכן ואילך ספק

- There it is different, because we can argue, Let the unclean person [or thing] stand in his presumptive status,<span class="x" onmousemove="('comment',' Of uncleanness.');">¹⁶</span> and say that he did not perform tebillah.<span class="x" onmousemove="('comment',' Being in doubt, we have recourse to the status quo.');">¹⁷</span>

ורמינן חבית אמקוה מ"ש דהכא ודאי ומ"ש דהכא ספק

On the contrary, let the mikweh stand in its presumptive status,<span class="x" onmousemove="('comment',' Which is that it contains the full quantity.');">¹⁸</span> and say that it was not deficient?<span class="x" onmousemove="('comment',' When immersion was performed.');">¹⁹</span>

ואמר רב חנינא מסוריא מאן תנא חבית רבי שמעון היא דגבי מקוה נמי ספיקא משוי

- But it is deficient before you! Then here too, she stands a bogereth before you! - She has [only] just now matured. Then there too, [let us say, only] just now has it become deficient? - There, there are two unfavourable conditions;<span class="x" onmousemove="('comment',' The person's presumptive uncleanness and the present deficiency of the mikweh.');">²⁰</span>

דתניא כל טהרות שנעשו על גביו למפרע בין ברשות היחיד בין ברשות הרבים טמאות ורבי שמעון אומר ברשות הרבים טהורות ברשות היחיד תולין

here, there is [only] one.<span class="x" onmousemove="('comment',' Viz., her present maturity. But on this day, which completes the six months between the na'arah and the bogereth states, she has no presumptive status for either, since it is the day of change.');">²¹</span> Again, according to Samuel, wherein does it differ from 'barrel'?

אבל לרבנן טבל למפרע שאני התם דאיכא למימר העמד טבל על חזקתו ואימר לא ניתקן

For it was taught: If one was wont to examine a barrel [of wine]<span class="x" onmousemove="('comment',' Every now and then, to see whether it had turned acid.');">²²</span> in order continually to separate [terumah for other barrels] in reliance thereon,<span class="x" onmousemove="('comment',' By declaring, 'Let a certain quantity of wine in this barrel be terumah for another.'');">²³</span>

אדרבה העמד יין על חזקתו ואימר לא החמיץ הרי החמיץ לפניך הכא נמי הרי היא בוגרת לפנינו השתא הוא דבגרה (הכא) נמי השתא הוא דאחמיץ

and then it was found to be acid:<span class="x" onmousemove="('comment',' This Tanna regards wine and acid as two different commodities, and one cannot be terumah for the other.');">²⁴</span> for full three days it is certain; there after it is doubtful.<span class="x" onmousemove="('comment',' The meaning is disputed in B.B. 96a, two views being stated, (i) For the first three days after the last examination before the present one it was certainly wine, and any separation made then is valid. Afterwards it is doubtful; hence on the one hand, another separation must be made; on the other, what was already separated is forbidden to a lay Israelite, as it may still have been wine, (ii) For three days before this present examination it was certainly acid, and any separation made then is invalid. But before that it is doubtful, as explained in (i) ; for fuller notes v. B.B.');">²⁵</span>

התם תרתי לריעותא הכא חדא לריעותא הוא דאיכא

Now, we opposed 'barrel' to 'mikweh': why is the latter certain and the former doubt - ful?<span class="x" onmousemove="('comment',' The mikweh is held to have been certainly deficient (v. p. 407, n. 1) hitherto, but we recognise a period of doubt for the barrel, as explained in the preceding note.');">²⁶</span> And R'Hanina of Sura answered: Who is the authority of [the Baraitha about the] 'barrel'?

נימא כתנאי

R'Simeon, who also in the case of the mikweh makes it doubtful. For it was taught: All acts of purification which have been heretofore effected through it, whether in private or in public ground, are unclean. R'Simeon ruled: In public ground, they are clean; in private ground, they are in suspense.<span class="x" onmousemove="('comment',' I.e., doubtful.');">²⁷</span> But in the view of the Rabbis it is retrospectively tebel!<span class="x" onmousemove="('comment',' V. Glos. sc. the wine for which terumah was separated from this barrel hitherto. This contradicts Samuel, as before.');">²⁸</span> - There it is different, because one can say: 'Let the tebel stand in its presumptive status and say that it was not made fit.' On the contrary, let the wine stand in its presumptive status and say that it had not turned acid? - But lo! it is acid before you. Then here too, she stands a bogereth before you? - She has [only] just now become a bogereth. Then here too [let us say,] 'It has [only] just now turned acid'? - There, there are two unfavourable conditions;<span class="x" onmousemove="('comment',' (i) The presumptive status of the tebel; and (ii) its present acidity.');">²⁹</span> but here there is only one.<span class="x" onmousemove="('comment',' V. p. 407, n. 7.');">³⁰</span> Shall we say: It is a dispute of Tannaim?