Kiddushin 54

במה דברים אמורים שנתן לו דמי כולן אבל לא נתן לו דמי כולן לא קנה אלא כנגד מעותיו מסייע ליה לשמואל דאמר שמואל מכר לו עשר שדות בעשר מדינות כיון שהחזיק באחת מהן קנה את כולן

When is this? If he has paid him for all; but if he has not paid the money for all, he gains a title only to the extent of his money. This supports Samuel.

אמר רב אחא בריה דרב איקא תדע שאילו מסר לו עשר בהמות באפסר אחד ואמר ליה קני מי לא קני א"ל מי דמי התם איגודו בידו הכא אין איגודו בידו

For Samuel said: If A sells B ten fields [situate] in ten countries, as soon as B takes possession of one, he then acquires all. Said R'Aha, son of R'Ika: The proof is: if he delivered him ten cows [tied] by one cord,<span class="x" onmousemove="('comment',' Lit., 'bit'.');">¹</span> and said to him, 'Acquire them': would he not acquire then, [all]?<span class="x" onmousemove="('comment',' E.g., if he seized one of them by its hair (Tosaf.) . [Or by taking hold of the cord, on the view (supra 25b) , that large cattle are acquired by Mesirah (Tosaf. Ri) ].');">²</span>

איכא דאמרי אמר רב אחא בריה דרב איקא תדע דלא קני אילו מסר לו עשר בהמות באפסר אחד ואמר לו זו קני מי קני

- How compare? he objected. There the tie is in his hand,<span class="x" onmousemove="('comment',' The animals are all tied together.');">³</span>

מי דמי התם גופים מוחלקים הכא סדנא דארעא חד הוא:

whereas here the tie is not in his hand. Others state, R'Aha, son of R'Ika, said: The proof that he does not acquire [them all]<span class="x" onmousemove="('comment',' In contradiction to Samuel.');">⁴</span> is: if he delivered him ten cows [tied] by one cord and said to him, 'Acquire this one: would he acquire them all?<span class="x" onmousemove="('comment',' Surely not.');">⁵</span>

וזוקקים את הנכסים וכו': אמר עולא מנין לגלגול שבועה מן התורה

- How compare: there they are separate entities; but here, The earth is one block.<span class="x" onmousemove="('comment',' All land is regarded as ultimately connected.');">⁶</span> AND THEY OBLIGATE THE PROPERTY etc.' Ulla said: How do we derive [the law of] the superimposed oath<span class="x" onmousemove="('comment',' I.e., an oath which would not be taken by itself, except in conjunction with another which must be taken in any case?');">⁷</span>

שנאמר (במדבר ה, כב) ואמרה האשה אמן אמן ותנן על מה היא אומרת אמן אמן אמן על האלה אמן על השבועה אמן אם מאיש זה אמן אם מאיש אחר אמן שלא סטיתי ארוסה ונשואה ושומרת יבם וכנוסה

from the Torah? - Because it is said: And the woman shall say: Amen, Amen.<span class="x" onmousemove="('comment',' Num. V, 22; this refers to the priest's adjuration concerning the charge of adultery.');">⁸</span> And we learnt: To what does she say: Amen? Amen to the curse,<span class="x" onmousemove="('comment',' Ibid. 21.');">⁹</span>

האי ארוסה היכי דמי אילימא דקני לה כשהיא ארוסה וקא משקי לה כשהיא ארוסה והתנן ארוסה ושומרת יבם לא שותות ולא נוטלות כתובה מ"ט (במדבר ה, יט) תחת אישך אמר רחמנא וליכא

Amen to the oath,<span class="x" onmousemove="('comment',' Ibid. 19.');">¹⁰</span> Amen that [she was] not [unfaithful] by this man,<span class="x" onmousemove="('comment',' With whom she was now accused of having committed adultery.');">¹¹</span> Amen that [she was] not [unfaithful] by any other man.<span class="x" onmousemove="('comment',' I.e., that she was not unfaithful in general.');">¹²</span>

אלא דקני לה כשהיא ארוסה ונסתרה כשהיא ארוסה וקא משקי לה כשהיא נשואה

Amen that I did not go aside as an arusah, a nesu'ah, when waiting for the yabam,<span class="x" onmousemove="('comment',' In the period between her husband's death and either her marriage, (yibum) or her emancipation (halizah) from the yabam.');">¹³</span> or as a kenusah.<span class="x" onmousemove="('comment',' Lit., 'gathered in,' the designation of a yebamah after her marriage to the yabam.');">¹⁴</span> Now, how is this arusah meant?

מי בדקי לה מיא (במדבר ה, לא) ונקה האיש מעון אמר רחמנא בזמן שהאיש מנוקה מעון מים בודקים את אשתו אין איש מנוקה מעון אין המים בודקים את אשתו

Shall we say that he [the arus] warned her<span class="x" onmousemove="('comment',' Lit., 'was jealous of her'; v. ibid.14; i.e., he formally expressed his jealousy in the presence of two witnesses and forbade her to closet herself privily with the object of his suspicions.');">¹⁵</span> when an arusah and makes her drink [the bitter waters]<span class="x" onmousemove="('comment',' V. Num. V, 24.');">¹⁶</span> likewise as an arusah, - but we learnt: An arusah and one who waits for the yabam neither drink nor receive their kethubah:<span class="x" onmousemove="('comment',' I.e., they are divorced or given halizah, but forfeit their marriage settlements.');">¹⁷</span>

אלא ע"י גלגול

why? Because the Divine Law said, [and if thou hast not gone aside to uncleanliness,] being under thy husband,<span class="x" onmousemove="('comment',' Ibid. 19.');">¹⁸</span> which [condition] is absent!<span class="x" onmousemove="('comment',' For neither may live with her husband (viz., the arus or yabam) until the marriage ceremony is completed.');">¹⁹</span>

אשכחן סוטה דאיסורא ממונא מנלן תנא דבי רבי ישמעאל ק"ו ומה סוטה

But if it means that he warned her as an arusah, she privily closeted herself [with the man against whom she was warned] likewise when an arusah, and he makes her drink when a nesu'ah<span class="x" onmousemove="('comment',' I.e., after his warning was ignored, he completed and consummated the marriage, and then subjected her to the water ordeal. - If a woman disregards her husband's warning he must not live with her; hence he himself sinned in consummating the marriage.');">²⁰</span> - then can the water test her? Surely Scripture said: And the man shall be free from iniquity,<span class="x" onmousemove="('comment',' Ibid. 31.');">²¹</span> [which means,] when the husband himself is free from sin, water tests his wife; if the husband himself is not free from sin, water cannot test his wife!<span class="x" onmousemove="('comment',' This interpretation is put upon the sentence because in its literary sense it is unnecessary; why would we have thought that the husband bears blame?');">²²</span> Hence [it is possible only] by means of superimposition.<span class="x" onmousemove="('comment',' I.e., it is impossible that an oath shall be taken by itself for misconduct whilst an arusah. She can swear in the first place only because she is charged with adultery when a nesu'ah, and upon this another oath is superimposed, viz., that she was not unfaithful as an arusah too.');">²³</span> Now, we have found this [a superimposed oath] in the case of sotah,<span class="x" onmousemove="('comment',' A wife charged with adultery, v. Glos. truxht');">²⁴</span> which belongs to ecclesiastical law.<span class="x" onmousemove="('comment',' , lit., 'prohibition,' is used in contradistinction to tbunn money, i.e., civil law dealing with financial questions only.');">²⁵</span> How do we know it of civil law? - The School of R'Ishmael taught: A minori: if we superimpose [an oath] in the case of a sotah,