Kiddushin 37

מי שאני

Now, according to R'Nahman B'Isaac, who maintained: Even on the view of R'Jose son of R'Judah, the original money was given for kiddushin,<span class="x" onmousemove="('comment',' So that when her master designates her, her father is deemed to have received the kiddushin.');">¹</span> how can he explain it? - He explains it as agreeing with R'Eliezer, who held: It is only for servitude after servitude that he may not sell her, but he can sell her to servitude after marriage.

ולרב נחמן בר יצחק דאמר אפילו לרבי יוסי ברבי יהודה מעות הראשונות לקידושין ניתנו במאי מוקים לה מוקים לה כרבי אליעזר דאמר לשפחות אחר שפחות הוא דלא מצי מזבין לה אבל לשפחות אחר אישות מצי מזבין לה

Resh Lakish propounded: Can a man designate [his bondmaid] for his son, a minor? The All-Merciful said, his son,<span class="x" onmousemove="('comment',' And if he espouse her unto his son - Ex. XXI, 9.');">²</span>

בעי ריש לקיש מהו שמייעד אדם לבנו קטן בנו אמר רחמנא בנו כל דהו או דילמא בנו דומיא דידיה מה הוא גדול אף בנו גדול

- his son, whatever his state; or perhaps, 'his son' must be similar to himself: just as he is a adult, so must his son be an adult?<span class="x" onmousemove="('comment',' I.e., thirteen years and a day.');">³</span> - Said R'Zera, Come and hear: [And a man that committeth adultery with another man's wife]:<span class="x" onmousemove="('comment',' Lev. XX, 10.');">⁴</span>

אמר רבי זירא תא שמע (ויקרא כ, י) איש פרט לקטן אשר ינאף את אשת איש פרט לאשת קטן ואי אמרת מייעד אם כן מצינו אישות לקטן

'a man' excludes a minor; 'that committeth adultery with another man's wife' excludes the wife of a minor. But if you say that he can designate, if so, we find matrimonial relationship in the case of a minor.<span class="x" onmousemove="('comment',' Why then should the penalty for adultery - execution - not apply?');">⁵</span>

ואלא מאי אינו מייעד אמאי קא ממעט ליה קרא תיפשוט מינה דמייעד אמר רב אשי הכא ביבם בן תשע שנים ויום אחד הבא על יבמתו עסקינן

What then: he cannot designate? Why does Scripture exclude it?<span class="x" onmousemove="('comment',' Since a minor cannot have a wife.');">⁶</span>

דמדאורייתא חזיא ליה מהו דתימא כיון דמדאורייתא חזיא ליה וביאתו ביאה הבא עליה מתחייב באשת איש קמ"ל

[Then on the contrary] solve [the problem] from this that he can designate!<span class="x" onmousemove="('comment',' For that is the only way in which it is conceivable that a minor shall be married.');">⁷</span> - Said R'Ashi: The reference here is to a yabam, aged nine years and a day, who had intercourse with his yebamah, who is tied<span class="x" onmousemove="('comment',' Lit., 'fit'.');">⁸</span>

מאי הוי עלה תא שמע אמר ר' אייבו א"ר ינאי אין יעוד אלא בגדול אין יעוד אלא מדעת תרתי מה טעם קאמר מה טעם אין יעוד אלא בגדול לפי שאין יעוד אלא מדעת

to him by Scriptural law.<span class="x" onmousemove="('comment',' And therefore he acquires her by intercourse, though normally a minor's action has no force. Nine years and a day is the minimum age at which a male's intercourse counts, i.e., can engender.');">⁹</span> I might have thought, since she is tied to him by Biblical law and his intercourse is intercourse,<span class="x" onmousemove="('comment',' V. preceding note.');">¹⁰</span>

ואיבעית אימא מאי מדעת מדעת דידה דתני אביי בריה דרבי אבהו (שמות כא, ח) אשר לא יעדה מלמד שצריך ליעדה

he who has intercourse with her incurs the penalty for [adultery with] a married woman: hence we are informed [that it is not so]. What is our decision on the matter? - Come and hear: For R'Aibu said in R'Jannaiðs name: De can be performed only by an adult; designation is only by consent.<span class="x" onmousemove="('comment',' Of the man; the first half solves Resh Lakish's problem.');">¹¹</span>

הוא תני לה והוא אמר לה בקידושי יעוד ואליבא דרבי יוסי ברבי יהודה דאמר מעות הראשונות לאו לקידושין ניתנו רב נחמן בר יצחק אמר אפילו תימא לקידושין ניתנו שאני הכא דאמר רחמנא יעדה

[Are these] two [statements]?<span class="x" onmousemove="('comment',' Actually, it is only one law: since the man's consent is necessary, it follows that he must be an adult, for a minor's consent is not recognised in law.');">¹²</span> - He states the reason: What is the reason that designation can be performed only by an adult?

מאי ר' יוסי בר' יהודה דתניא יעדה והפדה צריך שיהא שהות ביום כדי פדייה

Because designation is only by consent. Alternatively, what is the meaning of, 'by consent'? 'By her consent.'

מכאן א"ר יוסי ברבי יהודה אם יש שהות ביום כדי לעשות עמו שוה פרוטה מקודשת ואם לאו אינה מקודשת אלמא קסבר מעות הראשונות לאו לקידושין ניתנו

For Abaye son of R'Abbahu<span class="x" onmousemove="('comment',' [The name occurs nowhere else. MS.M. has 'Abimi' in the place of 'Abaye']. vgshk vsghk');">¹³</span> recited: [If she please not her master,] who hath not espoused her [ye'adah]: this teaches that he must inform her [that he intends to designate her.]<span class="x" onmousemove="('comment',' Connecting ye'adah with de'ah, knowledge, information. [MS.M. reads: instead of cf. cur. edd.]');">¹⁴</span>

רב נחמן בר יצחק אמר אפילו תימא לקידושין ניתנו שאני הכא דאמר רחמנא והפדה :

He recited it and he explained it: This refers to betrothal by designation, and is in accordance with R'Jose son of R'Judah, who maintained, The original money was not given as kiddushin.<span class="x" onmousemove="('comment',' V. p. 84, n. 10; consequently, her father's consent is absent, and therefore he must inform her to obtain her consent (Rashi) .');">¹⁵</span> R'Nahman B'Isaac said: Even if you say that it was given as kiddushin,<span class="x" onmousemove="('comment',' So that the father's consent is automatically given when he sells her; nevertheless she too must be informed, and her consent obtained.');">¹⁶</span>

אמר רבא אמר רב נחמן אומר אדם לבתו קטנה צאי וקבלי קידושיך מדרבי יוסי ברבי יהודה

here it is different, because Scripture expressed [betrothal by the word] ye'adah.<span class="x" onmousemove="('comment',' Which has an affinity. with de'ah; v. n. 5.');">¹⁷</span> What is the reference to R'Jose son of R'Judah? - For it was taught: '[If she please not her master,] who hath espoused her to himself,<span class="x" onmousemove="('comment',' The written text is lo tk, 'not'; but it is also read lo uk, 'to himself.'');">¹⁸</span>

לאו אמר רבי יוסי ברבי יהודה מעות הראשונות לאו לקידושין ניתנו וכי משייר בה שוה פרוטה הוו קידושי הכא נמי ל"ש

then he shall let her be redeemed': [this teaches,] there must be sufficient time [left] of the day to necessitate redemption.<span class="x" onmousemove="('comment',' If her master wishes to designate her on the very last day of her servitude, her labour still owing must be worth at least a perutah, so that she could be redeemed therefrom. Otherwise he cannot designate her.');">¹⁹</span> Hence R'Jose son of R'Judah ruled: If there is sufficient time in that day for her to do work to the value of a perutah, she is betrothed.

ואמר רבא א"ר נחמן המקדש במלוה שיש עליה משכון מקודשת מדרבי יוסי ברבי יהודה לאו אמר רבי יוסי ברבי יהודה מעות הראשונות לאו לקידושין ניתנו האי הלואה היא והיא גופא משכון היא

This proves that in his opinion the original money was not given as kiddushin.<span class="x" onmousemove="('comment',' For if it were, he could betroth her at any time within the six years.');">²⁰</span> R'Nahman B'Isaac said: You may even say that it was given as kiddushin, yet here it is different, since Scripture said: 'then he shall let her be redeemed.'<span class="x" onmousemove="('comment',' Which shews that espousal and redemption are interdependent.');">²¹</span> Raba said in R'Nahman's name: A man can say to his daughter, a minor, 'Go forth and receive thy kiddushin.' [This follows] from R'Jose son of R'Judah['s dictum]. Did he not say: The original money was not given as kiddushin? Yet when he [the master] leaves her a perutah's worth [of her labour] it is kiddushin;<span class="x" onmousemove="('comment',' Thus, it is she, a minor, who actually receives the kiddushin, and it is valid because in the first place her father, by selling her, authorized her ipso facto to receive it.');">²²</span> [hence] here too It is not different. Raba also said in R'Nahman's name, If a man betroths [a woman] with a debt upon which there is a pledge,<span class="x" onmousemove="('comment',' And he betroths her by her pleasure at his remission of the debt, even if he does not actually return the pledge. The pledge referred to is one voluntarily given when the debt was contracted (Tosaf.) . [Asheri: He betroths her with the debt itself (cf. supra p. 21, n. 9) and nevertheless where it is secured by a pledge it is not regarded as spent, and the betrothal is valid.]');">²³</span> she is betrothed. [This follows] from R'Jose son of R'Judah['s dictum]: did he not say: The original money was not given as kiddushin? [Hence] this [her labour] is a loan,<span class="x" onmousemove="('comment',' I.e., she owes it to her master, as any other debt.');">²⁴</span> and she herself is a pledge,