Kiddushin 21

Chapter 21

א עד שתכנס לחופה משום דעולא
1 until she enters huppah, on account of 'Ulla's statement. And the son of Bag Bag?<span class="x" onmousemove="('comment',' Does he not admit the force of this argument?');"><sup>1</sup></span>
ב ובן בג בג סימפון בעבדים לית ליה אי מומין שבגלוי הוא הא קא חזי ליה אי משום מומין שבסתר מאי נפקא ליה מיניה למלאכה קא בעי ליה לא איכפת ליה
2 - He disregards the possibility of nullification in the case of slaves: if there are open bodily defects - then he has seen them.<span class="x" onmousemove="('comment',' And the purchaser cannot invalidate the transaction.');"><sup>2</sup></span> If on account of concealed bodily defects, what does it matter to him?
ג נמצא גנב או קוביוסטוס הגיעו מאי אמרת לסטים מזויין או נכתב למלכות הנהו קלא אית להו
3 He needs him for work, and so does not care. If he [the slave] is found to be a thief or a rogue,<span class="x" onmousemove="('comment',' Jast.: a swindler; Tosaf.: a gambler; Rashi: a kidnapper. The last might suit the context here, but not elsewhere.');"><sup>3</sup></span>
ד מכדי בין למר ובין למר לא אכלה מאי בינייהו
4 he is his.<span class="x" onmousemove="('comment',' The purchaser's: he cannot annul the purchase, because the average slave is one of these.');"><sup>4</sup></span> What can you say: he was discovered to be an armed robber or proscribed by the State<span class="x" onmousemove="('comment',' I.e., under sentence of death. fast.: levied for royal service.');"><sup>5</sup></span>
ה איכא בינייהו קיבל מסר והלך:
5 - these are well known.<span class="x" onmousemove="('comment',' And the purchaser would not buy him in ignorance.');"><sup>6</sup></span> Let us see: both agree that she [an arusah] may not eat:<span class="x" onmousemove="('comment',' For R. Judah b. Bathyra also admits that she may not eat, in accordance with 'Ulla.');"><sup>7</sup></span>
ו בכסף ב"ש אומרים בדינר וכו' : מאי טעמייהו דב"ש אמר רבי זירא שכן אשה מקפדת על עצמה ואין מתקדשת בפחות מדינר
6 wherein then do they differ? - They differ where he [the husband] accepted [bodily defects],<span class="x" onmousemove="('comment',' According to Johanan b. Bag Bag, she may then eat terumah, since there is no fear of nullification; in the opinion of R. Judah b. Bathyra she is forbidden, since 'Ulla's reason holds good here.');"><sup>8</sup></span> or he [the father] delivered [her to the husband's messengers to be taken to her husband's home],<span class="x" onmousemove="('comment',' 'Ulla's reason no longer holds good since her brothers and sisters are not then with her, but there is still the possibility of nullification.');"><sup>9</sup></span>
ז אמר ליה אביי אלא מעתה כגון בנתיה דר' ינאי דקפדן אנפשייהו ולא מקדשי בפחות מתרקבא דדינרי הכי נמי דאי פשטה ידה וקבלה חד זוזא מאחר הכי נמי דלא הוו קדושין
7 or if they [the father's messengers] were on the way with [the husband's messengers to escort the bride to her new home].<span class="x" onmousemove="('comment',' V. preceding note, which applies here too.');"><sup>10</sup></span> 'BY MONEY: BETH SHAMMAI MAINTAIN, BY A DENAR etc. What is Beth Shammai's reason? - Said R'Zera: Because a woman is particular about herself and will not [permit herself to] become betrothed with less than a denar.
ח א"ל פשטה ידה וקבלה לא קאמינא כי קאמינא דקדשה בליליא אי נמי דשויה שליח
8 Abaye objected to him: If so, then e.g. , R'Jannai's daughters, who are particular about themselves and will not become betrothed with less than a tarkabful<span class="x" onmousemove="('comment',' Tarkab - two kabs (later = three kabs) : 1 kab = 1/6th of a se'ah.');"><sup>11</sup></span> of denarii, if she stretches out her hand and accepts a zuz from a stranger [as kiddushin], is the kiddushin indeed invalid?<span class="x" onmousemove="('comment',' Surely not!');"><sup>12</sup></span>
ט רב יוסף אמר טעמייהו דבית שמאי כדרב יהודה אמר רב אסי דאמר רב יהודה אמר רב אסי כל כסף האמור בתורה כסף צורי ושל דבריהם כסף מדינה :
9 - He replied: If she stretches out her hand and accepts. I do not say thus: I refer to a case where he betroths her at night,<span class="x" onmousemove="('comment',' And she does not see what is given her.');"><sup>13</sup></span>
י גופא אמר רב יהודה אמר רב אסי כל כסף האמור בתורה כסף צורי ושל דבריהם כסף מדינה : וכללא הוא
10 or if she appoints an agent.<span class="x" onmousemove="('comment',' To accept kiddushin on her behalf, without telling him what is the minimum which he shall accept.');"><sup>14</sup></span> R'Joseph said: Beth Shammai's reason is in accordance with Rab Judah's dictum in R'Assi's name, viz. , Wherever 'money'<span class="x" onmousemove="('comment',' Lit., 'silver'.');"><sup>15</sup></span> is mentioned in Scripture: Tyrian coinage is meant; whereas the Rabbinical usage<span class="x" onmousemove="('comment',' Lit., 'that - sc. money of their (sc. the Rabbis') words.'');"><sup>16</sup></span> refers to provincial coinage.<span class="x" onmousemove="('comment',' Viz., current coinage. The latter is an eighth of the former; i.e., a provincial shekel = 1/8th of a Tyrian shekel, a provincial denar = 1/8th of a Tyrian, etc.; v. J.E. IX, 351, and Zuckermann, Tal. Mun. pp. 15-33. Tyrian is further to be identified with Jerusalem (coins) . Krauss, T.A., 11-405 and n. 639 a.l., v. B.K. (Sonc. ed.) p. 204, n. 11. Now, since kiddushin by money is Biblical (supra 2a) , it cannot be a copper perutah, for there were no copper coins in the Tyrian system: hence, the perutah being excluded, it is evident that a coin of considerable value is required, and this was fixed at a denar.');"><sup>17</sup></span> It was stated above: Rab Judah said in R'Assi's name: Whenever 'money' is mentioned in Scripture: Tyrian coinage is meant; whereas the Rabbinical usage refers to provincial coinage. Now, is this a universal rule?
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