Kiddushin 99

(ויקרא א, ג) יקריב אותו מלמד שכופין אותו יכול בעל כרחו תלמוד לומר לרצונו

[If his oblation be a burnt-offering of the herd, he shall offer it with a tale without blemish:] he shall offer [at the door etc.]:<span class="x" onmousemove="('comment',' Lev. I, 3: the second 'he shall offer it' is superfluous.');">¹</span> this teaches that he is compelled.<span class="x" onmousemove="('comment',' To fulfil his vow.');">²</span>

הא כיצד כופין אותו עד שיאמר רוצה אני ואמאי הא בלביה לא ניחא ליה אלא לאו משום דאמרינן דברים שבלב אינן דברים ודילמא שאני התם דאנן סהדי דניחא ליה בכפרה

I might think, against his will-hence it is taught: 'wit his free will'.<span class="x" onmousemove="('comment',' E.V. that he may be accepted.');">³</span> How is this possible?

אלא מסיפא וכן אתה מוצא בגיטי נשים ושחרורי עבדים כופין אותו עד שיאמר רוצה אני ואמאי הא בלביה לא ניחא ליה אלא לאו משום דאמרינן דברים שבלב אינן דברים ודלמא שאני התם משום דמצוה לשמוע דברי חכמים

He is compelled, until he declares, 'I am willing'. Yet why, seeing that in his heart he is unwilling! Hence it must surely be because we rule; A mental affirmation is not recognised! - But perhaps it is different there, for we ourselves are witnesses that he is pleased to gain atonement.

אלא אמר רב יוסף מהכא המקדש את האשה ואמר כסבור הייתי שהיא כהנת והרי היא לויה לויה ונמצאת כהנת ענייה והרי היא עשירה עשירה והרי היא ענייה מקודשת מפני שלא הטעתו ואמאי הא קאמר כסבור הייתי אלא משום דאמרינן דברים שבלב אינן דברים אמר ליה אביי דלמא שאני התם דלחומרא

But [it follows] from the second clause: and you find it likewise in the case of women's divorce and slaves' manumission: he [the husband or master] is compelled, until he declares,'I am willing.'<span class="x" onmousemove="('comment',' This refers to those who are compelled to free their wives or slaves.');">⁴</span> Yet why: seeing that in his heart he is unwilling! Hence it must surely be because we say: A mental declaration is not recognised! - But perhaps it is different there, because it is a religious duty to obey the words of the Sages! - But, said R'Joseph, [it is deduced] from the following: If one betroths a woman and [then] declares, 'I thought her to be a priest's daughter, whereas she is the daughter of a Levite,' or 'a Levite's daughter and she is the daughter of a priest'; 'is poor, whereas she is wealthy', or 'is wealthy whereas she is poor' 'she is betrothed, because she has not deceived him.

אלא אמר אביי מהכא בכולם אע"פ שאמרה בלבי היה להתקדש לו אעפ"כ אינה מקודשת ואמאי הא קאמרה בלבי היה ודלמא שאני התם דכיון דאתניה לאו כל כמינה דעקרא לה לתנאיה

Yet why, seeing that he declares, 'I thought [etc.]'? But it must be because we say: A mental stipulation! - Said Abaye to him: Perhaps it is different there, for it [the ruling] is in the direction of stringency!<span class="x" onmousemove="('comment',' I.e., we may be uncertain whether a mental stipulation is valid or not. Consequently she is betrothed, in the sense that she is not free to remarry. Nevertheless, if she accepts kiddushin from another, she may be betrothed to the second, the betrothal of the first being null on account of the mental condition, and so she will require a divorce from both.');">⁵</span>

אלא אמר רב חייא בר אבין עובדא הוה בי רב חסדא ורב חסדא בי רב הונא ופשטוה מהא האומר לשלוחו הבא לי מן החלון או מן הדלוסקמא והביא לו אע"פ שאמר בעל הבית לא היה לי בלבי אלא על זה כיון שהביא לו מזה בעל הבית מעל ואמאי הא קאמר בלבי אלא לאו משום דאמרינן דברים שבלב אינן דברים

- But, said Abaye, [it is deduced] from this: IN ALL THESE CASES, EVEN IF SHE DECLARES, 'IT WAS MY INTENTION TO BECOME BETROTHED TO HIM NOTWITHSTANDING', SHE IS NOT BETROTHED. Yet why, seeing that she declares, ' IT WAS MY INTENTION'? - But perhaps it is different there, for since he stipulated, it does not rest with her to set aside his stipulation! - But, said R'Hiyya B'Abin, this occurred at R'Hisda's,<span class="x" onmousemove="('comment',' I.e., he was requested to give a judicial ruling on such a matter.');">⁶</span>

ודלמא שאני התם דלמיפטר נפשיה מקרבן קאתי

and R'Hisda [went] to R'Huna's [academy, to discuss the matter], and it was solved from the following: If one says to his agent, 'Bring me [money] from the window [sill] or the chest,' and he brings it to him, even if the master says: 'I was thinking only of this [purse],'<span class="x" onmousemove="('comment',' Whereas he brought the money from a different purse lying in the same place.');">⁷</span> yet since he brought him the money from this [place], the master is guilty of trespass.<span class="x" onmousemove="('comment',' The money brought to him was sacred money, for the unwitting secular use of which one is liable to a trespass-offering. Now, if this is done through an agent: if the agent carries out instructions, the principal is liable; if he does not carry out instructions, he himself is liable. (The liability is incurred not for actual use, but for taking it to use it, whereby it is removed from the ownership of hekdesh.)');">⁸</span>

הוה ליה למימר מזיד הוה לא עביד איניש דמשוי נפשיה רשיעא

Yet why, seeing that he says: 'I was thinking [etc.]ð? Hence it must surely be because w mental declaration is null.

הוה ליה לומר נזכרתי (דתנן) נזכר בעל הבית ולא נזכר שליח שליח מעל

Yet perhaps it is different there, because he comes to free himself from a sacrifice - Then let him declare that he did it intentionally.<span class="x" onmousemove="('comment',' Which involves no sacrifice.');">⁹</span> But it is unusual for a person to declare himself wicked? - Then let him say: 'I reminded myself.'<span class="x" onmousemove="('comment',' After my servant went to expend it on my instructions.');">¹⁰</span>

ההוא גברא דזבנינהו לניכסיה אדעתא למיסק לארעא דישראל סליק ולא איתדר ליה אמר רבא כל דסליק אדעתא למידר הוא והא לא איתדר ליה איכא דאמרי אדעתא למיסק והא סליק ליה

For it was taught: If the principal recollects [that it is of hekde but not his agent, the latter is guilty of trespass.<span class="x" onmousemove="('comment',' Hence if he wished to free himself by a lie he could have had recourse to this statement which is considered effective, and so we believe him that he meant a different purse; and yet he, not his agent, is liable, which proves that a mental declaration is not valid.');">¹¹</span> A certain man sold his property with the [express] intention of migrating to Palestine.<span class="x" onmousemove="('comment',' Stating thus at the time of the sale.');">¹²</span>

ההוא גברא דזבנינהו לניכסיה אדעתא למיסק לארץ ישראל לסוף לא סליק אמר רב אשי אי בעי סליק איכא דאמרי אי בעי לא סליק מאי בינייהו איכא בינייהו דאיתיליד אונסא באורחא

He migrated, but could not settle down. Said Raba: When one goes there, it is with the intention of settling, and this man has not settled.<span class="x" onmousemove="('comment',' Hence the sale is null.');">¹³</span>

<big><strong>מתני׳</strong></big> האומר לשלוחו צא וקדש לי אשה פלונית במקום פלוני והלך וקדשה במקום אחר אינה מקודשת הרי היא במקום פלוני וקדשה במקום אחר הרי זו מקודשת

Others state [that he ruled]: [He sold it] with the intention of migrating, and he has done so.<span class="x" onmousemove="('comment',' Hence notwithstanding his return the sale stands.');">¹⁴</span> A certain man sold his property with the [express] intention of migrating to Palestine.

<big><strong>גמ׳</strong></big> ותנן נמי גבי גיטין האומר תנו גט זה לאשתי במקום פלוני ונתנו לה במקום אחר פסול הרי היא במקום פלוני ונתנו לה במקום אחר כשר

Eventually he did not go. Said R'Ashi: He could have gone had he desired.<span class="x" onmousemove="('comment',' Hence the sale is valid.');">¹⁵</span>

וצריכא דאי אשמעינן גבי קידושין במקום דלקורבה קאתי בהאי אתרא רחמו לי ולא ממלי מילי עלוי בהאי אתרא סנו לי ממלי מילי עלוי אבל גבי גיטין דלרחוקה קאתי אימר לא איכפת ליה

Others state [that R'Ashi declared]: Had he desired, could he have not gone?<span class="x" onmousemove="('comment',' Surely he could (Rashi) - hence the sale stands. [Others: (even) if he desires he cannot go. Hence the sale is null. V, Joseph Karo on Tur. H.M. 206, and commentaries a.l.]');">¹⁶</span> Wherein do they differ? - They differ where an impediment cropped up on the road.<span class="x" onmousemove="('comment',' E.g., it became infested with highwaymen. According to the first version, R. Ashi declared that he nevertheless could have gone, e.g., by joining a large company of travellers; hence the sale stands. But according to the second version, 'could he have not gone,' it is implied that there was nothing to prevent him. Here, however, there was, and so the sale is null.');">¹⁷</span>

ואי אשמועינן גבי גירושין בהאי אתרא ניחא ליה דניבזי בהאי אתרא לא ניחא ליה אבל גבי קידושין אימא לא איכפת ליה צריכא

<big><b>MISHNAH: </b></big>IF HE SAYS TO HIS AGENT, 'GO FORTH AND BETROTH TO ME SO-AND-SO IN SUCH AND SUCH A PLACE, AND HE GOES AND BETROTHS HER ELSEWHERE, SHE IS NOT BETROTHED.' SHE IS IN SUCH AND SUCH A PLACE, AND HE BETROTHS HER ELSEWHERE, SHE IS BETROTHED.

<big><strong>מתני׳</strong></big> המקדש את האשה על מנת שאין עליה נדרים ונמצאו עליה נדרים אינה מקודשת כנסה סתם ונמצאו עליה נדרים תצא שלא בכתובה

<big><b>GEMARA: </b></big>Now, we learned the same of divorce: If he says: 'Give my wife a divorce in such and such a place,' and it is given to her elsewhere, it is invalid.' She is in such and such a place,' and it is given to h elsewhere, it is valid.

על מנת שאין עליה מומין ונמצאו בה מומין אינה מקודשת כנסה סתם ונמצאו בה מומין תצא שלא בכתובה שכל המומין הפוסלין בכהנים פוסלין בנשים

And both are necessary. For if we were informed this of kiddushin, where he comes to unite her to himself,<span class="x" onmousemove="('comment',' Lit., 'bring her near'.');">¹⁸</span>

<big><strong>גמ׳</strong></big> ותנן נמי גבי כתובות כי האי גוונא הכא קידושין איצטריכא ליה תנא כתובות אטו קידושין התם כתובות איצטריכא ליה תנא קידושין אטו כתובות

[he may have thought:] 'in this place I am popular and nothing will be said against me, but in that place I am hated and slander<span class="x" onmousemove="('comment',' Lit., 'words'.');">¹⁹</span> will be piled up against me.'<span class="x" onmousemove="('comment',' Hence he was particular that she should be betrothed only where he stated.');">²⁰</span>

<big><strong>מתני׳</strong></big> המקדש שתי נשים בשוה פרוטה או אשה אחת בפחות משוה פרוטה אף על פי ששלח סבלונות לאחר מכאן

But in respect to divorce, seeing that he comes to drive her away, I might argue that he does not care.<span class="x" onmousemove="('comment',' And when he says. 'Divorce her in such and such a place,' he merely indicates where she is to be found.');">²¹</span> And if we were informed this of divorce, [I might argue] in this place he is willing to be disgraced, but not in the other; [whereas] in respect to betrothal, I might argue that he does not care. Thus [both are] necessary. <big><b>MISHNAH: </b></big>IF HE BETROTHS A WOMAN ON CONDITION THAT SHE HAS NO VOWS UPON HER, AND IT IS FOUND THAT SHE HAS, SHE IS NOT BETROTHED, IF HE MARRIES HER<span class="x" onmousemove="('comment',' This refers to nissu'in. q.v. Glos.');">²²</span> UNCONDITIONALLY, AND IT WAS FOUND SHE HAD VOWS UPON HER, SHE IS DIVORCED<span class="x" onmousemove="('comment',' Lit., 'goes forth'.');">²³</span> WITHOUT HER KETHUBAH.<span class="x" onmousemove="('comment',' V. Glos.');">²⁴</span> [IF HE BETROTHS HER] ON CONDITION THAT SHE HAS NO BLEMISHES, AND BLEMISHES ARE FOUND IN HER, SHE IS NOT BETROTHED. IF HE MARRIES HER UNCONDITIONALLY AND BLEMISHES ARE FOUND IN HER, SHE IS DIVORCED WITHOUT HER KETHUBAH. ALL BLEMISHES WHICH INCAPACITATE PRIESTS [TO SERVE AT THE ALTAR] RENDER WOMEN UNFIT.<span class="x" onmousemove="('comment',' And they can be divorced without their kethubah.');">²⁵</span> <big><b>GEMARA: </b></big>And we learned this likewise [in the tractate] on Kethuboth.<span class="x" onmousemove="('comment',' The Tractate dealing with women's settlements.');">²⁶</span> Here he [the Tanna] desires [to give the ruling on] betrothal, and settlements are taught incidentally to betrothal. There settlements are necessary [to be dealt with], and betrothal is taught incidentally to settlements. <big><b>MISHNAH: </b></big>IF HE BETROTHS TWO WOMEN WITH THE VALUE OF A PERUTAH, OR ONE WOMAN WITH LESS THAN A PERUTAH'S WORTH, EVEN IF HE SUBSEQUENTLY SENDS GIFTS,<span class="x" onmousemove="('comment',' Heb. siblonoth, cf. Gr. ** 'dona sponsalitia', the gifts which one usually sent his betrothed.');">²⁷</span>