Kiddushin 38

וכי משייר בה שוה פרוטה ומייעד הוו קידושין הכא נמי לא שנא

yet when he [the master] leaves her a perutah's worth [of her labour] and designates [her therewith], it is kiddushin; so here too, It is not different. Our Rabbis taught: How is the law of designation [carried out]?

ת"ר כיצד מצות יעוד אומר לה בפני שנים הרי את מקודשת לי הרי את מאורסת לי אפילו בסוף שש ואפילו סמוך לשקיעת החמה ונוהג בה מנהג אישות ואינו נוהג בה מנהג שפחות רבי יוסי ברבי יהודה אומר אם יש שהות ביום כדי לעשות עמו שוה פרוטה מקודשת ואם לאו אינה מקודשת

He [her master] declares to her in the presence of two people, 'Behold, thou art designated unto me,'<span class="x" onmousemove="('comment',' So Bah.');">¹</span> [or] 'Behold, thou art betrothed unto me,'[or] 'Behold, thou art become an arusah unto me: even at the end of the six [years] ,<span class="x" onmousemove="('comment',' On the very last day, but before she actually completes it.');">²</span>

משל לאומר לאשה התקדשי לי מעכשיו לאחר שלשים יום ובא אחר וקידשה בתוך שלשים יום שמקודשת לראשון משל למאן

even just before sunset. He must then treat her as a wife, not as a bondmaid.

אילימא משל לרבי יוסי ברבי יהודה הא אם יש שהות ביום כדי לעשות עמו שוה פרוטה מקודשת ואם לאו לא

R'Jose son of R'Judah said: If there is sufficien time In that day for her to do work to the value of a perutah, she is betrothed; if not, she is not betrothed. This may be compared to a man who says to a woman, 'Be thou betrothed unto me from now and after thirty days,'<span class="x" onmousemove="('comment',' I.e., kiddushin begin at this moment, but are not completed until thirty days, as though it were a long ceremony requiring all this time.');">³</span>

אמר רב אחא בריה דרבא משל לרבנן פשיטא

and then another man comes and betroths her within the thirty days: [the law of designation teaches] that she is betrothed to the first. On whose view is this analogous?

מהו דתימא הא לא אמר ליה מעכשיו קמ"ל

Shall we say, on R'Jose son of R'Judah's? But [he maintained:] If there is sufficient time in that day for her to do work to the value of a perutah, she i betrothed; if not, she is not betrothed!<span class="x" onmousemove="('comment',' Which proves that kiddushin do not commence at the beginning of her servitude, but only at the last moment. Hence here too, kiddushin commence at the end of the thirty days, and therefore if another man betroths her in the meantime, she is betrothed to the second.');">⁴</span>

תניא אידך המוכר את בתו והלך וקידשה לאחר שיחק באדון ומקודשת לשני דברי רבי יוסי ברבי יהודה וחכ"א אם רצה לייעד מייעד

- Said R'Aha the son of Raba: It is analogous on the view of the Rabbis.<span class="x" onmousemove="('comment',' Since they maintain that the designation takes effect even when she can no longer do a perutah's worth of work, it must have commenced as soon as she was sold: otherwise, what effects her betrothal now? Hence the same applies to this.');">⁵</span> But that is obvious?<span class="x" onmousemove="('comment',' That this analogy may be drawn, the cases being so alike.');">⁶</span>

משל לאומר לאשה הרי את מקודשת לי לאחר שלשים יום ובא אחר וקידשה בתוך שלשים יום שמקודשת לשני משל למאן

- I might have thought, But he [her master] did not say 'from now';<span class="x" onmousemove="('comment',' Therefore in the analogous case, even if he says: 'Thou art betrothed unto me after thirty days,' and another man betroths her within the thirty days, she is betrothed to the first.');">⁷</span> hence we are informed [that it is not so].<span class="x" onmousemove="('comment',' The above explanation follows Rashi. Tosaf. explains it quite differently: This may be compared etc. Hence here too, if another man betroths her before her master designates her, she is not betrothed to the second, and the subsequent designation of her master takes effect, because the original money was given for kiddushin. 'On whose . . she is not betrothed': which proves that he must actually give her something (sc. her labour, which is worth a perutah) at the end, when he designates her; therefore another man's intervention is valid, and she is betrothed to the second. 'Said R. Aha . . the Rabbis:' just as there, so here too, and the intervention of another man before the master's designation is not valid. The rest is similar to Rashi's explanation.');">⁸</span>

אילימא לרבנן האמרי רבנן אם רצה לייעד מייעד

Another [Baraitha] taught: If a man sells his daughter and then goes and betroths her to another man, her master is powerless,<span class="x" onmousemove="('comment',' Lit., 'he has laughed at the master.'');">⁹</span> and she is betrothed to the second: this is R'Jose son of R'Judah's view.

אלא אמר רב אחא בריה דרבא משל לר' יוסי בר' יהודה פשיטא

But the Sages maintain: If he wishes to designate her, he can do so. This may be compared to a man who declares to a woman, 'Behold, thou art betrothed unto me after thirty days,' and another man comes and betroths her within the thirty days, then she is betrothed to the second.<span class="x" onmousemove="('comment',' Rashi and Tosaf. differ here as in the preceding passage.');">¹⁰</span>

מהו דתימא הא לא אמר לה לאחר שלשים יום קמ"ל

On whose view is this analogous? Shall we say, on the Rabbis'?

תניא אידך המוכר את בתו ופסק על מנת שלא לייעד נתקיים התנאי דברי ר"מ וחכ"א אם רצה לייעד מייעד מפני שהתנה על מה שכתוב בתורה וכל המתנה על מה שכתוב בתורה תנאו בטל

But they maintain: If he wishes to designate her, he can do so! - But, said R'Aha the son of Raba, it is analogous on the view of R'Jose son of R'Judah.<span class="x" onmousemove="('comment',' Rashi: just as her betrothal to the second is valid because her master did not designate her from the time he bought her, so here too. Tosaf. reverses the premise and the conclusion.');">¹¹</span> But that is obvious? - I might have argued, But he did not say to her, 'After thirty days';<span class="x" onmousemove="('comment',' Rashi: Her master did not state that he would designate her after a certain period, therefore the second man's betrothal is valid. But if one says: 'Be betrothed to me after thirty days,' I might have thought that she is betrothed to him, and the second man's betrothal is invalid. Tosaf.: her master did not state that he would designate her only after a certain period, and therefore I would have thought that the designation commences immediately, and the second man's betrothal is invalid.');">¹²</span>

ולר"מ תנאו קיים והתניא האומר לאשה הרי את מקודשת לי ע"מ שאין לך עלי שאר כסות ועונה ה"ז מקודשת ותנאו בטל דברי ר"מ רבי יהודה אומר בדבר שבממון תנאו קיים

hence we are informed otherwise.<span class="x" onmousemove="('comment',' Rashi: Since Scripture empowered him to designate her as a result of the purchase, it is as though he had said that he would subsequently designate her; therefore the cases are entirely analogous. Tosaf.: Since he did not explicitly state, 'from now,' the designation commences only later; hence she is betrothed to the second.');">¹³</span> Another [Baraitha] taught: If a man sells his daughter and stipulates,' on condition that he [her master] shall not designate [her],' the condition is binding:<span class="x" onmousemove="('comment',' Lit., 'fulfilled'.');">¹⁴</span>

אמר חזקיה שאני הכא דאמר קרא (שמות כא, ז) לאמה פעמים שאינו מוכרה אלא לאמה בלבד

this is R'Meir's opinion. But the Sages maintain: If he wishes to designate her, he can do so, because he [her father] has stipulated contrary to what is written in the Torah, and he who makes a stipulation contrary to what is decreed in the Torah, his stipulation is null.

ורבנן האי לאמה מאי עבדי ליה האי מיבעי להו לכדתניא לאמה מלמד שמוכרה לפסולים

Does then R'Meir hold that this stipulation is valid? But it was taught: If a man says to a woman, 'Behold, thou art betrothed unto me on condition that thou hast no claims upon me of sustenance, raiment, and conjugal rrights' - she is betrothed, but the condition is null: this is R'Meir ðs view.

והלא דין הוא אם מקדשה לפסולים לא ימכרנה לפסולים מה למקדשה לפסולים שכן אדם מקדש את בתו כשהיא נערה ימכרנה לפסולים שאין אדם מוכר את בתו כשהיא נערה ת"ל לאמה מלמד שמוכרה לפסולין

R'Judah said: In financial matters,<span class="x" onmousemove="('comment',' Viz., sustenance and raiment.');">¹⁵</span> his condition is binding.

ר' אליעזר אומר אם ללמד שמוכרה לפסולין הרי כבר נאמר (שמות כא, ח) אם רעה בעיני אדוניה שרעה בנישואיה מה ת"ל לאמה מלמד שמוכרה

- Said Hezekiah: Here it is different, because the Writ saith, [and if a man sell his daughter] to be a bondwoman:<span class="x" onmousemove="('comment',' Ex. XXI, 7.');">¹⁶</span> sometimes he can sell her to be only a bondwoman.<span class="x" onmousemove="('comment',' Hence the stipulation is not contrary to Scripture.');">¹⁷</span> And the Rabbis? How do they utilize this, 'to be a bondwoman'! - They employ it, even as was taught: 'To be a bondwoman': this teaches that he can sell her to unfit persons.<span class="x" onmousemove="('comment',' I.e., who are forbidden to intermarry with Jews of unblemished birth, e.g.. a bastard, to whom he can sell her only for servitude and not designation.');">¹⁸</span> But does this not follow a fortiori: if h can betroth her to unfit persons,<span class="x" onmousemove="('comment',' I.e., if he betroths her to a bastard, though it is forbidden, the betrothal is valid.');">¹⁹</span> shall he not sell her to unfit persons?<span class="x" onmousemove="('comment',' Surely he can; then why deduce it from Scripture? It might be argued that whereas such betrothal is valid only if performed, we desire to prove now that one may at the very outset sell his daughter to an unfit person, and this vitiates the argument. But this rebuttal is fallacious: it is logical to distinguish in marriage between what is permitted at the very outset and what is valid only if done in defiance of the law; but there are no grounds for drawing this distinction in respect to a sale, and if the sale is valid when done, there is no reason for saying that it is not permitted in the first place (Maharsha) . S. Strashun explains it differently.');">²⁰</span> - As for betrothing her to unfit persons, that may be because a man can betroth his daughter as a na'arah: shall he then sell her to unfit persons, seeing that a man cannot sell his daughter as a na'arah?<span class="x" onmousemove="('comment',' But only as a ketannah (q.v. Glos.) . Hence his power of betrothal is greater than that of sale.');">²¹</span> Therefore Scripture states: 'to be a bondmaid', teaching that he can sell her to unfit persons. R'Eliezer said: If it is to teach that he can sell h unfit persons - behold, it was already said: 'if she displease her master [so that he hath not espoused her],' which means, she was displeasing in respect of marriage.<span class="x" onmousemove="('comment',' I.e., forbidden to her master.');">²²</span> What then is taught by, 'to be a bondwoman'? It teaches that he may sell her